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  1. R. A. (1956). The Social Psychology of George Herbert Mead. [REVIEW] Review of Metaphysics 9 (4):707-707.
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  2. Charles J. Abeles (1970). Memorial Minutes. Proceedings and Addresses of the American Philosophical Association 44:202.
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  3. José Luis Abellán (1996). Ávila en el modernismo filosófico de Santayana. Anales Del Seminario de Historia de la Filosofía 1:387-395.
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  4. Mitchel Aboulafia & John R. Shook (eds.) (2013). Contemporary Pragmatism. Volume 10, Number 1, June 2013. Editions Rodopi.
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  5. Mitchell Aboulafia (2013). Voices and Selves: Beyond the Modern-Postmodern Divide. The Pluralist 8 (1):1-12.
    Arthur O. Lovejoy famously referred to thirteen pragmatisms. If he were called on to enumerate postmodernisms, no doubt he would increase this number tenfold.1 Fortunately I need not follow his lead for the task at hand, namely, to discuss whether the pragmatic tradition can narrow the divide between modernism and postmodernism on the topic of cosmopolitanism. To do so I will focus on specific sets of ideas that have been associated with these terms. So, for example, modernists have been viewed (...)
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  6. Mitchell Aboulafia (2011). Through the Eyes of Mad Men: Simulation, Interaction, and Ethics. European Journal of Pragmatism and American Philosophy (2):133-147.
    Traditionally pragmatists have been favorably disposed to improving our understanding of agency and ethics through the use of empirical research. In the last two decades simulation theory has been championed in certain cognitive science circles as a way of explaining how we attribute mental states and predict human behavior. Drawing on research in psychology and neuroscience, Alvin I. Goldman and Robert M. Gordon have not only used simulation theory to discuss how we “mindread”, but have suggested that the theory has (...)
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  7. Mitchell Aboulafia, Guido Baggio, Joseph Betz, Kelvin J. Booth, Nuria Sara Miras Boronat, James Campbell, Gary A. Cook, Stephen Everett, Alicia Garcia Ruiz, Judith M. Green, Jacquelyn Ann K. Kegley, Erkki Kilpinen, Roman Madzia, John Ryder, Matteo Santarelli & David W. Woods (2013). George Herbert Mead in the Twenty-First Century. Lexington Books.
    While rooted in careful study of Mead’s original writings and transcribed lectures and the historical context in which that work was carried out, the papers in this volume have brought Mead’s work to bear on contemporary issues in metaphysics, epistemology, cognitive science, and social and political philosophy.
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  8. Mitchell Aboulafia, Myra Bookman & and Cathy Kemp (eds.) (2002). Habermas and Pragmatism. Routledge.
    There are few living thinkers who have enjoyed the eminence and reown of Jürgen Hamermas. His work has been highly influential not only in philosopy, but also in the fields of politics, sociology and law. This is the first collection dedicated to exploring the connections between his body of work ahd America's most significant philosophical movement, pragmatism. Habermas and Pragmatism considers the influence of pragmatism on Habermas's thought and the tensions between Habermasian social theory and pragmatism. Essays by distinguished pragmatists, (...)
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  9. Mitchell Aboulafia, Victor Kestenbaum, Jason Jordan, Jacoby Adeshei Carter, Sarah Louise Scott, Richard Kenneth Atkins, Christa Hodapp, John Kaag, Shane Ralston & Kipton E. Jensen (2013). 1. Front Matter Front Matter (Pp. I-Iii). The Pluralist 8 (1).
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  10. Phyllis Ackerman (1918). Some Aspects of Pragmatism and Hegel. Journal of Philosophy, Psychology and Scientific Methods 15 (13):337-356.
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  11. E. M. Adams (2007). On Being a Human Being. The Pluralist 2 (1):1 - 15.
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  12. J. E. Adler (2000). In Defense of Radical Empiricism: Essays and Lectures. Philosophical Review 109 (3):453-456.
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  13. David W. Agler (2012). Perspectives on Pragmatism. Tradition and Discovery: The Polanyi Society Periodical 38 (3):69-71.
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  14. David W. Agler (2011). Beyond Moral Judgment (Review). The Pluralist 6 (2):103-110.
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  15. David W. Agler (2011). Beyond Moral Judgment, Alice Crary Beyond Moral Judgment Crary Alice Harvard UP , Cambridge. The Pluralist 6 (2):103-110.
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  16. Kristoffer Ahlstrom-Vij (forthcoming). Review of Robert B. Talisse's Democracy and Moral Conflict. [REVIEW] Philosophical Quarterly.
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  17. Scott Aikin (2009). Pragmatism, Experience, and the Given. Human Affairs 19 (1).
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  18. Scott F. Aikin & Robert B. Talisse (2008). Rockmore on Analytic Pragmatism. Metaphilosophy 39 (2):155–162.
