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  1. Jonathan E. Adler (2005). William James and What Cannot Be Believed. The Harvard Review of Philosophy 13 (1):65-79.
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  2. S. Agatstein (1938). William James jako psycholog i filozof religii. Kwartalnik Filozoficzny 15 (4):355-371.
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  3. Scott F. Aikin (2008). Evidentialism and James' Argument From Friendship. Southwest Philosophy Review 24 (1):173-180.
    William James' main argument in “The Will to Believe” against evidentialism is that there are facts that cannot come to be without a preliminary faith in their coming. James primarily makes this case with the argument from friendship. I will critically present James' argument from friendship and show that the argument does not yield a counter-example to evidentialism and is in the end unsound.
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  4. I. V. Algaier (2014). Epistemic Sensitivity and the Alogical: William James, Psychical Research, and the Radical Empiricist Attitude. The Pluralist 9 (3):95-109.
    Strange as it may seem today—especially given James’s reputation as a brilliant psychologist, an astute writer on religious life, and the eminent founder of pragmatism—no facet of James’s career received more ink in the general press than psychical research, at least during his lifetime.in his masterful introduction to Essays in Psychical Research, Robert McDermott observes that 1896 was a significant year for William James. He writes of James as a “weaver of intellectual and experiential threads” who “labored for the removal (...)
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  5. Gay Wilson Allen (1970). William James. Minneapolis,University of Minnesota Press.
    University of Minnesota Pamphlets on American Writers ; No. 88.
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  6. Michael W. Allen, James and Dewey on Three Aspects of Relativism.
    This first chapter locates crucial elements of James's notion of truth within James's 'The Will to Believe." James recognizes evidential criteria in the formation of belief, in contrast to a common claim that for him beliefs are generated in an evidential vacuum. Jamess view of evidence in "The Will to Believe" also stands as a pragmatic reappraisal of traditional epistemology, and such criteria are individualistic. But his treatment should not be taken as subjectivist, in the sense that personal whim or (...)
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  7. Rudolf Allers (1940). Principles of Psychology. New Scholasticism 14 (1):79-80.
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  8. Andrew Alpern (1991). Wheelwright of the Heavens: The Life & Work of James Ferguson, FRS, by John R. Millburn. History of Science 29:329-331.
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  9. Edward Scribner Ames (1909). Religion and the Psychical Life. International Journal of Ethics 20 (1):48-62.
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  10. Raymond J. Anable (1939). Principles of Psychology. Thought 14 (4):685-685.
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  11. Holly Andersen (2014). The Development of the ‘Specious Present’ and James’ Views on Temporal Experience. In Dan Lloyd Valtteri Arstila (ed.), Subjective Time: the philosophy, psychology, and neuroscience of temporality. MIT Press. 25-42.
    This chapter examines the philosophical discussion concerning the relationship between time, memory, attention, and consciousness, from Locke through the Scottish Common Sense tradition, in terms of its influence on James' development of the specious present doctrine. The specious present doctrine is the view that the present moment in experience is non punctate, but instead comprises some nonzero amount of time; it contrasts with the mathematical view of the present, in which the divide between past and future is merely a point (...)
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  12. Holly Andersen & Rick Grush (2009). A Brief History of Time-Consciousness: Historical Precursors to James and Husserl. Journal of the History of Philosophy 47 (2):277-307.
    William James’ Principles of Psychology, in which he made famous the ‘specious present’ doctrine of temporal experience, and Edmund Husserl’s Zur Phänomenologie des inneren Zeitbewusstseins, were giant strides in the philosophical investigation of the temporality of experience. However, an important set of precursors to these works has not been adequately investigated. In this article, we undertake this investigation. Beginning with Reid’s essay ‘Memory’ in Essays on the Intellectual Powers of Man, we trace out a line of development of ideas about (...)
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  13. Doug Anderson (2003). Respectability and the Wild Beasts of the Philosophical Desert: The Heart of James's. Journal of Speculative Philosophy 17 (1):1-13.
    This commentary was suggested to me in part by a colleague's remark that it would be nice if we could make William James's The Varieties of Religious Experience "respectable." The implication was that though there was something redeemable about the book, it somehow wasn't philosophically or scientifically proper. The remark awakened me to—or at least reminded me of—the fact that this has been a traditional take on James's text. As Julius Bixler points out, ridicule began soon after the book was (...)
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  14. Douglas R. Anderson (2004). Philosophy as Teaching: James's "Knight Errant," Thomas Davidson. Journal of Speculative Philosophy 18 (3):239-247.
    In 1905 William James wrote an essay in McClure's Magazine recalling the importance to his own work of the Scottish-born philosopher Thomas Davidson. In the essay, James states that Davidson was "essentially a teacher." What is interesting when one looks at Davidson's life and work is that, for Davidson, teaching does seem to be an essential feature of what it means to be a philosopher. Here, I develop how Davidson construes this linking of philosophy and teaching with a concluding emphasis (...)
