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  1. Francesca Bordogna, Massimo Ferrari & Christopher Hookway (2009). I pragmatisti italiani a cura di Giovanni Maddalena e Giovanni Tuzet. Iride 22 (1):237-252.
    Comments on G. Maddalena and G. Tuzet, editors, I Pragmatisti Italiani. Tra Alleati e Nemeci (Italian Pragmatists. Between Enemies and Allies). Milano: Albo Versorio, 2007.
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  2. Matthew J. Brown (2013). Science, Values, and Democracy in the Global Climate Change Debate. In Shane Ralston (ed.), Philosophical Pragmatism and International Relations: Essays for a Bold New World. Lexington 127-158.
    This chapter will develop and apply ideas drawn from and inspired by Dewey’s work on science and democracy to the context of international relations (IR). I will begin with Dewey’s views on the nature of democracy, which lead us into his philosophy of science. I will show that scientific and policy inquiry are inextricably related processes, and that they both have special requirements in a democratic context. There are some challenges applying these ideas to the IR case, but these challenges (...)
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  3. Matthew J. Brown (2006). On What Quine Is: A Review of the Cambridge Companion to Quine. [REVIEW] Mind, Culture, and Activity 13 (4):339-343.
    A book review from the Quine volume of The Cambridge Companions to Philosophy series.
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  4. Paola Cantù & De Zan Mauro (2009). Life and Works of Giovanni Vailati. In Arrighi Claudia, Cantù Paola, De Zan Mauro & Suppes Patrick (eds.), Life and Works of Giovanni Vailati. CSLI Publications
    The paper introduces Vailati’s life and works, investigating Vailati’s education, the relation to Peano and his school, and the interest for pragmatism and modernism. A detailed analysis of Vailati’s scientific and didactic activities, shows that he held, like Peano, a a strong interest for the history of science and a pluralist, anti-dogmatic and anti-foundationalist conception of definitions in mathematics, logic and philosophy of language. Vailati’s understanding of mathematical logic as a form of pragmatism is not a faithful interpretation of Peano’s (...)
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  5. Jeremy Dunham (2014). Was James Ward a Cambridge Pragmatist? British Journal for the History of Philosophy 22 (3):557-581.
    Although the Cambridge Professor of Mental Philosophy and Logic James Ward was once one of Britain's most highly regarded Psychologists and Philosophers, today his work is unjustly neglected. This is because his philosophy is frequently misrepresented as a reactionary anti-naturalistic idealist theism. In this article, I argue, first, that this reading is false, and that by viewing Ward through the lens of pragmatism we obtain a fresh interpretation of his work that highlights the scientific nature of his philosophy and his (...)
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  6. Justin C. Fisher (2014). Pragmatic Experimental Philosophy. Philosophical Psychology 28 (3):412-433.
    This paper considers three package deals combining views in philosophy of mind, meta-philosophy, and experimental philosophy. The most familiar of these packages gives center-stage to pumping intuitions about fanciful cases, but that package involves problematic commitments both to a controversial descriptivist theory of reference and to intuitions that “negative” experimental philosophers have shown to be suspiciously variable and context-sensitive. In light of these difficulties, it would be good for future-minded experimental philosophers to align themselves with a different package deal. This (...)
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  7. Giacomo Foglietta (2010). La pragmatica del vuoto in Nagarjuna. Nóema 1 (1):1-26.
    Nāgārjuna, vissuto in India attorno al primo secolo dopo Cristo, è certamente una delle figure più importanti del pensiero buddhista. In una delle sue opere principali, le ‘Strofe sulla via di mezzo’, egli elabora in modo compiuto la nozione di ‘vuoto’, che diverrà uno dei concetti fondamentali di tutto il buddhismo successivo, dando vita alla ‘scuola del vuoto’, la quale avrà grande fortuna in Tibet, Cina e Giappone. Per vuoto non si intende certo il nulla, bensì l’inconsistenza rivelata dal reale (...)
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  8. Thomas Fossen (2013). The Grammar of Political Obligation. Politics, Philosophy and Economics (3):1470594-13496072.
    This essay presents a new way of conceptualizing the problem of political obligation. On the traditional ‘normativist’ framing of the issue, the primary task for theory is to secure the content and justification of political obligations, providing practically applicable moral knowledge. This paper develops an alternative, ‘pragmatist’ framing of the issue, by rehabilitating a frequently misunderstood essay by Hanna Pitkin and by recasting her argument in terms of the ‘pragmatic turn’ in recent philosophy, as articulated by Robert Brandom. From this (...)
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  9. Thomas Fossen (2012). Politicizing Brandom's Pragmatism: Normativity and the Agonal Character of Social Practice. European Journal of Philosophy 20 (4):371-395.
    This paper provides an agonistic interpretation of Robert Brandom's social-pragmatic account of normativity. I argue that social practice, on this approach, should be seen not just as cooperative, but also as contestatory. This aspect, which has so far remained implicit, helps to illuminate Brandom's claim that normative statuses are ‘instituted’ by social practices: normative statuses are brought into play in mutual engagement, and are only in play from an engaged social perspective among others. Moreover, in contrast to a positivist or (...)
