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  1. E. J. A. (1965). Aspects of Contemporary American Philosophy. [REVIEW] Review of Metaphysics 19 (1):160-161.
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  2. John Agresto, William B. Allen, Michael P. Foley, Gary D. Glenn, Susan E. Hanssen, Mark C. Henrie, Peter Augustine Lawler, William Mathie, James V. Schall, Bradley C. S. Watson & Peter Wood (2010). The Idea of the American University. Lexington Books.
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  3. Hartley Burr Alexander (1953). The World's Rim Great Mysteries of the North American Indians. University of Nebraska Press.
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  4. John T. Amendt (1950). Philosophic Backgrounds of Recent American Political Theory: A Study in Deterioration. Washington.
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  5. Clifford Anderberg (1980). The Political Philosophy of the American Revolution. By Aldo Tassi. Modern Schoolman 57 (2):193-194.
  6. C. Alan Anderson (1993). Healing Hypotheses: Horatio W. Dresser and the Philosophy of New Thought. Garland.
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  7. Paul Anderson & Kevin Davey, American Dissident.
    Ever since, while continuing to develop his liguistic theories, he has been the most prominent US critic both of his country's foreign policy and of the intellectuals and media that give it overwhelming consensual support. "The Responsibility of Intellectuals" was followed by a series of ever more devastating attacks on American policy in Vietnam (collected in American Power and the New Mandarins and At War With Asia ): by 1970, he was far and away the best known intellectual opponent of (...)
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  8. I. I. Antulio J. Echevarria (2011). American Strategic Culture: Problems and Prospects. In Hew Strachan & Sibylle Scheipers (eds.), The Changing Character of War. Oup Oxford.
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  9. Manuel Aparicio Paya (2012). Virtualidades y limitaciones de los enfoques neoaristotélicos de la justicia con las personas con diversidad funcional. Diálogo Filosófico 28 (84):35-52.
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  10. Leslie Armour (1992). Daniel J. Wilson, Science, Community, and the Transformation of American Philosophy, 1860-1930 Reviewed By. Philosophy in Review 12 (6):436-438.
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  11. Benedict M. Ashley (1959). Social Pluralism in American Life Today. Proceedings of the American Catholic Philosophical Association 33:109-116.
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  12. Asunci (2007). A Methodologically Pragmatist Approach to Development Ethics. Journal of Global Ethics 3 (2):143 – 164.
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  13. G. R. B. (1964). A History of American Philosophy. [REVIEW] Review of Metaphysics 17 (3):481-482.
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  14. R. B. (1956). Studies in American Philosophy. Tulane Studies in Philosophy, Vol. VI. Review of Metaphysics 9 (3):526-526.
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  15. Larry Catá Backer (2009). The Mechanics of Perfection : Philosophy, Theology, and the Foundations of American Law. In Francis J. Mootz & William S. Boyd (eds.), On Philosophy in American Law. Cambridge University Press. 44.
    Americans have been obsessed about the mechanics of perfectibility. Perfectibility is built into the constitutive documents of the American Republic. The expression of that perfection is Law, and Government provides the means. The mechanics of perfectibility lies in philosophy and theology. Through these mechanics Americans can discern the spirit of perfection - as God or as the genius of the American community made manifest. The essay considers these notions in the context of two cases, Swift v. Tyson (1842) and Erie (...)
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  16. Elizabeth M. Baeten (1996). An American Naturalist Account of Culture. Metaphilosophy 27 (4):408-425.
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  17. Aj Bahm (1970). American Cultural Predicament Today. Journal of Thought 5 (4):214-230.
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  18. Stephen Barnes (2007). The Conduct of Life. [REVIEW] Newsletter of the Society for the Advancement of American Philosophy 35 (106):37-38.
    Here H.G. Callaway offers us a new reading edition of the oft-cited, commonly-studies, and widely-enjoyed Emerson text The Conduct of Life. This edition provides an introduction by Callaway, annotations throughout, a chronology, a bibliography, and index, and modern spellings throughout. And it does its job well.
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  19. J. M. Beach (2007). The Ideology of the American Dream: Two Competing Philosophies in Education, 1776-2006. Educational Studies 41 (2):148-164.
    This article puts forth 2 competing notions of the American Dream, 1 radical and 1 conservative (both put forth by Thomas Jefferson), as the basis for 2 competing public philosophies of American democracy and education. This article traces out the ecology of inequality that has determined the context of these 2 competing public philosophies, especially in relation to the evolution of U.S. education. The ideology of the American Dream is still a potent philosophical means for constructing reformist discourses for American (...)