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  15. Luke Anderson (1965). The Concept of Truth in the Philosophy of William James. Rome.
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  16. Owen Anderson (2005). William James and a Science of Religions. Review of Metaphysics 59 (2):443-444.
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  17. Spencer Anderson (2000). William James and "Vicious Intellectualism" in Psychology. Journal of Theoretical and Philosophical Psychology 20 (1):61-75.
    Linguistic concepts allow us to break our world into intelligible parts. William James warns, however, that conceptualizing can easily turn into "vicious intellectualism." This happens when words subsume unique particulars under one name, a quality is abstracted from the many particulars, the two are contrasted vis-á-vis, and then the abstraction is declared independent of, temporally prior to, and causally related to the events or processes from which it was derived. Psychology has committed this logical fallacy with concepts such as emotions, (...)
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  18. James Rowland Angell (1908). Book Review: Pragmatism: A New Name for Some Old Ways of Thinking. William James. [REVIEW] Ethics 18 (2):226-.
    An early review of William James' Pragmatism, which views pragmatism as primarily methodological.
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  19. Ruth Anno (2005). Varieties of Experience and Pluralities of Perspective. In Jeremy R. Carrette (ed.), William James and the Varieties of Religious Experience: A Centenary Celebration. Routledge. 149.
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  20. Paul Armstrong (2013). Monopolizing the Master: Henry James and the Politics of Modern Literary Scholarship. Common Knowledge 19 (3):563-564.
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  21. Douglas Arner (1967). James McCosh. In Paul Edwards (ed.), The Encyclopedia of Philosophy. New York, Macmillan. 5--225.
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  22. Phenomenal Art (1989). James Seawright. In Richard Kostelanetz (ed.), Esthetics Contemporary. Prometheus Books. 258.
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  23. Environmentalism as Populism (forthcoming). James S. Hoyte. Business, Ethics, and the Environment: The Public Policy Debate.
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  24. Patrick J. Aspell (1962). Objective Knowledge According to Ralph Barton Perry. New Scholasticism 36 (1):49-75.
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  25. Guy Axtell (2003). Review of Rosenbaum. [REVIEW] Contemporary Pragmatism:178-187.
    There are many books on the market about religion in American thought and history, but the idea for a collection of essays focused directly upon pragmatist reconstructions of religious belief and sentiment is overdue. Stuart Rosenbaum’s reader admirably fills this need, and is bound to bring fresh insights to students and advanced researchers alike.
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  26. Guy Axtell (2002). Charles Taylor, Varieties of Religion Today: William James Revisited Reviewed By. Philosophy in Review 22 (5):372-374.
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  27. Guy Axtell (2001). Hunter Brown, William James on Radical Empiricism and Religion Reviewed By. Philosophy in Review 21 (5):322-324.
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  28. Guy Axtell (2001). Teaching James's “The Will to Believe”. Teaching Philosophy 24 (4):325-345.
    Many readers have viewed William James's "The Will to Believe" as his most distinctive and resonating lecture. Yet for all the scholarly attention it has received, the complexities of the "pragmatic defence," and the issues it raises concerning evidential and pragmatic reasoning are still often misunderstood. In this paper I explicate a neglected "core" argument tied closely to James's thesis statement, and provide charts and other tools useful in presenting James' lecture in the philosophy classroom. This argument, based on the (...)
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  29. A. J. Ayer (1968). The Origins of Pragmatism: Studies in the Philosophy of Charles Sanders Peirce and William James. San Francisco, Freeman, Cooper.
  30. R. J. B. (1968). Introduction to William James. Review of Metaphysics 21 (3):560-560.
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  31. R. J. B. (1968). The Writings of William James. Review of Metaphysics 22 (1):162-162.
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  32. David Baggett (2001). Brown, Hunter. William James on Radical Empiricism and Religion. Review of Metaphysics 54 (4):906-908.
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  33. David Baggett (2000). On a Reductionist Analysis of William James's Philosophy of Religion. Journal of Religious Ethics 28 (3):423 - 448.
    William James undertook to steer his way between a rationalistic system that was not empirical enough and an empirical system so materialistic that it could not account for the value commitments on which it rested. In arguing against both the absolutists (gnostics) and the empiricists (agnostics), he defined a position of pluralistic moralism that seemed equally distant from both, leaving himself vulnerable to the criticism that he had rescued morality from scientism only by reducing religion to morals. Such criticism, however, (...)
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  34. Andrew R. Bailey, Review: James, Brown and “the Will to Believe”. [REVIEW]
    First of all, I just want to say that in my opinion this is an interesting and thought-provoking book, and a badly needed corrective to certain mistaken assumptions about James. I find myself very much in sympathy with many of its main points. Some of the things I have to say in the following may— or perhaps may not—be thought to disagree with some of what Professor Brown has argued in his book. If that is so, it should be taken (...)
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  35. Andrew R. Bailey (1999). Beyond the Fringe: William James on the Transitive Parts of the Stream of Consciousness. Journal of Consciousness Studies 6 (2-3):141-53.
