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  1. Jaime Nubiola (2011). La voluntad de creer y otros ensayos de filosofia popular, de William James. Teorema: Revista Internacional de Filosofía 30 (1):185-189.
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  2. Jaime Nubiola (2011). Raíces pragmatistas de la filosofía analítica. Sapientia 67 (229):11-126.
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  3. Jaime Nubiola (2011). The Heart of William James, de Robert Richardson (Ed.). Teorema: Revista Internacional de Filosofía 30 (2):194-197.
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  4. Elin Runnquist & Jaime Nubiola (2011). Signo. In Luis Vega and Paula Olmos (ed.), Compendio de Lógica, Argumentación y Retórica. Editorial Trotta. 550--557.
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  5. Fernando Zalamea & Jaime Nubiola (2011). Existential Graphs and Proofs of Pragmaticism. Semiotica 2011 (186):421-439.
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  6. Jaime Nubiola (2009). Charles Peirce and the Hispanic World. APA Newsletter on Hispanic/Latino Issues in Philosophy 8 (2).
    The aim of this paper is to describe the situation of mutual ignorance between American and Hispanic philosophical traditions, paying special attention to the figure and thought of the founder of pragmatism, Charles S. Peirce (1839-1914). In order to do this, first of all I will justify the usage of the expression "Hispanic Philosophy", highlighting its heuristic and practical value. Secondly, I will discuss some of Peirce's comments in relation with the Hispanic world. And finally, by way of conclusion, I (...)
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  7. Jaime Nubiola (2009). Review of H.G. Callaway (Ed), William James, A Pluralistic Universe. [REVIEW] Anuario Filosófico 42 (1):222-223.
    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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  8. Jaime Nubiola (2009). Scheler, M., Arrepentimiento y nuevo nacimiento. Anuario Filosófico 41 (2):504-505.
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  9. Jaime Nubiola (2009). What Reasonableness Really Is. Transactions of the Charles S. Peirce Society 45 (2):125-134.
    The article focuses on the concept of reasonableness as described by American philosopher Charles S. Peirce in his writings dating between 1899 and 1908. Pierce's writings considered by the author are found in the books "Contributions to The Nation," vols. 1-4, edited by K. L. Ketner and J. E. Cook, and "Collected Papers of Charles Sanders Peirce," vols. 1-8, edited by C. Hartshorne, P. Weiss and A. W. Burks. The author considers 20th century Western philosophies of reason, pragmatism, scientism, thirdness, (...)
     
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  10. Jaime Nubiola & Antonino González Blanco (2009). La etapa castellana de D'Ors. In Manuel Garrido (ed.), El Legado Filosófico Español E Hispanoamericano Del Siglo Xx. Cátedra.
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  11. Jaime Nubiola & Marta Torregosa (2009). El Pensamiento Catalán de Eugeni d'Ors: Etapa Catalana. In Manuel Garrido (ed.), El Legado Filosófico Español E Hispanoamericano Del Siglo Xx. Cátedra. 293--303.
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  12. 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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  13. Jaime Nubiola (2008). CS Peirce e GM Searle: O Embuste do Infalibilismo. Cognitio: Revista de Filosofia Issn (Impresso) 1518-7187;(Eletrônico) 2316-5278 9 (1):73-84.
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  14. Jaime Nubiola (2008). C. S. Peirce and G. M. Searle: The Hoax of Infallibilism. Cognitio 9 (1):73-84.
    George M. Searle (1839-1918) and Charles S. Peirce worked together in the Coast Survey and the Harvard Observatory during the decade of 1860: both scientists were assistants of Joseph Winlock, the director of the Observatory. When in 1868 George, a convert to Catholicism, left to enter the Paulist Fathers, he was replaced by his brother Arthur Searle. George was ordained as a priest in 1871, was a lecturer of Mathematics and Astronomy at the Catholic University of America, and became the (...)
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  15. Jaime Nubiola (2008). Dichotomies and Artifacts: A Reply to Professor Hookway. In Rivas Monroy , Cancela Silva & Martínez Vidal (eds.), Following Putnam's Trail: On Realism and Other Issues. 71-80.
