Search results for 'Philosophy, American. [from old catalog' (try it on Scholar)

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  1. John Edward Bentley (1963). An Outline of American Philosophy. Paterson, N.J.,Littlefield, Adams.score: 1068.0
  2. Joseph L. Blau (1946). American Philosophic Addresses. New York, Columbia University Press.score: 855.0
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  3. James Keating (1953). The Function of the Philosopher in American Pragmatism. Washington, Catholic University of America Press.score: 855.0
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  4. Gustav Emil Mueller (1936/1950). Amerikanische Philosophie. Stuttgart, F. Frommann.score: 805.0
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  5. Laurens Hickok Seelye (1948). Handbook in Philosophy for Use in Junior and Senior Philosophy Courses at the Istanbul American Colleges. Istanbul, Arnavutköy and Bebek.score: 798.0
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  6. David Henry Burton (1951). Some Irrational Aspects of Representative Thinkers in Americas Machine Age. Washington.score: 780.0
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  7. Patrick Romanell (1958). Toward a Critical Naturalism. New York, Macmillan.score: 780.0
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  8. Mary Jeanne[from old catalog] File (1958). A Critical Analysis of Current Concepts of Art in American Higher Education. Washington, Catholic University of America Press.score: 717.0
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  9. Anton Charles Pegis (1963). The Middle Ages and Philosophy. Chicago, H. Regnery Co..score: 588.0
  10. Guy W. Stroh (1968). American Philosophy From Edwards to Dewey. Princeton, N.J.,Van Nostrand.score: 484.2
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  11. Roy Wood Sellars (1969). Reflections on American Philosophy From Within. Notre Dame, University of Notre Dame Press.score: 484.2
     
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  12. Morton Gabriel White (1972). Documents in the History of American Philosophy, From Jonathan Edwards to John Dewey. New York,Oxford University Press.score: 484.2
  13. Ben Segal (2011). The Official Catalog of Potential Literature Selections. Continent 1 (2):136-140.score: 450.0
    continent. 1.2 (2011): 136-140. In early 2011, Cow Heavy Books published The Official Catalog of the Library of Potential Literature , a compendium of catalog 'blurbs' for non-existent desired or ideal texts. Along with Erinrose Mager, I edited the project, in a process that was more like curation as it mainly entailed asking a range of contemporary writers, theorists, and text-makers to send us an entry. What resulted was a creative/critical hybrid anthology, a small book in which each (...)
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  14. Arthur Hyman (ed.) (1977). Essays in Medieval Jewish and Islamic Philosophy: Studies From the Publications of the American Academy for Jewish Research. Ktav Pub. House.score: 441.0
  15. Morton W. Bloomfield (1979). Arthur Hyman, Ed., Essays in Medieval Jewish and Islamic Philosophy: Studies From the Publications of the American Academy for Jewish Research. New York: Ktav, 1977. Pp. Liv, 427. $25. [REVIEW] Speculum 54 (4):883.score: 423.0
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  16. C. C. J. Webb (1937). Philosophical Fragments, or A Fragment of Philosophy. By Johannes Climacus; Responsible for Publication, S. Kierkegaard: Translated From the Danish with Introduction and Notes by David F. Swenson, Professor of Philosophy at the University of Minnesota. (London, Oxford University Press; New York: American-Scandinavian Foundation. 1936. Pp. Xxx + 105. Price 7s. 6d.)Soren Kierkegaard. By Theodor Haecker. Translated and with a Biographical Note by Alexander Dru. (London: Oxford University Press, Humphrey Milford. 1937. Pp. 67. Price 2s. 6d.). [REVIEW] Philosophy 12 (48):483-.score: 414.0
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  17. Herbert Wallace Schneider (1971). Reflections on American Philosophy From Within. Journal of the History of Philosophy 9 (4):522-524.score: 414.0
  18. James Campbell (2008). Special Issue: Essays From the Thirty-Fifth Annual Meeting of The Society for the Advancement of American Philosophy: Introduction. Journal of Speculative Philosophy 22 (1):1-2.score: 414.0
     
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  19. Tim Gould (2010). Review of Edward F. Mooney, Lost Intimacy in American Thought: Recovering Personal Philosophy From Thoreau to Cavell. [REVIEW] Notre Dame Philosophical Reviews 2010 (8).score: 405.0
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  20. Clive Beck (1991). North American, British and Australian Philosophy of Education From 1941 to 1991: Links, Trends, Prospects. Educational Theory 41 (3):311-320.score: 405.0
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  21. Roberto Gronda (2013). From Methodology to Ontology: Interdisciplinarity as a Principle of Constitution of Objectivity—Reflections From the Study of American Philosophy. History of European Ideas:1-16.score: 405.0
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  22. Fred Somkin (1967). American Thought Before 1900, A Sourcebook From Puritanism to Darwinism, and American Philosophy in the Twentieth Century, A Sourcebook From Pragmatism to Philosophical Analysis. Both Edited by Paul Kurtz. New York: Macmillan; Toronto: Collier-Macmillan. 1966. Pp. 448, 573. $7.25 and $8.50. [REVIEW] Dialogue 6 (01):124-125.score: 405.0
