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  1. Jennifer L. Allison (1999). A More Perfect Union: Garrisonian Abolitionism in American Political Thought. Dissertation, Brandeis University
    Few studies have focused on the philosophical origins of William Lloyd Garrison's abolitionism to show how he and his followers employed particular moral concepts to make a philosophical argument against slavery and for racial equality. This study traces the moral ideas that arose out of the American Revolution, Transcendentalism, the Scottish Enlightenment, New England Calvinism, and the First and Second Great Awakenings to demonstrate how these disparate ideas coalesced in the abolitionist conviction that slavery was wrong. It pays particular attention (...)
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  2. Dave Beisecker, Normative Functionalism and its Pragmatist Roots. Normative Funcitonalism and the Pittsburgh School.
    I shall characterize normative functionalism and contrast it with its causal counterpart. After tracing both stripes of functionalism to the work of the classical American pragmatists, I then argue that they are not exclusive alternatives. Instead, both might be required for an appropriately illuminating account of human rational activity.
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  3. Francesca Bordogna (2010). The Ethics Of Energy: William James’s Moral Philosophy In Focus. By Sergio Franzese. Ontos, 2008. 237 Pp. $124. William James Studies 5:39-44.
    The Ethics of Energy. William James’s Moral Philosophy in Focus... brings to completion [Sergio] Franzese’s reinterpretation of James’s work, as a “philosophical anthropology,” which Franzese began articulating in several essays and in his first book on James, L’uomo indeterminato. Saggio su William James (Rome: Anselmo, 2001). James’s diverse philosophical and psychological work, Franzese argued, aimed to outline a philosophical “science of man.” This philosophical anthropology, as James once wrote about philosophy, would be erected on the building blocks provided by the (...)
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  4. Francesca Bordogna (2004). Selves and Communities in the Work of William James. Streams of William James 6 (3):30-38.
    This paper suggests that James’s account of the self developed in tandem with his social vision. The Jamesian self promoted social transformation and the creation of a strong and virtuous citizenry that could participate in political action and initiate effective social change in a pluralistic, democratic society. The paper also argues that James’s account of the self represented an attempt to rethink the relationship between individual and society in a way that would allow both for pluralism and for community.
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  5. F. Thomas Burke (2014). Truth, Justice, and the American Pragmatist Way. In Graham Hubbs & Douglas Lind (eds.), Pragmatism, Law, and Language. Routledge 191-204.
    Throughout his many writings Charles Sanders Peirce occasionally presented examples of how to use the pragmatist method of defining one’s terms, having insisted that pragmatism is just that: a methodological stance concerning how best to clarify one’s terminology. One of the more remarkable examples is his definition of the word ‘reality’ with the corollary definition of the word ‘truth’. It is argued here that this definition also supplies for free a corollary definition of the word ‘knowledge’. Moreover, the same type (...)
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  6. F. Thomas Burke (2013). What Pragmatism Was. Indiana University Press.
    In this book I explore some of the writings of William James and Charles S. Peirce to determine how the original "maxim of pragmatism" was understood differently by these two earliest pragmatists. I try to reconcile these differences by casting pragmatism as a philosophical stance that endorses distinctive conceptions of belief and meaning. In particular, a pragmatist conception of meaning should be understood as both inferentialist and operationalist in character.
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  7. F. Thomas Burke (2008). (Anti)Realist Implications of a Pragmatist Dual-Process Active-Externalist Theory of Experience. Philosophia Scientiae 12 (1):187-211.
    Realism/antirealism issues are considered in light of a pragmatist dual-process active-externalist theory of experience. This theory posits two kinds of experience such that mentality (as a capacity for thinking, hypothesizing, theorizing, reasoning, deliberating) constitutes one of the two kinds of experience. The formal correspondence of theory with facts is characterized in terms of a functional correspondence between these two kinds of experience. Realist and constructivist aspects of this view are then discussed. Active externalism guarantees a kind of ecological realism that (...)
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  8. F. Thomas Burke & Krzysztof Piotr Skowronski (eds.) (2013). George Herbert Mead in the Twenty-First Century. Lexington Press.
    This volume is composed of extended versions of selected papers presented at an international conference held in June 2011 at Opole University—the seventh in a series of annual American and European Values conferences organized by the Institute of Philosophy, Opole University, Poland. The papers were written independently with no prior guidelines other than the obvious need to address some aspect of George Herbert Mead’s work. While rooted in careful study of Mead’s original writings and transcribed lectures and the historical context (...)
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  9. Tom Burke (2010). Empiricism, Pragmatism, and the Settlement Movement. The Pluralist 5 (3):73-88.
