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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. David Keith Adams & Cornelis A. van Minnen (1997). Aspects of War in American History.
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  3. 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.
    As John Henry Newman reflected on 'The Idea of a University' more than a century and a half ago, Bradley C. S. Watson brings together some of the nation's most eminent thinkers on higher education to reflect on the nature and purposes of the American university today. Their mordant reflections paint a picture of the American university in crisis. This book is essential reading for thoughtful citizens, scholars, and educational policymakers.
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  4. Amos Bronson Alcott & Richard L. Herrnstadt (1969). The Letters of A. Bronson Alcott.
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  5. Hartley Burr Alexander (1953). The World's Rim Great Mysteries of the North American Indians. University of Nebraska Press.
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  6. John T. Amendt (1950). Philosophic Backgrounds of Recent American Political Theory: A Study in Deterioration. Washington.
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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. William David Andrews (1971). The Translatio Studii as a Theme in Eighteenth-Century American Writing.
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  9. 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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  10. 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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  11. Harvey Arden & Steve Wall (1998). Travels in a Stone Canoe the Return to the Wisdomkeepers. Monograph Collection (Matt - Pseudo).
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  12. Dore Ashton (1982). American Art Since 1945. Monograph Collection (Matt - Pseudo).
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  13. R. J. B. (1961). Seven Sages. Review of Metaphysics 14 (4):727-727.
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  14. 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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  15. C. P. Blacker (1942). An American Eugenist Speaks. The Eugenics Review 34 (1):19.
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  16. Jacqueline A. Blackwell (2011). ""African-American Literature and" Post-Racial" America. Or, You Know, Not. Inquiry 16 (1):67-74.
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  17. 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.
  18. Peter Ryan Blakemore (1998). Writing Home: Inhabitation and Imagination in American Literature. Dissertation, University of Oregon
    This study of 19th- and 20th-century American Literature analyzes narrative and psychological affiliation to answer the question: What are the ramifications of a view of landscape and what part does the act of storytelling play in shaping these approaches? ;While standard literary-critical emphases on the pastoral and myth symbolism add to our understanding, the focus has almost always remained on epistemological skepticism or trope formation. Thus attention has been directed inward, as though the human psyche alone constructs its idea of (...)
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  19. Mary Warner Blanchard (1998). Oscar Wilde's America Counterculture in the Gilded Age. Monograph Collection (Matt - Pseudo).
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  20. 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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  21. 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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  22. John F. Boatman (1992). My Elders Taught Me: Aspects of Western Great Lakes American Indian Philosophy. Upa.
    In this book the author examines various aspects of a selection of Western Great Lakes American Indian philosophical traditions and beliefs. He combines over forty years of stories, anecdotes, and observations learned from Western Great Lakes tribal elders into a coherent and thought-provoking philosophy text which challenges readers to look beyond their own cultural prepossessions and discover a method of asking questions where the answers come from within.
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  23. Lars Boman (1955). Criticism and Construction in the Philosophy of the American New Realism. Almqvist & Wiksell.
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  24. Eulalie H. Bona (1996). Woven by the Grandmothers Nineteenth-Century Navajo Textiles From the National Museum of the American Indian = Nihimásání Deiztlo : Náhást Eíts Áadahdi, Neeznádiin Nináháhááha Ada a Adaalyaaigii. Bitsi Yishtlzhii Be I Ool Iildanil I Bá Hooghandóó. Monograph Collection (Matt - Pseudo).
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  25. Chronicle Books (1994). Lakota Seeking the Great Spirit. Monograph Collection (Matt - Pseudo).
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  26. Constance Bouchard (1998). Le Chartrier de l'Abbaye-aux-Bois. [REVIEW] Speculum 73 (2):576-577.
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  27. Andrea Boyea (forthcoming). Native American Music and Curriculum: Controversies and Cultural Issues. Philosophy of Music Education Review.
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  28. N. Arts Council of Great Britain, Tate Gallery & Museum of Modern Art York (1969). The Art of the Real an Aspect of American Painting and Sculpture 1948-1968, [Catalogue of] an Exhibition. Museum of Modern Art:, Arts Council of Great Britain.
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  29. May Brodbeck (1952). American Non-Fiction, 1900-1950. Regnery.
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  30. Leo C. Brown (1936). An American Colossus. Thought: A Journal of Philosophy 11 (2):299-301.
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  31. Robert Bell Browne (1934). The Harvard Philosophers at the Opening of the Twentieth Century. Urbana, Ill..
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  32. B. H. D. Buchloh (2000). Neo-Avantgarde and Culture Industry Essays on European and American Art From 1955 to 1975. Monograph Collection (Matt - Pseudo).
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  33. 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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  34. James Burnham & Philip Wheelwright (1934). Introduction to Philosophical Analysis. Philosophical Review 43 (5):535-536.
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  35. 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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  36. David Henry Burton (1951). Some Irrational Aspects of Representative Thinkers in Americas Machine Age. Washington.
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  37. Wendell T. Bush (1919). Antayana's Philosophical Opinion in America. [REVIEW] Journal of Philosophy 16 (4):104.
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  38. Wendell T. Bush (1915). Iley's American Thought. [REVIEW] Journal of Philosophy 12 (26):715.
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  39. G. B. S. C. (1970). Henry David Thoreau. Review of Metaphysics 24 (2):342-342.
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  40. L. C. (1957). American Philosophers at Work. [REVIEW] Review of Metaphysics 10 (4):726-727.
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  41. Thomas A. Caffrey (1965). "Recent American Philosophy," by Andrew J. Reck. Modern Schoolman 42 (4):413-415.
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  42. Joseph D. Calabrese (2008). Clinical Paradigm Clashes: Ethnocentric and Political Barriers to Native American Efforts at Self‐Healing. Ethos: Journal of the Society for Psychological Anthropology 36 (3):334-353.
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  43. Patricia E. Calderwood (2002). "A Review of" Becoming Good American Schools". [REVIEW] Educational Studies 33 (2).
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  44. 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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  45. 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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  46. 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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  47. 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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  48. 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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  49. 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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  50. 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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