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  1. Günter Abel (1991). Logic, Art, and Understanding in the Philosophy of Nelson Goodman. Inquiry 34 (3 & 4):311 – 321.
    This paper contains a reconstruction and discussion of some central subjects in Nelson Goodman's philosophical work. Goodman's creative symbol-constructional philosophy concerns fundamental aspects of human cognition and practice. It is argued that this provides us with the intellectual tools for constructing a genuine relationship between logic, knowledge, art, and understanding. This is shown by focusing on subjects ranging from the projectibility of predicates and nominalistic mereology to constructive relativity, ways of worldmaking and a general theory of symbols.
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  2. Mitchell Aboulafia (2010). Transcendence: On Self-Determination and Cosmopolitanism. Stanford University Press.
    Don't fence me in : Rorty and Sartre -- On freedom and action : Dewey and Sartre -- A (neo) American in Paris : Bourdieu and Mead -- Mead on cosmopolitanism, sympathy, and war -- W.E.B. Du Bois : double-consciousness, Jamesian sympathy, and the cosmopolitan -- Self-concept in the new sociology of ideas : reflections on Neil Gross's Richard Rorty : the making of an American philosopher -- Eros and self-determination -- What if Hegel's master and slave were women?
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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 (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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  5. Mitchell Aboulafia, Myra Orbach Bookman & Cathy Kemp (eds.) (2002). Habermas and Pragmatism. Routledge.
    Jürgen Habermas is one of the most important thinkers of this century. His work has been highly influential not only in philosophy, but particularly in the fields of politics, sociology and law. This is the first collection that explores the connections between his body of work and North America's biggest philosophical movement, pragmatism. Habermas and Pragmatism investigates the influences of pragmatism on Habermas' thought in a collection of stellar essays with contributions by Habermas himself, leading representatives of pragmatism, as well (...)
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  6. Edward Abplanalp, Background Environmental Justice: An Extension of Rawls's Political Liberalism.
    This dissertation extends John Rawls’s mature theory of justice out to address the environmental challenges that citizens of liberal democracies now face. Specifically, using Rawls’s framework of political liberalism, I piece together a theory of procedural justice to be applied to a constitutional democracy. I show how citizens of pluralistic democracies should apply this theory to environmental matters in a four stage contracting procedure. I argue that, if implemented, this extension to Rawls’s theory would secure background environmental justice. I explain (...)
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  7. Jerold J. Abrams (2004). Pragmatism, Artificial Intelligence, and Posthuman Bioethics: Shusterman, Rorty, Foucault. [REVIEW] Human Studies 27 (3):241-258.
    Michel Foucault's early works criticize the development of modern democratic institutions as creating a surveillance society, which functions to control bodies by making them feel watched and monitored full time. His later works attempt to recover private space by exploring subversive techniques of the body and language. Following Foucault, pragmatists like Richard Shusterman and Richard Rorty have also developed very rich approaches to this project, extending it deeper into the literary and somatic dimensions of self-stylizing. Yet, for a debate centered (...)
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  8. Peter Achinstein (2001). Subjective Views of Kuhn. Perspectives on Science 9 (4):423-432.
    : In response to a charge of subjectivism, Kuhn in his Postscript emphasizes the importance of "values" (accuracy, simplicity, explanatory power, etc) that are shared by scientists generally. However, Kuhn adds, these values are applied differently by different scientists. By employing a comparison with partially subjective views of Carnap on confirming evidence, this paper raises questions about Kuhn's position on values by considering ways it might be interpreted as subjective and ways it may not.
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  9. Robert Ackermann (1973). Sellars and the Scientific Image. Noûs 7 (2):138-151.
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  10. George P. Adams (1916). The Interpretation of Religion in Royce and Durkheim. Philosophical Review 25 (3):297-304.
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  11. John Adams (1954/2003). The Political Writings of John Adams: Representative Selections. Hackett Pub..
    " The consequences of this article for Adams' thought are nowhere better articulated than in this anthology, which presents his remarkable attempts at ...
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  12. Thomas M. Alexander (2006). Introduction to the Annual Issue for the Society for the Advancement of American Philosophy. Journal of Speculative Philosophy 20 (2):75-76.
