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  1. John T. Amendt (1950). Philosophic Backgrounds of Recent American Political Theory: A Study in Deterioration. Washington.
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  2. Clifford Anderberg (1980). The Political Philosophy of the American Revolution. By Aldo Tassi. Modern Schoolman 57 (2):193-194.
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  3. 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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  4. 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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  5. 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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  6. Elizabeth Agnew Cochran (2011). Consent, Conversion, and Moral Formation: Stoic Elements in Jonathan Edwards's Ethics. Journal of Religious Ethics 39 (4):623-650.
    The contemporary revival of virtue ethics has focused primarily on retrieving central moral commitments of Aristotle, Thomas Aquinas, and the Neoplatonist traditions. Christian virtue ethicists would do well to expand this retrieval further to include the writings of the Roman Stoics. This essay argues that the ethics of Jonathan Edwards exemplifies major Stoic themes and explores three noteworthy points of intersection between Stoic ethics and Edwards's thought: a conception of virtue as consent to a benevolent providence, the identification of virtue (...)
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  7. Michael P. Federici (2012). The Political Philosophy of Alexander Hamilton. Johns Hopkins University Press.
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  8. Jason Frank (2009). Publius and Political Imagination. Political Theory 37 (1):69 - 98.
    "The Federalist" is commonly read as an exemplar of political realism. However, alongside Publius' arguments against the enthusiastic imagination--its tendency to inflame the passions, betray the intellect, and subvert political authority--are formative appeals to the imagination's role in reconstituting the public authority shaken during the postrevolutionary years. This essay explores three central aspects of Publius' restorative appeal to the imagination: the appeal to the public veneration required for sustaining political authority across time; the strategies for shifting citizen loyalty from the (...)
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  9. W. A. Gerhard (1940). Philosophy in America. Modern Schoolman 17 (3):59-59.
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  10. Philip Goodchild (2010). Capitalism and Christianity, American Style. Contemporary Political Theory 9 (1):131.
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  11. Thomas P. Kasulis & Robert Cummings Neville (eds.) (1997). The Recovery of Philosophy in America: Essays in Honor of John Edwin Smith. State University of New York Press.
    This collection of essays by leading American philosophers honors John E. Smith, a major figure in the struggle for the American profession of philosophy to redefine itself and return to its grander traditions.
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  12. Richard H. King Michael J. Shapiro (2007). Deforming American Political Thought: Ethnicity, Facticity, and Genre. Contemporary Political Theory 6 (4):498.
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  13. Michael Rogin (1977). Nature as Politics and Nature as Romance in America. Political Theory 5 (1):5-30.
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  14. George Shulman (1996). American Political Culture, Prophetic Narration, and Toni Morrison's Beloved. Political Theory 24 (2):295-314.
  15. T. L. S. Sprigge (2004). A History of Philosophy in America 1720–2000 By Bruce Kuklick, Clarendon Press, Oxford, 2001. Philosophy 79 (2):348-350.
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  16. Erin C. Tarver (2013). Signifying "Hillary&Quot;: Making (Political) Sense with Butler and Dewey. Contemporary Pragmatism 10 (2):25-47.
  17. Dennis F. Thompson (1976). Bibliography: The Education of a Founding Father. The Reading List for John Witherspoon's Course in Political Theory, as Taken by James Madison. Political Theory 4 (4):523-529.
    ...Witherspoon's Course in Political Theory, as Taken by James Madison Dennis F. Thompson Princeton University [523...Witherspoon's Course in Political Theory, as Taken by James Madison. James Madison was an unusually wen-prepared student when, at eighteen...
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  18. Anne Waters (ed.) (2004). American Indian Thought: Philosophical Essays. Blackwell (Oxford).
    This book brings together a diverse group of American Indian thinkers to discuss traditional and contemporary philosophies and philosophical issues. The essays presented here address philosophical questions pertaining to knowledge, time, place, history, science, law, religion, nationhood, ethics, and art, as understood from a variety of Native American standpoints. Unique in its approach, this volume represents several different tribes and nations and amplifies the voice of contemporary American Indian culture struggling for respect and autonomy. Taken together, the essays collected here (...)
