Search results for 'Grace Mead Andrus' (try it on Scholar)

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  1.  5
    Grace Mead Andrus (1904). Professor Bawden's Interpretation of the Physical and the Psychical. Philosophical Review 13 (4):429-444.
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  2.  9
    Grace Mead Andrus (1904). Professor Bawden's Functional Theory: A Rejoinder. Philosophical Review 13 (6):660-665.
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  3. George Mead, Various G.H. Mead Texts.
    The shift in focus has changed the nature of the Project in a way which we hadn't expected and didn't really notice until this revision. Back in the late 1980s, we started the project as a "work around" for a situation that we found personally frustrating. We believed that widely-held beliefs about Mead's ideas were misinterpretations. But his published statements were often difficult to obtain. It was easier for scholars to rely from the secondary literature about Mead than (...)
     
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  4. George Herbert Mead (2011). G.H. Mead: A Reader. Routledge.
    Mead is an exceptional case amongst sociological classics in that, until now, there has been no comprehensive reader of his work. As the first one-volume, comprehensive edited collection of Mead’s published and unpublished writing, this book fills this gap. It is the first to critically assess all of Mead's writings and draw out the aspects that are central to his system of thought. The book is divided into three parts (social psychology, science and epistemology, and democratic politics), (...)
     
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  5.  15
    Mother Grace (1943). Poetry as a Means of Grace. Thought: A Journal of Philosophy 18 (4):723-724.
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  6. George Herbert Mead & David L. Miller (1984). The Individual and the Social Self: Unpublished Works of George Herbert Mead. Transactions of the Charles S. Peirce Society 20 (1):72-75.
     
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  7.  14
    Mother Grace (1947). Spirit of Grace. Thought: A Journal of Philosophy 22 (1):186-187.
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  8.  13
    George Herbert Mead, H. Heath Bawden & Kevin S. Decker (2008). The Evolution of the Psychical Element, By George Herbert Mead (Dec. 1899–March 1900 or 1898–1899). Transactions of the Charles S. Peirce Society 44 (3):480-507.
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  9. George Herbert Mead (1956). The Social Psychology of George Herbert Mead. [Chicago]University of Chicago Press.
     
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  10.  16
    Mother Grace (1945). Aventures in Grace. Thought: A Journal of Philosophy 20 (4):735-739.
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  11. Ethel Percy Andrus (1968). The Wisdom of Ethel Percy Andrus. Long Beach, Calif.,National Retired Teachers Association.
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  12. G. R. S. Mead (1896). "Pistis Sophia. A Gnostic Gospel." G. R. S. Mead. [REVIEW] Ancient Philosophy 7:617.
     