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  20. William J. Bennett (1997). Our Sacred Honor Words of Advice From the Founders in Stories, Letters, Poems, and Speeches. Monograph Collection (Matt - Pseudo).
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  21. Robert Bernasconi (2011). Kant's Third Thoughts on Race. In Stuart Elden & Eduardo Mendieta (eds.), Reading Kant's Geography. State University of New York Press. 291--318.
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  22. C. P. Blacker (1942). An American Eugenist Speaks. The Eugenics Review 34 (1):19.
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  23. Jacqueline A. Blackwell (2011). African-American Literature and" Post-Racial" America. Or, You Know, Not. Inquiry 16 (1):67-74.
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  24. Evelyn Blackwood (1994). Sexuality and Gender in Native American Tribes: Th E Case of Crossgender Females. In Anne Herrmann & Abigail J. Stewart (eds.), Theorizing Feminism: Parallel Trends in the Humanities and Social Sciences. Westview Press. 301--315.
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  25. Joseph L. Blau (1977). Emerson's Transcendentalist Individualism as a Social Philosophy. Review of Metaphysics 31 (1):80 - 92.
    Much of the attention of recent students of American philosophy has been concentrated on the study of philosophers and ways of doing philosophy in the post-Civil War era. It is understandable that this should be so, for the problems of late nineteenth and twentieth century thought are still alive, still perplexing, in our own attempts at philosophic understanding. There is much, however, that is overlooked by narrowing our focus to what Max Fisch and his associates describe as "classic" American philosophy, (...)
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  26. Judith R. Blau & Eric S. Brown (2001). Du Bois and Diasporic Identity: The Veil and the Unveiling Project. Sociological Theory 19 (2):219-233.
    Positioning Du Bois's arguments in The Souls of Black Folk (1903) within social theory enhances our understanding of the phenomenological dimensions of racial oppression and of how oppressed groups build on members' differences, as well as on what they share, to construct a cosmopolitan and richly textured community. Du Bois wrote Souls just at the beginning of the Great Migration but indicated that geographical dispersion would deepen racial solidarity, enhance the meaningfulness of community, and emancipate individual group members through participation (...)
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  27. John F. Boatman (1992). My Elders Taught Me: Aspects of Western Great Lakes American Indian Philosophy. University Press of America.
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  28. Lars Boman (1955). Criticism and Construction in the Philosophy of the American New Realism. Almqvist & Wiksell.
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  29. Andrea Boyea (forthcoming). Native American Music and Curriculum: Controversies and Cultural Issues. Philosophy of Music Education Review.
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  30. Leo C. Brown (1936). An American Colossus. Thought 11 (2):299-301.
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  31. Margaret R. Bunsen, M. Stephen, James W. Cambron, C. Hulse David, Michael Coe, Dean Snow, Elizabeth Benson, Samd Gill, F. Sullivan Irene & Arlene Hirschfelder (forthcoming). Native American Archaeology and Culture: A Selected Bibliography I. General Reference. Clio.
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  32. Chester Burns (2004). Medical Ethics, History of the Americas: Colonial North America and Nineteenthcentury United States. Encyclopedia of Bioethics 3:1517-23.
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  33. Wendell T. Bush (1919). Antayana's Philosophical Opinion in America. [REVIEW] Journal of Philosophy 16 (4):104.
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  34. Wendell T. Bush (1915). Iley's American Thought. [REVIEW] Journal of Philosophy 12 (26):715.
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  35. G. B. S. C. (1970). Henry David Thoreau. Review of Metaphysics 24 (2):342-342.
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  36. L. C. (1957). American Philosophers at Work. [REVIEW] Review of Metaphysics 10 (4):726-727.
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  37. Thomas A. Caffrey (1965). "Recent American Philosophy," by Andrew J. Reck. Modern Schoolman 42 (4):413-415.
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  38. Joseph D. Calabrese (2008). Clinical Paradigm Clashes: Ethnocentric and Political Barriers to Native American Efforts at Self‐Healing. Ethos 36 (3):334-353.
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  39. Patricia E. Calderwood (2002). A Review of" Becoming Good American Schools". [REVIEW] Educational Studies 33 (2).
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  40. H. G. Callaway (2007). Emerson and Santayana on Imagination. In Flamm And Skowronski (ed.), Under Any Sky, Contemporary Readings on George Santayana.
    This paper examines Santayana on imagination, and related themes, chiefly as these are expressed in his early work, Interpretations of Poetry and Religion (1900). My hypothesis is that Santayana under-estimates, in this book, the force and significance of the prevalent distinction between imagination and fancy, as this was originally put forward by Coleridge and later developed in Emerson’s late essays. I will focus on some of those aspects of Santayana’s book which appear to react to or to engage with Emerson’s (...)
