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  1. E. F. A. (1961). American Pragmatism: Peirce, James, and Dewey. [REVIEW] Review of Metaphysics 14 (4):725-725.
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  2. James E. Abbott (1989). John Lachs, "George Santayana". [REVIEW] Transactions of the Charles S. Peirce Society 25 (3):355.
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  3. Mitchell Aboulafia (1993). The Philosophy of John William Miller. International Studies in Philosophy 25 (3):116-117.
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  4. Mitchell Aboulafia (1992). Sandra B. Rosenthal and Patrick L. Bourgeois, "Mead and Merleau-Ponty: Toward a Common Vision". [REVIEW] Transactions of the Charles S. Peirce Society 28 (4):868.
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  5. Jerold J. Abrams (2002). Solution to the Problem of Induction: Peirce, Apel, and Goodman on the Grue Paradox. Transactions of the Charles S. Peirce Society 38 (4):543 - 558.
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  6. Jerrold J. Abrams (2004). Peirce, Kant, and Apel on Transcendental Semiotics: The Unity of Apperception and the Deduction of the Categories of Signs. Transactions of the Charles S. Peirce Society 40 (4):627 - 677.
  7. Juan José Acero (2008). Pragmatism, Pluralism, and The Peirce Principle. Poznan Studies in the Philosophy of the Sciences and the Humanities 95 (1):35-53.
    This chapter examines Putnam's views on Pragmatism and points out that, according to this philosopher, metaphysical pluralism, i. e. antiessentialism, is not only the distinguishing feature of this philosophical trend, but also a feature that makes impossible to reconcile Pragmatism with what Putnam calls the Absolute Conception of Reality, a view he attributes to Bernard Williams. After calling the reader's attention towards how far is Putnam from adopting the Peirce Principle, which Dewey thought it to resume Pragmatism's main substance, it (...)
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  8. Todd L. Adams (2004). Tappan Vs. Edwards on the Freedom Necessary for Moral Responsibility. Transactions of the Charles S. Peirce Society 40 (2):319 - 333.
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  9. Todd L. Adams (1994). Henry Tappan and Agent Causality. Transactions of the Charles S. Peirce Society 30 (1):111 - 133.
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  10. Todd L. Adams (1994). Kerry S. Walters, "Rational Infidels: The American Deists". [REVIEW] Transactions of the Charles S. Peirce Society 30 (3):716.
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  11. Todd L. Adams (1992). Agency Theory: The Dilemma of Thomas C. Upham. Transactions of the Charles S. Peirce Society 28 (3):547 - 568.
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  12. Todd L. Adams (1988). The Commonsense Tradition in America: E. H. Madden's Interpretations. Transactions of the Charles S. Peirce Society 24 (1):1 - 31.
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  13. Henry Africk (1992). Classical Logic, Intuitionistic Logic, and the Peirce Rule. Notre Dame Journal of Formal Logic 33 (2):229-235.
    A simple method is provided for translating proofs in Grentzen's LK into proofs in Gentzen's LJ with the Peirce rule adjoined. A consequence is a simpler cut elimination operator for LJ + Peirce that is primitive recursive.
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  14. David W. Agler (2010). Peirce's Direct, Non-Reductive Contextual Theory of Names. Transactions of the Charles S. Peirce Society 46 (4):611-640.
    One dimension of a comprehensive semantic and semiotic theory is its explanation of how a wide-variety of linguistic expressions designate singular objects (e.g., pronouns, demonstratives, definite descriptions, etc.). The bulk of scholarship on Peirce's theory of proper names has aligned his theory with the so called new theory of reference by drawing connections between proper names qua rhematic indexical legisigns (a kind of sign in Peirce's 10-sign typology) and various aspects of Kripke's theory of names.2 Recent scholarship has navigated away (...)
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  15. David W. Agler & Deniz Durmuş (2013). Christine Ladd-Franklin: Pragmatist Feminist. Transactions of the Charles S. Peirce Society 49 (3):299-321.
    Theorists working in both feminism and pragmatism lament that classical American philosophy appears to be relatively devoid of feminists.2 Charlene Seigfried (1991a), for example, has pointed out that historical reconstructions, bibliographies, and indices of classical American philosophy reveal a striking paucity of female philosophers. As a first step, Seigfried calls for both a feminist analysis of pragmatism (a detailed study and criticism of the attitudes of classical pragmatists toward women) and a “rediscovery of women pragmatists” (1991b:2; see 1991a:410). Seigfried’s rallying (...)
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  16. Pablo Aguayo (2011). Peirce's Theory of Abduction: Logic, Methodology, and Instinct. Ideas Y Valores 60 (145):33-53.
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  17. W. Aguayo (2011). La teoría de la abducción de Peirce: lógica, metodología e instinto. Ideas Y Valores 60 (145):33-53.