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  10. Roberto Frega (2011). Symposia on R. Bernstein, The Pragmatic Turn, Polity Press, Cambridge, 2010. [REVIEW] European Journal of Pragmatism and American Philosophy 3 (2):218-247.
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  11. Meredith Garmon (1995). Neither Absolutism nor Relativism. Metaphilosophy 26 (4):347-359.
  12. Pietro Gori (2011). Il pragmatismo italiano di fronte a Nietzsche. Studi Storici Luigi Simeoni 61:95-106.
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  13. Christopher Hookway (1997). Analyticity, Linguistic Rules and Epistemic Evaluation. Royal Institute of Philosophy Supplement 42:197-.
  14. Andrew Howat (2005). Pragmatism, Truth and Response-Dependence. Facta Philosophica 7 (2):231-253.
    Mark Johnston claims the pragmatist theory of truth is inconsistent with the way we actually employ and talk about that concept. He is, however, sympathetic enough to attempt to rescue its respectable core using ‘response-dependence’, a revisionary form of which he advocates as a method for clarifying various philosophically significant concepts. But Johnston has misrepresented pragmatism; it does not require rescuing, and as I show here, his ‘missing explanation argument’ against pragmatism therefore fails. What Johnston and other critics including Putnam (...)
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  15. Alexander Klein (2015). Science, Religion, and “The Will to Believe". Hopos: The Journal of the International Society for the History of Philosophy of Science 5 (1):72-117.
    Do the same epistemic standards govern scientific and religious belief? Or should science and religion operate in completely independent epistemic spheres? Commentators have recently been divided on William James’s answer to this question. One side depicts “The Will to Believe” as offering a separate-spheres defense of religious belief in the manner of Galileo. The other contends that “The Will to Believe” seeks to loosen the usual epistemic standards so that religious and scientific beliefs can both be justified by a unitary (...)
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  16. Colin Koopman (2011). Rorty's Linguistic Turn: Why (More Than) Language Matters to Philosophy. Contemporary Pragmatism 8 (1):61-84.
    The linguistic turn is a central aspect of Richard Rorty’s philosophy, informing his early critiques of foundationalism in Philosophy and the Mirror of Nature and subsequent critiques of authoritarianism in Contingency, Irony, and Solidarity. It is argued that we should interpret the linguistic turn as a methodological suggestion for how philosophy can take a non-foundational perspective on normativity. It is then argued that although Rorty did not succeed in explicating normativity without foundations (or authority without authoritarianism), we should take seriously (...)
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  17. Frédérique Laurent & François-Igor Pris (2015). Sur les notions d’usage chez Wittgenstein et Heidegger. AL-MUKHATABAT (13):132-146.
    Nous comparons les notions d’usage et de signification chez Ludwig Wittgenstein et Martin Heidegger. Contrairement à Jocelyn Benoist, nous pensons que l’analogie entre Wittgenstein et Heidegger n’est pas superficielle. La métaphysique de Heidegger explicite certaines présuppositions implicites de la seconde philosophie de Wittgenstein. Le pragmatisme naturaliste de Wittgenstein peut être théorisé. Notamment la notion wittgensteinienne d’usage, ou de jeu de langage, peut être comprise comme une pratique à la fois naturelle et normative régie par des règles. -/- Wittgenstein’s notions of (...)
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  18. Lawrence Lengbeyer (1997). ‘Don't Think, But Look!’: Wittgenstein (& James) on Method. In Paul Weingartner, Gerhard Schurz & Georg Dorn (eds.), The Role of Pragmatics in Contemporary Philosophy, vol. 1. The Austrian Ludwig Wittgenstein Society
  19. Eric A. MacGilvray (2000). Five Myths About Pragmatism, or, Against a Second Pragmatic Acquiescence. Political Theory 28 (4):480-508.
  20. Sarin Marchetti (2015). Tendenze odierne: Haack, West, Brandom e Shusterman. In Rosa Maria Calcaterra, Giancarlo Marchetti & Giovanni Maddalena (eds.), Pragmatismo. Dalle origini agli sviluppi contemporanei. Carocci 325-136.
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  21. Steven A. Miller (2014). John Dewey is a Tool: Lessons From Rorty and Brandom on the History of Pragmatism. Transactions of the Charles S. Peirce Society 50 (2):246-264.
    Richard Rorty’s writings have long frustrated scholars of classical American philosophy. Robert Brandom’s recent engagements with the history of pragmatism have been met with similar disdain. This essay draws on Larry A. Hickman’s theory of technology and tool-use to find a productive framework for thinking through these interpretations. Foregrounding the purposes that guide their readings, we may find value where many readers have seen only ignorance. This strategy does not embrace interpretive relativism, nor does it preclude all scholarly criticism, but (...)
