Search results for 'John Hintz' (try it on Scholar)

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  1. Howard W. Hintz (1960). John Pickett Turner 1876-1960. Proceedings and Addresses of the American Philosophical Association 34:99 - 100.score: 360.0
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  2. John Hintz (2007). Some Political Problems for Rewilding Nature. Ethics, Place and Environment 10 (2):177 – 216.score: 240.0
    Recent studies in conservation biology have provided the wilderness preservation movement with a spark. Wilderness, we are told, can no longer be seen as a scenic playground for weary humans - it is, rather, an ecological necessity for the conservation of biodiversity. This paper traces the science and political ideologies that inspire and inform this reinvigorated cadre of environmentalists. Through empirical investigations of one prominent conservation group and one conservation campaign, the author finds that this environmentalism offers simplistic and purportedly (...)
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  3. H. Grundmann Christoffer & R. Eckrich John (2011). Philosophy, Science and Divine Action Edited by F. LeRon Shults, Nancey Murphy, and Robert John Russell. Zygon 46 (3):764-765.score: 180.0
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  4. Joseph D. John (2007). Experience as Medium: John Dewey and a Traditional Japanese Aesthetic. Journal of Speculative Philosophy 21 (2):83 - 90.score: 180.0
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  5. M. Novak John (2002). Recalling John Dewey. Free Inquiry 23 (1):49.score: 180.0
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  6. John Dewey & John J. McDermott (1973). The Philosophy of John Dewey. University of Chicago Press.score: 27.0
    This is an extensive anthology of the writings of John Dewey, edited by John J. McDermott.
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  7. John C. Nugent (2011). The Politics of Yhwh: John Howard Yoder's Old Testament Narration and its Implications for Social Ethics. Journal of Religious Ethics 39 (1):71-99.score: 27.0
    The apparent tension between the moral codes of the Old and New Testaments constitutes a perennial problem for Christian ethics. Scholars who have taken this problem seriously have often done so in ways that presume sharp discontinuity between the Testaments. They then proceed to devise a system for identifying what is or is not relevant today, or what pertains to this or that particular social sphere. John Howard Yoder brings fresh perspectives to this perennial problem by refuting the presumption (...)
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  8. Scott M. Williams (2010). Augustine, Thomas Aquinas, Henry of Ghent, and John Duns Scotus: On the Theology of the Father's Intellectual Generation of the Word. Recherches de Theologie Et Philosophie Medievales 77 (1):35-81.score: 24.0
    There are two general routes that Augustine suggests in De Trinitate, XV, 14-16, 23-25, for a psychological account of the Father's intellectual generation of the Word. Thomas Aquinas and Henry of Ghent, in their own ways, follow the first route; John Duns Scotus follows the second. Aquinas, Henry, and Scotus's psychological accounts entail different theological opinions. For example, Aquinas (but neither Henry nor Scotus) thinks that the Father needs the Word to know the divine essence. If we compare the (...)
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  9. Basil Smith (2006). John Locke, Personal Identity and Memento. In Mark T. Conard (ed.), The Philosophy of Neo-Noir. University of Kentucky Press.score: 24.0
    In this paper, I compare John Locke’s “memory theory” of personal identity and Memento (directed by Christopher Nolan). I argue that the plot of Memento is ambiguous, in that the main character (Leonard Shelby, played by Guy Pearce) seems to have two histories. As such, Memento is but a series of puzzle cases that intend to illustrate that, although our memories may not be chronologically related to one another, and may even be fused with the memories of other persons, (...)
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  10. Mohan P. Matthen (2006). On Visual Experience of Objects: Comments on John Campbell's Reference and Consciousness. Philosophical Studies 127 (2):195-220.score: 24.0
    John Campbell argues that visual attention to objects is the means by which we can refer to objects, and that this is so because conscious visual attention enables us to retrieve information about a location. It is argued here that while Campbell is right to think that we visually attend to objects, he does not give us sufficient ground for thinking that consciousness is involved, and is wrong to assign an intermediary role to location. Campbell’s view on sortals is (...)
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  11. Matthew J. Brown (2012). John Dewey's Logic of Science. Hopos 2 (2):258-306.score: 24.0
    In recent years, pragmatism in general and John Dewey in particular have been of increasing interest to philosophers of science. Dewey's work provides an interesting alternative package of views to those which derive from the logical empiricists and their critics, on problems of both traditional and more recent vintage. Dewey's work ought to be of special interest to recent philosophers of science committed to the program of analyzing ``science in practice.'' The core of Dewey's philosophy of science is his (...)