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  13. Meter Amevans (1956). Zen and American Philosophy. Philosophy East and West 5 (4):305-320.
  14. Benjamin R. Bates (2006). Care of the Self and American Physicians' Place in the "War on Terror": A Foucauldian Reading of Senator Bill Frist, M.D. Journal of Medicine and Philosophy 31 (4):385 – 400.
    American physicians are increasingly concerned that they are losing professional control. Other analysts of medical power argue that physicians have too much power. This essay argues that current analyses are grounded in a structuralist reading of power. Deploying Michel Foucault's "care of the self" and rhetorician Raymie McKerrow's "critical rhetoric," this essay claims that medical power is better understood as a way that medical actors take on power through rhetoric rather than a force that has power over medical actors. Through (...)
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  15. Peter Beilharz (ed.) (uuuu). Postwar American Critical Thought. Sage.
    The United States has some claim to have risen to a position of intellectual dominance in the social sciences in the post-war years. American social scientists are key players in international conferences and their premier publications have some claim to set international trends. Yet the relationship between American thought and global traditions has been peculiarly under-theorized. This unparalleled four-volume collection is divided into eight parts that focus on American post-war critical theory with special reference to social theory, sociology and politics. (...)
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  16. John Edward Bentley (1963). An Outline of American Philosophy. Paterson, N.J.,Littlefield, Adams.
  17. Carrie-Ann Biondi (2007). Aristotle on the Mixed Constitution and its Relevance for American Political Thought. Social Philosophy and Policy 24 (2):176-198.
    Contemporary political discourse is marked with the language of democracy, and Western countries in particular seek to promote democracy at home and abroad. However, there is a sublimated conflict in general political discourse between a desire to rely on alleged political experts and a desire to assert the supposed common sense of all men. Can the struggle between the democratic and aristocratic values embodied in this conflict be reconciled? The question is perennial, and raises issues that are central to constitutional (...)
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  18. Brian Bix (2009). On Philosophy in American Law : Analytical Legal Philosophy. In Francis J. Mootz & William S. Boyd (eds.), On Philosophy in American Law. Cambridge University Press.
    This short article was written for a collection on American legal philosophy today. It gives a brief overview of analytical legal philosophy, and speculates on why this theoretical approach has been consistently misunderstood in the United States, from the time of the legal realists until today.
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  19. Max Black (ed.) (1965). Philosophy in America. Ithaca, N.Y.,Cornell University Press.
    First published in 2002. Routledge is an imprint of Taylor & Francis, an informa company.
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  20. David Boersema, American Philosophy. Internet Encyclopedia of Philosophy.
    The term “American Philosophy,” perhaps surprisingly, has been somewhat vague. While it has tended to primarily include philosophical work done by Americans within the geographical confines of the United States, this has not been exclusively the case. For example, Alfred North Whitehead came to the United States relatively late in life. On the other hand, George Santayana spent much of his life outside of the United States. Until only recently, the term was used to refer to philosophers of European descent. (...)
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  21. Charles Bradford Bow (2010). Samuel Stanhope Smith and Common Sense Philosophy at Princeton. Journal of Scottish Philosophy 8 (2):189-209.
    In this article, I discuss how Samuel Stanhope Smith advanced Reidian themes in his moral philosophy and examine their reception by Presbyterian revivalists Ashbel Green, Samuel Miller, and Archibald Alexander. Smith, seventh president and moral philosophy professor of the College of New Jersey (1779–1812), has received marginal scholarly attention regarding his moral philosophy and rational theology, in comparison to his predecessor John Witherspoon. As an early American philosopher who drew on the ideals of the Scottish Enlightenment including Common Sense philosophy, (...)
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  22. Robert Brandom (2011). Perspectives on Pragmatism: Classical, Recent, and Contemporary. Harvard University Press.