    This paper examines the settlement movement (a social reform movement during the Progressive Era, roughly 1890–1920) in order to illustrate what pragmatism is and is not. In 1906, Mary Kingsbury Simkhovitch proposed an analysis of settlement house methods. Because of her emphasis on interpretation and action, and because of the nature of the settlement movement as a social reform effort with vitally important consequences for everyone involved, it might be thought that her analysis would be pragmatist in character. This paper (...)
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  10. Tom Burke (2009). Pragmatism and Reference. [REVIEW] Newsletter of the Society for the Advancement of American Philosophy 37 (108):22-25.
  11. Tim Button (2013). The Chair That is Used to Sit In. Review Of: The American Pragmatists by Cheryl Misak. [REVIEW] Times Literary Supplement.
    In The American Pragmatists (2013), Cheryl Misak casts Peirce and Lewis as the heroes of American pragmatism. She establishes an impressive continuity between pragmatism and both logical empiricism and contemporary analytic philosophy. However, in casting James and Dewey as the villains of American pragmatism, she underplays the pragmatists' interest in action.
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  12. James Campbell (2011). The Social Philosophy of Jane Addams. Maurice Hamington. Transactions of the Charles S. Peirce Society 47 (3):352-356.
    This welcome volume offers a rich presentation of the ideas of Jane Addams (1860–1935), with emphases upon her contributions to the Pragmatic movement. It is divided into two parts. Chapters 1–4 “provide a historical and theoretical foundation for Addams’s social philosophy,” and chapters 5–9 “discuss how Addams applied her social theories to a variety of social issues” (p. 11) including pacifism, race and diversity, socialism, education broadly conceived, and religion. There is also an introduction, an afterword, and an extensive bibliography. (...)
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  13. James Campbell (2007). One Hundred Years of Pragmatism. Transactions of the Charles S. Peirce Society 43 (1):1-15.
    With the centenary of the publication of William James's Pragmatism (1907) fast approaching, this paper explores two questions. First: what role did James's volume play in the development of the Pragmatic movement?; second: how powerful a force was that movement within American academic philosophy? With regard to the first question, this paper suggests that Pragmatism was not the font of the movement, but in fact appeared near its end; with regard to the second question, this paper suggests that the Pragmatic (...)
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  14. Nahum Dimitri Chandler (1997). The Problem of Purity: A Study in the Early Work of W. E. B. Du Bois. Dissertation, The University of Chicago
    This dissertation proposes a reconsideration of the some of work of W. E. B. Du Bois from the period 1897 to 1915. The study reconstructs Du Bois's understanding of the so-called Negro question and considers his challenges to existing interpretations of this social problem. Methodologically the study proceeds by way of a close examination of three principal early texts of Du Bois's, "The Conservation of Races," "Strivings of the Negro People," and "The Study of the Negro Problems," all written or (...)
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  15. J. Harry Cotton (1956). Royce's Case for Idealism. Journal of Philosophy 53 (3):112-123.
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  16. Jeremy Dunham (forthcoming). Review of Cheryl Misak's 'The American Pragmatists'. [REVIEW] Philosophical Quarterly.
  17. Jeremy Dunham (2015). Idealism, Pragmatism, and the Will to Believe: Charles Renouvier and William James. British Journal for the History of Philosophy 23 (4):1-23.
    This article investigates the history of the relation between idealism and pragmatism by examining the importance of the French idealist Charles Renouvier for the development of William James's ‘Will to Believe’. By focusing on French idealism, we obtain a broader understanding of the kinds of idealism on offer in the nineteenth century. First, I show that Renouvier's unique methodological idealism led to distinctively pragmatist doctrines and that his theory of certitude and its connection to freedom is worthy of reconsideration. Second, (...)
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  18. Matthew J. Fairbanks (1970). Peirce and Pragmatism. By W. B. Gallie. Modern Schoolman 47 (3):357-360.
  19. Steven Fesmire (1998). Remaking the Modern Mind: William James's Reconstruction of Rationality. Southwest Philosophy Review 14 (2):65-81.
    The past few decades have witnessed a growing concern to reveal the futility of the quest for absolute, ahistorical rational standards. Instead, philosophers have sought theories that will prove responsive to the humanness of rationality. The classical pragmatist tradition in American philosophy provides a tremendously fruitful yet still too often overlooked framework for accommodating, clarifying, and extending current explorations of human reason.
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  20. Mathew A. Foust (2013). Josiah Royce for the Twenty-First Century, Kelly A. Parker and Krzysztof Piotr Skowronski. [REVIEW] Contemporary Pragmatism 10 (2):206-213.