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  1. H. G. Callaway (2008). The Meaning of Pluralism. In , William James, A Pluralistic Universe, A New Reading.
    American philosopher William James (1842-1910) traveled to Oxford, England and Manchester College in 1908. Between 4 May and 28 May, he deliver the Hibbert Lectures, which were originally published in 1909 as A Pluralistic Universe. This was to be the last major book James published during his lifetime. Manchester College had been founded in the English city of Manchester in 1786 for the education of nonconformists, and moved to Oxford in 1888. Some considerable emphasis on religion in the Hibbert Lectures (...)
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  2. Gabor Forrai (2002). Review of Hilary Putnam: Pragmatism and Realism. [REVIEW] Notre Dame Philosophical Reviews--Online.
    The book is an outgrowth of a 1998 conference held at the Nicholas Copernicus University in Toru (Poland), for which Hilary Putnam was the keynote speaker. It contains eleven papers with responses by Putnam, and is divided into two parts, one on pragmatism and one on realism. Each part is prefaced by a short and well-focused introduction by Urszula M. Zeglen, which may be useful for those who did not keep up with the development of Putnam’s thought since the late (...)
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  3. Jason Jordan (2013). Pragmatic Vs. Skeptical Empiricism: Hume and Dewey on Experience and Causation. The Pluralist 8 (1):31-62.
    All knowledge 'begins with experience,' but it does not therefore 'arise' from experience.The classical American pragmatists are usually considered to be either empiricists or heirs to the empiricist tradition in philosophy. This is unsurprising given the nature of the pragmatist philosophical program as a late nineteenth-and early twentieth-century reaction against transcendental idealism. Pragmatists sought to ground their inquiry resolutely in experience sans speculative metaphysics. However, the pragmatists were also stridently opposed to certain doctrines and epistemological tendencies in British empiricism that (...)
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  4. Antonio Nunziante (2013). The “Morbid Fear of the Subjective”. Privateness and Objectivity in Mid-Twentieth Century American Naturalism. Metodo. International Studies in Phenomenology and Philosophy 1 (1-2):1-19.
    The “Morbid Fear of the Subjective” (copyright by Roy Wood Sellars) represents a key-element of the American naturalist debate of the Mid-twentieth century. On the one hand, we are witnessing to the unconditional trust in the objectivity of scientific discourse, while on the other (and as a consequence) there is the attempt to exorcise the myth of the “subjective” and of its metaphysical privateness. This theoretical roadmap quickly assumed the shape of an even sociological contrast between the “democraticity” of natural (...)
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  5. Abner Shimony (1965). Quantum Physics and the Philosophy of Whitehead. In Max Black (ed.), Philosophy in America. Ithaca, N.Y.,Cornell University Press. 240--261.
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20th Century American Philosophy, Misc
  1. Hartley Burr Alexander (1923/1979). Nature and Human Nature: Essays Metaphysical and Historical. Ams Press.
  2. Jay Bail (ed.) (1974). After Brockman. Somerville, Mass.]Abyss Publications.
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  3. J. D. Bastable (1959). Contemporary American Philosophy. Philosophical Studies 9:273-274.
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  4. John Edward Bentley (1963). An Outline of American Philosophy. Paterson, N.J.,Littlefield, Adams.
  5. Roy Bhaskar (1991). Philosophy and the Idea of Freedom. B. Blackwell.
    Section I: Anti-Rorty -- Knowledge -- Rorty's account of science -- Pragmatism, epistemology, and the inexorability of realism -- Agency -- The essential tension of philosophy and the mirror of nature or a tale of two Rortys -- How is freedom possible? -- Politics -- Self-defining versus social engineering poetry and politics : the problem-field of contingency, irony, and solidarity -- Rorty's apologetics -- Reference, fictionalism and radical negation -- Rorty's changing conceptions of philosophy -- Section II: For critical realism (...)
