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  1. 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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  2. 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.
  3. 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.
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  4. 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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  5. Todd L. Adams (1994). Henry Tappan and Agent Causality. Transactions of the Charles S. Peirce Society 30 (1):111 - 133.
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  6. 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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  7. 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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  8. 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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  9. 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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  10. 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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  11. 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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  12. 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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  13. 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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  14. 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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  15. 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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  16. 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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  17. Sara Albieri (2003). Hume e Peirce acerca do ceticismo cartesiano. Kriterion 44 (108):244-252.
  18. 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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  19. 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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  20. 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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  21. Thomas Alexander (1992). Dewey and the Metaphysical Imagination. Transactions of the Charles S. Peirce Society 28 (2):203 - 215.
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  22. 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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  23. Thomas M. Alexander (1990). Pragmatic Imagination. Transactions of the Charles S. Peirce Society 26 (3):325 - 348.
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  24. 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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  25. Robert Almeder (1989). Peircean Scientific Realism. History of Philosophy Quarterly 6 (4):357 - 364.
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  26. 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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  27. 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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  28. Robert Almeder (1982). Peircean Fallibilism. Transactions of the Charles S. Peirce Society 18 (1):57 - 65.
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  29. 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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  30. Robert Almeder (1975). The Epistemological Realism of Charles Peirce. Transactions of the Charles S. Peirce Society 11 (1):3 - 17.
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  31. Robert Almeder (1973). Peirce's Pragmatism and Scotistic Realism. Transactions of the Charles S. Peirce Society 9 (1):3 - 23.
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  32. 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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  33. 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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  34. 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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  35. Robert F. Almeder (1970). Peirce's Theory of Perception. Transactions of the Charles S. Peirce Society 6 (2):99 - 110.
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  36. William P. Alston (1956). Pragmatism and the Theory of Signs in Peirce. Philosophy and Phenomenological Research 17 (1):79-88.
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  37. Bruce Altshuler (1982). Peirce's Theory of Truth and the Revolt Against Realism. Transactions of the Charles S. Peirce Society 18 (1):34 - 56.
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  38. Fernando Andacht (2014). The Lure of the Powerful, Freewheeling Icon: On Ransdell's Analysis of Iconicity. Transactions of the Charles S. Peirce Society 49 (4):509-532,.
    Of the many teachings on triadic semiotic that I was fortunate to receive in my life, none was more long-lasting and stimulating than what I learned by reading and exchanging ideas with Joseph Ransdell. And most salient among the ideas he explained with such admirable clarity were those related to iconicity, that apparently simple but most enigmatic relationship of formal identity between a sign and its object. That is why the main objective of this article is a discussion of the (...)
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  39. Fernando Andacht (2001). Those Powerful Materialized Dreams: Peirce on Icons and the Human Imagination. American Journal of Semiotics 17 (3):91-116.
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  40. D. Anderson (2002). Truth, Rationality, and Self-Control: Themes From Peirce. Philosophical Review 111 (2):288-291.
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  41. Douglas Anderson (2011). The Writings of Charles S. Peirce: A Chronological Edition: 1890–1892. The Pluralist 6 (2):61-64.
    The central philosophical texts of this volume, the “metaphysical” or “cosmological” essays of the early 1890s published in The Monist, have long been a source of enjoyable controversy for Peirce scholars. From the reasonably straightforward arguments of “The Doctrine of Necessity Examined” to the wild and fascinating speculative suggestions in “Evolutionary Love,” Peirce marks out the transitional ideas of his mid-career. Whether one sees, as I do, a continuity among these essays and their predecessors and followers, or whether one reads (...)
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  42. Douglas Anderson (2008). Peirce and Pragmatism : American Connections. In C. J. Misak (ed.), The Oxford Handbook of American Philosophy. Oxford University Press.
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  43. Douglas Anderson (2004). Some Addenda to Colapietro's "Fateful Shapes". Transactions of the Charles S. Peirce Society 40 (2):197 - 204.
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  44. Douglas Anderson (1984). Peirce on Metaphor. Transactions of the Charles S. Peirce Society 20 (4):453 - 468.
    This article examines peirce's technical use of metaphor. in doing so it looks at certain aspects of his semiotics and, in particular, his division of signs into icons, indexes, and symbols. the upshoot is that, for peirce, metaphor plays a central role in artistic thought while analogy is central to scientific thought.
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  45. Douglas R. Anderson (2012). Conversations on Peirce: Reals and Ideals. Fordham University Press.
    The essays in this book have grown out of conversations between the authors and their colleagues and students over the last decade and a half.
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  46. Douglas R. Anderson (2006). Review: Frank M. Oppenheim, S.J. Reverence for the Relations of Life: Re-Imagining Pragmatism Via Josiah Royce's Interactions with Peirce, James, and Dewey. South Bend: University of Notre Dame Press, 2005. [REVIEW] Transactions of the Charles S. Peirce Society 42 (1):150-153.
  47. Douglas R. Anderson (2006). Reverence for the Relations of Life: Re-Imagining Pragmatism Via Josiah Royce's Interactions with Peirce, James, and Dewey (Review). Transactions of the Charles S. Peirce Society 42 (1):150-153.
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  48. Douglas R. Anderson (2006). Peirce and Cartesian Rationalism. In John R. Shook & Joseph Margolis (eds.), A Companion to Pragmatism. Blackwell Pub..
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  49. Douglas R. Anderson (2005). Who's a Pragmatist: Royce and Peirce at the Turn of the Century. Transactions of the Charles S. Peirce Society 41 (3):467 - 481.
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  50. Douglas R. Anderson (1995). Peirce's Agape and the Generality of Concern. International Journal for Philosophy of Religion 37 (2):103 - 112.
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