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  1. Daniel Aaron (1989). George Santayana and the Genteel Tradition. Overheard in Seville 7 (7):1-8.
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  2. Jerold Abrams (2004). Aesthetics and Ethics: Santayana, Nietzsche, and Shusterman. Modern Schoolman 81 (4):233-266.
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  3. L. Ak (1983). On Grue and Bleen. Overheard in Seville 1 (1).
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  4. Thomas Alexander (2000). Beauty and the Labyrinth of Evil. Overheard in Seville 18 (18):1-16.
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  5. Thomas Alexander (2000). Memorial Notice: Paul Grimley Kuntz. Overheard in Seville 18 (18):22-23.
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  6. Thomas Alexander (1993). Santayana's Unbearable Lightness of Being. Overheard in Seville 11 (11):1-10.
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  7. Keith Algozin (1990). Persons and Places: Fragments of Autobiography. By George Santayana. Modern Schoolman 67 (4):315-316.
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  8. Matthew C. Altman (1998). Santayana's Troubled Distinction. Overheard in Seville 16 (16):25-34.
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  9. Eugenia Ames (1998). Further Conversationes. Overheard in Seville 16 (16):19-20.
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  10. Van Meter Ames (1964). Santayana at One Hundred. Journal of Aesthetics and Art Criticism 22 (3):243-247.
    Memorial discussion of the work of George Santayana on the occasion of his 100th birthday.
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  11. Van Meter Ames (1937/1964). Proust and Santayana. New York, Russell & Russell.
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  12. Doug Anderson (2009). Santayana and Spinoza On Philosophic Liberty. Overheard in Seville 27 (27):9-17.
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  13. Douglas Anderson (2009). Santayana's Provocative Conception of the Philosophical Life. Transactions of the Charles S. Peirce Society 45 (4):pp. 579-595.
    I assess some of the ways in which Santayana takes philosophy to be a personal, poetic endeavor. In doing so, I also suggest that in some ways his work in the realm of spirit is more of a philosophy of the personal than much of the work of the American pragmatists.
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  14. John Anton (2009). Santayana, Unamuno, and the Concept of the Tragic. Transactions of the Charles S. Peirce Society 45 (4):pp. 689-706.
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  15. John P. Anton (1993). Santayana and Greek Philosophy. Overheard in Seville 11 (11):15-29.
    The article explores Santayana's views on Greek philosophy and his evaluation of the Greek thinkers that best represent the classical mind: Heraclitus, Democritus, Plato, and Aristotle. His early views on Greek philosophy, traceable in the 1889 Dissertation on Lotze, were revised and formalized in "The Life of Reason", and finalized in his "Apologia pro mente sua" (1951). The principles that figure dominantly in Santayana's philosophy, materialism, scepticism, and the theory of essences, also pervade his interpretation and critical treatment of Greek (...)
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  16. Willard E. Arnett (1957). Santayana and the Fine Arts. Journal of Aesthetics and Art Criticism 16 (1):84-95.
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  17. Willard E. Arnett (1956). Santayana and the Poetic Function of Religion. Journal of Philosophy 53 (24):773-787.
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  18. Willard Eugene Arnett (1955/1969). Santayana and the Sense of Beauty. Gloucester, Mass.,P. Smith.
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  19. Jerome Ashmore (1974). Essence in Recent Philosophy: Husserl, Whitehead, Santayana. Philosophy Today 18 (3):198-210.
    A comparative study to determine the significance of essence in the doctrine of three philosophers. By his method of reduction husserl disclosed his version of essence and used it to establish phenomenology as a rigorous science and to see phenomena solely as phenomena. Whitehead identified essence with his "eternal objects" and this identification protected his "actual occasions" from the limitations of empiricism. By means of essence seen exclusively as appearance and relations, Santayana supports his ingenious thesis that nothing given exists. (...)
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  20. Jerome Ashmore (1966). Santayana, Art, and Aesthetics. [Cleveland]Press of Western Reserve University.
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  21. Jerome Ashmore (1964). Some Difficulties in Santayana's Ontology. The Monist 48 (3):356-365.
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  22. Patrick J. Aspel (1961). A Critique of Santayana's Epistemology. Modern Schoolman 39 (1):1-21.
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  23. Patrick J. Aspell (1963). "The Essential Wisdom of George Santayana," by Thomas N. Munson. Modern Schoolman 41 (1):87-90.
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  24. Maria Aurelia Di Berardino (forthcoming). Rortyan Variations on Santayana: Tradition, Rupture and Project. Teorema.
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  25. John Robert Baker (1972). The Christology of George Santayana. Southern Journal of Philosophy 10 (2):263-275.
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  26. José Beltrán Llavador (2009). Un Pensador En El Laberinto: Escritos Sobre George Santayana. Institució Alfons El Magnànim, Diputació de València.