    Classical American pragmatism: the pragmatist -- Enlightenment-and its problematic semantics -- Analyzing pragmatism: pragmatics and pragmatisms -- A Kantian rationalist pragmatism: pragmatism -- Inferentialism, and modality in Sellars's arguments against -- Empiricism -- Linguistic pragmatism and pragmatism about norms: an arc of -- Thought from Rorty's eliminative materialism to his pragmatism -- Vocabularies of pragmatism: synthesizing naturalism and -- Historicism -- Towards an analytic pragmatism: meaning-use analysis -- Pragmatism, expressivism, and anti-representationalism: -- Local and global possibilities.
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  23. Gordon Brotherston (2001). Native Numeracy in Tropical America. Social Epistemology 15 (4):299 – 317.
  24. James Campbell (1989). Teaching American Philosophy. Teaching Philosophy 12 (4):375-398.
  25. Jim Campbell (2010). Society for the Advancement of American Philosophy. The Pluralist 5 (1).
    Spring 2010Colleagues-As I hope you are aware, two major changes have occurred with the beginning of the 2010 SAAP membership cycle.First, the Society has ended its formal relationship with the Journal of Speculative Philosophy. This has been a good relationship for SAAP, resulting in the publication of the highlights of our annual meeting since 2003 and increasing the profile of the Society. I know that we are all grateful to the editors of JSP for these years of cooperative interaction, and (...)
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  26. E. F. Carritt (1947). Preface to an American Philosophy of Art. By A. Philip McMahon. (University of Chicago Press. Pp. 179 Text, 180–194 Notes and Index.). [REVIEW] Philosophy 22 (81):78-.
  27. Andrew Chrucky, Comment on Sellars' View of Philosophy.
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  28. Philip Clayton (2010). Something New Under the Sun: Forty Years of Philosophy of Religion, with a Special Look at Process Philosophy. [REVIEW] International Journal for Philosophy of Religion 68 (1):139-152.
    Looking back over the last 40 years of work in the philosophy of religion provides a fascinating vantage point from which to assess the state of the discipline today. I describe central features of American philosophy of religion in 1970 and reconstruct the last 40 years as a progression through four main stages. This analysis offers an overarching framework from which to examine the major contributions and debates of process philosophy of religion during the same period. The major thinkers, topics, (...)
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  29. John Cogan (2002). American Philosophy of Technology. Newsletter of the Society for the Advancement of American Philosophy 30 (93):15-16.
  30. Daniel W. Conway & Phillips E. Young (1993). Ethics in America: A Report From the Trenches. [REVIEW] Journal of Value Inquiry 27 (1):123-130.
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  31. Frederick C. Copleston (1953). Philosophic Thought in France and the United States. Essays Representing Major Trends in Contemporary French and American Philosophy. Edited by Marvin Farber. (University of Buffalo Publications in Philosophy. 1950. Pp. X + 775. Price $7.50.). [REVIEW] Philosophy 28 (107):362-.
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  32. Gustavus Watts Cunningham (1933/1969). The Idealistic Argument in Recent British and American Philosophy. Westport, Conn.,Greenwood Press.
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  33. Sarah Cunningham (1995). T. S. Eliot and American Philosophy. Newsletter of the Society for the Advancement of American Philosophy 23 (72):9-10.
  34. Marcelo Dascal (ed.) (1991). Cultural Relativism and Philosophy: North and Latin American Perspectives. E.J. Brill.
    To what extent does cultural diversity affect the activity and the products of philosophizing?
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  35. David H. DeGrood (1971). Radical Currents in Contemporary Philosophy. St. Louis,W. H. Green.
    Critique of idealistic naturalism: methodological pollution in the main stream of American philosophy, by D. Riepe.--Ex nihilo nihil fit: philosophy's "starting point," by D. H. DeGrood.--An historical critique of empiricism, by J. E. Hansen.--Epilogue on Berkeley, by R. W. Sellars.--Mandala thinking, by A. Mackay.--An empirical conception of freedom, by E. D'Angelo.--Heidegger on the essence of truth, by M. Farber.--Minding as a material force, by H. L. Parsons.--The crisis of the 1890's and the shaping of twentieth century America, by R. B. (...)
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  36. Micaela Di Leonardo (1998). Exotics at Home: Anthropologies, Others, American Modernity. University of Chicago Press.
