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John E. Smith [99]John Edwin Smith [18]
  1. Richard Sullivan, John E. Smith & Neil J. Rowan (2006). Medicinal Mushrooms and Cancer Therapy: Translating a Traditional Practice Into Western Medicine. Perspectives in Biology and Medicine 49 (2):159-170.
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  2. John E. Smith (2004). Exploring Unseen Worlds. International Studies in Philosophy 36 (4):107-108.
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  3. John E. Smith (2004). Reflections on Vincent Colapietro's Fateful Shapes of Human Freedom: John William Miller and the Crises of Modernity. Transactions of the Charles S. Peirce Society 40 (2):205 - 208.
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  4. John Edwin Smith (2004). Jonathan Edwards's Philosophy of History: The Reenchantment of the World in the Age of Enlightenment (Review). Journal of the History of Philosophy 42 (3):343-343.
  5. John E. Smith (2001). Radical Pragmatism. International Philosophical Quarterly 41 (1):99-101.
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  6. Karsten Harries & John E. Smith (1998). George A. Schrader, Jr. 1917-1998. Proceedings and Addresses of the American Philosophical Association 72 (2):123 - 124.
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  7. Vincent Michael Colapietro & John Edwin Smith (eds.) (1997). Reason, Experience, and God: John E. Smith in Dialogue. Fordham University Press.
    John E. Smith has contributed to contemporary philosophy in primarily four distinct capacities; first, as a philosopher of religion and God; second, as an indefatigable defender of philosophical reflection in its classical sense ( a sense inclusive of, but not limited to, metaphysics); third, as a participant in the reconstruction of experience and reason so boldly inaugurated by Hegel then redically transformed by the classical American pragmatists, and significantly augmented by such thinkers as Josiah Royce, william Earnest Hocking, and Alfred (...)
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  8. John E. Smith (1997). Peirce's Philosophical Perspectives. International Philosophical Quarterly 37 (2):225-230.
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  9. John E. Smith (1996). Chinese Philosophy as a World-Historical Perspective. Journal of Chinese Philosophy 23 (1):5-20.
  10. John E. Smith (1995). Charles S. Peirce's Evolutionary Philosophy. International Philosophical Quarterly 35 (3):347-349.
  11. John E. Smith (1995). Philosophy and Religion: One Central Reflection. [REVIEW] International Journal for Philosophy of Religion 38 (1/3):103 - 108.
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  12. John E. Smith (1995). Response. Transactions of the Charles S. Peirce Society 31 (1):53 - 87.
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  13. John E. Smith & Glyn Richards (1995). Quasi-Religions: Humanism, Marxism and Nationalism. British Journal of Educational Studies 43 (2):240-242.
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  14. John Edwin Smith (1995). Experience and God. Fordham University Press.
    A modern philosopher described religion as “that region in which all the enigmas of the world are solved.” Smith argues in Experience and God that religion itself has become an enigma for modern man. In the book, smith attempts to reunite philosophy with religion. He argues that in recent decades the prevailing attitude has been chiefly one of indifference. This indifference, leading to the failure of understanding can be overcome only through radical reflection and self-criticism: a re-consideration of the nature (...)
     
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  15. Barry Smith & John E. Smith (1994). The Monist, Vol. 75, No. 4 Pragmatism: A Second Look. Transactions of the Charles S. Peirce Society 30 (4):1006-1018.
     
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  16. John E. Smith (1994). Hegel and the Hegel Society of America. The Owl of Minerva 25 (2):135-140.
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  17. John E. Smith (1994). Jonathan Edwards: Puritan, Preacher, Philosopher. Transactions of the Charles S. Peirce Society 30 (1):180-185.
     
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  18. Stanley Cavell, S. Laugier, C. Fournier & John E. Smith (1993). Une nouvelle Amérique encore inapprochable, de Wittgenstein à Emerson. Revue Philosophique de la France Et de l'Etranger 183 (2):461-463.
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  19. John E. Smith (1993). Experience, God, and Classical American Philosophy. American Journal of Theology and Philosophy 14 (2):119 - 145.
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  20. John E. Smith (1992). An Open Letter to Charles Hartshorne. Journal of Speculative Philosophy 6 (4):257 - 258.
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  21. John E. Smith (1992). Prospects for Natural Theology. The Monist 75 (3):406-420.
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  22. John E. Smith (1992). Person to Person. The Personalist Forum 8 (1):41-54.
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  23. John E. Smith (1992). Person to Person: The Community and Person. The Personalist Forum 8 (1):41-54.
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  24. John Edwin Smith (1992). America's Philosophical Vision. University of Chicago Press.
    In these previously uncollected essays, Smith argues that American philosophers like Peirce, James, Royce, and Dewey have forged a unique philosophical tradition--one that is rich and complex enough to represent a genuine alternative to the analytic, phenomenological, and hermeneutical traditions which have originated in Britain or Europe. "In my judgment, John Smith has no equal today in combining two scholarly qualities: the analysis of philosophical texts with penetration and rigor, and the discernment of what it is in these texts that (...)
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  25. John E. Smith (1990). Blanshard on Philosophical Style. Idealistic Studies 20 (2):100-111.
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  26. Josiah Royce, William Kluback & John Edwin Smith (1988). Josiah Royce Selected Writings.
     
