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  1. David Appelbaum & Mel Thompson (eds.) (2002). World Philosophy: An Exploration in Words and Images. Vega.
    In one accessible, beautifully designed and illustrated volume, scholars have gathered the major theories and key ideas of world's greatest thinkers. The presentation of material sets this reference apart from other philosophy books by providing both the historical and cultural context of the ideas being explored, and by giving visual expression to the arguments and insights themselves through the artwork of the time. Immerse yourself in both Eastern and Western philosophy, spending time with Plato on knowledge, Aquinas on ethics, Marx (...)
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  2. Roger Ariew (2007). Leibniz: Metaphilosophy and Metaphysics 1666–1686. Review of Metaphysics 60 (3):650-651.
  3. Richard T. W. Arthur (2006). Review of Andreas Blank, Leibniz: Metaphilosophy and Metaphysics 1666-1686,. [REVIEW] Notre Dame Philosophical Reviews 2006 (5).
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  4. Archana Banerjee (1989). Models of Metaphilosophy. Minerva.
  5. Nikunja Vihari Banerjee (1973). Philosophical Reconstruction. New Delhi,Arnold-Heinemann India.
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  6. Giovanni Catapano (2007). The Development of Augustine's Metaphilosophy: Col 2:8 and the “Philosophers of This World”. Augustinian Studies 38 (1):233-254.
  7. Diane Collinson, Kathryn Plant & Robert Wilkinson (2000). Fifty Eastern Thinkers. Routledge.
    Close analysis of the work of fifty major thinkers in the field of Eastern philosophy make this an excellent introduction to a fascinating area of study. The authors have drawn together thinkers from all the major Eastern philosophical traditions from the earliest times to the present day. The philosophers covered range from founder figures such as Zoroaster and Confucius to modern thinkers such as Fung Youlan and the present Dalai Lama. Introductions to major traditions and a glossary of key philosophical (...)
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  8. Patricia Cook (ed.) (1993). Philosophical Imagination and Cultural Memory: Appropriating Historical Traditions. Duke University Press.
    In this volume some of today's most influential thinkers face the question of philosophy's future and find an answer in its past.
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  9. Miranda Fricker & Jennifer Hornsby (eds.) (2000). Cambridge Companion to Feminism in Philosophy. Cambridge University Press.
    The thirteen specially-commissioned essays in this volume are designed to provide an accessible and stimulating guide through an area of philosophical thought ...
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  10. Subramania Gopalan (1991). Jainism as Metaphilosophy. Sri Satguru Publications.
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  11. Pierre Grenon & Barry Smith (2011). Foundations of an Ontology of Philosophy. Synthese 182 (2):185-204.
    We describe an ontology of philosophy that is designed to aid navigation through philosophical literature, including literature in the form of encyclopedia articles and textbooks and in both printed and digital forms. The ontology is designed also to serve integration and structuring of data pertaining to the philosophical literature, and in the long term also to support reasoning about the provenance and contents of such literature, by providing a representation of the philosophical domain that is oriented around what philosophical literature (...)
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  12. Herbert Guerry (1977). A Bibliography of Philosophical Bibliographies. Greenwood Press.
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  13. Daniel D. Hutto (2009). Philosophical Clarification, its Possibility and Point. Philosophia 37 (4):629–652.
    It is possible to pursue philosophy with a clarificatory end in mind. Doing philosophy in this mode neither reduces to simply engaging in therapy or theorizing. This paper defends the possibility of this distinctive kind of philosophical activity and gives an account of its product—non-theoretical insights—in an attempt to show that there exists a third, ‘live’ option for understanding what philosophy has to offer. It responds to criticisms leveled at elucidatory philosophy by defenders of extreme therapeutic readings and clearly demonstrates (...)
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  14. Christine James (2009). Language and Emotional Knowledge: A Case Study on Ability and Disability in Williams Syndrome. Biosemiotics 2 (2):151-167.