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  6. Thomas Bonk (ed.) (2003). Language, Truth, and Knowledge: Contributions to the Philosophy of Rudolf Carnap. Kluwer Academic Publishers.
    This collection, with essays by Graham H. Bird, Jaakko Hintikka, Ilkka Niiniluoto, Jan Wolenski, will interest graduate students of the philosophy of language and logic, as well as professional philosophers, historians of analytic philosophy, and philosophically inclined logicians. Language, Truth and Knowledge brings together 11 new essays that offer a wealth of insights on a number of Carnap's concerns and ideas. The volume arose out of a symposium on Carnap's work at an international conference held in Vienna in 2001. The (...)
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  7. Patricia Bowen-Moore (1989). Hannah Arendt's Philosophy of Natality. St. Martin's Press.
  8. Paul Breines (ed.) (1970). Critical Interruptions. [New York]Herder and Herder.
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  9. John Brockman (1970). 37. New York,Holt, Rinehart, Winston.
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  10. Rudolf Carnap (2009). Early Writings. Open Court.
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  11. A. W. Carus (2007). Carnap and Twentieth-Century Thought: Explication as Enlightenment. Cambridge University Press.
    Rudolf Carnap (1891-1970) is widely regarded as one of the most important philosophers of the twentieth century. Born in Germany and later a US citizen, he was a founder of the philosophical movement known as Logical Empiricism. He was strongly influenced by a number of different philosophical traditions (including the legacies of both Kant and Husserl), and also by the German Youth Movement, the First World War (in which he was wounded and decorated), and radical socialism. This book places his (...)
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  12. Hector-Neri Castañeda, Klaus Jacobi & Helmut Pape (eds.) (1990). Thinking and the Structure of the World: Hector-Neri Castañeda's Epistemic Ontology Presented and Criticized. W. De Gruyter.
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  13. Stanley Cavell (2005). Philosophy the Day After Tomorrow. Belknap Press of Harvard University Press.
    Something out of the ordinary -- The interminable Shakespearean text -- Fred Astaire asserts the right to praise -- Henry James returns to America and to Shakespeare -- Philosophy the day after tomorrow -- What is the scandal of skepticism? -- Performative and passionate utterance -- The Wittgensteinian event -- Thoreau thinks of ponds, Heidegger of rivers -- The world as things.
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  14. Stanley Cavell (2004). Cities of Words: Pedagogical Letters on a Register of the Moral Life. Belknap Press of Harvard University Press.
    This book offers philosophy in the key of life.
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  15. Stanley Cavell (2002). Must We Mean What We Say?: A Book of Essays. Cambridge University Press.
    Reissued with a new preface, this famous collection of essays covers a remarkably wide range of philosophical issues, including essays on Wittgenstein, Austin, Kierkegaard, and the philosophy of language, and extending beyond philosophy into discussions of music and drama. Previous edition hb ISBN (1976): 0-521-21116-6 Previous edition pb ISBN (1976): 0-521-29048-1.
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  16. Stanley Cavell (1984/1988). Themes Out of School: Effects and Causes. University of Chicago Press.
    In the first essay of this book, Stanley Cavell characterizes philosophy as a "willingness to think not about something other than what ordinary human beings think about, but rather to learn to think undistractedly about things that ordinary human beings cannot help thinking about, or anyway cannot help having occur to them, sometimes in fantasy, sometimes as a flash across a landscape." Fantasies of film and television and literature, flashes across the landscape of literary theory, philosophical discourse, and French historiography (...)
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  17. Peter Clark & Bob Hale (eds.) (1994). Reading Putnam. Blackwell.
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  18. John Cogan (2002). American Philosophy of Technology. Newsletter of the Society for the Advancement of American Philosophy 30 (93):15-16.
  19. Morris Raphael Cohen (1970). The Faith of a Liberal. Freeport, N.Y.,Books for Libraries Press.
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  20. Vincent Michael Colapietro (2003). Fateful Shapes of Human Freedom: John William Miller and the Crises of Modernity. Vanderbilt University Press.
