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Jerome Ashmore [18]Robert B. Ashmore [9]Malcolm Ashmore [6]Robert Ashmore [3]
Robert B. Ashmore Jr [2]George A. Ashmore [2] Ashmore [2]James P. Ashmore [2]

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See also:
Profile: Angie Ashmore
Profile: Leigh Ashmore
Profile: Laura Mai Ashmore (University of York)
  1.  33
    Malcolm Ashmore (1989). The Reflexive Thesis: Wrighting Sociology of Scientific Knowledge. University of Chicago Press.
    This unusually innovative book treats reflexivity, not as a philosophical conundrum, but as a practical issue that arises in the course of scholarly research and argument. In order to demonstrate the concrete and consequential nature of reflexivity, Malcolm Ashmore concentrates on an area in which reflexive "problems" are acute: the sociology of scientific knowledge. At the forefront of recent radical changes in our understanding of science, this increasingly influential mode of analysis specializes in rigorous deconstructions of the research practices and (...)
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  2.  93
    Derek Edwards, Malcolm Ashmore & Jonathan Potter (1995). Death and Furniture: The Rhetoric, Politics and Theology of Bottom Line Arguments Against Relativism. History of the Human Sciences 8 (2):25-49.
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  3.  69
    James P. Ashmore (forthcoming). Book Review: The Old Testament: Its Background, Growth, and Content. [REVIEW] Interpretation 63 (1):88-89.
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  4. Robert Ashmore (2004). Word and Gesture: On Xuan-School Hermeneutics of the Analects. Philosophy East and West 54 (4):458-488.
    This is an attempt to assemble the fragmentary remains of xuan-school Analects commentary so as to articulate the broad coherence of a xuan-school style of interpretation of that text. A model of "gestural language" is proposed as a way of seeing the overall thrust of interpretive approaches to this text by commentators from Wang Bi in the mid-third century to Huang Kan in the first half of the sixth. This xuan-school approach to reading the Analects is of considerable interest in (...)
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  5.  60
    James P. Ashmore (forthcoming). Book Review: An Introduction to the Bible. [REVIEW] Interpretation 65 (3):307-307.
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  6.  53
    Derek Edwards, Malcolm Ashmore & Jonathan Potter (1995). History of the Human. History of the Human Sciences 8 (2).
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  7. Jerome Ashmore (1956). Santayana's Mistrust of Fine Art. Journal of Aesthetics and Art Criticism 14 (3):339-347.
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  8. R. J. Riding & J. Ashmore (2006). Verbaliser‐Imager Learning Style and Children's Recall of Information Presented in Pictorial Versus Written Form. Educational Studies 6 (2):141-145.
    (1980). Verbaliser‐Imager Learning Style and Children's Recall of Information Presented in Pictorial versus Written Form. Educational Studies: Vol. 6, No. 2, pp. 141-145.
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  9. Jerome Ashmore (1955). Some Differences Between Abstract and Non-Objective Painting. Journal of Aesthetics and Art Criticism 13 (4):486-495.
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  10.  5
    Jonathan Potter, Derek Edwards & Malcolm Ashmore (1999). Regulating Criticism: Some Comments on an Argumentative Complex. History of the Human Sciences 12 (4):79-88.
    This commentary identifies a range of flaws and contradictions in Parker’s critical realist position and his critique of relativism. In particular we highlight: (1) a range of basic errors in formulating the nature of relativism; (2) contradictions in the understanding and use of rhetoric; (3) problematic recruitment of the oppressed to support his argument; (4) tensions arising from the distinction between working in and against psychology. We conclude that critical realism is used to avoid doing empirical work, on the one (...)
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  11.  8
    Malcolm Ashmore (1994). Social Epistemology and Reflexivity: Two Versions of How to Be Really Useful. [REVIEW] Argumentation 8 (2):157-161.
    This essay argues that the really useful character of reflexivity is that it enables a radical critique of representation and its conventional material and rhetorical practices. It is uniquely able to produce paradox and thus disrupt discourses by undermining authorial privilege. Because Fuller's social epistemology is insensitive to its own reflexive implications, and limits itself to normative questions about knowledge policy, it is too limited — and limiting — to provide a context that can nurture reflexivity.
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  12.  11
    Robert B. Ashmore (1976). On Confusing Aquinas with Kant. Modern Schoolman 53 (3):277-281.
  13.  11
    Robert B. Ashmore (1987). Utility and Rights. Edited by R. G. Frey. Modern Schoolman 64 (2):122-124.
  14.  4
    Robert B. Ashmore Jr (1977). Ewing on “Higher” Egoism. New Scholasticism 51 (4):513-523.
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  15.  9
    Robert B. Ashmore (1981). The Public Interest and Business Decisions. Proceedings of the American Catholic Philosophical Association 55:278-287.
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  16.  10
    Jerome Ashmore (1974). Essence in Recent Philosophy: Husserl, Whitehead, Santayana. Philosophy Today 18 (3):198-210.
    A comparative study to determine the significance of essence in the doctrine of three philosophers. By his method of reduction husserl disclosed his version of essence and used it to establish phenomenology as a rigorous science and to see phenomena solely as phenomena. Whitehead identified essence with his "eternal objects" and this identification protected his "actual occasions" from the limitations of empiricism. By means of essence seen exclusively as appearance and relations, Santayana supports his ingenious thesis that nothing given exists. (...)