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  12. Thomas Douglas (2013). Moral Enhancement Via Direct Emotion Modulation: A Reply to John Harris. Bioethics 27 (3):160-168.score: 24.0
    Some argue that humans should enhance their moral capacities by adopting institutions that facilitate morally good motives and behaviour. I have defended a parallel claim: that we could permissibly use biomedical technologies to enhance our moral capacities, for example by attenuating certain counter-moral emotions. John Harris has recently responded to my argument by raising three concerns about the direct modulation of emotions as a means to moral enhancement. He argues (1) that such means will be relatively ineffective in bringing (...)
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  13. Douglas R. Anderson (2005). The Grace and the Severity of the Ideal: John Dewey and the Transcendent (Review). [REVIEW] Journal of Speculative Philosophy 19 (3):280-283.score: 24.0
    In The Grace and the Severity of the Ideal, Victor Kestenbaum swims against the current of Dewey scholarship. He declares for and gives close articulation to the importance of transcendence in the philosophy of John Dewey. The guiding thread of the book is "the proposal that Dewey never outgrew his idealistic period. His philosophical achievement is not to be located in his naturalism but in the frontiers along which the natural and the transcendental touch" (137). Kestenbaum does not argue (...)
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  14. Matthew J. Brown, A Centennial Retrospective of John Dewey's "The Influence of Darwinism on Philosophy&Quot;.score: 24.0
    n 1909, the 50th anniversary of both the publication of Origin of the Species and his own birth, John Dewey published "The Influence of Darwin on Philosophy." This optimistic essay saw Darwin's advance not only as one of empirical or theoretical biology, but a logical and conceptual revolution that would shake every corner of philosophy. Dewey tells us less about the influence that Darwin exerted over philosophy over the past 50 years and instead prophesied the influence it would (or (...)
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  15. H. G. Callaway (1994). Review of John Dewey, The Later Works, Vol. 13, (1938-1939). [REVIEW] Journal of Value Inquiry 28 (3):485-488..score: 24.0
    Vol. 13 of John Dewey, The Later Works, brings this edition of Dewey's Collected Works to the fateful years 1938-1939. It contains three main texts Experience and Education, Freedom and Culture, and Theory of Valuation, plus essays and miscellany. The editors, Jo Ann Boydston and Barabara Levine, provide twenty-five pages of Appendices, and Steven M. Cahn has written and excellent Introduction. The hardback version includes a scholarly apparatus featured in each of the volumes of the series.
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  16. Huib L. de Jong & Maurice K. D. Schouten (2005). Ruthless Reductionism: A Review Essay of John Bickle's Philosophy and Neuroscience: A Ruthlessly Reductive Account. [REVIEW] Philosophical Psychology 18 (4):473-486.score: 24.0
    John Bickle's new book on philosophy and neuroscience is aptly subtitled 'a ruthlessly reductive account'. His 'new wave metascience' is a massive attack on the relative autonomy that psychology enjoyed until recently, and goes even beyond his previous (Bickle, J. (1998). Psychoneural reduction: The new wave. Cambridge, MA: MIT Press.) new wave reductionsism. Reduction of functional psychology to (cognitive) neuroscience is no longer ruthless enough; we should now look rather to cellular or molecular neuroscience at the lowest possible level (...)
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  17. John Perry (2008). Can't We All Just Be Compatibilists?: A Critical Study of John Martin Fischer's My Way. [REVIEW] Journal of Ethics 12 (2):157 - 166.score: 24.0
    My aim in this study is not to praise Fischer's fine theory of moral responsibility, but to (try to) bury the "semi" in "semicompatibilism". I think Fischer gives the Consequence Argument (CA) too much credit, and gives himself too little credit. In his book, The Metaphysics of Free Will, Fischer gave the CA as good a statement as it will ever get, and put his finger on what is wrong with it. Then he declared stalemate rather than victory. In my (...)
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  18. Dan Miller (2010). Review of Slavoj Žižek and John Milbank's, the Monstrosity of Christ: Paradox or Dialectic? Edited by Creston Davis. [REVIEW] Sophia 49 (1):165-167.score: 24.0
    The Monstrosity of Christ provides an exchange between the Slovenian theorist Slavoj Žižek and the British theologian John Milbank. Both authors argue that Christianity is the religion of ‘absolute truth,’ but provide very different accounts of this. Milbank argues that Christianity is true insofar as only the incarnation of Christ mediates the paradoxical metaphysical participation of the finite within the infinite. Žižek argues that the crucifixion of Christ constitutes the death of God, demonstrating that there is no providential or (...)
