Search results for 'Andrew William Howat' (try it on Scholar)

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  1. Andrew William Howat (2011). Shallow Versus Deep Response-Dependence. Philosophical Studies 156 (2):155-172.score: 290.0
  2. Andrew Howat (2005). Pragmatism, Truth and Response-Dependence. Facta Philosophica 7 (2):231-253.score: 120.0
    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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  3. Andrew W. Howat (2013). Regulative Assumptions, Hinge Propositions and the Peircean Conception of Truth. Erkenntnis 78 (2):451-468.score: 120.0
    This paper defends a key aspect of the Peircean conception of truth—the idea that truth is in some sense epistemically-constrained. It does so by exploring parallels between Peirce’s epistemology of inquiry and that of Wittgenstein in On Certainty. The central argument defends a Peircean claim about truth by appeal to a view shared by Peirce and Wittgenstein about the structure of reasons. This view relies on the idea that certain claims have a special epistemic status, or function as what are (...)
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  4. Andrew W. Howat (2006). Review: David L. Hildebrand. Beyond Realism & Anti-Realism: John Dewey and the Neopragmatists. Nashville: Vanderbilt University Press, 2003. [REVIEW] Transactions of the Charles S. Peirce Society 42 (2):296-302.score: 120.0
  5. Andrew Howat (2010). Review: Some Pragmatist Themes. [REVIEW] Transactions of the Charles S. Peirce Society 46 (1):143-149.score: 120.0
    David S. Clarke is clearly passionate about pragmatism. In this short, compelling book he explores what he calls "two fundamental claims" of pragmatism. He does this, he explains, with the "conviction that if pragmatism is to continue as a viable force in contemporary philosophy it must incorporate advances in philosophical method introduced by the linguistic philosophers of the past century" (xi). The two fundamental claims that interest Clarke are as follows: that cognitive inquiry and belief are to be understood in (...)
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  6. Andrew Howat (2010). Some Pragmatist Themes By David S. Clarke. Transactions of the Charles S. Peirce Society 46 (1):143-149.score: 120.0
  7. Andrew W. Howat (2006). Beyond Realism & Anti-Realism: John Dewey and the Neopragmatists (Review). Transactions of the Charles S. Peirce Society 42 (2):296-302.score: 120.0
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  8. Andrew Howat (2010). Some Pragmatist Themes (Review). Transactions of the Charles S. Peirce Society: A Quarterly Journal in American Philosophy 46 (1):143-149.score: 120.0
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  9. C. William (1976). William C. Wimsatt. In G. Gordon, Grover Maxwell & I. Savodnik (eds.), Consciousness and the Brain: A Scientific and Philosophical Inquiry. Plenum. 205.score: 120.0
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  10. Bernard Suits (1964). Book Review:The Social Theories of Talcott Parsons Max Black, Alfred L. Baldwin, Urie Bronfenbrenner, Edward C. Devereux, Andrew Hacker, Henry A. Landsberger, Chandler Morse, Talcott Parsons, William Foote Whyte, Robin M. Williams, Jr. [REVIEW] Philosophy of Science 31 (2):192-.score: 36.0
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  11. H. F. (1912). Excavation of the Roman Forts at Castleshaw (Near Delph, West Riding). By Samuel Andrew, Esq., and Major William Lees, V.D., J.P. Second Interim Report, Prepared by F. A. Bruton, M.A., with Notes on the Pottery by James Curle, F.S. A. With Forty-Five Plates. (Manchester University Press.). [REVIEW] The Classical Review 26 (03):100-101.score: 36.0
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  12. Edward S. Forster (1935). Some Translations A. S. Way : Hesiod Translated; Pp. 68 ; Cloth, 5s.; the Homeric Hymns with Hero and Leander in English Verse ; Pp. 84; Cloth, 3s. 6d.; the Hymns of Callimachus with the Hymn of Cleanthes in English Verse; Pp. 36 ; Cloth, 2s. 6d.; Speeches in Thucydides and Funeral Orations Translated; Pp. 224; Cloth, 5s. London : Macmillan, 1934. Sir William Marris : The Iliad of Homer Translated. Pp. 566. Oxford : University Press, 1934. Cloth, 6s. S. O. Andrew : Hector's Ransoming, a Translation of Iliad XXIV. Pp. 34. Oxford: Blackwell. Paper, 2s. 6d. [REVIEW] The Classical Review 49 (04):129-130.score: 36.0
