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  1. James Maffie (2010). Pre-Columbian Philosophies. In Susana Nuccetelli, Ofelia Schutte & Otávio Bueno (eds.), A Companion to Latin American Philosophy. Wiley-Blackwell.
  2. James Maffie (2008). Thinking with a Good Heart. Hypatia 23 (4):pp. 182-191.
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  3. James Maffie, Aztec Philosophy. Internet Encyclopedia of Philosophy.
  4. James Maffie, Ethnoepistemology. Internet Encyclopedia of Philosophy.
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  5. James Maffie (2005). Editor's Introduction: Science, Modernity, Critique. Social Epistemology 19 (1):1 – 3.
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  6. James Maffie (2005). (Some) World Philosophies. Radical Philosophy Review 8 (1):113-118.
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  7. James Maffie (2005). The Consequences of Ideas. Social Epistemology 19 (1):63 – 76.
    Meera Nanda arguers first-world intellectuals who espouse anti-science, anti-enlightenment, and relativist epistemological theories are guilty of supporting reactionary religious-political movements in India (and elsewhere in the third-world). I contend Nanda's argument betrays the very enlightenment ideas it aims to defend.
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  8. James Maffie (2005). The Open Third-World Society and its First-World Enemies. Metascience 14 (2):283-287.
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  9. James Maffie (2003). To Walk in Balance: An Encounter Between Contemporary Western Science and Conquest-Era Nahua Philosophy. In Robert Figueroa & Sandra G. Harding (eds.), Science and Other Cultures: Issues in Philosophies of Science and Technology. Routledge. 70--90.
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  10. James Maffie (2002). Why Care About Nezahualcoyotl? Veritism and Nahua Philosophy. Philosophy of the Social Sciences 32 (1):71-91.
    Sixteenth-century Nahua philosophy understands neltiliztli (truth) and tlamitilizli (wisdom, knowledge) nonsemantically in terms of a complex notion consisting of well-rootedness, alethia ,authenticity, adeptness, moral righteousness, beauty, and balancedness. In so doing, it offers compelling a posteriori grounds for denying what Alvin Goldman calls veritism .Veritism defends the universality of correspondence (semantic) truth as well as the universal centrality of correspondence (semantic) truth to epistemology. Key Words: truth • veritism • Nahua philosophy • Aztec philopsophy • mesoamerican philosophy • teotl • (...)
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  11. James Maffie (2002). " We Eat of the Earth Then the Earth Eats Us". The Concept of Nature in Pre-Hispanic Nahua Thought. Ludus Vitalis 10 (17):5-19.
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  12. James Maffie (2001). Editor's Introduction: Truth From the Perspective of Comparative World Philosophy. Social Epistemology 15 (4):263 – 273.
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  13. James Maffie (2000). Alternative Epistemologies and the Value of Truth. Social Epistemology 14 (4):247 – 257.
  14. James Maffie (2000). Colorado 80523-1781 USA. Ultimate Reality and Meaning 23:295.
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  15. James Maffie (2000). 'Like a Painting, We Will Be Erased; Like a Flower, We Will Dry Up Here on Earth': Ultimate Reality and Meaning According to Nahua Philosophy in the Age of Conquest. Ultimate Reality and Meaning 23 (4):295-318.
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  16. James Maffie (1999). About Face: A Reply to Suárez and Fuller. History of the Human Sciences 12 (4):57-59.
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  17. James Maffie (1999). Epistemology in the Face of Strong Sociology of Knowledge. History of the Human Sciences 12 (4):21-40.
    Advocates of the strong programme in the sociology of knowledge contend that its four defining tenets entail the elimination and replacement tout court of epistemology by strong sociology of knowledge. I advance a naturalistic conception of both substantive and meta-level epistemological inquiry which fully complies with these four tenets and thereby shows that the strong programme neither entails nor even augurs the demise of epistemology.
