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  1. John Kaag, Douglas Anderson & Richard Lally (eds.) (2012). Pragmatism and the Philosophy of Sport. Lexington Books.
    The contributors to Pragmatism and the Philosophy of Sport argue that American pragmatism is particularly well suited analyze the experience and development of sport activities. This volume will be a valuable resource in any philosophy of sport class or in a course on pragmatism; it will also be appropriate for kinesiology students. It will give readers a good sense of the themes in the American philosophical tradition as well as those in the burgeoning field of the philosophy of sport.
     
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  2. Douglas Anderson (2011). The Writings of Charles S. Peirce: A Chronological Edition: 1890–1892, Vol. Nathan Houser Et Al. The Pluralist 6 (2):61-64.
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  3. 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 (...)
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  4. Douglas Anderson, Giovanni Maddalena, David L. Hildebrand, Rosa Maria Calcaterra, Joseph Margolis, Sami Pihlströ, M., Rossella Fabbrichesi, Frederic R. Kellogg & Randall E. Auxier (2011). Pragmatist Epistemologies. Lexington Books.
    In a series of ten articles from leading American and European scholars, Pragmatist Epistemologies explores the central themes of epistemology in the pragmatist tradition through a synthesis of new and old pragmatist thought, engaging contemporary issues while exploring from a historical perspective. It opens a new avenue of research in contemporary pragmatism continuous with the main figures of pragmatist tradition and incorporating contemporary trends in philosophy. Students and scholars of American philosophy will find this book indispensable.
     
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  5.  14
    Douglas R. Anderson (2006). Philosophy Americana: Making Philosophy at Home in American Culture. Fordham University Press.
    In this engaging book, Douglas Anderson begins with the assumption that philosophy—the Greek love of wisdom—is alive and well in American culture. At the same time, professional philosophy remains relatively invisible. Anderson traverses American life to find places in the wider culture where professional philosophy in the distinctively American tradition can strike up a conversation. How might American philosophers talk to us about our religious experience, or political engagement, or literature—or even, popular music? Anderson’s second aim is to find places (...)
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  6. Douglas R. Anderson & Charles S. Peirce (1995). Strands of System the Philosophy of Charles Peirce. Monograph Collection (Matt - Pseudo).
     
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  7.  63
    Douglas R. Anderson (1987). Creativity and the Philosophy of C.S. Peirce. Distributors for the U.S. And Canada, Kluwer Academic Publishers.
    Chapter INTRODUCTION Charles Sanders Peirce is quickly becoming the dominant figure in the history of American philosophy. The breadth and depth of his work ...
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  8.  32
    Douglas R. Anderson (1986). The Evolution of Peirce's Concept of Abduction. Transactions of the Charles S. Peirce Society 22 (2):145 - 164.
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  9.  3
    Douglas R. Anderson (2005). The Esthetic Attitude of Abduction. Semiotica 2005 (153 - 1/4):9-22.
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  10. Douglas Anderson (2007). 6 Reading Water. In M. J. McNamee (ed.), Philosophy, Risk and Adventure Sports. London ;Routledge 71.
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  11.  15
    Douglas R. Anderson (1998). Wildness as Political Act. The Personalist Forum 14 (1):65-72.
  12.  23
    Douglas R. Anderson (1989). Cosmic Religion. Newsletter of the Society for the Advancement of American Philosophy 17 (53):8-9.
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  13.  1
    Douglas Anderson (2004). 7 Peirce's Common Sense Marriage of Religion and Science. In C. J. Misak (ed.), The Cambridge Companion to Peirce. Cambridge University Press 175--92.
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  14.  11
    Douglas R. Anderson (1988). Thought and Nature. Idealistic Studies 18 (1):89-91.
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  15.  10
    Douglas R. Anderson (1990). Peirce. Newsletter of the Society for the Advancement of American Philosophy 18 (56):11-13.
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  16.  54
    Douglas R. Anderson (2005). The Grace and the Severity of the Ideal: John Dewey and the Transcendent (Review). [REVIEW] Journal of Speculative Philosophy 19 (3):280-283.
    In The Grace and the Severity of the Ideal, Victor Kestenbaum swims against the current of Dewey scholarship. He declares for and gives close articulation to the importance of transcendence in the philosophy of John Dewey. The guiding thread of the book is "the proposal that Dewey never outgrew his idealistic period. His philosophical achievement is not to be located in his naturalism but in the frontiers along which the natural and the transcendental touch" (137). Kestenbaum does not argue that (...)
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  17.  68
    Douglas R. Anderson & Carl R. Hausman (1992). The Role of Aesthetic Emotion in R. G. Collingwood's Conception of Creative Activity. Journal of Aesthetics and Art Criticism 50 (4):299-305.
  18.  17
    Douglas R. Anderson (2014). Roads to Divinity. The Pluralist 9 (1):87-96.