    Williams Syndrome provides a striking test case for discourses on disability, because the characteristics associated with Williams Syndrome involve a combination of “abilities” and “disabilities”. For example, Williams Syndrome is associated with disabilities in mathematics and spatial cognition. However, Williams Syndrome individuals also tend to have a unique strength in their expressive language skills, and are socially outgoing and unselfconscious when meeting new people. Children with Williams are said to be typically unafraid of strangers and show a greater interest in (...)
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  15. Sergey F. Martynovich (2008). Philosophy of Science as the Object of Metaphilosophical Investigations. Proceedings of the Xxii World Congress of Philosophy 46:63-74.
    Philosophy of science is the object of metaphilosophical investigations. Metaphilosophy is the philosophy of philosophy. Philosophy is an archetypical thinking of being or an experience-of-being. History of Greek-European tradition of philosophy has three archetypes of thinking: objectivity, subjectivity, and inter-subjectivity. They are three archetypical contexts of interpretations of the concept of a philosophy of science too. Is philosophy of science part of philosophy? Is philosophy ofscience part of epistemology? What are methods of philosophy of science? These questions are the topics (...)
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  16. Āraja Ālī Mātubbara (1998). The Quest for Truth: Secular Philosophy. Pathak Shamabesh.
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  17. David R. Morrow & Chris Alen Sula (2011). Naturalized Metaphilosophy. Synthese 182 (2):297-313.
    Traditional representations of philosophy have tended to prize the role of reason in the discipline. These accounts focus exclusively on ideas and arguments as animating forces in the field. But anecdotal evidence and more rigorous sociological studies suggest there is more going on in philosophy. In this article, we present two hypotheses about social factors in the field: that social factors influence the development of philosophy, and that status and reputation—and thus social influence—will tend to be awarded to philosophers who (...)
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  18. Danilo Suster (2002). Post-Analytic Metaphilosophy and the Case of Compatibilism. In Essays on the Philosophy of Terence Horgan. 257-272.
    Terry Horgan (with D. Henderson and G. Graham) defends a new general metaphilosophical position called postanalytic metaphilosophy (PAM). I raise some critical points connected with the application of PAM to the problem of freedom. I question the distinction between opulent and austere construals of philosophical concepts. According to Horgan compatibilism comports better overall with the relevant data than does incompatibilism. I raise some objections. At the end I argue that contextualism is an inadequate explanation of incompatibilistic intuitions.
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  19. Danilo Suster (2002). Post-Analytic Metaphilosophy and the Case of Compatibilism. In Essays on the Philosophy of Terence Horgan. Atlanta: Rodopi. 257-272.
    Terry Horgan (with D. Henderson and G. Graham) defends a new general metaphilosophical position called postanalytic metaphilosophy (PAM). I raise some critical points connected with the application of PAM to the problem of freedom. I question the distinction between opulent and austere construals of philosophical concepts. According to Horgan compatibilism comports better overall with the relevant data than does incompatibilism. I raise some objections. At the end I argue that contextualism is an inadequate explanation of incompatibilistic intuitions.
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  20. Justin Tiwald (2008). A Case for Chinese Philosophy. In Amy Olberding (ed.), Newsletter on Asian and Asian-American Philosopher and Philosophies 8.1.
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  21. Danilo uster (2002). Post-Analytic Metaphilosophy Tnd the Case of Compatibilism. Grazer Philosophische Studien 63 (1):257-272.
    Terry Horgan (with D. Henderson and G. Graham) defends a new general metaphilosophical position called postanalytic metaphilosophy (PAM). I raise some critical points connected with the application of PAM to the problem of freedom. I question the distinction between opulent and austere construals of philosophical concepts. According to Horgan compatibilism comports better overall with the relevant data than does incompatibilism. I raise some objections. At the end I argue that contextualism is an inadequate explanation of incompatibilistic intuitions.
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