    Aikin and Talisse reply to Rockmore's case against the 'analytic pragmatist' tradition.
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  19. Scott Aikin & Robert Talisse (2011). Three Challenges To Jamesian Ethics. William James Studies 6:3-9.
    Classical pragmatism is committed to the thought that philosophy must be relevant to ordinary life. This commitment is frequently employed critically: to show that some idea is irrelevant to ordinary life is to prove it to be expendable. But the commitment is also constructive: pragmatists must strive to make their positive views relevant. Accordingly, one would expect the classical pragmatists to have fixed their attention on ethics, since this is the area of philosophy most attuned to everyday problems. Although ethics (...)
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  20. William H. Alamshah (1974). Memorial Minutes. Proceedings and Addresses of the American Philosophical Association 48:166.
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  21. Hartley Burr Alexander (2008). Living Mind: An Inquiry Into the Psychological and Logical Foundation of Human Understanding. The Pluralist 3 (1):11 - 88.
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  22. John K. Alexander (2011). An Outline of a Pragmatic Method for Deciding What To Do. Philosophical Practice: Journal of the American Philosophical Practitioners Association (American Philosophical Practitioners Association) 6 (2).
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  23. Thomas M. Alexander (2014). Review Susanne Langer in Focus: The Symbolic Mind Innis Robert E. Indiana UP Bloomington. The Pluralist 9 (1):108-114.
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  24. Thomas M. Alexander (2014). Susanne Langer in Focus: The Symbolic Mind by Robert E. Innis (Review). The Pluralist 9 (1):108-114.
    Robert Innis has performed an immensely valuable service for scholars in the fields of American philosophy, aesthetics, and semiotics. Not only does his comprehensive view of Susanne K. Langer’s opus show us its development, but this is the only book in English devoted solely to Langer. I hope it may help retrieve her considerable philosophical achievement from the penumbral, fading status it has today. Not only does Innis give us a close discussion of Langer’s philosophy, but he also presents a (...)
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  25. Thomas M. Alexander (2011). Dewey: A Beginner's Guide. The Pluralist 6 (2):54-56.
    Simply put, this book is the best short introduction to John Dewey’s philosophy.1 It is lucidly written and is sensitively accurate in things both great and small. It is concise yet broadly informed. It is balanced without straining to say everything, focused without being compressed. It directs the reader to Dewey’s key writings and indicates reliable commentary. It concludes by indicating Dewey’s relevance for contemporary issues: medical ethics, environmentalism, feminism. Nevertheless, that the book appears in a series called “Beginner’s Guides” (...)
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  26. Thomas M. Alexander (2011). Discussion: David Hildebrand's Dewey: A Beginner's Guide Dewey: A Beginner's Guide Hildebrand David Oneworld , Oxford, Eng. The Pluralist 6 (2):54-56.
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  27. Thomas M. Alexander (2010). Eros and Spirit: Toward a Humanistic Philosophy of Culture. The Pluralist 5 (2):18-44.
    "Philosophy and Civilization" is one of Dewey's most important—and most neglected—essays. It is unsettling to anyone who wants to think of Dewey primarily as a "pragmatist." Dewey says the aim of philosophy should be to deal with the meaning of culture and not "inquiry" or "truth": "Meaning is wider in scope as well as more precious in value than is truth and philosophy is occupied with meaning rather than with truth" (LW 3:4).1 Truths are one kind of meaning, but they (...)
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  28. Thomas M. Alexander (2008). Hartley Burr Alexander: Humanistic Personalism and Pluralism. The Pluralist 3 (1):89 - 127.
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  29. Thomas M. Alexander (2008). The Life and Work of Hartley Burr Alexander. The Pluralist 3 (1):1 - 10.
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  30. Thomas M. Alexander (2004). Dewey's Denotative-Empirical Method: A Thread Through the Labyrinth. Journal of Speculative Philosophy 18 (3):248-256.
  31. Thomas M. Alexander, Robert Cummings Neville, Raymond D. Boisvert, Martin Coleman, Jacquelyn Anne K. Kegley & Kelly Dean Jolley (2010). 1. Front Matter Front Matter (Pp. I-Ii). The Pluralist 5 (2).
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  32. George Allan (2008). Pragmatism and Process. In Michel Weber (ed.), Handbook of Whiteheadian Process Thought. De Gruyter. 325-338.
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  33. James W. Allard (2011). Bugbee on the Ground of Unconditional Affirmation. The Pluralist 6 (2):35-53.
    In his foreword to wilderness and the heart, a collection of essays on Henry Bugbee’s philosophy, Alasdair MacIntyre commends Bugbee’s book, The Inward Morning, for the way in which it integrates form and content. How it is written and what it says, MacIntyre writes, “are to be grasped together or not at all” (xiii). “What can be learned from The Inward Morning,” MacIntyre continues, “is not primarily a set of philosophical theses and arguments—although such theses and arguments are to be (...)