    John William Miller's radical revision of the idealistic tradition anticipated some of the most important developments in contemporary thought. In this study, Vincent Colapietro situates Miller's powerful but neglected corpus not only in reference to Continental European philosophy but also to paradigmatic figures in American culture like Lincoln, Emerson, Thoreau, and James.
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  21. Vincent Michael Colapietro & John Edwin Smith (eds.) (1997). Reason, Experience, and God: John E. Smith in Dialogue. Fordham University Press.
    John E. Smith has contributed to contemporary philosophy in primarily four distinct capacities; first, as a philosopher of religion and God; second, as an indefatigable defender of philosophical reflection in its classical sense ( a sense inclusive of, but not limited to, metaphysics); third, as a participant in the reconstruction of experience and reason so boldly inaugurated by Hegel then redically transformed by the classical American pragmatists, and significantly augmented by such thinkers as Josiah Royce, william Earnest Hocking, and Alfred (...)
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  22. George Cotkin (2003). Existential America. Johns Hopkins University Press.
    Europe's leading existential thinkers -- Jean-Paul Sartre, Simone de Beauvoir, and Albert Camus -- all felt that Americans were too self-confident and shallow to accept their philosophy of responsibility, choice, and the absurd. "There is no pessimism in America regarding human nature and social organization," Sartre remarked in 1950, while Beauvoir wrote that Americans had no "feeling for sin and for remorse" and Camus derided American materialism and optimism. Existentialism, however, enjoyed rapid, widespread, and enduring popularity among Americans. No less (...)
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  23. Sarah Cunningham (1995). T. S. Eliot and American Philosophy. Newsletter of the Society for the Advancement of American Philosophy 23 (72):9-10.
  24. Alan Donagan (1999). Reflections on Philosophy and Religion. Oxford University Press.
    This book contains the collected papers of Alan Donagan on topics in the philosophy of religion. Donagan was respected as a leading figure in American moral philosophy. His untimely death in 1991 prevented him from collecting his philosophical reflections on religion, particularly Christianity, and its relation to ethics and other concerns. This collection, therefore, constitutes the fullest expression of Donagan's thought on Christianity and ethics, in which it is possible to discern the outlines of a coherent, overarching theory. Editor Anthony (...)
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  25. Alan Donagan (1994). The Philosophical Papers of Alan Donagan. University of Chicago Press.
    A major voice in late twentieth-century philosophy, Alan Donagan is distinguished for his theories on the history of philosophy and the nature of morality. The Philosophical Papers of Alan Donagan, volumes 1 and 2, collect 28 of Donagan's most important and best-known essays on historical understanding and ethics from 1957 to 1991. Volume 2 addresses issues in the philosophy of action and moral theory. With papers on Kant, von Wright, Sellars, and Chisholm, this volume also covers a range of questions (...)
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  26. Irwin Edman (1947/1973). Philosopher's Quest. Westport, Conn.,Greenwood Press.
    In explanation of a noble and misunderstood profession -- First lesson -- The philosophic neurosis: or, The psychiatrist's story -- The private thinker and the public world: or, A short history of a diffident philosopher -- The great purgation: a moral tale presumably written in 2060 -- The undistracted -- America's own philosopher: a parable -- The unconvinced -- The unawakened -- High thinking below the Equator -- End of the term -- In explanation of the absence of a conclusion.
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  27. Richard Thomas Eldridge (ed.) (2003). Stanley Cavell. Cambridge University Press.
    Contemporary Philosophy in Focus offers a series of introductory volumes to many of the dominant philosophical thinkers of the current age. Stanley Cavell has been one of the most creative and independent of contemporary philosophical voices. At the core of his thought is the view that skepticism is not a theoretical position to be refuted by philosophical theory but is a reflection of the fundamental limits of human knowledge of the self, of others and of the external world that must (...)
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