    Not long before he died, Henry David Thoreau was asked by a friend where religion was to be found in his writings. Thoreau responded by saying that his religiosity pervaded his works but that no one noticed it. This result was enabled by the cultural belief that religiosity entailed formal religion, creeds, fixed rituals, and overt discussions of God or gods. Thoreau’s point—a development of Emerson’s “Divinity School Address”—was to show the mistakenness of this compartmentalization of one’s religious life. For (...)
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  19.  15
    Douglas Anderson (2011). The Writings of Charles S. Peirce: A Chronological Edition: 1890–1892, Vol. 8, Ed. Nathan Houser Et Al. The Writings of Charles S. Peirce: A Chronological Edition: 1890–1892 Houser Nathan Indiana UP, Bloomington. [REVIEW] The Pluralist 6 (2):61-64.
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  20.  55
    Douglas R. Anderson (1989). An American Argument for Belief in the Reality of God. International Journal for Philosophy of Religion 26 (2):109 - 118.
    This article borrows from the american tradition of emerson, james, and peirce to argue that religious belief may properly originate in feeling, willing, or reasoning. i also maintain that such belief is not consummated until all three aspects of one's being--feeling, willing, and thinking--have been addressed. this approach both democratizes the possibility of religious belief and requires of full belief that it be applicable to all aspects of one's life.
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  21.  8
    Douglas R. Anderson (1998). Editor's Note. The Personalist Forum 14 (1):1-1.
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  22.  13
    Douglas R. Anderson (1992). George Berkeley. Idealistic Studies 22 (3):218-219.
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  23.  13
    Douglas Anderson (1986). Review of Eva Schaper, Pleasure, Preference and Value. [REVIEW] Idealistic Studies 16 (2):186-187.
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  24. Sandra Rosenthal, Carl R. Hausman & Douglas R. Anderson (eds.) (1999). Classical American Pragmatism: Its Contemporary Vitality. University of Illinois Press.
     
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  25.  12
    Douglas Anderson (1983). The Neglected Analogy. Southern Journal of Philosophy 21 (4):481-488.
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  26.  11
    Douglas R. Anderson (2006). Reverence for the Relations of Life: Re-Imagining Pragmatism Via Josiah Royce's Interactions with Peirce, James, and Dewey. Transactions of the Charles S. Peirce Society 42 (1):150-153.
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  27.  35
    Douglas Anderson (2009). Old Pragmatisms, New Histories. Journal of the History of Philosophy 47 (4):pp. 489-521.
    The task at hand is to review work on the history of early American pragmatism from the last ten years. However, writing on the history of pragmatism presents us with a different problem than, say, dealing with historical accounts of Mill’s Logic. The meaning of ‘pragmatism’ is routinely contested and, likewise, who is to count as a pragmatist is contested. The issue, of course, arose soon after William James named “pragmatism” in his 1898 talk at Berkeley titled “Philosophical Conceptions and (...)
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  28.  9
    Douglas R. Anderson (1988). Bowne's Redefinition of “Telos”. Idealistic Studies 18 (3):239-246.
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  29. Douglas R. Anderson (1986). Peirce and Heidegger. Philosophy Today 30 (2):119-125.
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  30.  17
    Douglas R. Anderson (1992). Possibility of the Aesthetic Experience. Idealistic Studies 22 (3):219-220.
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  31.  26
    Douglas R. Anderson (1990). Artistic Control in Collingwood's Theory of Art. Journal of Aesthetics and Art Criticism 48 (1):53-59.
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  32.  8
    Douglas R. Anderson (1990). Bowne and Peirce on the Logic of Religious Belief. The Personalist Forum 6 (2):107-121.
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  33.  21
    Douglas R. Anderson (2001). Emphatics (Review). [REVIEW] Journal of Speculative Philosophy 15 (4):321-323.
    To read any book by Paul Weiss is to enter into an ongoing philosophical discussion. Emphatics is no exception. Here Weiss takes up some issues from previous work but from a new angle of vision. Much of what he says also moves beyond the content of earlier writings, which is as it should be. "A creative, systematic philosopher," Weiss says, "is somewhat like a poet rewriting a long poem, preserving some parts of earlier versions in later ones. What has been (...)
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  34.  16
    Douglas Anderson (1984). Peirce on Metaphor. Transactions of the Charles S. Peirce Society 20 (4):453 - 468.
    This article examines peirce's technical use of metaphor. in doing so it looks at certain aspects of his semiotics and, in particular, his division of signs into icons, indexes, and symbols. the upshoot is that, for peirce, metaphor plays a central role in artistic thought while analogy is central to scientific thought.
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  35.  18
    Douglas R. Anderson (2006). Review: Frank M. Oppenheim, S.J. Reverence for the Relations of Life: Re-Imagining Pragmatism Via Josiah Royce's Interactions with Peirce, James, and Dewey. South Bend: University of Notre Dame Press, 2005. [REVIEW] Transactions of the Charles S. Peirce Society 42 (1):150-153.