  21. Mathew A. Foust (2009). Josiah Royce in Focus, Jacquelyn Ann K. Kegley. [REVIEW] Kinesis 36 (1):98-104.
  22. Randy L. Friedman (2012). Religious Self-Reliance. Pluralist 7 (1):27-53.
    Robert Frost read "The Gift Outright" to the Phi Beta Kappa Society at William & Mary College almost one hundred years after Emerson delivered his famous lecture "The American Scholar" before the Society's Harvard chapter. In his talk, Emerson proclaims, "Our day of dependence, our long apprenticeship to the learning of other lands, draws to a close" (Essays and Poems 53). It is no accident that Frost's poem brings to mind Emerson.1 The possession of the American imagination by other lands (...)
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  23. Gabriele Gava & Robert Stern (eds.) (2015). Pragmatism, Kant, and Transcendental Philosophy. Routledge.
    Philosophers working within the pragmatist tradition have pictured their relation to Kant and Kantianism in very diverse terms: some have presented their work as an appropriation and development of Kantian ideas, some have argued that pragmatism is an approach in complete opposition to Kant. This collection investigates the relationship between pragmatism, Kant, and current Kantian approaches to transcendental arguments in a detailed and original way. Chapters highlight pragmatist aspects of Kant’s thought and trace the influence of Kant on the work (...)
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  24. Donald S. Gelpi (2010). On the Scope and Truth of Theology: Theology as Symbolic Engagement. American Journal of Theology and Philosophy 31 (2):164-167.
    This important new study of theological method comes at the culmination of the author's distinguished career as both a scholar and creative thinker in philosophy and theology. It makes an important, groundbreaking and programmatic contribution to contemporary thinking about theological method. It derives its creativity in no small measure by grounding theological method in the American pragmatic tradition: most notably in the philosophies of Charles Sanders Peirce, the founder and guiding genius of American pragmatic philosophy; John Dewey, the articulate proponent (...)
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  25. Pietro Gori (2013). Nietzsche on Truth: A Pragmatic View? In Renate Reschke (ed.), Nietzscheforschung. Akademie Verlag
    In this paper I deal with Nietzsche's theory of knowledge in the context of 19th century epistemology. In particular, I argue that, even though Nietzsche shows the ontological lack of content of truths (both on the theoretic and on the moral plane), he nevertheless leaves the space for a practical use of them, in a way that can be compared with William James' pragmatism. I thus deal with Nietzsche's and James' concept of "truth", and show their relationship with some outcomes (...)
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  26. Serge Grigoriev (2014). Normativity and Reality in Peirce's Thought. European Journal of Pragmatism and American Philosophy 6 (1):88-106.
    The purpose of the essay is to explore some points pertaining to Peirce’s conception of reality, with a special emphasis on the themes developed in his later writings (such as normativity, common sense, and the logic of signs). The resulting proposal advances a preliminary reading of some key issues (arising in connection with Peirce’s discussions of reality and truth), configured with a view to the socially sustainable, coordinated practices of inquiry that are intrinsically embedded in the biological and cultural dynamics (...)
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  27. Serge Grigoriev (2014). PHILOSOPHY IN TRANSITION: JOHN DEWEY's “LOST” MANUSCRIPT. History and Theory 53 (3):372-386.
    The intention of this essay is to offer a reading of John Dewey’s recently found manuscript (considered lost for decades), Unmodern Philosophy and Modern Philosophy, as a kind of philosophical history leading up to the formulation of the key problems to be addressed by the general framework of Dewey’s cultural naturalism. I argue, first, that cultural naturalism has direct implications for the way that we think about history, and that Dewey’s recently recovered manuscript reflects this in its conception of the (...)
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  28. Serge Grigoriev (2011). Perception, Empiricism, and Pragmatist Realism. Contemporary Pragmatism 8 (1):191-210.
    The essay compares Peirce's pragmatist approach to the problem of perceptual experience as a fallible foundation of knowledge to a sophisticated empiricist take on the issue. The comparison suggests that, while empiricism can accommodate the idea of perception as fallible, theoretically laden, and containing conjectural elements, the cardinal difference between pragmatism and empiricism consists in the pragmatist insistence on the intrinsic intelligibility of experience, which also serves as the ultimate source of all forms of intelligibility; whereas empiricism retains a penchant (...)
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  29. Gary Hatfield (2015). Radical Empiricism, Critical Realism, and American Functionalism: James and Sellars. Hopos: The Journal of the International Society for the History of Philosophy of Science 5 (1):129-53.