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  18. James Maffie (1998). Atran's Evolutionary Psychology: “Say It Ain't Just-so, Joe”. Behavioral and Brain Sciences 21 (4):583-584.
    Atran advances three theses: our folk-biological taxonomy is (1) universal, (2) innate, and (3) the product of natural selection. I argue that Atran offers insufficient support for theses (2) and (3) and that his evolutionary psychology thus amounts to nothing more than a just-so story.
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  19. James Maffie (1998). Barry Hallen and J. Olubi Sodipo, Knowledge, Belief, and Witchcraft: Analytic Experiments in African Philosophy Reviewed By. Philosophy in Review 18 (4):261-262.
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  20. James Maffie (1997). “Just-so” Stories About “Inner Cognitive Africa”: Some Doubts About Sorensen's Evolutionary Epistemology of Thought Experiments. [REVIEW] Biology and Philosophy 12 (2):207-224.
    Roy Sorensen advances an evolutionary explanation of our capacity for thought experiments which doubles as a naturalized epistemological justification. I argue Sorensens explanation fails to satisfy key elements of environmental-selectionist explanations and so fails to carry epistemic force. I then argue that even if Sorensen succeeds in showing the adaptive utility of our capacity, he still fails to establish its reliability and hence epistemic utility. I conclude Sorensens account comes to little more than a just-so story.
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  21. James Maffie (1995). Blind Realism. Philosophical Review 104 (4):616-618.
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  22. James Maffie (1995). Naturalism, Scientism and the Independence of Epistemology. Erkenntnis 43 (1):1 - 27.
    Naturalists seek continuity between epistemology and science. Critics argue this illegitimately expands science into epistemology and commits the fallacy of scientism. Must naturalists commit this fallacy? I defend a conception of naturalized epistemology which upholds the non-identity of epistemic ends, norms, and concepts with scientific evidential ends, norms, and concepts. I argue it enables naturalists to avoid three leading scientistic fallacies: dogmatism, one dimensionalism, and granting science an epistemic monopoly.
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  23. James Maffie (1995). Towards an Anthropology of Epistemology. Philosophical Forum 26 (3):218-241.
     
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  24. James Maffie (1995). Thought Experiments. Philosophical Books 36 (1):51-53.
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  25. James Maffie (1993). Book Review:Scientism: Philosophy and the Infatuation with Science Tom Sorell. [REVIEW] Philosophy of Science 60 (4):677-.
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  26. James Maffie (1993). Realism, Relativism, and Naturalized Meta-Epistemology. Metaphilosophy 24 (1-2):1-13.
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  27. James Maffie (1991). What is Social About Social Epistemics? Social Epistemology 5 (2):101 – 110.
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  28. James Maffie (1990). Naturalism and the Normativity of Epistemology. Philosophical Studies 59 (3):333 - 349.
    Epistemology plays an indisputably normative role in our affairs; it is this which is commonly argued to prevent epistemology's being naturalized. I propose a descriptivist account of epistemology. Epistemic judgments, concepts, and properties are essentially descriptive and only hypothetically and contingently normative. Epistemology enjoys an intimate relationship with human conduct and motivation--and is therefore normative--in virtue of its centrality and widespread utility as a means to our variable ends. Epistemology becomes normative only within the framework of instrumental reason and its (...)
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  29. James Maffie (1990). Recent Work on Naturalized Epistemology. American Philosophical Quarterly 27 (4):281 - 293.
    Continuity lies at the heart of the recent naturalistic turn in epistemology. Naturalists are united by a shared commitment to the continuity of science and epistemology, and tend to advocate one or more species of continuity: contextual, semantic, epistemological methodological, metaphysical, and axiological. Naturalists divide, however, over the interpretation and scope of this continuity. The naturalism of Goldman, Kim and Sosa is criticised for leaving meta-epistemology methodologically and epistemologically autonomous from science. A more plausible approach naturalizes epistemology 'all the way (...)
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