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James A. Good [15]James Good [11]James M. M. Good [1]James Allan Good [1]
  1.  4
    James A. Good (2006). A Search for Unity in Diversity : The "Permanent Hegelian Deposit" in the Philosophy of John Dewey. Lexington Books.
    This study demonstrates that Dewey did not reject Hegelianism during the 1890s, as scholars maintain, but developed a humanistic/historicist reading that was indebted to an American Hegelian tradition. Scholars have misunderstood the "permanent Hegelian deposit" in Dewey's thought because they have not fully appreciated this American Hegelian tradition and have assumed that his Hegelianism was based primarily on British neo-Hegelianism. ;The study examines the American reception of Hegel in the nineteenth-century by intellectuals as diverse as James Marsh and Frederic Henry (...)
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  2.  12
    James A. Good (2013). Faith in Life: John Dewey's Early Philosophy By Donald J. Morse. Transactions of the Charles S. Peirce Society 49 (2):124.
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  3.  53
    James Good (2000). The Historical Imagination in the Human Sciences Introduction: The Historical Imagination and the History of the Human Sciences. History of the Human Sciences 13 (4):97-101.
    The historical imagination, as Hayden White has reminded us, is not singular;\nit is manifest in many forms (White, 1973). Not surprisingly, this diversity\nis reflected within the pages of History of the Human Sciences and in the four papers that follow. Indeed, from its inception, the journal has sought to\npromote a variety of styles of writing, representing the many voices that have\nan interest in the human sciences and their history.\nIn the opening article, Roger Smith suggests that a distinctive feature of the\nhistorical (...)
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  4. Paul Fairfield, James Scott Johnston, Tom Rockmore, James A. Good, Jim Garrison, Barry Allen, Joseph Margolis, Sandra B. Rosenthal, Richard J. Bernstein, David Vessey, C. G. Prado, Colin Koopman, Antonio Calcagno & Inna Semetsky (2010). John Dewey and Continental Philosophy. Southern Illinois University Press.
    _John Dewey and Continental Philosophy_ provides a rich sampling of exchanges that could have taken place long ago between the traditions of American pragmatism and continental philosophy had the lines of communication been more open between Dewey and his European contemporaries. Since they were not, Paul Fairfield and thirteen of his colleagues seek to remedy the situation by bringing the philosophy of Dewey into conversation with several currents in continental philosophical thought, from post-Kantian idealism and the work of Friedrich Nietzsche (...)
     
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  5.  19
    James Good (2012). The Continuing Relevance of John Dewey: Reflections on Aesthetics, Morality, Science, and Society. Larry Hickman, Matthew Caleb Flamm, Krzysztof Piotr Skowronski, and Jennifer A. Rea (Eds). [REVIEW] Transactions of the Charles S. Peirce Society 48 (3):391-394.
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  6.  27
    James Good (2013). The Continuing Relevance of John Dewey: Reflections on Aesthetics, Morality, Science, and Society Ed. By Larry Hickman Et Al. Transactions of the Charles S. Peirce Society 48 (3):391-394.
    It seems philosophers often feel compelled to assess the continuing relevance of their chosen fields of specialization and/or their favorite philosophers. While this volume does not set out to prove that the philosophy of John Dewey is of continuing relevance (and it is difficult to imagine how one would prove such a thing), several of the included essays explicitly argue that Dewey's work provides resources to advance contemporary philosophical debates. The collection was assembled from essays presented at a June 2009 (...)
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  7.  21
    James A. Good (2013). Faith in Life: John Dewey's Early Philosophy By Donald J. Morse. Transactions of the Charles S. Peirce Society 49 (2):250-257.
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  8.  45
    James A. Good (2011). Neil Gross's Deweyan Account of Rorty's Intellectual Development. Transactions of the Charles S. Peirce Society 47 (1):38-45.
    Writing about the intellectual development of a philosopher is a delicate business. My own endeavor to reinterpret the influence of Hegel on Dewey troubles some scholars because, they believe, I make Dewey seem less original.1 But if, like Dewey, we overcome Cartesian dualism, placing the development of the self firmly within a complex matrix of social processes, we are forced to reexamine, without necessarily surrendering, the notion of individual originality, or what Neil Gross calls “discourse[s] of creative genius.”2 To use (...)
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  9.  49
    James Good (2008). Dewey's “Permanent Hegelian Deposit”: A Reply to Hickman and Alexander. Transactions of the Charles S. Peirce Society 44 (4):pp. 577-602.
    I respond to the comments by Larry Hickman and Thomas Alexander about my book, A Search for Unity in Diversity: The “Permanent Hegelian Deposit” in the Philosophy of John Dewey . I focus on four issues: 1) Precisely how do I prefer to characterize Dewey’s debt to Hegel? 2) How do I justify my admittedly controversial reading of Dewey’s World War I criticisms of Hegel? 3) Where do I believe Dewey found ideas in Hegel that led him to articulate the (...)
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  10. James A. Good, Peter Kaufmann, Moncure D. Conway & J. Stallo (2007). The Ohio Hegelians. History of American Thought, Vols. 1-3. Vol. 1: The Temple of Truth. Vol. 2: The Earthward Pilgrimage. Vol. 3: The Concepts and Theories of Modern Physics. [REVIEW] Utopian Studies 18 (2):277-280.
     