    As British and American idealism waned, new realisms displaced them. The common background of these new realisms emphasized the problem of the external world and the mind-body problem, as bequeathed by Reid, Hamilton, and Mill. During this same period, academics on both sides of the Atlantic recognized that the natural sciences were making great strides. Responses varied. In the United States, philosophical response focused particularly on functional psychology and Darwinian adaptedness. This article examines differing versions of that response in William (...)
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  30. Carol Hay (2012). Consonances Between Liberalism and Pragmatism. Transactions of the Charles S. Peirce Society 48 (2):141-168.
    This paper is an attempt to identify certain consonances between contemporary liberalism and classical pragmatism. I identify four of the most trenchant criticisms of classical liberalism presented by pragmatist figures such as James, Peirce, Dewey, Addams, and Hocking: that liberalism overemphasizes negative liberty, that it is overly individualistic, that its pluralism is suspect, that it is overly abstract. I then argue that these deficits of liberalism in its historical incarnations are being addressed by contemporary liberals. Contemporary liberals, I show, have (...)
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  31. Carol Hay (2012). Justice and Objectivity for Pragmatists: Cosmopolitanism in the Work of Martha Nussbaum and Jane Addams. The Pluralist 7 (3):86-95.
    The goal of this paper is to argue that pragmatists interested in social justice ought to be committed to certain objective transcultural ethical ideals. In particular, I argue that we need an objective moral account of what counts as harm and flourishing for human beings. Pragmatists are usually characterized as rejecting the tenability of, or the need for, such objective standards. Instead, the question of whether a person's life is going well or badly is supposed to be answered by appealing (...)
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  32. David L. Hildebrand (2004). Commentary on “Pragmatism's Deliberation” by Stuart Rosenbaum. Southwest Philosophy Review 20 (2):199-202.
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  33. Charles A. Hobbs (2011). Why Classical American Pragmatism is Helpful for Thinking About Death. Transactions of the Charles S. Peirce Society 47 (2):182-195.
    We pragmatists have within our tradition significant methodological resources for contributing to the understanding of the meaning of beliefs about the nature of death—a topic that has still not received enough attention. 1 I want here to articulate what crucial features of pragmatism I believe to be especially helpful for such a contribution, and to explain something about why they are helpful in this regard. As my title indicates, I am not drawing upon the neo-pragmatism of those such as Richard (...)
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  34. Brendan Hogan (2007). Communication. In John Lachs Robert Talisse (ed.), American Philosophy: an encyclopedia. Routledge
    This encyclopedia article traces the concept of communication from the classical pragmatists to contemporary philosophers association with pragmatism. Special emphasis on Peirce, Mead, Dewey, and Habermas.
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  35. Brendan Hogan (2005). Richard J. Bernstein. In John Shook (ed.), The Dictionary Of Modern American Philosophers.
    This encyclopedia article traces the development of Richard J. Bernstein's philosophical work and provide s short biography.
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  36. Brendan Hogan & Lawrence Marcelle (2014). Abstract Objectivity: Richard J. Bernstein's Critique of Hilary Putnam. In Judith Green (ed.), Richard J. Bernstein and the Pragmatist Turn in Contemporary Philosophy,. Palgrave MacMillan
  37. James A. Holstein & Jaber F. Gubrium (1999). The Self We Live By: Narrative Identity in a Postmodern World. OUP Usa.
    The Self We Live By confronts the serious challenges facing the self in postmodern times. Taking issue with contemporary trivializations of the self, the book traces a course of development from the early pragmatists who formulated what they called the 'empirical self', to contemporary constructionist views of the storied self. Presenting an institutional context for the increasing complexity and ubiquity of narrative identity, the authors illustrate the 'everyday technology of self construction' and idscuss the resulting moral climate. The book is (...)
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  38. Woody Holton (2003). Starting with the Indians: A Response to Scott Pratt's Native Pragmatism. Philosophy and Geography 6 (2):237 – 245.
  39. Andrew Howat (2010). Some Pragmatist Themes By David S. Clarke. Transactions of the Charles S. Peirce Society 46 (1):143-149.
  40. John Kaag (2013). Fallibility and Insight in Moral Judgment. Human Studies 36 (2):259-275.
    This article investigates the relationship between moral judgments, fallibility, and imaginative insight. It will draw heavily from the canon of classical American philosophy, the members of which (from Ralph Waldo Emerson, to C.S. Peirce, E.L. Cabot, to Jane Addams, to John Dewey) took up this relationship as pivotally important in moral theorizing. It argues that the process of hypothesis formation—characterized as “insight” by Emerson and extended by Peirce in his notion of “abduction”—is a necessary condition of moral progress for it (...)
