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  1. James Campbell (2003). A Study in Human Nature Entitled The Varieties of Religious Experience. Journal of Speculative Philosophy 17 (1):14 - 29.
  2. Mitchell Aboulafia, Guido Baggio, Joseph Betz, Kelvin J. Booth, Nuria Sara Miras Boronat, James Campbell, Gary A. Cook, Stephen Everett, Alicia Garcia Ruiz, Judith M. Green, Jacquelyn Ann K. Kegley, Erkki Kilpinen, Roman Madzia, John Ryder, Matteo Santarelli & David W. Woods (2013). George Herbert Mead in the Twenty-First Century. Lexington Books.
    While rooted in careful study of Mead’s original writings and transcribed lectures and the historical context in which that work was carried out, the papers in this volume have brought Mead’s work to bear on contemporary issues in metaphysics, epistemology, cognitive science, and social and political philosophy.
     
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  3. James Campbell (2005). Community, Conflict, and Reconciliation. Journal of Speculative Philosophy 19 (4):187-200.
    The article deals with the social pragmatist approach to the political conception of community, especially in light of the challenges posed by the tendency to view democracy without community and blur the problem and boundaries between conflict and reconciliation. KEY WORDS – Community. Conflict. Democracy. Pragmatism. Reconciliation.
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  4.  2
    James Campbell (1992). Community Reconstructs. University of Illinois Press.
    In The Community Reconstructs James Campbell explores the Pragmatists' contributions to American social thought, drawing upon the writings of William James, John Dewey, George Herbert Mead, James Hayden Tufts, and their various critics.
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  5.  20
    James Campbell (2005). The Correspondence of William James (Review). Transactions of the Charles S. Peirce Society 41 (3):703-713.
  6.  37
    James Campbell (2007). One Hundred Years of Pragmatism. Transactions of the Charles S. Peirce Society 43 (1):1-15.
    With the centenary of the publication of William James's Pragmatism (1907) fast approaching, this paper explores two questions. First: what role did James's volume play in the development of the Pragmatic movement?; second: how powerful a force was that movement within American academic philosophy? With regard to the first question, this paper suggests that Pragmatism was not the font of the movement, but in fact appeared near its end; with regard to the second question, this paper suggests that the Pragmatic (...)
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  7.  8
    Doug Anderson, James Campbell, Ellen Kappy Suckiel & Eugene Taylor (2003). III Jsp. Journal of Speculative Philosophy 17 (4).
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  8.  1
    James Campbell (1996). [Book Review] Understanding John Dewey, Nature and Cooperative Intelligence. [REVIEW] Ethics 107 (1):166-168.
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  9.  23
    James Campbell (1995). The Pragmatism of Benjamin Franklin. Transactions of the Charles S. Peirce Society 31 (4):745 - 792.
    This paper discusses aspects of the thought of the American patriot and thinker, Benjamin Franklin (1706-1790). At the present time, Franklin is too often regarded primarily as a scientific amateur whose tinkerings produced nothing of lasting importance, or as a self-centered prig of interest only to others like himself. In reality, Franklin was a thoughtful and concerned individual attempting to advance the common weal, both through his personal struggle toward moral perfection and through the institutionalization of the scientific spirit of (...)
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  10.  3
    James Campbell (2002). The Ambivalence Toward Teaching in the Early Years of the American Philosophical Association. Teaching Philosophy 25 (1):53-68.
    This paper investigates whether philosophers ever regarded the teaching of philosophy as a central concern by considering the first decades of professional associations that ultimately merged into the American Philosophical Association . Before the APA, philosophical education was mostly devoted to the development of the Christian gentleman. Upon its founding, the APA’s first president took the central functions of the APA to promote original investigation, publication, and collaboration, rather than teaching. Despite Creighton’s position that teaching should not play a role (...)
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  11.  6
    James Campbell (2010). Our Living Society. The Pluralist 5 (3):128-140.
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  12.  13
    James Campbell (1999). The First Twenty-Six Years. Newsletter of the Society for the Advancement of American Philosophy 27 (83):16-45.
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  13.  5
    James Campbell (2003). Arthur Lovejoy and the Progress of Philosophy. Transactions of the Charles S. Peirce Society 39 (4):617 - 643.