    Las reflexiones en torno al concepto de abducción de Peirce no han estado exentas de controversias, debido a la dificultad para determinar con claridad la naturaleza y la función epistémica de esta inferencia. Se examinan tres formas de acceso a la comprensión del concepto de abducción que el propio..
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  18. Scott Aikin (2008). Kevin Scharp and Robert Brandom, Eds., In the Space of Reasons: Selected Essays of Wilfrid Sellars. [REVIEW] Transactions of the Charles s Peirce Society 44 (2):363-366.
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  19. Scott F. Aikin (2012). John Dewey's Quest for Unity By Richard Gale. Transactions of the Charles S. Peirce Society 48 (2):242-245.
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  20. Scott F. Aikin (2010). John Dewey's Quest for Unity: The Journey of a Promethean Mystic (Review). Transactions of the Charles S. Peirce Society 46 (4):656-659.
    There is what should be called the Curious George Model of Analysis, wherein the internal conflicts of some protagonist or program are the most revealing and significant features of the story. Take George. He is a good little monkey, but he's curious. These are virtues of sorts, but George's curiosity drives him first to investigate a yellow hat, then to try to fly like the seagulls, to investigate the telephone, and finally to try holding a large bunch of balloons. In (...)
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  21. Scott F. Aikin (2010). John Dewey's Quest for Unity: The Journey of a Promethean Mystic By Richard Gale. Transactions of the Charles S. Peirce Society 46 (4):656-659.
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  22. Scott F. Aikin (2009). Prospects for Peircian Epistemic Infinitism. Contemporary Pragmatism 6 (2):71-89.
    Epistemic infinitism is the view that infinite series of inferential relations are productive of epistemic justification. Peirce is explicitly infinitist in his early work, namely his 1868 series of articles. Further, Peirce's semiotic categories of firsts, seconds, and thirds favors a mixed theory of justification. The conclusion is that Peirce was an infinitist, and particularly, what I will term an impure infinitist. However, the prospects for Peirce's infinitism depend entirely on the prospects for Peirce's early semantics, which are not good. (...)
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  23. Scott F. Aikin (2008). In the Space of Reasons: Selected Essays of Wilfrid Sellars (Review). Transactions of the Charles S. Peirce Society 44 (2):pp. 363-367.
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  24. Junaid Akhtar, Mian M. Awais & Basit B. Koshul (2013). Putting Peirce's Theory to the Test: Peircean Evolutionary Algorithms. Transactions of the Charles S. Peirce Society: A Quarterly Journal in American Philosophy 49 (2):203-237.
    Darwin’s explanation for the natural phenomenon of evolution has been well established in the scientific community. That is a generally accepted historical fact, even if the situation has been very nuanced all along. If an alternative theory is to get established at all, it would have to take almost the same route that Darwin’s theory took. While the hair-splitting philosophical exegesis keeps moving the intellectual scholarship forward, some individuals from the “indefinite community” would have to decide to “charitably” put their (...)
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  25. Sara Albieri (2003). Hume e Peirce acerca do ceticismo cartesiano. Kriterion 44 (108):244-252.
  26. Linda Alcoff, Charles Peirce's Alternative to the Skeptcial Dilemma.
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  27. Thomas Alexander (2010). The Being of Nature: Dewey, Buchler, and the Prospect for an Eco-Ontology. Transactions of the Charles S. Peirce Society 46 (4):544-569.
    American philosophy has been dominated by the theme of "Nature."1 From Edwards to Emerson to Dewey to Dennett, American thought has variously invoked Nature. But to articulate a philosophy of Nature is not thereby to espouse a form of "naturalism." In fact, philosophies undertaken in the name of "naturalism" seem to have a different temperament than those that begin with the thought of Nature as such. As a theme, "Nature" invites an expansive mood for reflection, while "naturalism" sounds constrictive and (...)
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  28. Thomas Alexander (1997). Santayana's Sage: The Disciplines of Aesthetic Enlightenment. Transactions of the Charles S. Peirce Society 33 (2):328 - 357.
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  29. Thomas Alexander (1996). The Fourth World of American Philosophy: The Philosophical Significance of Native American Culture. Transactions of the Charles S. Peirce Society 32 (3):375 - 402.
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  30. Thomas Alexander (1992). Dewey and the Metaphysical Imagination. Transactions of the Charles S. Peirce Society 28 (2):203 - 215.
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  31. Thomas M. Alexander (1993). John Dewey and the Moral Imagination: Beyond Putnam and Rorty Toward a Postmodern Ethics. Transactions of the Charles S. Peirce Society 29 (3):369 - 400.
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  32. Thomas M. Alexander (1992). Steven C. Rockefeller, "John Dewey: Religious Faith and Democratic Humanism". [REVIEW] Transactions of the Charles S. Peirce Society 28 (4):857.
