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  1. E. S. A. (1931). George Herbert Mead (1863-1931). The Monist 41 (3):471-471.
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  2. E. S. A. (1931). George Herbert Mead. The Monist 41 (3):471-471.
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  3. Mitchell Aboulafia, George Herbert Mead. Stanford Encyclopedia of Philosophy.
    George Herbert Mead (1863-1931), American philosopher and social theorist, is often classed with William James, Charles Sanders Peirce, and John Dewey as one of the most significant figures in classical American pragmatism. Dewey referred to Mead as “a seminal mind of the very first order” (Dewey, 1932, xl). Yet by the middle of the twentieth-century, Mead's prestige was greatest outside of professional philosophical circles. He is considered by many to be the father of the school of Symbolic Interactionism in sociology (...)
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  4. Mitchell Aboulafia (2006). Expressivism and Mead's Social Self. In John R. Shook & Joseph Margolis (eds.), A Companion to Pragmatism. Blackwell Pub.
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  5. Mitchell Aboulafia (2001). The Cosmopolitan Self: George Herbert Mead and Continental Philosophy. Illinois University Press.
    This important volume appreciably advances the dialogue between continental thought and classical American philosophy.
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  6. Mitchell Aboulafia (1993). Was George Herbert Mead a Feminist? Hypatia 8 (2):145 - 158.
    George Herbert Mead was a dedicated progressive and internationalist who strove to realize his political convictions through participation in numerous civic organizations in Chicago. These convictions informed and were informed by his approach to philosophy. This article addresses the bonds between Mead's philosophy, social psychology, and his support of women's rights through an analysis of a letter he wrote to his daughter-in-law regarding her plans for a career.
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  7. Mitchell Aboulafia (1986). Mead, Sartre: Self, Object, and Reflection. Philosophy and Social Criticism 11 (2):63-86.
    Sartre seeks both to overcome solipsism and clarify how the individual becomes an object—with a seemingly fixed char acter—through his account of The Look in Being and Nothingness. While his description of how The Look of the other transforms one into an object may at first appear to be confirmed by experience, the account proves to be inade quate as a refutation of solipsism and in showing exactly how one becomes an object. On the other hand, G.H. Mead has a (...)
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  8. George Allan (1974). George Herbert Mead. Process Studies 4 (1):42-51.
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  9. Van Meter Ames (1959). Zen to Mead. Proceedings and Addresses of the American Philosophical Association 33:27 - 42.
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  10. Meter Amevans (1956). Mead and Sartre on Man. Journal of Philosophy 53 (6):205-219.
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  11. Meter Amevans (1955). Mead and Husserl on the Self. Philosophy and Phenomenological Research 15 (3):320-331.
  12. Grace Mead Andrus (1904). Professor Bawden's Functional Theory: A Rejoinder. Philosophical Review 13 (6):660-665.
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  13. Grace Mead Andrus (1904). Professor Bawden's Interpretation of the Physical and the Psychical. Philosophical Review 13 (4):429-444.
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  14. James Rowland Angell, A Mead Project Source Page.
    General Psychophysical Account of Re-presentation.-- In the last chapter we saw that even in those psychophysical processes where the sense organs were most obviously engaged, the effects of past experience were very conspicuous. This fact will suggest at once the probable difficulty of establishing any absolute line of demarcation between processes of perception and those which, in common untechnical. language, we call memory and imagination. We shall find as we go on that this difficulty is greater rather than less than (...)
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  15. Heather A. R. Asals (1981). Equivocal Predication George Herbert's Way to God. Monograph Collection (Matt - Pseudo).
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  16. Lonnie Athens (2007). Radical Interactionism: Going Beyond Mead. Journal for the Theory of Social Behaviour 37 (2):137–165.
    George Herbert Mead argues that human society is comprised of six basic institutions—language, family, economics, religion, polity, and science. I do not believe that he can be criticized for making institutions the cornerstones of a society, but he can definitely be criticized for his explanation of how our basic institutions originate, how these institutions operate in society after their inception, and how they later change, modifying society in the process. The problem with Mead's explanation of these three critical matters is (...)
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  17. Thomas Carl Ayers (1982). Ideological Dimensions of George H. Mead's Social Relativity: A Critique. Dissertation, Columbia University Teachers College
    The leitmotif of this disertation is that any authentic ideology consists of two logical dimensions; namely, a metaphysics , and a physics . Now, while each of these dimensions reciprocally determines the unity and structure of the other, the former logically antedates the latter. Metaphysics--which encompasses both a history or implicit ethic, and a prophecy or explicit ethic--thus embraces physics. In Chapter I, "Introduction," this non-evaluative, analytic-yet-synthetic schema is developed in conjunction with what is termed Mead's social relativity. ;Chapter II, (...)