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  13.  1
    Isabel S. Stearns (1978). Grace Andrus de Laguna 1878-1978. Proceedings and Addresses of the American Philosophical Association 51 (5):577 - 578.
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  14.  28
    George Herbert Mead (1981). Selected Writings. University of Chicago Press.
    The only collection of Mead's writings published during his lifetime, these essays have heretofore been virtually inaccessible. Reck has collected twenty-five essays representing the full range and depth of Mead's thought. This penetrating volume will be of interest to those in philosophy, sociology, and social psychology. "The editor's well-organized introduction supplies an excellent outline of this system in its development. In view of the scattered sources from which these writings are gathered, it is a great service that this (...)
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  15. Grace A. de Laguna (1946). Communication, the Act, and the Object with Reference to Mead. Journal of Philosophy 43 (9):225-238.
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  16.  1
    Grace A. De Laguna (1946). Communication, The Act, and the Object with Reference to Mead. Journal of Philosophy 43 (9):225 - 238.
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  17. Grace Chin Lee (1946). George Herbert Mead: Philosopher of the Social Individual. Philosophical Review 55:311.
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  18. Jacqueline Mariña (1997). Kant on Grace: A Reply to His Critics. Religious Studies 33 (4):379-400.
    Against those who dismiss Kant's project in the "Religion" because it provides a Pelagian understanding of salvation, this paper offers an analysis of the deep structure of Kant's views on divine justice and grace showing them not to conflict with an authentically Christian understanding of these concepts. The first part of the paper argues that Kant's analysis of these concepts helps us to understand the necessary conditions of the Christian understanding of grace: unfolding them uncovers intrinsic relations holding (...)
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  19.  27
    Alex Gillespie (2005). G.H. Mead: Theorist of the Social Act. Journal for the Theory of Social Behaviour 35 (1):19–39.
    There have been many readings of Mead's work, and this paper proposes yet another: Mead, theorist of the social act. It is argued that Mead's core theory of the social act has been neglected, and that without this theory, the concept of taking the attitude of the other is inexplicable and the contemporary relevance of the concept of the significant symbol is obfuscated. The paper traces the development of the social act out of Dewey's theory of the (...)
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  20.  26
    Gert J. J. Biesta (1998). Mead, Intersubjectivity, and Education: The Early Writings. [REVIEW] Studies in Philosophy and Education 17 (2/3):73-99.
    This article seeks to reconstruct the early writings of George Herbert Mead in order to explore the significance of his work for the development of an intersubjective conception of education. The reconstruction takes its point of departure in Mead's claim that reflective consciousness has a social situation as its precondition. In a mainly chronological account of Mead's writings on psychology and philosophy from the period 1900–1925, it is shown how Mead explains the social origin of conscious (...)
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  21.  4
    Adam Miller (2013). Speculative Grace: Bruno Latour and Object-Oriented Theology. Fordham University Press.
    This book offers a novel account of grace, framed in terms of Bruno Latour's "principle of irreduction.
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  22. John Dewey (1931). George Herbert Mead. Journal of Philosophy 28 (12):309-314.
    This article contains John Dewey's remarks given at the funeral of G.H. Mead in Chicago in 1931.
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  23.  1
    Grace Andrus De Laguna & John F. Markey (1929). Speech: Its Function and Development. Philosophical Review 38 (6):612-615.
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  24.  3
    Joshua Daniel (2016). H. Richard Niebuhr's Reading of George Herbert Mead: Correcting, Completing, and Looking Ahead. Journal of Religious Ethics 44 (1):92-115.
    In this essay, I reconstruct H. Richard Niebuhr's interpretation of George Herbert Mead's account of the social constitution of the self. Specifically, I correct Niebuhr's interpretation, because it mischaracterizes Mead's understanding of social constitution as more dialogical than ecological. I also argue that Niebuhr's interpretation needs completing because it fails to engage one of Mead's more significant notions, the I/me distinction within the self. By reconstructing Niebuhr's account of faith and responsibility as theologically self-constitutive through Mead's (...)
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  25. Mitchell Aboulafia (ed.) (1991). Philosophy, Social Theory, and the Thought of George Herbert Mead. SUNY Press.
    This book brings together some of the finest recent critical and expository work on Mead, written by American and European thinkers from diverse traditions. For English-speaking audiences it provides an introduction to recent European work on Mead. The essays reveal the richness of Mead’s thought, and will stimulate those who have thought about him from very specific vantage points to consider him in new ways.
     