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  27. Kirsten Bender (1988). Beauty's Ballad and the Colors of the Gown. Overheard in Seville 6 (6):25-29.
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  28. Guy Bennett-Hunter (2012). A Pragmatist Conception of Certainty: Wittgenstein and Santayana. European Journal of Pragmatism and American Philosophy 4 (2):146-157.
  29. Michael Brodrick (2008). Three Stages of Spirituality. Overheard in Seville 26 (26):19-24.
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  30. Michael Brodrick (2008). Review of Under Any Sky: Contemporary Readings of George Santayana , And: Santayana and America: Values, Liberties, Responsibility (Review). [REVIEW] Transactions of the Charles S. Peirce Society 44 (4):pp. 728-734.
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  31. Stuart Gerry Brown (1953). Book Review:Essay in Politics. Scott Buchanan; The Conservative Mind: From Burke to Santayana. Russell Kirk. [REVIEW] Ethics 64 (1):63-.
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  32. John Albin Broyer (1977). "Santayana: An Examination of His Philosophy," by Timothy L. S. Sprigge. Modern Schoolman 54 (2):190-193.
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  33. John Bruce (1998). Dust Jacket Picture of the Aged Santayana. Overheard in Seville 16 (16):20-20.
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  34. Justus Buchler (1954). One Santayana or Two? Journal of Philosophy 51 (2):52-57.
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  35. Richard Butler (1955/1968). The Mind of Santayana. New York, Greenwood Press.
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  36. 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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  37. H. G. Callaway (1997). Review of the Electronic Dewey: The Writings of John Dewey on CD ROM. Journal of Speculative Philosophy 11 (3).
    This review illustrates the use The Southern Illinois edition of Dewey's writings, on CD ROM, which appeared in the Past Masters Series from IntelLex and edited by Larry Hickman. The exercise investigates the early relation and interactions of John Dewey and George Santayana.
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  38. E. F. Carritt (1940). The Moral Philosophy of Santayana. By Milton Karl Munitz . (New York: Columbia University Press. London: Oxford University Press, Humphrey Milford. 1939. Pp. 116. Price 11s. 6d.). [REVIEW] Philosophy 15 (58):209-.
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  39. Cyril Clemens (1937). George Santayana: An American Philosopher in Exile. Webster Groves, Mo.,International Mark Twain Society.
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  40. Vincent Colapietro (2013). Literary Forms, Heuristic Functions, and Philosophical Fixations. Bulletin of the Santayana Society 31 (31):5-19.
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  41. Vincent Colapietro (2009). A Poet's Philosopher. Transactions of the Charles S. Peirce Society 45 (4):pp. 551-578.
    George Santayana was not only a poet but also a philosopher whose style, concerns, and even positions drew in his own time and continues to draw in ours the attention of poets and, more broadly, literary authors. He was, in short, a poet's philosopher. In so characterizing Santayana, however, there is no slight of his strictly philosophical achievement. The philosophical finesse with which he treated complex topics is, indeed, nowhere more evident than in his rigorous analysis of poetic utterance. The (...)
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  42. Martin Coleman (2010). “It Doesn't . . . Matter Where You Begin”: Pound and Santayana on Education. Journal of Aesthetic Education 44 (4):1-17.
    American poet Ezra Pound wrote a letter on February 6, 1940, inviting American philosopher George Santayana to join poet T. S. Eliot and himself in writing “a volume . . . on the Ideal University, or The Proper Curriculum, or how it would be possible to educate and/or (mostly or) civilize the university stewd-dent.”1 Santayana declined the invitation and claimed to have no ideas on the subject of education. Participation would have been morally impossible, he wrote, because unlike Pound and (...)
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  43. Martin A. Coleman (2010). John McCormick: 1918-2010. Overheard in Seville 28 (28):39-39.
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  44. George P. Conger (1921). Santayana and Modern Liberal Protestantism. Journal of Philosophy 18 (1):5-10.
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  45. Frederick W. Conner (1987). Beyond Truth. Overheard in Seville 5 (5):17-26.
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  46. Daniel Cory (1950). Some Notes on the Deliberate Philosophy of Santayana. Journal of Philosophy 47 (5):113-124.
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  47. Daniel Macghie Cory (1927). A Study of Santayana With Some Remarks on Critical Realism. Philosophy 2 (07):349-.
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  48. Todd Cronan (2010). Merleau-Ponty, Santayana and the Paradoxes of Animal Faith. British Journal for the History of Philosophy 18 (3):487-506.
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  49. Todd Cronan (2007). “Primeval Automatism”. Overheard in Seville 25 (25):20-27.
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  50. Tom Curley (1993). Santayana, Pragmatism and the Spiritual Life. Newsletter of the Society for the Advancement of American Philosophy 21 (65):41-43.
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