    In this reply to Professor Hookway’s lecture the comments are focused, first, on the topic of what dichotomies really are, since it is an illuminating way of understanding pragmatism in general and Putnam’s pragmatism in particular. Dichotomies are artifacts that we devise with some useful purpose in mind, but when inflated into absolute dichotomies they become metaphysical bogeys as it is illustrated by the twentieth century distinction between fact and value. Secondly, a brief comment on the so-called “thick” ethical concepts (...)
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  16. Jaime Nubiola (2008). Peirce and Whitehead. In Weber (ed.), Handbook of Whiteheadian Process Thought.
    This entry is a presentation of C. S. Peirce and of his connections with A. N. Whitehead. Also Whitehead's connections with Peirce are explored.
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  17. Jaime Nubiola (2008). Teaching Peirce in Spain. Transactions of the Charles S. Peirce Society 44 (2):219-222.
    In Spain, Peirce's thought has generally remained almost unknown throughout the syllabi of the various Licentiate programs offered. The only exceptions are the degrees of Linguistic, Communication Studies, and Philosophy, in which Peirce's semiotics is normally only alluded to or cursorily presented. Much the same could be said of Latin America. There is evidence, however, that this situation is beginning to change: translations into Spanish are now appearing, particularly in the web, which make a notable amount of Peirce’s vast production (...)
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  18. Antonino González González & Jaime Nubiola (2007). William James En Eugenio D'Ors. Anuario Filosófico 40 (89):413-434.
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  19. Jaime Nubiola (2007). Pensar En Libertad. Ediciones Universidad de Navarra.
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  20. Jaime Nubiola (2006). Peirce y El Mundo Hispánico: Lo Que C.S. Peirce Dijo Sobre España y Lo Que El Mundo Hispánico Ha Dicho Sobre Peirce. Ediciones Universidad de Navarra.
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  21. Jaime Nubiola (2006). Peirce y El Mundo Hispánico: Lo Que C. Ediciones Universidad de Navarra.
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  22. Jaime Nubiola (2006). Review of H.G. Callaway (Ed) R.W. Emerson, The Conduct of Life: A Philosophical Reading. [REVIEW] Anuario Filosófico 39 ( 3):817-818.
    We find before us an excellent edition of the book which the influential American thinker Ralph Waldo Emerson (1802-82) published in December of 1860, four months before the outbreak of the American Civil War. The central question which Emerson poses in this volume concerns the conduct of life, that is, of how to live. The titles of the nine essays, which compose the book, illustrate the themes tackled: “Fate,” “Power,” “Wealth”, “Culture,” “Behavior,” “Worship”, “Considerations by the Way,” “Beauty” and “Illusions.” (...)
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  23. Susan Haack, Rosa Mayorga, Jaime Nubiola, Cornelis de Waal, Deborah G. Mayo, Robert G. Meyers, Joseph C. Pitt & Nicholas Rescher (2005). 'Peirce-Pectives' on Metaphysics and the Sciences. Transactions of the Charles S. Peirce Society 41 (2):237-365.
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  24. Jaime Nubiola (2005). Abduction or the Logic of Surprise. Semiotica 153 (1/4):117-130.
    Charles S. Peirce (1839-1914) made relevant contributions to deductive logic, but he was primarily interested in the logic of science, and more especially in what he called 'abduction' (as opposed to deduction and induction), which is the process whereby hypotheses are generated in order to explain the surprising facts. Indeed, Peirce considered abduction to be at the heart not only of scientific research, but of all ordinary human activities. Nevertheless, in spite of Peirce's work and writings in the field of (...)
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  25. Jaime Nubiola (2005). The Classification of the Sciences and Cross-Disciplinarity. Transactions of the Charles S. Peirce Society 41 (2):271-282.
    In a world of ever growing specialization, the idea of a unity of science is commonly discarded, but cooperative work involving cross-disciplinary points of view is encouraged. The aim of this paper is to show with some textual support that Charles S. Peirce not only identified this paradoxical situation a century ago, but he also mapped out some paths for reaching a successful solution. A particular attention is paid to Peirce's classification of the sciences and to his conception of science (...)