  23. Thomas Auxter (1985). Cultural Pluralism and Regional Realities: A Report From the Inter-American Congress of Philosophy (Guadalajara, 1985). [REVIEW] Agriculture and Human Values 2 (3):86-88.score: 405.0
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  24. John Albin Boyer (1979). American Philosophy From Edwards to Quine. Edited and with an Introduction by Robert W. Shahan and Kenneth R. Merrill. Modern Schoolman 56 (2):161-165.score: 405.0
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  25. E. F.: (1980). American Philosophy From Edwards to Quine. Review of Metaphysics 33 (3):649-650.score: 405.0
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  26. Alejandro Arturo Vallega (2014). Latin American Philosophy From Identity to Radical Exteriority. Indiana University Press.score: 405.0
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  27. Russell B. Goodman (1990). American Philosophy and the Romantic Tradition. Cambridge University Press.score: 340.2
    Professional philosophers have tended either to shrug off American philosophy as negligible or derivative or to date American philosophy from the work of twentieth century analytical positivists such as Quine. Russell Goodman expands on the revisionist position developed by Stanley Cavell, that the most interesting strain of American thought proceeds not from Puritan theology or from empirical science but from a peculiarly American kind of Romanticism. This insight leads Goodman, through Cavell, back to Emerson and Thoreau and thence to William (...)
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  28. Vincent G. Potter (ed.) (1988). Doctrine and Experience: Essays in American Philosophy. Fordham University Press.score: 340.2
    This collection of thirteen essays, when viewed together, offers a unique perspective on the history of American philosophy. It illuminates for the first time in book form, how thirteen major American philosophical thinkers viewed a problem of special interest in the American philosophical tradition: the relationship between experience and reflection. Written by well-known authorities on the figure about which he or she writes, the essays are arranged chronologically to highlight the changes and developments in thought from Puritanism to Pragmatism to (...)
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  29. Roger A. Ward (2004). Conversion in American Philosophy: Exploring the Practice of Transformation. Fordham University Press.score: 340.2
    In this fresh, provocative account of the American philosophical tradition, Roger Ward explores the work of key thinkers through an innovative and counterintuitive lens: religious conversion. From Jonathan Edwards to Cornel West, Ward threads the history of American thought into an extended, multivalent encounter with the religious experience. Looking at Dewey, James, Peirce, Rorty, Corrington, and other thinkers, Ward demonstrates that religious themes have deeply influenced the development of American philosophy.This innovative reading of the American philosophical tradition will be welcomed (...)
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  30. Richard E. Hart & Douglas R. Anderson (eds.) (1997). Philosophy in Experience: American Philosophy in Transition. Fordham University Press.score: 340.2
    This collection of essays aims to mark a place for American philosophy as it moves into the twenty-first century. Taking their cue from the work of Peirce, James, Santayana, Dewey, Mead, Buchler, and others, the contributors assess and employ philosophy as an activity taking place within experience and culture. Within the broad background of the American tradition, the essays reveal a variety of approaches to the transition in which American philosophy is currently engaged. Some of the pieces argue from an (...)
     
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  31. John J. Stuhr (ed.) (1987). Classical American Philosophy: Essential Readings and Interpretive Essays. Oxford University Press.score: 340.2
    Charles S. Peirce, William James, Josiah Royce, George Santayana, John Dewey, and George Herbert Mead: each of these individuals is an original and historically important thinker; each is an essential contributor to the period, perspective, and tradition of classical American philosophy; and each speaks directly, imaginatively, critically, and wisely to our contemporary global society, its distant possibilities for improvement, and its massive, pressing problems. From the initiative of pragmatism in approximately 1870 to Dewey's final work after World War II, classical (...)
     
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  32. Michael Magee (2007). Review: Philosophy Americana: Making Philosophy at Home in American Culture by Douglas R. Anderson. [REVIEW] Transactions of the Charles S. Peirce Society 43 (2):411-417.score: 333.0
    Douglas R. Anderson's Philosophy Americana reads like a series of rescue attempts: an attempt to rescue academic teaching from institutional and bureaucratic logic; to rescue philosophers such as Bugbee and Royce from their pragmatist critics; to rescue the pragmatists themselves from their would-be champions among the postmodernists; to (in a related move) save Emerson from Cavell; to save country music from the charge that it is either politically retrograde or an experiential dead-end; and to save Kerouac and the Beats from (...)