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  26.  73
    Kevin S. Decker (2008). The Evolution of the Psychical Element: George Herbert Mead at the University of Chicago: Lecture Notes by H. Heath Bawden 1899–1900: Introduction. [REVIEW] Transactions of the Charles S. Peirce Society 44 (3):pp. 469-479.
    George Herbert Mead's early lectures at the University of Chicago are more important to understanding the genesis of his views in social psychology than some commentators, such as Hans Joas, have emphasized. Mead's lecture series "The Evolution of the Psychical Element," preserved through the notes of student H. Heath Bawden, demonstrate his devotion to Hegelianism as a method of thinking and how this influenced his non-reductionistic approach to functional psychology. In addition, Mead's breadth of historical knowledge as (...)
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  27.  62
    Andrew J. Mitchell (2011). The Exposure of Grace: Dimensionality in Late Heidegger. Research in Phenomenology 40 (3):309-330.
    Heidegger's reflections on grace culminate in the years 1949-54 where grace names a figure for the ineluctable exposure of existence. Heidegger rethinks the relationship between what exists and the world in which it is found as one that is always open to grace. For Heidegger, this world is what he terms the “dimension” between earth and sky. The relationship is only possible where existence is no longer construed as a self-contained presence but instead is thought as something (...)
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  28.  76
    Christian Etzrodt (2008). The Foundation of an Interpretative Sociology: A Critical Review of the Attempts of George H. Mead and Alfred Schutz. [REVIEW] Human Studies 31 (2):157 - 177.
    George H. Mead and Alfred Schutz proposed foundations for an interpretative sociology from opposite standpoints. Mead accepted the objective meaning structure a priori. His problem became therefore the explanation of the individuality and creativity of human actors in his social behavioristic approach. In contrast, Schutz started from the subjective consciousness of an isolated actor as a result of a phenomenological reduction. He was concerned with the problem of explaining the possibility of this isolated actor’s perceiving other actors in (...)
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  29.  20
    Claudio Marcelo Viale (2008). Extending West's Analogy Royce, Mead, and American Philosophy. Ideas Y Valores 57 (137):25-39.
    In The American Evasion of Philosophy Cornell West makes a comparison between the developments of European and classical American philosophies. Within West's analogy, however, two important American figures are missing: Josiah Royce and George H. Mead. In the context of this framework, this article ..
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  30.  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 (...)
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  31.  18
    Timothy J. Gallagher (2014). A Mead‐Chomsky Comparison Reveals a Set of Key Questions on the Nature of Language and Mind. Journal for the Theory of Social Behaviour 44 (2):148-167.
    The social psychologist George Herbert Mead and the cognitive linguist Noam Chomsky both investigated the nature of language and mind during the 20th century. They approached the issues broadly, pursuing both philosophical and scientific lines of reasoning and evidence. This comparative analysis of Mead and Chomsky identifies fourteen questions that summarize their collective effort, and which animated much of the debate concerning language and mind in the 20th century. These questions continue to be relevant to 21st century inquiries. (...)
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  32.  14
    Leslie Stevenson (2014). Kant on Freewill, Grace and Forgiveness. Diametros 39:125-139.
    How do our secular reflections on freewill relate to the theological tradition of human freedom and divine grace? I will pursue this question with reference to Kant, who represents a half-way house between Christianity and the atheism of other Enlightenment thinkers. But are those the only two alternatives? I suggest that Kant’s wrestling with the notion of divine grace can draw us all towards recognition of the ultimate mystery of human motivation and behaviour, and our need for forgiveness (...)
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  33.  12
    James DiCenso (2015). Grace and Favor in Kant’s Ethical Explication of Religion. International Journal for Philosophy of Religion 78 (1):29-51.
    This paper discusses Kant’s assessment of the religious idea of grace in relation to autonomous ethical practice. Following Kant’s own explanation of his methods and goals in interpreting religious ideas, my focus is on the ethical import of inherited religious concepts for human beings, rather than on literal theological dogmas concerning supernatural matters. I focus on how Kant’s inquiry into the ethical significance of the idea of grace is intertwined with another less recognized concept, that of favor. The (...)
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  34.  9
    Jennifer L. Soerensen (2014). Search, Rest, and Grace in Pascal. International Journal for Philosophy of Religion 76 (1):19-40.
    For Pascal, how are human beings related, or how do they relate themselves, to the summum bonum in this life? In what sense do they share in it, and how do they come to share in it? These are questions that emerge in many ways in Pascal’s writing, significantly in his concept of repos. To answer these questions, especially by elucidating what repos is for human beings in this life, I would like to begin with Graeme Hunter’s “Motion and Rest (...)
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  35.  4
    Mike Thomas & Caroline Rowland (2013). Leadership, Pragmatism and Grace: A Review. Journal of Business Ethics 123 (1):1-13.
    Leadership takes a central role in the public affairs agenda. This article is a review of published works on leadership focusing on the concept of grace. It discusses the role of compassion and kindness in current leadership theory and practice and whether these attributes have value in sustainable models. Findings indicate that there is conceptual confusion regarding the definition of compassion and its application in leadership practices. Kindness is not discussed within the concept of compassion and kindness itself may (...)
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  36.  7
    Timothy J. Gallagher (2012). G.H. Mead's Understanding of the Nature of Speech in the Light of Contemporary Research. Journal for the Theory of Social Behaviour 42 (1):40-62.
    The following analysis demonstrates that G.H. Mead's understanding of human speech is remarkably consistent with today's interdisciplinary field that studies speech as a natural behavior with an evolutionary history. Mead seems to have captured major empirical and theoretical insights more than half a century before the contemporary field began to take shape. In that field the framework known as “Tinbergen's Four Questions,” developed in ecology to study naturally occurring behavior in nonhuman animals, has been an effective organizing framework (...)
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  37.  3
    Nancy G. Slack (2003). Are Research Schools Necessary? Contrasting Models of 20th Century Research at Yale Led by Ross Granville Harrison, Grace E. Pickford and G. Evelyn Hutchinson. Journal of the History of Biology 36 (3):501 - 529.
    This paper compares and contrasts three groups that conducted biological research at Yale University during overlapping periods between 1910 and 1970. Yale University proved important as a site for this research. The leaders of these groups were Ross Granville Harrison, Grace E. Pickford, and G. Evelyn Hutchinson, and their members included both graduate students and more experienced scientists. All produced innovative research, including the opening of new subfields in embryology, endocrinology and ecology respectively, over a long period of time. (...)
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  38.  4
    Grace Andrus de Laguna (1917). Phenomena and Their Determination. Philosophical Review 26 (6):622-633.
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  39.  25
    Jennifer Erin Beste (2007). God and the Victim: Traumatic Intrusions on Grace and Freedom. Oxford University Press.
    Challenges of interpersonal harm for a theology of freedom and grace -- Karl Rahner's theological anthropology -- The role of freedom and grace in the construction of the human self -- The vulnerable self and loss of agency -- Trauma theory and the challenge to a Rahnerian theology of freedom and grace -- The fragmented self and constrained agency -- Feminist theories as correctives to a Rahnerian anthropology -- Response to the challenge -- Rahner's theology revisited -- (...)
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  40. Theodore Delaguna & Grace Andrus Delaguna (1911). Dogmatism and Evolution: Studies in Modern Philosophy. Philosophical Review 20 (5):535-545.
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  41.  1
    Grace Andrus De Laguna (1966). On Existence and the Human World. New Haven, Yale University Press.
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  42. Grace Andrus De Laguna (1917). Phenomena and Their Determination. Philosophical Review 26 (6):622 - 633.
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  43. Gloria L. Schaab (2012). Trinity in Relation: Creation, Incarnation, and Grace in an Evolving Cosmos. Anselm Academic.
    1. To be is to be-in-relation -- 2. Cosmic being as relation -- 3. Human being as relation -- 4. Divine being as relation -- 5. Divine and cosmic being in relation -- 6. Creation as relation in an evolving cosmos -- 7. Incarnation as relation in an evolving cosmos -- 8. Grace as relation in an evolving cosmos -- 9. Living in trinitarian relation.
     