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  11.  17
    Arthur Still & James M. M. Good (1992). Mutualism in the Human Sciences: Towards the Implementation of a Theory. Journal for the Theory of Social Behaviour 22 (2):105–128.
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  12.  6
    James Good (2008). Nature in American Philosophy (Review). Transactions of the Charles S. Peirce Society 44 (3):541-547.
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  13.  21
    James Good (1972). Philosophical Analysis and Education. Philosophical Studies 21:324-326.
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  14.  10
    James A. Good (2007). Thoughts on Randall E. Auxier, "Royce's 'Conservatism'". The Pluralist 2 (2):56 - 62.
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  15.  20
    James A. Good (2006). Beyond "Sushiology": John Dewey on Diversity. The Pluralist 1 (2):123 - 132.
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  16.  11
    James Good (2013). Faith in Life: John Dewey's Early Philosophy by Donald J. Morse (Review). [REVIEW] Transactions of the Charles S. Peirce Society 49 (2):250-257.
    Presumably, great men, including John Dewey, have great flaws. For decades, Dewey scholars assumed that the Hegelian cast of his early philosophy proved, prima facie, that it was merely derivative and hopelessly metaphysical in the worst possible sense of that term, as though nothing original or practically applicable to real life could possibly come from studying Hegel. I believe it is fair to say that, among Dewey scholars, the term “Hegelian” became an ossified pejorative that required little, if any, explanation. (...)
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  17.  22
    James A. Good (2006). John Dewey's "Permanent Hegelian Deposit" and the Exigencies of War. Journal of the History of Philosophy 44 (2):293-313.
    : From 1882 to 1903, Dewey explicitly espoused a Hegelian philosophy. Until recently, scholars agreed that he broke from Hegel no later than 1903, but never adequately accounted for what he called the "permanent deposit" that Hegel left in his mature thought. I argue that Dewey never made a clean break from Hegel. Instead, he drew on the work of the St. Louis Hegelians to fashion a non-metaphysical reading of Hegel, similar to that championed by Klaus Hartmann and other Hegel (...)
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  18.  7
    James A. Good (2003). The "Eclipse" of Pragmatism: A Reply to John Capps. Transactions of the Charles S. Peirce Society 39 (1):77 - 86.
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  19.  14
    James Allan Good (2006). John Dewey's "Permanent Hegelian Deposit" and the Exigencies of War. Journal of the History of Philosophy 44 (2):293-313.
    From 1882 to 1903, Dewey explicitly espoused a Hegelian philosophy. Until recently, scholars agreed that he broke from Hegel no later than 1903, but never adequately accounted for what he called the "permanent deposit" that Hegel left in his mature thought. I argue that Dewey never made a clean break from Hegel. Instead, he drew on the work of the St. Louis Hegelians to fashion a non-metaphysical reading of Hegel, similar to that championed by Klaus Hartmann and other Hegel scholars (...)
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  20.  11
    James Good (2008). Review: Nature in American Philosophy. [REVIEW] Transactions of the Charles S. Peirce Society 44 (3):pp. 541-547.
    Although he had intermittently toiled over his translation of Hegel's Science of Logic for nearly half a century without finding a publisher, Henry Conrad Brokmeyer, the petulant visionary of St. Louis Hegelian fame, concluded it was naive to expect an infant nation to devote itself to philosophical reflection while it was "carving civilization out of wilderness." Brokmeyer's difficulties may have had more to do with his disdain for the grammatical and spelling conventions of the English language than he cared to (...)
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  21.  7
    James Good (2004). The Value of Thomas Davidson. Transactions of the Charles S. Peirce Society 40 (2):289 - 318.
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  22. Michael H. de Armey & James A. Good (2003). The St. Louis Hegelians. Transactions of the Charles S. Peirce Society 39 (4):667-671.
     
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  23. James A. Good (2005). A Search for Unity in Diversity: The 'Permanent Hegelian Deposit' in the Philosophy of John Dewey. Lexington Books.
    A Search for Unity in Diversity examines the traditional readings of John Dewey's relationship to Hegel and demonstrates that Dewey's later pragmatism was a development of the historicist/humanistic Hegel, rather than a turning away from Hegelian philosophy.
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  24. James Good (2008). Jean de Groot, Ed., Nature in American Philosophy. [REVIEW] Transactions of the Charles S. Peirce Society 44 (3):541-547.
     
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  25. James A. Good (2010). Rereading Dewey's "Permanent Hegelian Deposit". In John R. Shook (ed.), John Dewey's Philosophy of Spirit: With the 1897 Lecture on Hegel. Fordham University Press
     
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  26. James A. Good & Frederick A. Rauch (2002). The Early American Reception of German Idealism. Monograph Collection (Matt - Pseudo).
     
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  27. James Good & Irving Velody (1998). The Politics of Postmodernity. Monograph Collection (Matt - Pseudo).
  28. Peter Hare, Joseph M. Bryant, Alan Sica, Bruce Kuklick, James A. Good, Neil Gross & Elizabeth F. Cooke (2011). 3.“What Can I Do for the Cause Today Which I Never Did Before?”: Situating Josiah Royce's Pittsburgh Lectures on Loyalty “What Can I Do for the Cause Today Which I Never Did Before?”: Situating Josiah Royce's Pittsburgh Lectures on Loyalty (Pp. 87-108). [REVIEW] Transactions of the Charles S. Peirce Society 47 (1).
     
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