    In this pathbreaking study, Micaela di Leonardo reveals the face of power within the mask of cultural difference. From the 1893 World's Fair to Body Shop advertisements, di Leonardo focuses on the intimate and shifting relations between popular portrayals of exotic Others and the practice of anthropology. In so doing, she casts new light on gender, race, and the public sphere in America's past and present. "An impressive work of scholarship that is mordantly witty, passionately argued, and takes no prisoners."--Lesley (...)
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  37. José Maurízio Domingues (2010). Latin America and Contemporary Modernity : A Sociological Interpretation. In Ann Brooks (ed.), Social Theory in Contemporary Asia. Routledge.
  38. Patrick Dooley (1995). Recent American Cultural Histories and Classical American Philosophy. Newsletter of the Society for the Advancement of American Philosophy 23 (71):12-15.
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  39. Patrick Kiaran Dooley (2008). A Community of Inquiry: Conversations Between Classical American Philosophy and American Literature. Kent State University Press.
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  40. Harold A. Durfee (1987). Freedom and Cognition in Recent American Philosophy. Tulane Studies in Philosophy 35:43-49.
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  41. Déirdre Dwyer (2003). An Anglo–American Philosophy of Law, or a Philosophy of Anglo–American Law? Res Publica 9 (1):65-71.
  42. Matthew Caleb Flamm (2001). The Primal Roots of American Philosophy. Newsletter of the Society for the Advancement of American Philosophy 29 (89):62-64.
  43. Charles Frankel (1960). The Golden Age of American Philosophy. New York, G. Braziller.
  44. Sandy Marie Anglás Grande (1999). Beyond the Ecologically Noble Savage. Environmental Ethics 21 (3):307-320.
    I examine the implications of stereotyping and its intersections with the political realities facing American Indian communities. Specifically, I examine the typification of Indian as ecologically noble savage, as both employed and refuted by environmentalists, through the lenses of cognitive and social psychological perspectives and then bring it within the context of a broader cultural critique. I argue that the noble savage stereotype, often used to promote the environmentalist agenda is nonetheless immersed in the political and ideological parameters of the (...)
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  45. Paul Gregory, Willard Van Orman Quine.
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  46. Margaret Ann Griesse (2007). The Geographic, Political, and Economic Context for Corporate Social Responsibility in Brazil. Journal of Business Ethics 73 (1):21 - 37.
    This paper provides an overview of corporate social responsibility in Brazil, a country of vast regional and economic differences. Despite abundant natural resources and centers of advanced technology, large numbers of Brazilians live in poverty. Historical factors, which to some extent explain Brazil’s social and economic inequalities – a long period of colonialism, followed by populist reform, repressive military measures, foreign debt, unfair trade agreements, and problems of corruption – have persisted into the current period of democratic reform, marked by (...)
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  47. Morris Grossman (1993). A Brief and Tentative Sketch of the Founding and Early History of the Society for the Advancement of American Philosophy. Newsletter of the Society for the Advancement of American Philosophy 21 (65):14-21.
  48. Philip F. Gura (2007/2008). American Transcendentalism: A History. Hill and Wang.
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  49. John Haldane (2002). American Philosophy: ‘Scotch’ or ‘Teutonic’? Philosophy 77 (3):311-329.
    Given as an address to the American Philosophical Association on the occasion of its centennial, this paper examines the character and standing of American philosophy now and at the outset of the twentieth century as seen (then and now) from a British point of view. A century ago Britain was itself the unquestioned leader of Anglo-Saxon thought. Now, however, as in so many areas, the US is the pre-eminent world power. This status brings prestige and various benefits but it also (...)
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  50. Robert Hanna (2001). Kant and the Foundations of Analytic Philosophy. Oxford University Press.
    Robert Hanna presents a fresh view of the Kantian and analytic traditions that have dominated continental European and Anglo-American philosophy over the last two centuries, and of the connections between them. But this is not just a study in the history of philosophy, for out of this emerges Hanna's original approach to two much-contested theories that remain at the heart of contemporary philosophy. Hanna puts forward a new 'cognitive-semantic' interpretation of transcendental idealism, and a vigorous defense of Kant's theory of (...)
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