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  19. H. G. Callaway (1995). Review of Sidney Hook, John Dewey, An Intellectual Portrait. [REVIEW] Canadian Philosophical Reviews (6):403-407.score: 24.0
    Newly re-printed, Sydney Hook’s classic (1939) work on Dewey appears with an Introduction by Richard Rorty. Hook may help us see how Dewey fit into his own time. That story is important. The new printing may also help us see how Dewey fits into our time. Rorty lauds more recent treatments of Dewey’s work, especially Robert Westbrook’s intellectual biography John Dewey and American Democracy (1991), and Steven Rockefeller’s John Dewey: Religious Faith and Democratic Humanism (1991) gets honorable mention. (...)
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  20. Peter Gan Chong Beng (2009). Union and Difference: A Dialectical Structuring of St. John of the Cross' Mysticism. Sophia 48 (1):43-57.score: 24.0
    This paper intends to append the frame of dialectic upon St. John of the Cross’ delineation of mysticism. Its underlying hypothesis is that the dialectical structuring of St. John’s mystical theology promises to unravel the web of relational concepts embedded within his immense writings on this unique phenomenon. It is hoped that as a consequence of this undertaking, relevant pairs of correlative opposites that figure prominently in mysticism can be elucidated and perhaps come to some form of resolution.
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  21. Ernesto Perini-Santos (2008). John Buridan on the Bearer of Logical Relations. Logica Universalis 2 (1):59-70.score: 24.0
    . According to John Buridan, the time for which a statement is true is underdetermined by the grammatical form of the sentence – the intention of the speaker is required. As a consequence, truth-bearers are not sentence types, nor sentence tokens plus facts of the context of utterance, but statements. Statements are also the bearers of logical relations, since the latter can only be established among entities having determined truth-conditions. This role of the intention of the speaker in the (...)
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  22. Alan Ryan (1995). John Dewey and the High Tide of American Liberalism. W.W. Norton.score: 24.0
    "When John Dewey died in 1952, he was memorialized as America's most famous philosopher, revered by liberal educators and deplored by conservatives, but universally acknowledged as his country's intellectual voice. Many things conspired to give Dewey an extraordinary intellectual eminence: He was immensely long-lived and immensely prolific; he died in his ninety-third year, and his intellectual productivity hardly slackened until his eighties." "Professor Alan Ryan offers new insights into Dewey's many achievements, his character, and the era in which his (...)
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  23. Jan-Erik Jones (2012). Review of John Locke and Natural Philosophy. [REVIEW] Notre Dame Philosophical Reviews 2012.score: 24.0
    This is a review of Peter Anstey's John Locke and Natural Philosophy, which is a masterful and well-argued study of Locke's philosophy of science that shall become both the standard and starting place, for scholars and students alike, for decades to come. Anstey's meticulous and thorough research, combined with his comprehensive knowledge of the history of natural philosophy, make this work a must-read for all who are interested in Locke, early modern philosophy, the history of the philosophy of science, (...)
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  24. Alex Voorhoeve (2004). John Rawls. In Julian Baggini & Jeremy Stangroom (eds.), The Great Thinkers A-Z. Continuum.score: 24.0
    The political and philosophical problems John Rawls set out to solve arise out of the identity and conflicts of interests between citizens. There is identity of interests because social cooperation makes possible for everyone a life that is much better than one outside of society. There is a conflict of interests because people all prefer a larger to a smaller share of the benefits of social cooperation, and people have ideological differences. The problem a theory of justice has to (...)
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  25. Ernesto Perini-Santos (2011). John Buridans Theory of Truth and the Paradox of the Liar. Vivarium 49 (1-3):184-213.score: 24.0
    The solution John Buridan offers for the Paradox of the Liar has not been correctly placed within the framework of his philosophy of language. More precisely, there are two important points of the Buridanian philosophy of language that are crucial to the correct understanding of his solution to the Liar paradox that are either misrepresented or ignored in some important accounts of his theory. The first point is that the Aristotelian formula, ` propositio est vera quia qualitercumque significat in (...)