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  26. Jaime Nubiola (2005). The Reception of Dewey in the Hispanic World. Studies in Philosophy and Education 24 (6):437-453.
  27. Jaime Nubiola (2004). Il Lume Naturale: Abduction and God. Semiotiche 1 (2):91-102.
    The aim of my paper is to highlight that for Peirce the reality of God makes sense of the whole scientific enterprise. The belief in God is a natural product of abduction, of the "rational instinct" or educated guess of the scientist or the layman, and also the abduction of God may be understood as a "proof" of pragmatism. Moreover, I want to suggest that for Peirce scientific activity is a genuine religious enterprise, perhaps even the religious activity par excellence, (...)
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  28. Jaime Nubiola (2003). Charles S. Peirce y Argentina: La Recepción Del Pragmatismo En la Filosofía Hispánica. Enfoques 15 (2).
    Argentina is in a privileged position regarding the acceptance of the thought of Charles S. Peirce (1839-1914), founder of pragmatism in the Hispanic world, since it was in Argentina where the first Spanish translations of Peirce were published. Nevertheless, the Hispanic—as well as the Argentini..
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  29. Jaime Nubiola, Ma Jesús Soto Bruna, Ana Marta González, Julia Urabayen, Rafael Alvira, Juan Arana, Werner Beierwaltes, Alfredo Cruz, Juan Cruz Cruz & José Luis Fernández-Rodríguez (2003). Comité Editor. Anuario Filosófico 36:3.
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  30. Jaime Nubiola & Izaskun Martínez (2003). The Reception of W. James in Spain and Unamuno's Reading of Varieties. Streams of William James 5 (2):7-9.
    Our aim in this article, after providing the general framework of the reception of William James in Spain, is to trace the reception of The Varieties of Religious Experience through Unamuno’s reading of this book.
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  31. Jaime Nubiola (2002). La Filosofía Como Libertad y Como Vocación. Anuario Filosófico 35 (74):609-628.
    According to the teachings of Josemaria Escriva, philosophy as a profession is a calling, whose essential features are intellectual freedom, personal responsibility and service to others. In the paper the real and complete freedom of members of Opus Dei in philosophical matters is highlighted.
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  32. Jaime Nubiola (2001). Elisabeth Anscombe (1919-2001). Teorema: Revista Internacional de Filosofía 20 (1):173-177.
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  33. Jaime Nubiola (2001). Peirce on Complexity. In Schmitz Walter (ed.), Proceedings of the 7th International Congress of the IASS-AIS.
    In a world of ever growing specialization, the issue of complexity attracts a good amount of attention from cross-disciplinary points of view as this Congress provides evidence. Charles S. Peirce's thought may help us not only to shoulder once again philosophical responsibility which has been largely abdicated by much of 20th century philosophy, but also to tackle some of the most stubborn contemporary problems. The founder of pragmatism identified one century ago most of these problems, and he also mapped out (...)
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  34. Jaime Nubiola (2001). William James and Borges Again: The Riddle of the Correspondence with Macedonio Fernández. Streams of William James 3 (2):10-11.
    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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  35. Jaime Nubiola & Sara F. Barena (2001). Grupo de Estudios Peirceanos. Utopía y Praxis Latinoamericana 6 (14):112-116.
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  36. Jaime Nubiola & Beatriz Sierra (2001). La Recepción de Dewey En España y Latinoamérica. Utopía y Praxis Latinoamericana 6 (13):107-119.
    After decades of neglect of Dewey and of his contribution, there is a strong feeling not only that his conception of things is important to understand the century that came to a close, but that Dewey -along with Peirce and other American classical pragmatists- may very well prove to be a key t..
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  37. Jaime Nubiola (2000). Esencialismo, diferencia sexual y lenguaje. Humanitas 23:155-187.
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  38. Jaime Nubiola (2000). Ludwig Wittgenstein and William James. Streams of William James 2 (3):2-4.
    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 available (...)
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  39. Jaime Nubiola (2000). Perspectivas actuales en la filosofía de lo mental. Espíritu 49 (121):13-24.