    One of the aspects of consciousness deserving of study is what might be called its subjective unity - the way in which, though conscious experience moves from object to object, and can be said to have distinct ‘states', it nevertheless in some sense apparently forms a singular flux divided only by periods of unconsciousness. The work of William James provides a valuable, and rather unique, source of analysis of this feature of consciousness; however, in my opinion, this component of James’ (...)
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  36. Alexander Bain (1886). Mr. James Ward's "Psychology". Mind 11 (44):457-477.
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  37. David Bakhurst (2005). Joan Delaney Grossman and Ruth Rischin, Eds., William James in Russian Culture Reviewed By. Philosophy in Review 25 (2):109-111.
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  38. D. J. Balestra (2004). Of Two Minds: The Nature of Inquiry, by James Blachowicz. The Owl of Minerva 35:53-56.
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  39. Erik C. Banks (2013). Williams James' Direct Realism: A Reconstruction. History of Philosophy Quarterly 30 (3):271-291.
    William James' Radical Empiricist essays offer a unique and powerful argument for direct realism about our perceptions of objects. This theory can be completed with some observations by Kant on the intellectual preconditions for a perceptual judgment. Finally James and Kant deliver a powerful blow to the representational theory of perception and knowledge, which applies quite broadly to theories of representation generally.
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  40. J. M. Barbalet (1999). William James' Theory of Emotions: Filling in the Picture. Journal for the Theory of Social Behaviour 29 (3):251–266.
    The theory of emotion developed by William James has been subject to four criticisms. First, it is held that Jamesian emotion is without function, that it plays no role in cognition and behavior. Second, that James ignores the role of experience in emotion. Third, that James overstated the role of physical processes in emotion. Fourth, that James’ theory of emotion has been experimentally demonstrated to be false. A fifth point, less an explicit criticism than an assumption, holds that James has (...)
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  41. Jack Barbalet (2004). Hypothesis, Faith, and Commitment: William James' Critique of Science. Journal for the Theory of Social Behaviour 34 (3):213–230.
    William James is remembered as the philosopher of pragmatism, but he was principally the founder of modern scientific psychology. During the period of his most intense scientific involvement James developed a trenchant critique of science. This was not a rejection of science but an attempt to identify limitations of the contemporary conceptualization of science. In particular, James emphasized the failure of science to understand its basis in human emotions. James developed a scientific theory of emotions in which the importance of (...)
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  42. M. D. Barber (1996). James L. Marsh. Critique, Action, and Liberation. Modern Schoolman 73:189-190.
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  43. Michael D. Barber (1996). Critique, Action, and Liberation. By James L. Marsh. Modern Schoolman 73 (2):189-191.
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  44. Keith Barbera (2001). William Pencak: A Sign Signing Up History: A Review of William Pencak's Work. [REVIEW] American Journal of Semiotics 17 (2):413-420.
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  45. Ann Barker (1969). Focus: William D. McElroy. BioScience 19 (8):737-737.
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  46. Stephen F. Barker (1999). James' “The Will To Believe”. The Proceedings of the Twentieth World Congress of Philosophy 1999:69-76.
    In “The Will to Believe,” William James affirms that we have some control over what we believe and asks how this control should be exercised. He rejects the evidentialists’ view that we ought to believe only when intellectual grounds make it quite sure that the belief is true. For him, “options” are choices among contrary beliefs. Some options are “living,” “forced,” and “momentous.” James’ thesis concerns belief-options that have these three features and where proof as to the truth is unavailable. (...)
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  47. G. William Barnard (2005). Pt. 3. James and Mysticism. For an Engaged Reading : William James and the Varieties of Postmodern Religious Experience / Grace M. Jantzen ; Asian Religions and Mysticism : The Legacy of William James in the Study of Religions / Richard King ; James and Freud on Mysticism / Robert A. Segal ; Mystical Assessments : Jamesian Reflections on Spiritual Judgments. [REVIEW] In Jeremy R. Carrette (ed.), William James and the Varieties of Religious Experience: A Centenary Celebration. Routledge.
  48. G. William Barnard (1998). William James and the Origins of Mystical Experience. In Robert K. C. Forman (ed.), The Innate Capacity: Mysticism, Psychology, and Philosophy. Oxford University Press. 161--210.
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  49. W. Barnard (2002). The Varieties of Religious Experience Reflections On Its Enduring Value. Journal of Consciousness Studies 9 (9-10):9-10.
    After one hundred years of new research, new ideas, new methodologies, is it really possible that The Varieties of Religious Experience still has something worthwhile to offer? Is it really possible to penetrate the early twentieth century prose and discover insights that can speak to a modern, even postmodern, audience? Yes. Without a doubt, yes. This text is an undeniable classic. The primary difficulty is not how to uncover the gems that are strewn throughout the text, but rather, how to (...)
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  50. Mary Rose Barral (1967). The Varieties of Psychedelic Experience. International Philosophical Quarterly 7 (4):677-680.
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