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  34. Michael W. Allen (1997). Relativism and James's Pragmatic Notion of Truth. Southwest Philosophy Review 13 (1):103-111.
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  35. Richard T. Allen (2009). The Unity of the Person. The Pluralist 4 (1):77 - 84.
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  36. Rudolf Allers (1961). Sidney Hook, "Psychoanalysis, Scientific Method and Philosophy". [REVIEW] The Thomist 24 (1):109.
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  37. Robert Almeder (2015). Pragmatism: An Overview. Metascience 24 (1):25-29.
    This is a fine introduction to the study of pragmatism. It is well written, thoroughly researched, and clearly focused in presenting the history and implications of the core positions of classical and contemporary pragmatists. It is targeted basically for the general college and university student in American and Western Philosophy, the History of Philosophy, and American Studies. Without too much of a stretch, it seems equally suitable for the general reader familiar with some philosophy outside the academic and scholarly community. (...)
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  38. Robert Almeder (2008). Pragmatism and Science. In Martin Curd & Stathis Psillos (eds.), The Routledge Companion to Philosophy of Science. Routledge. 91--99.
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  39. João José Rodrigues Lima de Almeida (2003). Subjetividade e concepções de linguagem: freudismo, lacanismo e pragmatismo. Princípios 10 (13-14):137-156.
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  40. Chiara Ambrosio (2009). David Boersema, Pragmatism and Reference. Philosophy in Review 29 (4):237.
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  41. Meter Amevans (1954). Zen and Pragmatism. Philosophy East and West 4 (1):19-33.
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  42. Alan Ross Anderson (1973). Memorial Minutes. Proceedings and Addresses of the American Philosophical Association 47:210.
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  43. Douglas Anderson (2011). The Writings of Charles S. Peirce: A Chronological Edition: 1890–1892, Vol. 8, Ed. Nathan Houser Et Al. The Writings of Charles S. Peirce: A Chronological Edition: 1890–1892 Houser Nathan Indiana UP , Bloomington. [REVIEW] The Pluralist 6 (2):61-64.
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  44. Douglas Anderson (2011). The Writings of Charles S. Peirce: A Chronological Edition: 1890–1892, Vol. Nathan Houser Et Al. The Pluralist 6 (2):61-64.
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  45. Douglas Anderson (2009). Old Pragmatisms, New Histories. Journal of the History of Philosophy 47 (4):pp. 489-521.
    The task at hand is to review work on the history of early American pragmatism from the last ten years. However, writing on the history of pragmatism presents us with a different problem than, say, dealing with historical accounts of Mill’s Logic. The meaning of ‘pragmatism’ is routinely contested and, likewise, who is to count as a pragmatist is contested. The issue, of course, arose soon after William James named “pragmatism” in his 1898 talk at Berkeley titled “Philosophical Conceptions and (...)
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  46. Douglas R. Anderson (2014). Roads to Divinity. The Pluralist 9 (1):87-96.
    Not long before he died, Henry David Thoreau was asked by a friend where religion was to be found in his writings. Thoreau responded by saying that his religiosity pervaded his works but that no one noticed it. This result was enabled by the cultural belief that religiosity entailed formal religion, creeds, fixed rituals, and overt discussions of God or gods. Thoreau’s point—a development of Emerson’s “Divinity School Address”—was to show the mistakenness of this compartmentalization of one’s religious life. For (...)
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  47. Douglas R. Anderson (1997). A Degeneração do pragmatismo: Para uma leitura peirceana de J. Dewey E R. Rorty. Revista Portuguesa de Filosofia 53 (4):501 - 514.
  48. Douglas R. Anderson (1989). Cosmic Religion. Newsletter of the Society for the Advancement of American Philosophy 17 (53):8-9.
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  49. Douglas Anderson, Giovanni Maddalena, David L. Hildebrand, Rosa Maria Calcaterra, Joseph Margolis, Sami Pihlströ, M., Rossella Fabbrichesi, Frederic R. Kellogg & Randall E. Auxier (2011). Pragmatist Epistemologies. Lexington Books.
    In a series of ten articles from leading American and European scholars, Pragmatist Epistemologies explores the central themes of epistemology in the pragmatist tradition through a synthesis of new and old pragmatist thought, engaging contemporary issues while exploring from a historical perspective. It opens a new avenue of research in contemporary pragmatism continuous with the main figures of pragmatist tradition and incorporating contemporary trends in philosophy. Students and scholars of American philosophy will find this book indispensable.
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  50. Samuel de Jesús Castillo Apolonio (2010). Comportamiento asintótico de ecuaciones en diferencias lineales: desde 1885 a 2010. Theoria 19 (2):9-19.
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