  36.  16
    Douglas R. Anderson (2005). Who's a Pragmatist: Royce and Peirce at the Turn of the Century. Transactions of the Charles S. Peirce Society 41 (3):467 - 481.
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  37.  24
    Douglas R. Anderson (1995). Peirce's Agape and the Generality of Concern. International Journal for Philosophy of Religion 37 (2):103 - 112.
  38.  20
    Douglas Anderson (2009). Santayana's Provocative Conception of the Philosophical Life. Transactions of the Charles S. Peirce Society 45 (4):pp. 579-595.
    I assess some of the ways in which Santayana takes philosophy to be a personal, poetic endeavor. In doing so, I also suggest that in some ways his work in the realm of spirit is more of a philosophy of the personal than much of the work of the American pragmatists.
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  39.  8
    Douglas Anderson (2009). The Varieties of Pragmatism. Newsletter of the Society for the Advancement of American Philosophy 37 (108):53-55.
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  40.  15
    Douglas R. Anderson (1990). Three Appeals in Peirce's Neglected Argument. Transactions of the Charles S. Peirce Society 26 (3):349 - 362.
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  41.  6
    Carl Hausman & Douglas R. Anderson (1994). The Telos of Peirce's Realism: Some Comments on Margolis's "The Passing of Peirce's Realism". Transactions of the Charles S. Peirce Society 30 (4):825 - 838.
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  42.  14
    Douglas Anderson (2011). The Writings of Charles S. Peirce: A Chronological Edition: 1890–1892. The Pluralist 6 (2):61-64.
    The central philosophical texts of this volume, the “metaphysical” or “cosmological” essays of the early 1890s published in The Monist, have long been a source of enjoyable controversy for Peirce scholars. From the reasonably straightforward arguments of “The Doctrine of Necessity Examined” to the wild and fascinating speculative suggestions in “Evolutionary Love,” Peirce marks out the transitional ideas of his mid-career. Whether one sees, as I do, a continuity among these essays and their predecessors and followers, or whether one reads (...)
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  43.  14
    Douglas R. Anderson (1997). A Degeneração do pragmatismo: Para uma leitura peirceana de J. Dewey E R. Rorty. Revista Portuguesa de Filosofia 53 (4):501 - 514.
  44.  13
    James Campbell, Cornelis De Waal, Richard Hart, Vincent Colapietro, Herman De Regt, Douglas Anderson, Kathleen Hull, Catherine Legg, Lee A. Mcbride Iii, Michael L. Raposa, Matthew Caleb Flamm, Jaime Nubiola, Lucia Santaella, Rosa Maria Mayorga & André De Tienne (2008). Teaching Peirce to Undergraduates. Transactions of the Charles S. Peirce Society 44 (2):189-235.
    Fourteen philosophers share their experience teaching Peirce to undergraduates in a variety of settings and a variety of courses. The latter include introductory philosophy courses as well as upper-level courses in American philosophy, philosophy of religion, logic, philosophy of science, medieval philosophy, semiotics, metaphysics, etc., and even an upper-level course devoted entirely to Peirce. The project originates in a session devoted to teaching Peirce held at the 2007 annual meeting of the Society for the Advancement of American Philosophy. The session, (...)
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  45.  12
    Douglas R. Anderson (1992). Realism and Idealism in Peirce's Cosmogony. International Philosophical Quarterly 32 (2):185-192.
    Peirce's cosmogony involves an apparent tension concerning the statusof initial ideas. They appear both dependent and independent. Peirce appears to resolve this tension, maintaining elements of both his realism and his idealism in his cosmogony, by asserting that God serves as a necessary condition for the reality of the initial ideas and by holding, through his agapasticism, that the ideas, as firsts, retain an element of spontaneity or freedom. From another angle, it is plausible to suggest that for Peirce God (...)
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  46.  2
    Douglas R. Anderson (1992). Bryan W. Van Norden. Journal of Philosophy 89 (4).
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  47.  2
    Douglas Anderson (2008). Finding Peirce's World. Transactions of the Charles S. Peirce Society 44 (2):197-201.
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  48.  4
    James Campbell, Cornelis De Waal, Richard Hart, Vincent Colapietro, Herman De Regt, Douglas Anderson, Kathleen Hull, Catherine Legg, Lee A. Mcbride Iii & Michael L. Raposa (2008). Teaching Peirce to Undergraduates. Transactions of the Charles S. Peirce Society 64 (2):189-235.
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  49.  4
    Douglas R. Anderson (1993). Smith and Dewey on the Religious Dimension of Experience: Dealing with Dewey's Half-God. American Journal of Theology and Philosophy 14 (2):161 - 176.
  50.  3
    Douglas Anderson (2004). Some Addenda to Colapietro's "Fateful Shapes". Transactions of the Charles S. Peirce Society 40 (2):197 - 204.
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