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  13. J. M. Cameron (1991). "Owen Barfield on C. S. Lewis," by Owen Barfield; "And God Came In," by Lyle W. Dorsett; "G. K. Chesterton and C. S. Lewis: The Riddle of Joy," Edited by Michael H. Macdonald and Andrew A. Tadie; "Jack: C. S. Lewis and His Times," by George Sayer; "C. S. Lewis: The Authentic Voice," by William Griffin. [REVIEW] The Chesterton Review 17 (3):465-468.score: 36.0
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  14. David B. Fuller (2012). Swedenborg and Osteopathy: The Influence of Emanuel Swedenborg on the Genesis and Development of Osteopathy, Specifically Andrew Taylor Still and William Garner Sutherland. Swedenborg Scientific Association Press.score: 36.0
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  15. Katharina Gerstenberger (2010). Mapping Spaces. Mapping Vision: Goethe, Cartography, and the Novel / Andrew Piper ; Just How Naughty Was Berlin? The Geography of Prostitution and Female Sexuality in Curt Moreck's Erotic Travel Guide / Jill Suzanne Smith ; Mapping a Human Geography: Spatiality in Uwe Johnson's Mutmassungen Über Jakob [Speculations About Jakob, 1959] / Jennifer Marston William ; Historical Space: Daniel Kehlmann's Die Vermessung der Welt [Measuring the World, 2005]. [REVIEW] In Jaimey Fisher & Barbara Caroline Mennel (eds.), Spatial Turns: Space, Place, and Mobility in German Literary and Visual Culture. Rodopi.score: 36.0
     
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  16. Bat-Ami Bar On, Laura Cannon & Ann Ferguson (2005). Linda Martin Alcoff is a Professor of Philosophy, Women's Studies, and Polit-Ical Science at Syracuse University. She Received Her Ph. D. At Brown Univer-Sity in 1987. She Publishes in the Areas of Epistemology and Social Identity. Barbara S. Andrew is an Assistant Professor of Philosophy at William Paterson University. She has Published Articles on Simone de Beau Voir, Feminist. [REVIEW] In Barbara S. Andrew, Jean Clare Keller & Lisa H. Schwartzman (eds.), Feminist Interventions in Ethics and Politics: Feminist Ethics and Social Theory. Rowman & Littlefield Publishers.score: 36.0
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  17. Harriet Ritvo (1985). Arguing About Animals Of Mice, Models, and Men: A Critical Evaluation of Animal Research Andrew N. Rowan Ethics and Animals Harlan B. Miller William H. Williams. [REVIEW] Bioscience 35 (4):250-251.score: 36.0
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  18. John L. Treloar (1968). Readings in the Philosophy of Man. Eds. William L. Kelly, S.J. And Andrew Tallon. The Modern Schoolman 46 (1):85-85.score: 36.0
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  19. Andrew Collier, Margaret Scotford Archer & William Outhwaite (eds.) (2004). Defending Objectivity: Essays in Honour of Andrew Collier. Routledge.score: 24.0
    Andrew Collier is the boldest defender of objectivity - in science, knowledge, thought, action, politics, morality and religion. In this tribute and acknowledgement of the influence his work has had on a wide readership, his colleagues show that they have been stimulated by his thinking and offer challenging responses. This wide-ranging book covers key areas with which defenders of objectivity often have to engage. Sections are devoted to the following: 'objectivity of value', 'objectivity and everyday knowledge', 'objectivity in political (...)
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  20. Andrew Gleeson (2010). More on the Power of God: A Rejoinder to William Hasker. Sophia 49 (4):617-629.score: 24.0
    In ‘The Power of God’ (Gleeson 2010) I elaborate and defend an argument by the late D.Z. Phillips against definitions of omnipotence in terms of logical possibility. In ‘Which God? What Power? A Response to Andrew Gleeson’ (Hasker 2010), William Hasker criticizes my defense of Phillips’ argument. Here I contend his criticisms do not succeed. I distinguish three definitions of omnipotence in terms of logical possibility. Hasker agrees that the first fails. The second fails because negative properties (like (...)