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  33. Troy Richardson (2011). Between Native American and Continental Philosophy: A Comparative Approach to Narrative and the Emergence of Responsible Selves. Educational Philosophy and Theory 44 (6):663-674.score: 306.0
    This essay explores some of the affinities between current theories of North American Indigenous trickster narratives and continental philosophy where they are both concerned with the question of responsibility in subject formations. Taking up the work of Judith Butler, Franz Kafka and Gerald Vizenor, the author works to show how both continental and Indigenous intellectual traditions work against any assumed stability for the ‘I’ in the narration of the self, yet toward responsible relationality. Such affinities, however, emerge from differing socio-cultural (...)
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  34. Alekseĭ Petrovich[from old catalog] Gagarin (1953). Die Amerikanische Bürgerliche Philosophie Und Sozialogie Im Dienste des Imperialismus. Berlin, Dietz.score: 301.0
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  35. Brian Bix (2009). On Philosophy in American Law : Analytical Legal Philosophy. In Francis J. Mootz & William S. Boyd (eds.), On Philosophy in American Law. Cambridge University Press.score: 297.0
    This short article was written for a collection on American legal philosophy today. It gives a brief overview of analytical legal philosophy, and speculates on why this theoretical approach has been consistently misunderstood in the United States, from the time of the legal realists until today.
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  36. Cornel West (2003). Philosophy and the Afro-American Experience. In Tommy Lee Lott & John P. Pittman (eds.), A Companion to African-American Philosophy. Blackwell Pub..score: 297.0
    How does philosophy relate to the Afro-American experience? This question arises primarily because of an antipathy to the ahistorical character of contemporary philosophy and the paucity of illuminating diachronic studies of the Afro-American experience. I will try to show that certain philosophical techniques, derived from a particular conception of philosophy, can contribute to our understanding of the Afro-American experience. For lack of a better name, I shall call the application of these techniques to this experience, Afro-American philosophy. I will examine (...)
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  37. C. J. Misak (ed.) (2008). The Oxford Handbook of American Philosophy. Oxford University Press.score: 295.2
    Cheryl Misak presents the first collective study of the development of philosophy in North America, from the 18th century to the end of the 20th century.
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  38. Antonio Nunziante (2012). Lo spirito naturalizzato. La stagione pre-analitica del naturalismo americano. Verifiche.score: 292.8
    Aim of this work is to dispel the myth of naturalism's "vagueness". Naturalism marks a significant “Atlantic” shift in the philosophical culture of the pre-war age (from the Thirties to Forties): from “old Europe to dynamic America” (as the historian Larrabee said). The controversy with visionary and fascist European theories was indeed very strong in the academic culture of the '30-'40s. The idea was to oppose to the former the virtue of a liberal democracy, supported by the liberality of the (...)
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  39. Guy W. Stroh & H. G. Callaway (eds.) (2000). American Ethics: A Source Book From Edwards to Dewey. University Press of America.score: 288.0
    This book collects some 75 texts from the history of American thought, starting with the colonial religious background, and arranged into 6 historically oriented chapers. Each chapter has a general introduction and ends with suggestions for further readings; and each of the texts is prefaced by a short explanatory paragraph. Overall, the book provides an historical introduction to central ethical themes of American thought.
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  40. Knud Haakonssen (1996). Natural Law and Moral Philosophy: From Grotius to the Scottish Enlightenment. Cambridge University Press.score: 279.0
    This major contribution to the history of philosophy provides the most comprehensive guide to modern natural law theory available, sets out the full background to liberal ideas of rights and contractarianism, and offers an extensive study of the Scottish Enlightenment. The time span covered is considerable: from the natural law theories of Grotius and Suarez in the early seventeenth century to the American Revolution and the beginnings of utilitarianism. After a detailed survey of modern natural law theory, the book focuses (...)
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  41. István Aranyosi (2012). Quantifier Versus Poetry. Stylistic Impoverishment and Socio-Cultural Estrangement of Anglo-American Philosophy in the Last Hundred Years. The Pluralist 7 (1):94-103.score: 279.0
    Recent discussion, both in the academia-related popular media and in some professional academic venues, about the current state and role of mainstream Anglo-American analytic philosophy among the humanities, has revealed a certain uneasiness expressed by both champions of this approach and traditional adversaries of it regarding its perceived isolation from the other fields of humanities. The fiercer critics go as far as to claim that the image of this type of philosophizing in the contemporary world is one of a discipline (...)
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  42. G. Yancy (2011). African-American Philosophy: Through the Lens of Socio-Existential Struggle. Philosophy and Social Criticism 37 (5):551-574.score: 273.6
    In this article I argue that African-American philosophy emerges from a socio-existential context where persons of African descent have been faced with the absurd in the form of white racism. The concept of struggle, given the above, functions as both descriptive and heuristic vis-à-vis the meaning of African-American philosophy. Expanding upon Charles Mills’ concept of non-Cartesian sums, I demonstrate the inextricable link between Black lived experience, struggle, and the morphology of meta-philosophical assumptions and philosophical problems specific to African-American philosophy. Then, (...)