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  41. H. G. Callaway (2006). Emerson on Creativity in Thought and Action. In , R.W. Emerson, The Conduct of Life: A Philosophical Reading.
    The opening essay of Emerson’s 1860 book, The Conduct of Life, posed, in that fateful year of threatening Civil War and disunion, the philosophical problem of human freedom and fate. The essay “Fate” is followed in the present book by a series of essays on related themes, including: “Power,” “Wealth,” “Culture,” “Worship,” “Beauty” and “Illusions.” The central question of the volume is, “How shall I live?” Appreciating both our freedom and its limits, we understand the vitality of power to acquire (...)
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  42. H. G. Callaway (ed.) (2006). R.W. Emerson, The Conduct of Life: A Philosophical Reading. University Press of America.
    This new edition emphasizes Emerson's philosophy and thoughts on such issues as freedom and fate; creativity and established culture; faith, experience, and evidence; the individual, God, and the world; unity and dualism; moral law, grace, and compensation; and wealth and success. Emerson's text has been fully annotated to explain difficult words and to clarify his references. The Introduction, Notes, Bibliography, Index, and Chronology of Emerson's life help the reader understand his distinctive outlook, his contributions to philosophy, and his place in (...)
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  43. H. G. Callaway (1999). Review of Boisvert, John Dewey, Rethinking Our Time. [REVIEW] Transactions of the Charles S. Peirce Society 35 (2):409-415.
    The author's prior book, a very Aristotelian look at Dewey's Metaphysics (1988) starts from a criticism of the idea of freedom as autonomy. That theme persists, along with an Aristotelian flavoring in the present account of Dewey. "Autonomy as a model of freedom," Boisvert says, "leads in practice to a separation from others, not toward democratic community" (p.64). While it is true that emphasis on autonomy may put community under strain, we must ask if this is not sometimes needed to (...)
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  44. H. G. Callaway (1998). Review of Howard B. Radest, Felix Adler: An Ethical Culture. [REVIEW] Transactions of the Charles S. Peirce Society 34 (4):1029-1036.
    This is my review of Howard B. Radest's book on Felix Adler and Ethical Culture. The book involves interesting comparisons of Adler to Emerson and to the pragmatists, and Radest is well qualified to tell the history of Adler's work and its influence.
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  45. H. G. Callaway (1997). Review of James Campbell, Understanding John Dewey. [REVIEW] Philosophical Quarterly 47 (187):272-275.
    James Campbell's Understanding John Dewey represents the latest of his series of recent books, focused on the classical pragmatist tradition. In The Community Reconstructs. Campbell capably explored the meaning and relevance of pragmatic social thought, urging that the social pragmatists combined 'the inquiring and critical spirit of Peirce' with 'issues of general and direct human concern that interested James. Dewey is 'the most important figure of this movement' and the "primary figure' for the earlier book. Campbell now engages Dewey more (...)
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  46. H. G. Callaway (1995). Review of Sidney Hook, John Dewey, An Intellectual Portrait. [REVIEW] Canadian Philosophical Reviews (6):403-407.
    Newly re-printed, Sydney Hook’s classic (1939) work on Dewey appears with an Introduction by Richard Rorty. Hook may help us see how Dewey fit into his own time. That story is important. The new printing may also help us see how Dewey fits into our time. Rorty lauds more recent treatments of Dewey’s work, especially Robert Westbrook’s intellectual biography John Dewey and American Democracy (1991), and Steven Rockefeller’s John Dewey: Religious Faith and Democratic Humanism (1991) gets honorable mention. Specific comments (...)
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  47. David P. Calleo (1989). The American Problem. Ethics and International Affairs 3 (1):219–244.
    The author urges the United States to "become the ally of its allies rather than their managing protector," as it has been historically, leaving Europe to take responsibility for its own security.
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  48. James Campbell & Richard E. Hart (eds.) (2006). Experience as Philosophy: On the Work of John J. Fordham University Press.
    The philosopher John J. McDermott comes out of the long American tradition that takes the aim of philosophical inquiry to be interpretation of the open meanings of experience, so that we might all live fuller and richer lives. Here, the authors of these nine essays explore his highly original interpretations of philosophy's various questions about our shared existence. How are we to understand the nature of American culture and to carry forward its important contributions? What is the personal importance of (...)
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  49. Stanley Cavell (1992). The Senses of Walden an Expanded Edition. Monograph Collection (Matt - Pseudo).
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  50. William Chaloupka (2000). The Opening of the American Mind. Theory and Event 4 (2).
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