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  21. Jaime Nubiola (2000). Ludwig Wittgenstein and William James. Streams of William James 2 (3):2-4.score: 21.0
    The relationship between William James and Ludwig Wittgenstein (1889-1951) has recently been the subject of intense scholarly research. We know for instance that the later Wittgenstein's reflections on the philosophy of psychology found in James a major source of inspiration. Not surprisingly therefore, the pragmatist nature of the philosophy of the later Wittgenstein is increasingly acknowledged, in spite of Wittgenstein’s adamant refusal of being labeled a “pragmatist”. In this brief paper I merely want to piece together some of the (...)
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  22. Jaime Nubiola (2001). William James and Borges Again: The Riddle of the Correspondence with Macedonio Fernández. Streams of William James 3 (2):10-11.score: 21.0
    In this short paper I try to present William James’s connection with the Argentinian writer Macedonio Fernández (1874-1952), who was in some sense a mentor of Borges and might be considered the missing link between Borges and James.
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  23. Jaime Nubiola (1999). Jorge Luis Borges and William James. Streams of William James 1 (3):7.score: 21.0
    The year of the centennial of the Argentinean writer Jorge Luis Borges is probably the right time to exhume one of the links that this universal writer had with William James. In 1945, Emece, a publisher from Buenos Aires, printed a Spanish translation of William James’s book Pragmatism, with a foreword by Jorge Luis Borges.
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  24. 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.score: 21.0
  25. Ruth Anna Putnam (ed.) (1997). The Cambridge Companion to William James. Cambridge University Press.score: 21.0
    William James (1842-1910) was both a philosopher and a psychologist, nowadays most closely associated with the pragmatic theory of truth. The essays in this Companion deal with the full range of his thought as well as other issues, including technical philosophical issues, religious speculation, moral philosophy and political controversies of his time. The relationship between James and other philosophers of his time, as well as his brother Henry, are also examined. By placing James in his intellectual landscape the volume (...)
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  26. H. A. Scott Trask, William Graham Sumner: Monetary Theorist.score: 21.0
    The pioneering sociologist William Graham Sumner (1840–1910) was a prolific and astute historian of the early American republic, whose work was informed by his classical liberalism and his understanding of economics. He authored seven major works including biographies and thematic studies concentrating on the vital subjects of currency, banking, business cycles, foreign trade, protectionism, and politics. Although his works are out of print, and hardly mentioned or referred to by historians or economists, they are quite valuable for understanding (...)
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  27. Bertrand Russell (1992). William James's Conception of Truth. In William James & Doris Olin (eds.), William James: Pragmatism, in Focus. Routledge.score: 18.0
    The original 1907 text of James' Pragmatism is accompanied with a series of critical essays from scholars including Moore and Russell. In the introduction Olin evaluates the strength of the criticisms made against James.
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  28. Matthew Ratcliffe (2005). William James on Emotion and Intentionality. International Journal of Philosophical Studies 13 (2):179-202.score: 18.0
    William James's theory of emotion is often criticized for placing too much emphasis on bodily feelings and neglecting the cognitive aspects of emotion. This paper suggests that such criticisms are misplaced. Interpreting James's account of emotion in the light of his later philosophical writings, I argue that James does not emphasize bodily feelings at the expense of cognition. Rather, his view is that bodily feelings are part of the structure of intentionality. In reconceptualizing the relationship between cognition and affect, (...)
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  29. H. G. Callaway (ed.) (2008). William James, A Pluralistic Universe: A New Philosophical Reading. Cambridge Scholars.score: 18.0
    This book is my new scholarly edition of William James, A Pluralistic Universe. The original text has been recovered, annotations to the text added to identify James' authors and events of interest, there is a new bibliography chiefly based on James' sources, a brief chronology of James' career, and I have added an expository and critical Introduction and a comprehensive analytical index.
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  30. Alexander Klein (2008). Divide Et Impera! William James's Pragmatist Tradition in the Philosophy of Science. Philosophical Topics 36 (1):129-166.score: 18.0
    ABSTRACT. May scientists rely on substantive, a priori presuppositions? Quinean naturalists say "no," but Michael Friedman and others claim that such a view cannot be squared with the actual history of science. To make his case, Friedman offers Newton's universal law of gravitation and Einstein's theory of relativity as examples of admired theories that both employ presuppositions (usually of a mathematical nature), presuppositions that do not face empirical evidence directly. In fact, Friedman claims that the use of such presuppositions is (...)