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  27. John E. Smith (1988). Constitution of the Apa. Proceedings and Addresses of the American Philosophical Association 62:279.
     
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  28. John E. Smith (1988). Proposed Amendments. Proceedings and Addresses of the American Philosophical Association 62:294.
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  29. John E. Smith (1988). Some Thoughts N Advice for Students. Proceedings and Addresses of the American Philosophical Association 62:276.
     
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  30. John E. Smith (1988). The Two Journeys to the Divine Presence. In W. Norris Clarke & Gerald A. McCool (eds.), The Universe as Journey: Conversations with W. Norris Clarke, S.J. Fordham University Press.
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  31. Andrew J. Reck, John E. Smith & Sandra B. Rosenthal (1987). Pragmatism's Shared Metaphysical Vision: A Symposium on Sandra B. Rosenthal's "Speculative Pragmatism". Transactions of the Charles S. Peirce Society 23 (3):341 - 380.
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  32. John E. Smith (1987). Being and Willing: The Foundation of Ethics. Journal of Speculative Philosophy 1 (1):24 - 37.
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  33. John E. Smith (1987). Being and Willing: The Foundations of Ethics. Journal of Speculative Philosophy 1 (1):24.
     
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  34. John E. Smith (1987). Two Defenses of Freedom. Tulane Studies in Philosophy 35:51-64.
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  35. John Edwin Smith (1987). Herbert Schneider on the History of American Philosophy. Journal of the History of Philosophy 25 (1):169-177.
  36. John E. Smith (1986). Time and Qualitative Time. Review of Metaphysics 40 (1):3 - 16.
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  37. John E. Smith (1985). Pragmatism at Work; Dewey's Lectures in China. Journal of Chinese Philosophy 12 (3):231-259.
  38. John E. Smith (1985). Experience in Peirce, James and Dewey. The Monist 68 (4):538-554.
  39. John E. Smith (1985). HARRIS, ERROL E.: "An Interpretation of the Logic of Hegel". [REVIEW] British Journal for the Philosophy of Science 36:461.
     
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  40. John E. Smith (1985). Reviews. [REVIEW] British Journal for the Philosophy of Science 36 (4):461-465.
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  41. John E. Smith (1985). Richard Kroner en Amérique. Archives de Philosophie 48 (3):367.
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  42. John E. Smith (1985). The Reconception of Experience in Peirce, James and Dewey. The Monist 68 (4):538 - 554.
  43. John E. Smith (1985). The Reconception of Experience in Peirce, James and Dewey in The Nature of Experience. The Monist 68 (4):538-554.
     
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  44. John E. Smith (1984). Chung-Ying Cheng on the Challenge of Chinese Philosophy. Journal of Chinese Philosophy 11 (1):13-17.
  45. John E. Smith (1984). Omnipotence and Other Theological Mistakes. Faith and Philosophy 1 (4):437-439.
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  46. John E. Smith (1984). The External and Internal Odyssey of God in the Twentieth Century. Religious Studies 20 (1):43 - 54.
    Some decades ago in his intriguing book on Jonathan Edwards, Perry Miller used to great effect the device of supposing a two-fold biography of Edwards, an external one consisting of the historical record embracing the major events of his life and times, and an internal one aimed at an interpretation of the mind of Edwards and the development of his thought.
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  47. Frederick Ferré, Joseph J. Kockelmans, John Edwin Smith & Kenneth L. Schmitz (1982). The Challenge of Religion Contemporary Readings in Philosophy of Religion. Monograph Collection (Matt - Pseudo).
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  48. John E. Smith (1982). The New Need for a Recovery of Philosophy. Proceedings and Addresses of the American Philosophical Association 56 (1):5 - 18.
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  49. John E. Smith (1981). A Fifty-Year Retrospective in Philosophy. International Philosophical Quarterly 21 (2):123-132.
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  50. John E. Smith (1981). The Tension Between Direct Experience and Argument in Religion. Religious Studies 17 (4):487 - 497.
    There is an undercurrent to be detected in Anselm's record of the meditative experience that issued in the Ontological Argument and, although it points to a profound and perennial problem in the interpretation of religion, this undercurrent has been largely ignored. The Argument, as is well known, moves entirely within the medium of reflective meaning focused on the idea of God and, unlike the cosmological arguments of later theologians, it makes no appeal whatever to a principle of causality or to (...)
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