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  18. L. K. B. (1956). The Social Dynamics of George H. Mead. Review of Metaphysics 10 (2):366-366.
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  19. M. B. (1974). George Herbert Mead. Review of Metaphysics 28 (1):128-129.
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  20. Bedric Baumann (1967). George H. Mead and Luigi Pirandello. Social Research 3.
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  21. Bed̆ich Baumann (forthcoming). George H. Mead and Luigi Pirandello: Some Parallels Between the Theoretical and Artistic Presentation of the Social Role Concept. Social Research.
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  22. Diana Benet (1984). Secretary of Praise the Poetic Vocation of George Herbert. Monograph Collection (Matt - Pseudo).
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  23. Albert J. Bergesen (2004). Chomsky Versus Mead. Sociological Theory 22 (3):357-370.
    G. H. Mead's model of language and mind, while perhaps understandable at the time it was written, now seems inadequate. First, the research evidence strongly suggests that mental operations exist prior to language onset, conversation of gestures, or social interaction. Second, language is not just significant symbols; it requires syntax. Third, syntax seems to be part of our bioinheritance, that is, part of our presocial mind/brain-what Noam Chomsky has called our language faculty. Fourth, this means syntax probably is not learned (...)
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  24. Joseph Betz (1975). "The Philosophy of George Herbert Mead," Ed. Walter Robert Corti, with Preface by S. Morris Eames. Modern Schoolman 52 (3):312-316.
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  25. Gert J. J. Biesta (1999). Redefining the Subject, Redefining the Social, Reconsidering Education: George Herbert Mead's Course on Philosophy of Education at the University of Chicago. Educational Theory 49 (4):475-492.
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  26. Gert J. J. Biesta (1998). Mead, Intersubjectivity, and Education: The Early Writings. [REVIEW] Studies in Philosophy and Education 17 (2/3):73-99.
    This article seeks to reconstruct the early writings of George Herbert Mead in order to explore the significance of his work for the development of an intersubjective conception of education. The reconstruction takes its point of departure in Mead's claim that reflective consciousness has a social situation as its precondition. In a mainly chronological account of Mead's writings on psychology and philosophy from the period 1900–1925, it is shown how Mead explains the social origin of conscious reflection and self-consciousness. It (...)
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  27. Richard J. Blackwell (1976). "Four Pragmatists: A Critical Introduction to Peirce, James, Mead, and Dewey," by Israel Scheffler. Modern Schoolman 54 (1):96-96.
  28. John E. Boodin, A Mead Project Source Page.
    Our scientific concepts generally are in the melting-pot. They are all infected by relativity. This is as true in psychology and philosophy as in the physical sciences. In each case we must be willing to reconstruct our concepts on the basis of new evidence. Psychology has too long been hampered by a false tradition, and incidentally it has dragged philosophy with it into the slough of subjectivism. Brilliant discoveries in the realms of physiology and pathology throw new light on many (...)
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  29. Gary M. Bouchard (2007). The Roman Steps to the Temple: An Examination of the Influence of Robert Southwell, SJ, Upon George Herbert. Logos 10 (3).
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  30. Patrick L. Bourgeois & Sandra B. Rosenthal (1990). Role Taking, Corporeal Intersubjectivity, and Self: Mead and Merleau-Ponty. Philosophy Today 34 (2):117-128.
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  31. Patrick L. Bourgeois & Sandra B. Rosenthal (1990). Scientific Time and the Temporal Sense of Human Existence: Merleau-Ponty and Mead. Research in Phenomenology 20 (1):152-163.
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  32. Andrew Lawrence Bowman (1951). Meaning and Nature: George H. Mead's Theory of Objects. Dissertation, Columbia University
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  33. John Broyer (1973). Mead's Ethical Theory. In Walter Robert Corti (ed.), The Philosophy of George Herbert Mead. Amriswiler Bücherei 171--192.
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  34. John Albin Broyer (1978). George Herbert Mead. Dialectics and Humanism 5 (4):27-32.
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  35. John Albin Broyer (1967). The Ethical Theory of George Herbert Mead. Dissertation, Southern Illinois University at Carbondale
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  36. Charles E. Bures (1961). Hunter Mead 1907-1961. Proceedings and Addresses of the American Philosophical Association 35:110 -.