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  22. Steven A. Miller (2011). Review of An Ethics for Today: Finding Common Ground Between Philosophy and Religion. [REVIEW] Contemporary Pragmatism 8 (1):222-225.
  23. Daniele Moyal-Sharrock (2003). Logic in Action: Wittgenstein's Logical Pragmatism and the Impotence of Scepticism. Philosophical Investigations 26 (2):125-148.
    So-called 'hinge propositions', Wittgenstein's version of our basic beliefs, are not propositions at all, but heuristic expressions of our bounds of sense which, as such, cannot meaningfully be said but only show themselves in what we say and do. Yet if our foundational certainty is necessarily an ineffable, enacted certainty, any challenge of it must also be enacted. Philosophical scepticism – being a mere mouthing of doubt – is impotent to unsettle a certainty whose salient conceptual feature is that it (...)
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  24. Francois-Igor Pris (2014). On the Philosophical Views of Werner Heisenberg and His Notion of a Closed Theory From the Later Wittgenstein's Perspective. AL-MUKHATABAT 9.
    I interpret the philosophical views of Werner Heisenberg as a pragmatism and non-metaphysical realism of a Wittgensteinian kind. The “closed theory” is a Wittgensteinian rule/concept.
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  25. John Quay (2013). Education, Experience and Existence: Engaging Dewey, Peirce and Heidegger. Routledge.
    Education, Experience and Existence proposes a new way of understanding education that delves beneath the conflict, confusion and compromise that characterize its long history. At the heart of this new understanding is what John Dewey strove to expound: a coherent theory of experience. Dewey’s reputation as a pragmatist is well known, but where experience is concerned pragmatism is only half the story. The other half is phenomenological, as crafted by Martin Heidegger. Encompassing both is Charles Sanders Peirce, whose philosophy draws (...)
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  26. Jack Reynolds (2014). Transcendental Pragmatics? Pragmatism, Deleuze, and Metaphilosophy. In Sean Bowden, Simone Bignall & Paul Patton (eds.), Deleuze and Pragmatism. Routledge 235-46.
    In this chapter I juxtapose the methodological commitments of Gilles Deleuze with some different forms of contemporary neo-pragmatism developed by Nicholas Rescher, Sami Pihlstrom and Joseph Margolis. Focusing upon their respective conceptions of transcendental reasoning, naturalism, and common sense, I conclude that Deleuze’s philosophy challenges some core aspects of contemporary neo-pragmatism, and hence also the prospects for a rapprochement that might warrant the name of "transcendental pragmatics".
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  27. Sandra B. Rosenthal (1974). Recent Perspectives on American Pragmatism. Transactions of the Charles S. Peirce Society 10 (3):166 - 184.
  28. Alex Sager (2014). Normative Ethics After Pragmatic Naturalism. Metaphilosophy 45 (3):422-440.
    Philip Kitcher presents an ambitious account of pragmatic naturalism that incorporates an explanatory story of the emergence and development of ethics, a metaethical perspective on progress, and a normative stance for moral theorizing. This article contends that Kitcher's normative stance is incompatible with the explanatory and metaethical components of his project. Instead, pragmatic naturalists should endorse a normative ethics that is experimental, grounded in practice, and acutely aware of cognitive and informational limitations. In particular, the ethical project would benefit from (...)
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  29. R. W. Sellars (1917). The Status of Epistemology. Journal of Philosophy, Psychology and Scientific Methods 14 (25):673-680.
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  30. Andrew Sepielli, Moral Realism Without Moral Metaphysics.
    To be presented at the Wisconsin Metaethics Workshop.
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  31. Lionel Shapiro (2010). Review of Robert Brandom, Between Saying and Doing. [REVIEW] Australasian Journal of Philosophy 88 (2):367-71.
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  32. Thomas Uebel (2011). Beyond the Formalist Criterion of Cognitive Significance: Philipp Frank's Later Antimetaphysics. Hopos: The Journal of the International Society for the History of Philosophy of Science 1 (1):47-72.
    This article considers the development of Philipp Frank’s opposition to metaphysics in the light of the contention that there also was a long-standing pragmatic strand to the theorizing about science in the Vienna Circle. It is argued that the later Frank did not only distinguish metaphysical statements from those deemed simply cognitively meaningless by a substantive criterion but that in order to identify the latter he also sought to employ a practical rather than a formal criterion with which he and (...)
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  33. Daniel Whiting (2007). Between Old and New: Brandom's Analytic Pragmatism. International Journal of Philosophical Studies 17 (4):191-205.
    In his latest book, Between Saying and Doing, Robert Brandom aims to lay the foundations for a new approach to philosophy, 'analytic pragmatism', which as the name suggests aims to reconcile the insights of the pragmatists with the ambitions of the analytic tradition. To do so, Brandom offers what he describes as a ‘new metatheoretic conceptual apparatus’. In this paper, I raises questions concerning whether the method underlying that apparatus is really so new, and challenge the suggestion that the results (...)
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