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Philosophy of the Americas

Edited by Susana Nuccetelli (St. Cloud State University)
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  1. Jonathan Allen (1999). The New Culturalism of James Scott. Theoria 46 (93):53-82.
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  2. F. E. B. (1960). Commonwealth of Americans. Review of Metaphysics 13 (3):533-533.
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  3. J. A. Baisnée (1936). The Idealistic Argument in Recent British and American Philosophy. New Scholasticism 10 (2):185-188.
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  4. Steven Berg (2011). Homage to Americans. Review of Metaphysics 65 (1):143-147.
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  5. Graham Bird (1972). Philosophical Tasks. London,Hutchinson University Library.
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  6. Robert Bell Browne (1934). The Harvard Philosophers at the Opening of the Twentieth Century. Urbana, Ill..
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  7. David Henry Burton (1951). Some Irrational Aspects of Representative Thinkers in Americas Machine Age. Washington.
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  8. Victoria Choy (1982). The Philosophy of James W. Cornman. Philosophical Studies 41 (1):7 - 29.
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  9. James Collins (1951). A Quarter Century of American Philosophy. New Scholasticism 25 (1):46-80.
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  10. Richard A. Curry & José Luis Gómez-Martínez (1976). Lo hispánico en los Estados Unidos. Una aproximación bibliográfica. Cuadernos Salmantinos de Filosofía 3:401-416.
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  11. Wellington Amâncio Da Silva & Feliciano José Borralho de Mira (2015). Zizek e a violência da linguagem-O caso Charlie Hebdo como adormecimento do espaço simbólico dos sujeitos [Doi: 10.15440/arf. 2014.22995]. Aufklärung: Revista de Filosofia 2 (1):p--105.
    Neste paper analisamos o conceito de violência subjetiva e violência objetiva (violência “simbólica” da linguagem) a parti de Žižek (2014), tendo com contexto o caso Chalie Hebdo aqui brevemente investigado a partir de suas charges como instrumento de racionalidade dos instintos. Tal foi desenvolvida por meio dos conceitos de violência aqui apresentados. Como paradigma dessa racionalidade, buscamos inferir o animal político de Aristóteles (1998) em vista da sua similaridade nas representações do homem em Hobbes (2003), a partir dos acontecimentos acima (...)
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  12. S. H. Diggs (1915). Relation of Race to Thought Expression. Journal of Philosophy, Psychology and Scientific Methods 12 (13):346-358.
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  13. John Tracy Ellis (1955). American Catholics and the Intellectual Life. Thought: A Journal of Philosophy 30 (3):351-388.
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  14. John T. Farrell (1944). American Catholic Opinion in the Slavery Controversy. Thought: A Journal of Philosophy 19 (3):521-523.
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  15. Joseph J. Feeney (1991). The Varieties of the American Catholic Religious Imagination. Thought: A Journal of Philosophy 66 (2):206-220.
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  16. John Joseph Fitzgerald (1964). The Spirit of American Philosophy. New Scholasticism 38 (2):267-270.
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  17. Gustavo Giuliano (2008). Tecnología, desarrollo y democracia: hacia otra artificialidad posible. Scientiae Studia 6 (3):371-377.
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  18. Michael Goldman (1988). Rorty's New Myth of the Given. Metaphilosophy 19 (2):105–112.
    But the dangers to abnormal discourse do not come from science or naturalistic philosophy. They come from the scarcity of food and from the secret police. Given leisure and libraries, the conversation which Plato began will not end in self‐objedification ‐ not because aspects of the world, or of human beings, escape being objects of scientific inquiry, but simply because free and leisured conversation generates abnormal discourse as the sparks fly upward.
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  19. Frances A. B. Harmon (1943). The Social Philosophy of the St. Louis Hegelians. [S.N.].
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  20. Charles A. Hart (1955). An American Center of New Scholastic Philosophy (Response). Proceedings of the American Catholic Philosophical Association 29:44-53.