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  26. John Locke (1976/2010). The Correspondence of John Locke. Clarendon Press.score: 24.0
     
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  27. H. G. Callaway (1997). Review of James Campbell, Understanding John Dewey. [REVIEW] Philosophical Quarterly 47 (187):272-275.score: 24.0
    James Campbell's Understanding John Dewey represents the latest of his series of recent books, focused on the classical pragmatist tradition. In The Community Reconstructs. Campbell capably explored the meaning and relevance of pragmatic social thought, urging that the social pragmatists combined 'the inquiring and critical spirit of Peirce' with 'issues of general and direct human concern that interested James. Dewey is 'the most important figure of this movement' and the "primary figure' for the earlier book. Campbell now engages Dewey (...)
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  28. John Dewey, Paul Arthur Schilpp & Lewis Edwin Hahn (eds.) (1939). The Philosophy of John Dewey. Open Court.score: 24.0
    This is a classic volume in the "library of Living Philosophers" and includes a collection of essays on Dewey's work by his contemporaries at the time of the volume's publication. It also includes a biographical essay on Dewey and his replies to the assembled essays.
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  29. John Dewey (1977). John Dewey: The Essential Writings. Harper & Row.score: 24.0
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  30. Jan G. Michel & Michael Kober (2011). John Searle. mentis.score: 24.0
    John Searle zählt zweifellos zu den weltweit wichtigsten und einflussreichsten Denkern der Gegenwart. Seine grundlegenden und nachhaltigen Beiträge zur Sprachphilosophie, zur Philosophie des Geistes, zur Handlungstheorie und zur Sozialphilosophie werden weit über die Grenzen des Fachs Philosophie hinaus wahrgenommen und gehören vielfach zum Standardrepertoire wissenschaftlicher Forschung und Lehre. -/- Michael Kober und Jan G. Michel bieten in diesem Buch eine übersichtliche sowie gut verständliche, aber auch kritische Einführung in das Gesamtwerk John Searles: Neben einer sehr persönlichen biographischen Notiz (...)
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  31. David Ellerman (forthcoming). Listen Libertarians!: A Review of John Tomasi's Free Market Fairness. [REVIEW] Conversations in Philanthropy.score: 24.0
    John Tomasi's new book, Free Market Fairness, has been well-received as "one of the very best philosophical treatments of libertarian thought, ever" (Tyler Cowen) and as a "long and friendly conversation between Friedrich Hayek and John Rawls—a conversation which, astonishingly, reaches agreement" (D. McCloskey). The book does present an authoritative state-of-the-debate across the spectrum from right-libertarianism on the one side to high liberalism (that shares some shades of opinion with democratic socialism) on the other side. My point is (...)
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  32. Sharon R. Ford (2007). An Analysis of Properties in John Heil’s "From an Ontological Point of View&Quot;. In G. Romano & Malatesti (eds.), From an Ontological Point of View, SWIF Philosophy of Mind Review, Symposium. SWIF Philosophy of Mind Review.score: 24.0
    In this paper I argue that the requirement for the qualitative is theory-dependent, determined by the fundamental assumptions built into the ontology. John Heil’s qualitative, in its role as individuator of objects and powers, is required only by a theory that posits a world of distinct objects or powers. Does Heil’s ‘deep’ view of the world, such that there is only one powerful object (e.g. a field containing modes or properties which we perceive as manifest everyday objects) require the (...)
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  33. Tobin Nellhaus (2010). Paul Cobley (Ed.), Realism for the Twenty-First Century: A John Deely Reader. Scranton, Penn. Scranton University Press, 2009. [REVIEW] Journal of Critical Realism 10 (1):136-138.score: 24.0
    Reviews a collection of John Deely's articles. Deely is interested in the relationship between semiotics on the one hand, and the realism of Thomas Aquinas and John Poinsot on the other.
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  34. Sallie B. King (2006). An Engaged Buddhist Response to John Rawls's "The Law of Peoples". Journal of Religious Ethics 34 (4):637 - 661.score: 24.0
    In "The Law of Peoples", John Rawls proposes a set of principles for international relations, his "Law of Peoples." He calls this Law a "realistic utopia," and invites consideration of this Law from the perspectives of non-Western cultures. This paper considers Rawls's Law from the perspective of Engaged Buddhism, the contemporary form of socially and politically activist Buddhism. We find that Engaged Buddhists would be largely in sympathy with Rawls's proposals. There are differences, however: Rawls builds his view from (...)