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  40. Jaime Nubiola, The Spanish Mathematician Ventura Reyes Prósper and His Connections with Charles S. Peirce and Christine Ladd-Franklin. Arisbe. The Peirce Gateway.
    In this paper the relations between the almost unknown Spanish mathematician Ventura Reyes Prósper (1863-1922) with Charles S. Peirce and Christine Ladd-Franklin are described. Two brief papers from Reyes Prósper published in El Progreso Matemático 12 (20 December 1891), pp. 297-300, and 18 (15 June 1892) pp. 170-173 on Ladd-Franklin, and on Peirce and Mitchell, respectively, are translated for first time into English and included at the end of the paper.
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  41. Jaime Nubiola (1999). Jorge Luis Borges and William James. Streams of William James 1 (3):7.
    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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  42. Jaime Nubiola (1999). Neopositivismo y filosofía analítica: balance de un siglo. Acta Philosophica 8 (2):197-222.
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  43. Jaime Nubiola & Itziar Aragüés (1999). La Verdad En El Lenguaje. Anuario Filosófico 32 (65):725-742.
    The main purpose of this article is to show how the language is conceived in the encyclical Fides et ratio, especially taking into account its relationship with truth. It is also attempted to present an analitical study of the text concerning language: the different references to it and the consideration of the modern sciences of language; how truth is linked to language and signification, and how human language though linguistic communication can surely renew and enhance the rational expressin of Christian (...)
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  44. Jaime Nubiola, A Plea for a Peircean Turn in Analytic Philosophy. Paideia, Twentieth World Congress of Philosophy.
    Criticisms of analytic philosophy have increased in intensity in the last decade, denouncing specifically its closing in on itself, which results in barrenness and ignorance of real human problems. The thought of C. S. Peirce is proposed as a fruitful way of renewing the analytic tradition and obviating these criticisms. While this paper is largely a reflection on Hilary Putnam’s study of the historical development of analytic philosophy, not only can some of its main roots be traced (...)
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  45. Jaime Nubiola (1998). C. S. Peirce and the Hispanic Philosophy of the Twentieth Century. Transactions of the Charles S. Peirce Society 24 (1):31-49.
    A surprising fact in the historiography of the Hispanic philosophy of this century is its almost total opacity towards the American philosophy, in spite of the real affinity between the central questions of American pragmatism and the topics addressed by the most relevant Hispanic thinkers of the century: Unamuno, Ortega y Gasset, d'Ors, Vaz Ferreira. In this paper that situation is studied, paying special attention to Charles S. Peirce, his personal connections with the Hispanic world, the reception of his texts (...)
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  46. Jaime Nubiola (1998). " El secreto de la filosofía" de Eugenio d'Ors. Naturaleza y Gracia: Revista Cuatrimestral de Ciencias Eclesiásticas 2:374-389.
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  47. Jaime Nubiola, Walker Percy and Charles S. Peirce: Abduction and Language. Homepage des Arbeitskreises für Abduktionsforschung.
    The American novelist Walker Percy (1916-90) considered himself a "thief of Peirce", because he found in the views of C.S. Peirce, the founder of pragmatism, an alternative approach to prevailing reductionist theories in order to understand what we human beings are and what the peculiar nature of our linguistic activity is. -/- This paper describes, quoting widely from Percy, how abduction is the spontaneous activity of our reason by which we couple meanings and experience in our linguistic expressions. This coupling (...)
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  48. Seamus Grimes & Jaime Nubiola (1997). Reconsidering the Exclusion of Metaphysics in Human Geography. Acta Philosophica 6 (2):265-276.
    From the time of Descartes a strong tendency emerged to exclude the consideration of metaphysical questions as a necessary step towards developing truly scientific disciplines. Within human geography, positivism had a significant influence in moulding the discipline as "spatial science", resulting in a reductionist vision of humanity. Since the 1970s, in reaction to the limitations of this narrow vision and also to the deterministic perspective of marxism, humanistic approaches became important, but have failed to adequately deal with the exclusion of (...)
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  49. Jaime Nubiola (1997). La revolución de la filosofía en Eugenio d'Ors. Anuario Filosófico 30 (59):609-626.
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