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  31. Jaime Nubiola (2009). Review of H.G. Callaway (Ed), William James, A Pluralistic Universe. [REVIEW] Anuario Filosófico 42 (1):222-223.score: 18.0
    As suggested in the subtitle, A New Philosophical Reading, the editor aspires in his Introduction and his notes to “facilitate a deeper understanding and a critical evaluation (...) of this crucial and difficult philosophical work” (p. ix). This was the last important book which James published during his lifetime. With it James aims at a critical evaluation of Hegelian monism and an exploration of the philosophical and theological alternatives. “Our world of some one hundred years on”—the editor says (p. ix)—“is (...)
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  32. Richard A. S. Hall (2009). Review of H.G. Callaway Ed, William James, A Pluralistic Universe, A New Philosophical Reading. [REVIEW] The Pluralist 4 (3).score: 18.0
    In 1907 William James was invited to give the Hibbert Lectures at Manchester College, Oxford. Initially he was reluctant to do so since he feared undertaking them would divert him from developing rigorously and systematically some metaphysical ideas of his own that had preoccupied him for some time. In the end, however, he relented and in the spring of 1908 gave the lectures which were subsequently published as A Pluralistic Universe. As it happened, though, in the course of these (...)
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  33. Sami Pihlström (2009). The Conduct of Life: A Philosophical Reading, Ralph Waldo Emerson By H.G. Callaway (Ed.) Society and Solitude: Twelve Chapters. A New Study Edition, with Notes, Philosophical Commentary and Historical Contextualization, Ralph Waldo Emerson By H.G. Callaway (Ed.) A Pluralistic Universe: Hibbert Lectures at Manchester College on the Present Situation in Philosophy. A New Philosophical Reading, William James By H.G. Callaway (Ed.). [REVIEW] Transactions of the Charles S. Peirce Society 45 (3):444-449.score: 18.0
    This new edition of William James’s 1909 classic, A Pluralistic Universe reproduces the original text, only modernizing the spelling. The books has been annotated throughout to clarify James’s points of reference and discussion. There is a new, fuller index, a brief chronology of James’s life, and a new bibliography—chiefly based on James’s own references. The editor, H.G. Callaway, has included a new Introduction which elucidates the legacy of Jamesian pluralism to survey some related questions of contemporary American society. -/- (...)
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  34. Jennifer Welchman (2006). William James's "the Will to Believe" and the Ethics of Self-Experimentation. Transactions of the Charles S. Peirce Society 42 (2):229-241.score: 18.0
    : William James's "The Will to Believe" has been criticized for offering untenable arguments in support of belief in unvalidated hypotheses. Although James is no longer accused of suggesting we can create belief ex nihilo, critics continue to charge that James's defense of belief in what he called the "religious hypothesis" confuses belief with hypothesis adoption and endorses willful persistence in unvalidated beliefs—not, as he claimed, in pursuit of truth, but merely to avoid the emotional stress of abandoning them. (...)
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  35. Jeff Jordan (2009). Review of William L. Rowe on Philosophy of Religion: Selected Writings , Edited by Nick Trakakis. [REVIEW] Sophia 48 (4):495-496.score: 18.0
    William L. Rowe on Philosophy of Religion’ edited by Nick Trakakis, collects 30 papers of William Rowe's important work in the philosophy of religion. I review this collection, and offer an objection of one of Rowe's arguments.
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  36. Thomas J. J. Altizer (2009). The Revolutionary Vision of William Blake. Journal of Religious Ethics 37 (1):33-38.score: 18.0
    It was William Blake's insight that the Christian churches, by inverting the Incarnation and the dialectical vision of Paul, have repressed the body, divided God from creation, substituted judgment for grace, and repudiated imagination, compassion, and the original apocalyptic faith of early Christianity. Blake's prophetic poetry thus contributes to the renewal of Christian ethics by a process of subversion and negation of Christian moral, ecclesiastical, and theological traditions, which are recognized precisely as inversions of Jesus, and therefore as instances (...)
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  37. Graham Bird (2002). Review: The Divided Self of William James. [REVIEW] Mind 111 (441):100-103.score: 18.0
    This is a review of Richard Gale's 1999 book, The Divided Self of William James (Cambridge U.P.).
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  38. Russell B. Goodman (2002). Wittgenstein and William James. Cambridge University Press.score: 18.0
    This book explores Wittgenstein's long engagement with the work of the pragmatist William James. In contrast to previous discussions Russell Goodman argues that James exerted a distinctive and pervasive positive influence on Wittgenstein's thought. For example, the book shows that the two philosophers share commitments to anti-foundationalism, to the description of the concrete details of human experience, to the priority of practice over intellect, and to the importance of religion in understanding human life. Considering in detail what Wittgenstein learnt (...)