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  14.  26
    James Campbell (1988). Hegel's Influence on George Herbert Mead. Southwest Philosophy Review 4 (2):1-6.
  15.  17
    James Campbell (1998). Pragmatism and Feminism. Newsletter of the Society for the Advancement of American Philosophy 26 (81):18-20.
  16.  12
    James Campbell (2007). Introduction. Journal of Speculative Philosophy 21 (2):pp. 1-2.
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  17. James Campbell (1995). The Late Anglo-Saxon State: A Maximum View. Proceedings of the British Academy 87:39-65.
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  18.  17
    James Campbell (1984). Rorty's Use of Dewey. Southern Journal of Philosophy 22 (2):175-187.
  19.  10
    James Campbell (1999). Douglas Greenlee. Newsletter of the Society for the Advancement of American Philosophy 27 (83):47-47.
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  20.  4
    James Campbell (1997). Langer's Understanding of Philosophy. Transactions of the Charles S. Peirce Society 33 (1):133 - 147.
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  21.  20
    James Campbell (2011). The Social Philosophy of Jane Addams. Maurice Hamington. Transactions of the Charles S. Peirce Society 47 (3):352-356.
    This welcome volume offers a rich presentation of the ideas of Jane Addams (1860–1935), with emphases upon her contributions to the Pragmatic movement. It is divided into two parts. Chapters 1–4 “provide a historical and theoretical foundation for Addams’s social philosophy,” and chapters 5–9 “discuss how Addams applied her social theories to a variety of social issues” (p. 11) including pacifism, race and diversity, socialism, education broadly conceived, and religion. There is also an introduction, an afterword, and an extensive bibliography. (...)
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  22.  14
    James Campbell (1988). Classical American Philosophy. Teaching Philosophy 11 (2):137-140.
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  23.  8
    James Campbell (2011). Patrick Joseph Hill (1939–2008). The Pluralist 6 (2):119-120.
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  24.  3
    James Campbell (2008). Introduction. Journal of Speculative Philosophy 22 (1):1-2.
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  25.  12
    James Campbell (1989). Teaching American Philosophy. Teaching Philosophy 12 (4):375-398.
  26.  25
    James Campbell (2007). The American Philosophical Association and its History. Transactions of the Charles S. Peirce Society 43 (2):404-410.
    : This paper is a response to a series of five papers—by Michael Eldridge, Bruce Kuklick, John Lachs, Erin McKenna, and John Ryder—that examine my recently published volume, A Thoughtful Profession: The Early Years of the American Philosophical Association. It discusses those papers in two phases: What they have to say about the volume's account of the history of the philosophy profession in America, and what they have to say about the present and future of the profession based upon its (...)
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  27.  24
    James Campbell (2009). Self, War, and Society: George Herbert Mead's Macrosociology. By Mary Jo Deegan. Metaphilosophy 40 (5):710-719.
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  28.  5
    James Campbell (1984). Dewey's Method of Social Reconstruction. Transactions of the Charles S. Peirce Society 20 (4):363 - 393.
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  29.  7
    James Marshall Campbell (1932). Aristote Traductions Et Études. New Scholasticism 6 (1):78-79.
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  30.  7
    James Campbell (1988). Speculative Pragmatism. Southwest Philosophy Review 4 (2):103-108.
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  31. James Campbell (2005). John J. McDermott Et Al., Eds, The Correspondence of William James. [REVIEW] Transactions of the Charles S. Peirce Society 41 (3):703-713.
     
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  32.  3
    James Campbell (2015). The Future of Political Theology: Religious and Theological Perspectives. Edited by P. Losonczi, M. Luoma‐Aho and A. Singh. Pp. Xiv, 210, Ashgate, 2011, £58.30. [REVIEW] Heythrop Journal 56 (3):499-500.
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  33.  19
    James Campbell (2003). A Study in Human Nature Entitled. Journal of Speculative Philosophy 17 (1).
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  34.  13
    James Campbell (2000). Dewey's Foundations. The Proceedings of the Twentieth World Congress of Philosophy 2000:211-219.