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  44.  6
    Árpád Szakolczai (2006). Sociology, Religion, and Grace. Routledge.
    For the first time in book format, the sociology or grace (or enchantment) is explained and explored in some detail. Grace is a central concept of theology, while the term also has a wide range of meanings in many fields. The results of this study are fascinating. The author's writings on this topic take the reader on an intriguing journey which traverses subjects ranging from theology, through the history of art, archaeology and mythology to anthropology. As such, this (...)
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  45.  15
    Mitchell Aboulafia (2001). The Cosmopolitan Self: George Herbert Mead and Continental Philosophy. Illinois University Press.
  46. Ann Milliken Pederson (2004). "Writing the Agenda," Summary and Response to the Panel Participants: V. V. Raman, Grace Wolf-Chase, Ian Barbour, Vitor Westhelle. Zygon 39 (2):379-382.
    . This essay highlights the basic issues, goals, and questions for the future of ZCRS.
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  47. Mitchell Aboulafia (1986). The Mediating Self: Mead, Sartre, and Self-Determination. Yale University Press.
  48. Thomas Williams (2004). Sin, Grace, and Redemption in Abelard. In Kevin Guilfoy & Jeffrey Brower (eds.), The Cambridge Companion to Abelard. Cambridge University Press 258-278.
    "From time to time some of my friends startle me by referring to the Atonement itself as a revolting heresy," wrote Austin Farrer, "invented by the twelfth century and exploded by the twentieth. Yet the word is in the Bible." (1) Farrer is referring to Romans 5:11 in the Authorized Version: "we also joy in God through our Lord Jesus Christ, by whom we have now received the atonement." Here the word 'atonement'--literally, the state of being "at one"--translates the Greek (...)
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  49.  16
    Jane Veronica Curran, Christophe Fricker & Friedrich Schiller (eds.) (2005). Schiller's "on Grace and Dignity" in its Cultural Context: Essays and a New Translation. Camden House.
    This is the first English scholarly edition of this pivotal essay, accompanied by the first comprehensive commentary on it.
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  50. J. Burns (1980). The Development of Augustine's Doctrine of Operative Grace. Brepols Publishers.
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