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  43. Alan W. Richardson (2002). Engineering Philosophy of Science: American Pragmatism and Logical Empiricism in the 1930s. Proceedings of the Philosophy of Science Association 2002 (3):S36-S47.score: 270.0
    This essay examines logical empiricism and American pragmatism, arguing that American philosophy's embrace of logical empiricism in the 1930s was not a turning away from Dewey's pragmatism. It places both movements within scientific philosophy and finds two key points on which they agreed: their revolutionary ambitions and their social engineering sensibility. The essay suggests that the disagreement over emotivism in ethics should be placed within the context of a larger issue on which the movements disagreed: demarcationism and imperialism.
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  44. John Haldane (2002). American Philosophy: ‘Scotch’ or ‘Teutonic’? Philosophy 77 (3):311-329.score: 270.0
    Given as an address to the American Philosophical Association on the occasion of its centennial, this paper examines the character and standing of American philosophy now and at the outset of the twentieth century as seen (then and now) from a British point of view. A century ago Britain was itself the unquestioned leader of Anglo-Saxon thought. Now, however, as in so many areas, the US is the pre-eminent world power. This status brings prestige and various benefits but it also (...)
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  45. Jorge J. E. Gracia (2001). Philosophy in American Public Life. The Proceedings of the Twentieth World Congress of Philosophy 11:129-140.score: 270.0
    My focus here is on two questions: Does philosophy have a place in contemporary American public life? and should philosophy have a place in American public life? Because my answer to the first question is negative, I also will discuss some of the reasons why I believe philosophy does not play a role in American public life. I suggest that philosophers have been excluded from the public conversation in part because the work of philosophy entails criticism and challenge—activities best accomplished (...)
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  46. Kate Lindemann (1994). Philosophy of Liberation in the North American Context. Philosophy in the Contemporary World 1 (2):25-32.score: 270.0
    This paper utilizes concepts from the works of Paulo Freire and other Latin American philosophers of liberation to formulate a philosophy of liberation in a North American context. Since many North Americans experience a double consciousness, that is, both oppressor and oppressed consciousness, our liberating task is quite complex. This study offers both a philosophical framework and an example of the process of demythologizing one aspect of North American consciousness, the consciousness of privilege.
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  47. Anthony F. Beavers (2011). Recent Developments in Computing and Philosophy. Journal for General Philosophy of Science 42 (2):385-397.score: 264.0
    Because the label "computing and philosophy" can seem like an ad hoc attempt to tie computing to philosophy, it is important to explain why it is not, what it studies (or does) and how it differs from research in, say, "computing and history," or "computing and biology". The American Association for History and Computing is "dedicated to the reasonable and productive marriage of history and computer technology for teaching, researching and representing history through scholarship and public history" (http://theaahc.org). More pervasive, (...)
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  48. Robert Brandom, From German Idealism to American Pragmatism—and Back.score: 261.0
    Developments over the past four decades have secured Immanuel Kant’s status as being for contemporary philosophers what the sea was for Swinburne: the great, gray mother of us all. And Kant mattered as much for the classical American pragmatists as he does for us today. But we look back at that sepia-toned age across an extended period during which Anglophone philosophy largely wrote Kant out of its canon. The founding ideology of Bertrand Russell and G.E. Moore, articulating the rationale and (...)
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  49. Naoko Saito (2011). Becoming Cosmopolitan: On the Idea of a Japanese Response to American Philosophy. Transactions of the Charles S. Peirce Society 47 (4):507-523.score: 261.0
    To cooperate by giving differences a chance to show themselves because of the belief that the expression of difference is not only a right of the other persons but is a means of enriching one's life experience, is inherent in the democratic personal way of life.It was on 9 February 1919 that John Dewey, surely a principal representative of what could count as American philosophy, set foot in Japan. As the above words indicate, Dewey's idea of democracy as a way (...)
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  50. Rodrigo Chacón (2010). Reading Strauss From the Start On the Heideggerian Origins of 'Political Philosophy'. European Journal of Political Theory 9 (3):287-307.score: 261.0
    It has often been noted that Leo Strauss developed his understanding of political philosophy through a critical engagement with Heidegger. Yet most analyses focus on Strauss’s American works while neglecting his earlier response during the crisis years of the Weimar Republic. The article seeks to overcome this limitation by ‘deconstructing’ Strauss’s American definitions of political philosophy in light of both his Weimar understanding of politische Wissenschaft and his 1922 discovery of Heidegger’s Aristotle. I argue that Strauss’s conception of political philosophy (...)
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