    Contemporary philosophers seldom make their fundamental beliefs explicit. They prefer, rather, to deal with more narrow, topical questions. Still, their fundamental beliefs remain operative in their work. On a number of occasions over the course of his life, John Dewey gave detailed expositions of the beliefs about experience, education, community, individualism, etc., that he saw underlying his philosophical thought. An exposition and critical examination of some of these beliefs should serve as a useful means for exploring the philosophical meaning of (...)
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  35.  6
    James M. Campbell (1934). L'Ideal Religieux des Grecs Et l'Évangile. New Scholasticism 8 (2):177-179.
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  36.  6
    James Marshall Campbell (1930). Archives de Philosophie. New Scholasticism 4 (4):408-410.
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  37.  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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  38.  5
    James Campbell (2004). Some Reminiscences of Justus Buchler. Newsletter of the Society for the Advancement of American Philosophy 32 (98):23-26.
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  39. James Campbell (1988). Book Review. [REVIEW] Journal of Speculative Philosophy 2:331-335.
     
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  40.  3
    Peg Birmingham, James Campbell, Maria C. Cimitile, Elian P. Miller, Conal Condren, Stephen Gaukroger, Ian Hunter, John W. Cooper & M. I. Ada (forthcoming). Ambrosio, Franci J. Dante and Derrida Face to Face. Albany: SUNY Press, 2007. $75.00 Baggett, David and William A. Drrumin, Eds. Hitchock and Philosophy: Dail M for Metaphysics. Chicago: Open Court, 2007. $17.95 Pb. Bird, Colin. An Introduction to Political Philosophy. Cambridge Introductions to Philosophy. New York: Cambridge University Press, 2007. $24.99 Pb. [REVIEW] Philosophy Today.
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  41.  4
    James Campbell (1990). Personhood and the Land. Agriculture and Human Values 7 (1):39-43.
    This paper discusses the sense of human fulfillment elaborated in the writings of Wendell Berry. The initial section considers the relationship between freedom and social and geographical rootedness; and the second section considers in greater detail how agriculture and personal fulfillment are intertwined in Berry's work. In the concluding section, consideration is given to the degree to which agriculture may be said to be the proper form of human life.
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  42.  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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  43.  8
    James Marshall Campbell (1930). Crescas' Critique of Aristotle. New Scholasticism 4 (4):406-408.
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  44. James Campbell (1985). George Herbert Mead: Philosophy and the Pragmatic Self: James Campbell. Royal Institute of Philosophy Supplement 19:91-114.
    George Herbert Mead was born at the height of America's bloody Civil War in 1863, the year of Lincoln's Emancipation Proclamation and the Gettysburg Address. He was born in New England, in the small town of South Hadley, Massachusetts; but when he was seven years old his family moved to Oberlin, Ohio, so that his father, Hiram Mead, a Protestant minister, could assume a chair in homiletics at the Oberlin Theological Seminary. After his father's death in 1881, Mead's mother, Elizabeth (...)
     
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  45.  6
    James Campbell (1992). Du Bois and James. Transactions of the Charles S. Peirce Society 28 (3):569 - 581.
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  46.  1
    James I. Campbell, The Role of Sense Knowledge in Divine Illumination in the Thought of Saint Augustine.
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  47.  1
    James Campbell (1985). George Herbert Mead: Philosophy and the Pragmatic Self. Royal Institute of Philosophy Lectures 19:91-114.
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  48.  1
    James Campbell (2013). Mead's Understanding of Movements of Thought. In F. Thomas Burke & Krzysztof Piotr Skowronski (eds.), George Herbert Mead in the Twenty-First Century. Lexington Press 21.
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  49.  1
    James Campbell (2015). Canon Law: A Comparative Study with Anglo‐American Legal Theory. By John J. Coughlin. Pp. Xix, 226 Oxford University Press, 2011, £47.50. Law, Person and Community: Philosophical, Theological and Comparative Perspectives on Canon Law. By John J. Coughlin. Pp. Xviii, 291, Oxford University Press, 2012, £55.00. [REVIEW] Heythrop Journal 56 (3):544-546.
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  50.  5
    James Campbell (1987). Optimism, Meliorism, Faith. History of Philosophy Quarterly 4 (1):93 - 113.
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