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  41. John Kaag (2011). Idealism, Pragmatism, and Feminism: The Philosophy of Ella Lyman Cabot. Lexington.
    Idealism, Pragmatism, and Feminism provides an account of the life and writings of Ella Lyman Cabot (1866-1934), a woman who received formal training, but not formal recognition, in the field of classical American philosophy. It highlights the themes of idealism, pragmatism and feminism as they emerged in the course of career as an educational reformer and ethicist that spanned nearly four decades. Cabot's writings, developed in graduate seminars at Harvard and Radcliffe at the turn of the century complement, and in (...)
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  42. Chad Kautzer & Eduardo Mendieta (eds.) (2009). Pragmatism, Nation, and Race: Community in the Age of Empire. Indiana University Press.
    Pragmatism has been called "the chief glory of our country's intellectual tradition" by its supporters and "a dog's dinner" by its detractors. While acknowledging pragmatism's direct ties to American imperialism and expansionism, Chad Kautzer, Eduardo Mendieta, and the contributors to this volume consider the role pragmatism plays, for better or worse, in current discussions of nationalism, war, race, and community. What can pragmatism contribute to understandings of a diverse nation? How can we reconcile pragmatism's history with recent changes in the (...)
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  43. James T. Kloppenberg (2004). Pragmatism and the Practice of History: From Turner and Du Bois to Today. Metaphilosophy 35 (1-2):202-225.
    Pragmatism has affected American historical writing since the early twentieth century. Such contemporaries and students of Peirce, James, and Dewey as Frederick Jackson Turner, W. E. B. Du Bois, James Harvey Robinson, Charles Beard, Mary Beard, and Carl Becker drew on pragmatism when they fashioned what was called the “new history.” They wanted to topple inherited assumptions about the past and replace positivist historical methods with the pragmatists' model of a community of inquiry. Such widely read mid-twentieth-century historians as Merle (...)
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  44. Milton Ridvas Konvitz (1960). The American Pragmatists. New York, Meridian Books.
    Includes writings on pragmatism by Ralph Waldo Emerson, Oliver Wendell Holmes, Jr., George Herbert Mead, Percy W. Bridgman, C. I. Lewis, Horace M. Kallen, Sidney Hook, and, especially, William James, Charles S. Peirce, and John Dewey.
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  45. Joel Krueger (forthcoming). James on Pure Experience. In David Evans (ed.), Understanding James, Understanding Modernism. Bloomsbury
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  46. H. Vernon Leighton (2012). The Dialectic of American Humanism. Renascence 64 (2):201-215.
    A Confederacy of Dunces (Confederacy) by John Kennedy Toole portrays an interplay between competing definitions of humanism. The one school of humanism—called by some the Modernist Paradigm—saw the Italian Renaissance as the origin of nineteenth- and twentieth-century modernist views that celebrated science, technology, and individual human freedom. The other school, led by Paul Oskar Kristeller, sought to historicize humanism by establishing that Renaissance writers and thinkers were generally conservative and preserved the philosophical ideas of the medieval era. Kristeller was the (...)
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  47. Erik Lundestad (2006). The Skeptic and The Madman: The Proto‐Pragmatism of Thomas Reid. Journal of Scottish Philosophy 4 (2):125-137.
    Even though the philosophy of common sense is not justifi able as such, the assump- tion upon which it rests, namely that there are things which we are not in position to doubt is correct. The reason why Thomas Reid was unable to bring this assumption out in a justifi able manner is that his views, both on knowledge and nature, are to be considered dogmatic. American pragmatists such as Charles Sanders Peirce and John Dewey on the other hand, may (...)
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  48. Alan R. Malachowski (ed.) (2004). Pragmatism. Sage Publications.
    The dramatic resurgence of American Pragmatism was one of the most important intellectual developments in the Twentieth Century. As the influence of this revitalised movement continues to spread across a variety of disciplines ranging from law to literary theory, the time is ripe for a considered reassessment of both its origins in the works of Charles Peirce, William James and John Dewey and its later revival in the hands of thinkers such as Richard Rorty and Hilary Putnam. This three-volume collection (...)
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  49. Sarin Marchetti (2015). Unfamiliar Habits: The Ethics and Politics of Self-Transformation. William James Studies:102-113.
  50. Joseph Margolis (2013). Pragmatism Ascendent: A Yard of Narrative, a Touch of Prophecy. Stanford University Press.
    The point of Hegel's dissatisfaction with Kant -- Rethinking Peirce's fallibilism -- Pragmatism's future : a touch of prophecy.
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