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  21. Carroll D. W. Hildebrand (1988). Time and Reality In American Philosophy. Idealistic Studies 18 (3):280-281.
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  22. Richard Boyle O'Reilly Hocking (1966). William Ernest Hocking 1873-1966. Proceedings and Addresses of the American Philosophical Association 40:118 - 119.
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  23. Frederic R. Kellogg (2002). Praxiology, Pragmatism, and Law. In Leo V. Ryan, F. Byron Nahser & Wojciech Gasparski (eds.), Praxiology and Pragmatism. Transaction Publishers. 10--141.
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  24. Philip Kitcher (2007). Reply to Talisse and Aikin. Journal of Social Philosophy 38 (4):666–669.
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  25. Solomon Lipp (1996). Crucible of Ideas.
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  26. L. E. Loemker (1993). American Personalism as a Philosophy of Religion. The Personalist Forum 9 (1):9-18.
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  27. Kevin Magill (1997). Experience and Freedom: Self-Determination Without Illusions. Macmillan.
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  28. W. L. McBride (2004). The Global Role of US Philosophy. Diogenes 51 (3):91-98.
    This essay focuses on the danger of complicity. American philosophers, given their country’s hegemonic position, exert global influence; what form should it take? Comparison is made with the situation of France when it still controlled Algeria. French philosophers, until near the time of Algerian independence, generally accepted and sometimes profited from this extremely unjust situation. An important exception was Sartre, particularly in his Preface to Fanon’s The Wretched of the Earth. It is argued that elements of complicity with American global (...)
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  29. James Moulder (1975). Do All Quine's Satisfaction Relations Satisfy? Philosophical Studies 24:140-147.
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  30. Gustav E. Mueller (1958). Philosophy in the Twentieth-Century American Novel. Journal of Aesthetics and Art Criticism 16 (4):471-481.
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  31. John H. Muirhead (1927). The Place of Philosophy in American Universities. Philosophical Review 36 (3):209-215.
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  32. Frank M. Oppenheim (2004). A William Ernest Hocking Reader. Newsletter of the Society for the Advancement of American Philosophy 32 (99):29-34.
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  33. Gregory Fernando Pappas (2011). The Latino Character of American Pragmatism. In Transactions of the Charles S. Peirce Society. Fordham University Press. 93 - 112.
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  34. Satya R. Pattnayak (2000). The Latin American City, Revised 2nd Edition. Journal for Peace and Justice Studies 10 (2):107-109.
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  35. Robert C. Pollock (1942). Catholic Philosophy and American Culture. Thought: A Journal of Philosophy 17 (3):445-463.
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  36. O. L. Reiser (1965). James Reese McKeldin 1902-1965. Proceedings and Addresses of the American Philosophical Association 39:122 -.
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  37. Paul Ricœur (1990). John Rawls : De l'Autonomie Morale À la Fiction du Contrat Social. Revue de Métaphysique et de Morale 95 (3):367 - 384.
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  38. Dorothy G. Rogers & Therese Boos Dykeman (2004). Introduction: Women in the American Philosophical Tradition 1800-1930. Hypatia 19 (2):viii-xxxiv.
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  39. Steven F. Savitt (1974). Rorty's Disappearance Theory. Philosophical Studies 28 (6):433-36.
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  40. W. Eugene Shiels (1933). America Hispana. Thought: A Journal of Philosophy 7 (4):672-673.
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  41. Cornelius J. Thensted (1937). Early American Views on Negro Slavery. Thought: A Journal of Philosophy 12 (1):143-143.
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  42. Paula Underwood (1992). Three Strands in the Braid. Tribe of Two Press.
    Learning Two Ways: Some Notes about the Author Paula Underwood was born in Los Angeles in 1932. From her father she learned many traditions, some of which ...
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  43. Victor S. Yarros (1921). Contemporary American Radicalism. International Journal of Ethics 31 (4):351-369.
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