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  17.  35
    Jerome Ashmore (1977). Sound in Kandinsky's Painting. Journal of Aesthetics and Art Criticism 35 (3):329-336.
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  18.  3
    Robert B. Ashmore (1986). Locke. By R. S. Woolhouse. Modern Schoolman 63 (2):151-153.
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  19.  6
    Jerome Ashmore (1964). Some Difficulties in Santayana's Ontology. The Monist 48 (3):356-365.
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  20.  6
    Jerome Ashmore (1965). Santayana. New Scholasticism 39 (1):109-111.
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  21.  9
    Robert Ashmore (2004). Word and Gesture: On. Philosophy East and West 54 (4).
    : This is an attempt to assemble the fragmentary remains of xuan-school Analects commentary so as to articulate the broad coherence of a xuan-school style of interpretation of that text. A model of "gestural language" is proposed as a way of seeing the overall thrust of interpretive approaches to this text by commentators from Wang Bi in the mid-third century to Huang Kan in the first half of the sixth. This xuan-school approach to reading the Analects is of considerable interest (...)
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  22.  13
    Jerome Ashmore (1951). The Old and the New in Non-Objective Painting. Journal of Aesthetics and Art Criticism 9 (4):294-300.
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  23.  8
    Robert B. Ashmore (1970). Deriving the Desirable From the Desired. Proceedings of the American Catholic Philosophical Association 44:152-160.
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  24.  7
    Robert B. Ashmore Jr (1975). Aquinas and Ethical Naturalism. New Scholasticism 49 (1):76-86.
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  25.  10
    Jerome Ashmore (1957). Letter to the Editor. Journal of Aesthetics and Art Criticism 16 (2):263-264.
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  26.  7
    Jerome Ashmore (1966). Santayana, Art, and Aesthetics. [Cleveland]Press of Western Reserve University.
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  27.  7
    Robert B. Ashmore (1980). The Role of Reason in Hume's Second Enquiry. Proceedings of the American Catholic Philosophical Association 54:207-215.
  28.  6
    Jerome Ashmore (1962). Can Santayana's Essence Reach Existence? New Scholasticism 36 (2):180-191.
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  29.  2
    Sidney G. Ashmore (1894). Schlee's Scholia Terentiana. Scholia Terentiana. Collegit et disposuit Frid. Schlee. Leipzig: 1893. Teubner. 184 pp. [REVIEW] The Classical Review 8 (08):353-357.
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  30.  3
    Jerome Ashmore (1972). Diverse Currents in Whitehead's View of Time. Process Studies 2 (3):193-200.
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  31.  1
    Jerome Ashmore (1970). The Artist's Adequation. Man and World 3 (3):268-274.
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  32.  2
    Robert B. Ashmore (1968). Situation Ethics and the Human Situation. Proceedings of the American Catholic Philosophical Association 42:159-167.
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  33. N. Abel, Richard P. Adelstein, Theodor Adomo, Bina Agarwal, George Akerlof, R. G. D. Allen, Frederique Apfel-Marglin, Thomas Aquinas, N. Armstrong & William Ashmore (2001). Deleuze, Gillesl59. In Stephen Cullenberg, Jack Amariglio & David F. Ruccio (eds.), Postmodernism, Economics and Knowledge. Routledge
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  34. Jerome Ashmore (1980). A Reply to F. David Martin's Kandinsky and Ashmore: A Comment; "Ultimate Reality and Meaning" 2: 228-258. Ultimate Reality and Meaning 3 (3):238.
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  35. Robert Ashmore (1995). Book Review. [REVIEW] Journal of the American Oriental Society 115 (1):112-114.
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  36. Jerome Ashmore (1963). Form and Paradox in Santayana's Truth. Revue Internationale de Philosophie 17 (1=63):18-36.
     
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  37. Robert B. Ashmore (1977). Friendship and the Problem of Egoism. The Thomist 41 (1):105.
     
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  38. Jerome Ashmore (1970). N. Abbagnano's "Critical Existentialism". [REVIEW] Philosophy and Phenomenological Research 30 (3):468.
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  39. Ashmore (1970). Philosophy and Christian Theology. Proceedings of the American Catholic Philosophical Association 44:152-160.
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  40. Ashmore (1968). Philosophy and the Future of Man. Proceedings of the American Catholic Philosophical Association 42:159-167.
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  41. Jerome Ashmore (1954). Santayana's Theories of Art and Aesthetics: An Introductory Study. Dissertation, Columbia University
     
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  42. Robert B. Ashmore (1966). The Analogical Notion of Judgment in St. Thomas Aquinas. Dissertation, University of Notre Dame
     
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  43. Jerome Ashmore (1969). The Humanities and the Life-World. Journal of Aesthetic Education 3 (2):47.
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  44. Jerome Ashmore (1979). Vasily Kandinsky and His Idea of Ultimate Reality. Ultimate Reality and Meaning 2 (3):228-256.
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