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  33. Thomas M. Alexander (1990). Pragmatic Imagination. Transactions of the Charles S. Peirce Society 26 (3):325 - 348.
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  34. Atocha Aliseda (2007). Abductive Reasoning: Challenges Ahead. Theoria 22 (3):261-270.
    The motivation behind the collection of papers presented in this THEORIA forum on Abductive reasoning is my book Abductive Reasoning: Logical Investigations into the Processes of Discovery and Explanation. These contributions raise fundamental questions. One of them concerns the conjectural character of abduction. The choice of a logical framework for abduction is also discussed in detail, both its inferential aspect and search strategies. Abduction is also analyzed as inference to the best explanation, as well as a process of epistemic change, (...)
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  35. Gay Wilson Allen (1982). Waldo Emerson. Transactions of the Charles S. Peirce Society 18 (4):383-387.
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  36. Robert Almeder (2006). Review: Claudine Tiercelin. Le Doute En Question: Parades Pragmatistes au D�Fi Sceptique (Doubt in Question: Pragmatist Responses to the Challenge of Skepticism). Paris & Tel-Aviv: Editions de l'Eclat, 2005. [REVIEW] Transactions of the Charles S. Peirce Society 42 (2):282-289.
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  37. Robert Almeder (1989). Peircean Scientific Realism. History of Philosophy Quarterly 6 (4):357 - 364.
  38. Robert Almeder (1985). Peirce's Thirteen Theories of Truth. Transactions of the Charles S. Peirce Society 21 (1):77 - 94.
    In this paper i show that no fewer than thirteen distinct interpretations of peirce's views on truth exist in the literature, that most are the product of sloppy scholarship, that the standard view is wrong, and that the only two plausible views are offered by n rescher and david savan respectively. whether the correct view of what peirce argued is defensible is not examined.
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  39. Robert Almeder (1983). Scientific Progress and Peircean Utopian Realism. Erkenntnis 20 (3):253 - 280.
    I argue that (1) if scientific progress, construed in revolutionary terms, were to continue indefinitely long, then any non-trivial question answerable by the use of the scientific method would in fact be answered in a way that would allow for further refinement without undermining the essential correctness of the answer; and (2) it is reasonable to believe that scientific progress will continue indefinitely long. The establishment of (1) and (2) entails that any non-trivial empirically answerable question will be answered in (...)
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  40. Robert Almeder (1982). The Philosophy of Charles Sanders Peirce. Transactions of the Charles S. Peirce Society 18 (2):195-197.
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  41. Robert Almeder (1982). Peircean Fallibilism. Transactions of the Charles S. Peirce Society 18 (1):57 - 65.
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  42. Robert Almeder (1981). The Philosophy of Charles S. Peirce. Crítica: Revista Hispanoamericana de Filosofía 13 (38):123-126.
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  43. Robert Almeder (1979). Peirce on Meaning. Synthese 41 (1):1 - 24.
    More often than not, the attractive features of Peirce's theory of meaning have been overlooked because of the temptation on the part of many philosophers to dismiss Peirce as a beknighted forerunner of a narrow form of verificationism frequently identified with the view of the ...
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  44. Robert Almeder (1975). The Epistemological Realism of Charles Peirce. Transactions of the Charles S. Peirce Society 11 (1):3 - 17.
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  45. Robert Almeder (1973). Peirce's Pragmatism and Scotistic Realism. Transactions of the Charles S. Peirce Society 9 (1):3 - 23.
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  46. Robert Almeder (1968). Charles Peirce and the Existence of the External World. Transactions of the Charles S. Peirce Society 4 (2):63-79.
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  47. Robert F. Almeder (2006). Le Doute En Question: Parades Pragmatistes au Defi Sceptique (Review). Transactions of the Charles S. Peirce Society 42 (2):282-289.
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  48. Robert F. Almeder (1984). Review: The Writings of Charles S. Peirce: A Chronological Edition, Vol. I 1857-1866. [REVIEW] Journal of the History of Philosophy 22 (4):494-497.
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  49. Robert F. Almeder (1979). Nicholas Rescher, "Methodological Pragmatism: A Systems-Theoretic Approach to the Theory of Knowledge". [REVIEW] Transactions of the Charles S. Peirce Society 15 (1):83.
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  50. Robert F. Almeder (1971). The Idealism of Charles S. Peirce. Journal of the History of Philosophy 9 (4):477-484.
    ELSEWHERE WE HAVE ARGUED that Peirce's later thought manifests a commitment to the thesis that there is a world of physical objects whose existence and properties are neither logically nor causally dependent upon the noetic act of any number of finite minds. 1 In other words, we have argued that Peirce's later thought satisfies the definition of metaphysical realism as classically defined. 2 There are, however, a number of texts which might be cited to support the claim that, for Peirce, (...)
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