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  39. Jean Suplizio (2007). On the Significance of William James to a Contemporary Doctrine of Evolutionary Psychology. Human Studies 30 (4):357 - 375.score: 18.0
    Academic popularizers of the new field of evolutionary psychology make notable appeals to William James to bolster their doctrine. In particular, they cite James’ remark that humans have all the “impulses” animals do and many more besides to shore up their claim that people’s “instincts” account for their flexibility. This essay argues that these scholars misinterpret James on the instincts. Consciousness (which they find inscrutable) explains cognitive flexibility for James. The evolutionary psychologists’ appeal to James is, therefore, unwarranted and, (...)
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  40. Jack Barbalet (2004). Hypothesis, Faith, and Commitment: William James' Critique of Science. Journal for the Theory of Social Behaviour 34 (3):213–230.score: 18.0
    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 (...)
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  41. John Dewey (1910). William James. Journal of Philosophy, Psychology and Scientific Methods 7 (19):505-508.score: 18.0
    This article by John Dewey is an early appreciation of William James, written at the time of James' death. Dewey would write much more on James in later years.
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  42. Paul Jerome Croce (2007). Mankind's Own Providence: From Swedenborgian Philosophy of Use to William James's Pragmatism. Transactions of the Charles S. Peirce Society 43 (3):490 - 508.score: 18.0
    : It is part of the conventional wisdom about the James family that the elder Henry James (1811–82) had a large influence on his son, William James (1842–1910), in the direction of religious interests. But William neither adopted his father's spirituality nor did he regard it as a foil to his own secularity. Instead, after first rejecting the elder James's idiosyncratic faith, he became increasingly intrigued with his insights into the natural world, which were in turn shaped by (...)
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  43. Sergio Franzese (2008). The Ethics of Energy: William James's Moral Philosophy in Focus. Ontos.score: 18.0
    William James offers an ethical view consistently arising out of valorization of energy of his days, and effecting a counter-tendency to the two great popular ...
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  44. David Baggett (2000). On a Reductionist Analysis of William James's Philosophy of Religion. Journal of Religious Ethics 28 (3):423 - 448.score: 18.0
    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, (...)
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  45. James Rowland Angell (1908). Book Review: Pragmatism: A New Name for Some Old Ways of Thinking. William James. [REVIEW] Ethics 18 (2):226-.score: 18.0
    An early review of William James' Pragmatism, which views pragmatism as primarily methodological.
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  46. Max Carl Otto (ed.) (1942). William James. Madison, the University of Wisconsin Press.score: 18.0
    William James and Wisconsin, by G.C. Sellery.--The distinctive philosophy of William James, by M.C. Otto.--William James, man and philosopher, by D.S. Miller.--William James and psychoanalysis, by Norman Cameron.--The William James centenary dinner: Introductory remarks, by C.A. Dykstra. William James and the world today, by John Dewey, read by Carl Boegholt. William James in the American tradition, by B.H. Bode.--The Sunday service: William James as religious thinker, by J.S. Bixler.
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  47. Graham Bird (1986). William James. Routledge & Kegan Paul.score: 18.0
    Introduction William James was born in New York on January 1842, the first son of Mary and Henry James. His grandfather, also called William, had amassed a ...
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  48. Bruce Wilshire (2009). William James's Pragmatism : A Distinctly Mixed Bag. In John J. Stuhr (ed.), 100 Years of Pragmatism: William James's Revolutionary Philosophy. Indiana University Press.score: 18.0
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  49. Michael R. Slater (2009). William James on Ethics and Faith. Cambridge University Press.score: 18.0
    This book offers a new interpretation of William James's ethical and religious thought. Michael Slater shows that James's conception of morality, or what it means to lead a moral and flourishing life, is intimately tied to his conception of religious faith, and argues that James's views on these matters are worthy of our consideration. He offers a reassessment of James's 'will to believe' or 'right to believe' doctrine, his moral theory, and his neglected moral arguments for religious faith. And (...)
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  50. Daniel Howard-Snyder (2005). William P. Alston. In John Shook (ed.), Dictionary of Modern American Philosophy. Thoemmes.score: 18.0
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