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  37. F. Thomas Burke (2014). Extended Mind and Representation. In John R. Shook & Tibor Solymosi (eds.), Pragmatist Neurophilosophy: American Philosophy and the Brain. Bloomsbury Academic 177-202.
    Good old-fashioned cognitive science characterizes human thinking as symbol manipulation qua computation and therefore emphasizes the processing of symbolic representations as a necessary if not sufficient condition for “general intelligent action.” Recent alternative conceptions of human thinking tend to deemphasize if not altogether eschew the notion of representation. The present paper shows how classical American pragmatist conceptions of human thinking can successfully avoid either of these extremes, replacing old-fashioned conceptions of representation with one that characterizes both representatum and representans in (...)
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  38. F. Thomas Burke (2008). (Anti)Realist Implications of a Pragmatist Dual-Process Active-Externalist Theory of Experience. Philosophia Scientiae 12 (1):187-211.
    Realism/antirealism issues are considered in light of a pragmatist dual-process active-externalist theory of experience. This theory posits two kinds of experience such that mentality (as a capacity for thinking, hypothesizing, theorizing, reasoning, deliberating) constitutes one of the two kinds of experience. The formal correspondence of theory with facts is characterized in terms of a functional correspondence between these two kinds of experience. Realist and constructivist aspects of this view are then discussed. Active externalism guarantees a kind of ecological realism that (...)
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  39. F. Thomas Burke & Krzysztof Piotr Skowronski (eds.) (2013). George Herbert Mead in the Twenty-First Century. Lexington Press.
    This volume is composed of extended versions of selected papers presented at an international conference held in June 2011 at Opole University—the seventh in a series of annual American and European Values conferences organized by the Institute of Philosophy, Opole University, Poland. The papers were written independently with no prior guidelines other than the obvious need to address some aspect of George Herbert Mead’s work. While rooted in careful study of Mead’s original writings and transcribed lectures and the historical context (...)
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  40. Richard Burke (1962). G. H. Mead and the Problem of Metaphysics. Philosophy and Phenomenological Research 23 (1):81-88.
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  41. Rosa Calcaterra (2008). Individual and Sociality in Science: G.H. Mead's “Social Realism”: Indivíduo E Socialidade Na Ciência: O “Realismo Social” de G.H. Mead. [REVIEW] Cognitio 9 (1).
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  42. James Campbell (2013). Mead's Understanding of Movements of Thought. In F. Thomas Burke & Krzysztof Piotr Skowronski (eds.), George Herbert Mead in the Twenty-First Century. Lexington Press 21.
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  43. James Campbell (2009). Self, War, and Society: George Herbert Mead's Macrosociology. By Mary Jo Deegan. Metaphilosophy 40 (5):710-719.
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  44. James Campbell (1988). Hegel's Influence on George Herbert Mead. Southwest Philosophy Review 4 (2):1-6.
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  45. James Campbell (1985). George Herbert Mead: Philosophy and the Pragmatic Self. Royal Institute of Philosophy Lectures 19:91-114.
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  46. James Campbell (1985). George Herbert Mead: Philosophy and the Pragmatic Self: James Campbell. Royal Institute of Philosophy Supplement 19:91-114.
    George Herbert Mead was born at the height of America's bloody Civil War in 1863, the year of Lincoln's Emancipation Proclamation and the Gettysburg Address. He was born in New England, in the small town of South Hadley, Massachusetts; but when he was seven years old his family moved to Oberlin, Ohio, so that his father, Hiram Mead, a Protestant minister, could assume a chair in homiletics at the Oberlin Theological Seminary. After his father's death in 1881, Mead's mother, Elizabeth (...)
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  47. Alfred S. Clayton (1944). Emergent Mind and Education. A Study of George H. Mead's Biosocial Behaviorism From an Educational Point of View. Journal of Philosophy 41 (4):108-109.
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  48. R. L. Colie (1963). Logos in the Temple: George Herbert and the Shape of Content. Journal of the Warburg and Courtauld Institutes 26 (3/4):327-342.
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  49. Gary A. Cook (2013). Resolving Two Key Problems in Mead's Mind, Self and Society. In F. Thomas Burke & Krzysztof Piotr Skowronski (eds.), George Herbert Mead in the Twenty-First Century. Lexington Press 95.
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  50. Gary A. Cook (2006). George H. Mead. In John R. Shook & Joseph Margolis (eds.), A Companion to Pragmatism. Blackwell Pub.
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