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  35. Lukas M. Verburgt (2014). John Venn's Hypothetical Infinite Frequentism and Logic. History and Philosophy of Logic 35 (3):248-271.score: 24.0
    The goal of this paper is to provide a detailed reading of John Venn's Logic of Chance as a work of logic or, more specifically, as a specific portion of the general system of so-called ‘material’ logic developed in his Principles of Empirical or Inductive Logic and to discuss it against the background of his Boolean-inspired views on the connection between logic and mathematics. It is by means of this situating of Venn 1866 [The Logic of Chance. An Essay (...)
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  36. Jan G. Michel, Dirk Franken & Attila Karakus (eds.) (2010). John R. Searle: Thinking About the Real World. ontos.score: 24.0
    John R. Searle is one of the world's leading philosophers. During his long and outstanding career, he has made groundbreaking and lasting contributions to the philosophy of language, to the philosophy of mind, as well as to the nature, structure, and functioning of social reality. This volume documents the 13th Münster Lectures on Philosophy with John R. Searle. It includes not only 11 critical papers on Searle's philosophy and Searle's replies to the papers, but also an original article (...)
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  37. Brendan Peter Triffett (2012). Processio and The Place of Ontic Being: John Milbank and James K.A. Smith On Participation. Heythrop Journal 54 (5):n/a-n/a.score: 24.0
    James K.A. Smith argues that the ontology of participation associated with Radical Orthodoxy is incompatible with a Christian affirmation of the intrinsic being and goodness of creatures. In response, he proposes a Leibnizian view in which things are endowed with the innate dynamism of ‘force’. Creatures have a certain depth of being, and are intrinsically good, just because they each have an inner virtuality that they bring into expression. Such force is said to be a metaphysical component of the agent. (...)
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  38. Peter Baumann (2010). Mind and World, John Mcdowell. Principia 2 (1):135-144.score: 24.0
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  39. Hannah Tierney (forthcoming). A Pilgrimage Through John Martin Fischer's Deep Control: Essays on Free Will and Value. Criminal Law and Philosophy:1-18.score: 24.0
    John Martin Fischer’s most recent collection of essays, Deep Control: Essays on Free Will and Value, is both incredibly wide-ranging and impressively detailed. Fischer manages to cover a staggering amount of ground in the free will debate, while also providing insightful and articulate analyses of many of the positions defended in the field. In this collection, Fischer focuses on the relationship between free will and moral responsibility. In the first section of his book, Fischer defends Frankfurt cases as an (...)
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  40. John Woods (1999). John Stuart Mill (1806--1873). Argumentation 13 (3):317-334.score: 24.0
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  41. Luis Tomás Montilla Fernández & Johannes Schwarze (2013). John Rawls's Theory of Justice and Large-Scale Land Acquisitions: A Law and Economics Analysis of Institutional Background Justice in Sub-Saharan Africa. [REVIEW] Journal of Agricultural and Environmental Ethics 26 (6):1223-1240.score: 24.0
    During the 2007–2008 global food crisis, the prices of primary foods, in particular, peaked. Subsequently, governments concerned about food security and investors keen to capitalize on profit-maximizing opportunities undertook large-scale land acquisitions (LASLA) in, predominantly, least developed countries (LDCs). Economically speaking, this market reaction is highly welcome, as it should (1) improve food security and lower prices through more efficient food production while (2) host countries benefit from development opportunities. However, our assessment of the debate on the issues indicates critical (...)
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  42. Helen Ruth McCabe (2014). John Stuart Mill's Philosophy of Persuasion. Informal Logic 34 (1):38-61.score: 24.0
    In his youth, John Stuart Mill followed his father’s philosophy of persuasion but, in 1830, Mill adopted a new philosophy of persuasion, trying to lead people incrementally towards the truth from their original stand-points rather than engage them antagonistically. Understanding this change helps us understand apparent contradictions in Mill’s cannon, as he disguises some of his more radical ideas in order to bring his audience to re-assess and authentically change their opinions. It also suggests a way of re-assessing the (...)
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  43. Eric Gregory (2007). Before the Original Position: The Neo‐Orthodox Theology of the Young John Rawls. Journal of Religious Ethics 35 (2):179-206.score: 24.0
    This paper examines a remarkable document that has escaped critical attention within the vast literature on John Rawls, religion, and liberalism: Rawls's undergraduate thesis, "A Brief Inquiry into the Meaning of Sin and Faith: An Interpretation Based on the Concept of Community" (1942). The thesis shows the extent to which a once regnant version of Protestant theology has retreated into seminaries and divinity schools where it now also meets resistance. Ironically, the young Rawls rejected social contract liberalism for reasons (...)
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  44. Giovanni Maio (1999). Is Etiquette Relevant to Medical Ethics? Ethics and Aesthetics in the Works of John Gregory (1724–1773). Medicine, Health Care and Philosophy 2 (2):181-187.score: 24.0
    The writings of the Scottish physician and philosopher John Gregory play an important role in the modern codification of medical ethics. It is therefore appropriate to use his work as a historical example in approaching the question how elements of aesthetics were incorporated in 18th century medical ethics. The concept of a Gentleman is pivotal to the entire medical ethics of John Gregory as it provides him with the ethical source of the duty to patients. Gregory makes the (...)
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  45. Sergio Morresi (2010). Política Cotidiana y Tolerancia en las obras de John Locke y Robert Nozick. Doispontos 7 (4).score: 24.0
    En 1974, Robert Nozick publicó *Anarquía, Estado y Utopía*, una obra que, por primera vez, otorgaba estatus teórico a una de las corrientes del pensamiento neoliberal: el libertarianismo. En buena medida, el texto de Nozick se reclama como una relectura en clave de filosofía analítica de la teoría política de John Locke. En este artículo se ofrecen algunos argumentos para mostrar que, aunque la perspectiva de Nozick presenta ciertas similitudes retóricas con la obra del filósofo inglés, en cada uno (...)
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  46. Thomas M. Osborne Jr (2014). Human Action in Thomas Aquinas, John Duns Scotus, and William of Ockham. The Catholic University of America Press.score: 24.0
    Thomas M. Osborne Jr. ... Vivarium 32 (1994): 62–71. te Velde, Rude A. “Natura in se ipsa recurva est: Duns Scotus and Aquinas on the Relationship between Nature and Will.” In John Duns Scotus: ... “William of Ockham's Theological Ethics .
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  47. H. G. Callaway (1997). Review of the Electronic Dewey: The Writings of John Dewey on CD ROM. Journal of Speculative Philosophy 11 (3).score: 24.0
    This review illustrates the use The Southern Illinois edition of Dewey's writings, on CD ROM, which appeared in the Past Masters Series from IntelLex and edited by Larry Hickman. The exercise investigates the early relation and interactions of John Dewey and George Santayana.
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  48. David M. Craig (2004). Naves and Nukes: John Ruskin as "Augustinian" Social Theorist? Journal of Religious Ethics 32 (2):325 - 356.score: 24.0
    John Milbank appropriates John Ruskin as part of his "Augustinian" tradition. Milbank's selective reading, however, omits Ruskin's fixed hierarchies as well as his acknowledgment of conflict in economic life. Neither of these ideas fits the social aesthetics of harmony and difference that Milbank claims is unique to Christian theology. While Milbank's strictly theoretical portrait of theology gains critical force from Ruskin's robust account of social practices and just exchange, Milbank lacks effective historical and institutional responses to the problems (...)
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  49. David J. Dunn (2012). Radical Sophiology: Fr. Sergej Bulgakov and John Milbank on Augustine. [REVIEW] Studies in East European Thought 64 (3-4):227-249.score: 24.0
    Looking at John Milbank's recent turn to Fr. Sergej Bulgakov, this paper argues that the theological and philosophical commitments they share are overshadowed by a deeper difference concerning the role each assigns the church in secular culture. It turns to Milbank's roots in Augustine's philosophy of history, which he argues could have allowed the church to overtake the pagan (which founds the secular) were it not for his distinction between the "visible" church and its deferred (eschatological) perfection. Bulgakov also (...)
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  50. Trevor Pearce (2014). The Dialectical Biologist, Circa 1890: John Dewey and the Oxford Hegelians. Journal of the History of Philosophy 52 (4):747-777.score: 24.0
    I argue in this paper that rather than viewing John Dewey as either a historicist (inspired by Hegel) or a naturalist (inspired by biology), we should see him as strange but potentially fruitful combination of both. I will demonstrate that the notion of organism-environment interaction central to Dewey’s pragmatism stems from a Hegelian approach to adaptation; his turn to biology was not necessarily a turn away from Hegel. I argue that Dewey’s account of the organism-environment relation derives from the (...)
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