51 found
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  1. George Sun, John Howie, Thomas Alexander, Kenneth Stikkers & Randall Auxier (2006). Remembering Lewis E. Hahn. Philosophy East and West 56 (1):1-15.
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  2. John Dewey, Larry Hickman & Thomas M. Alexander (1998). The Essential Dewey. Monograph Collection (Matt - Pseudo).
     
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  3.  15
    Thomas M. Alexander (1987). John Dewey's Theory of Art, Experience, and Nature: The Horizons of Feeling. State University of New York Press.
    Thomas Alexander shows that the primary, guiding concern of Dewey's philosophy is his theory of aesthetic experience.
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  4. Thomas M. Alexander (2004). Dewey's Denotative-Empirical Method: A Thread Through the Labyrinth. Journal of Speculative Philosophy 18 (3):248-256.
  5.  10
    Thomas Alexander (2009). The Music in the Heart, the Way of Water, and the Light of a Thousand Suns: A Response to Richard Shusterman, Crispin Sartwell, and Scott Stroud. Journal of Aesthetic Education 43 (1):pp. 41-58.
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  6.  28
    Thomas M. Alexander (2014). Susanne Langer in Focus: The Symbolic Mind by Robert E. Innis (Review). The Pluralist 9 (1):108-114.
    Robert Innis has performed an immensely valuable service for scholars in the fields of American philosophy, aesthetics, and semiotics. Not only does his comprehensive view of Susanne K. Langer’s opus show us its development, but this is the only book in English devoted solely to Langer. I hope it may help retrieve her considerable philosophical achievement from the penumbral, fading status it has today. Not only does Innis give us a close discussion of Langer’s philosophy, but he also presents a (...)
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  7.  20
    Thomas Alexander (2002). The Aesthetics of Reality : The Development of Dewey's Ecological Theory of Experience. In F. Thomas Burke, D. Micah Hester & Robert B. Talisse (eds.), Dewey's Logical Theory: New Studies and Interpretations. Vanderbilt University Press 3--26.
  8.  67
    Thomas Alexander (1996). The Fourth World of American Philosophy: The Philosophical Significance of Native American Culture. Transactions of the Charles S. Peirce Society 32 (3):375 - 402.
  9.  18
    Thomas M. Alexander (1993). John Dewey and the Moral Imagination: Beyond Putnam and Rorty Toward a Postmodern Ethics. Transactions of the Charles S. Peirce Society 29 (3):369 - 400.
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  10.  45
    Thomas M. Alexander (2011). Dewey: A Beginner's Guide. The Pluralist 6 (2):54-56.
    Simply put, this book is the best short introduction to John Dewey’s philosophy.1 It is lucidly written and is sensitively accurate in things both great and small. It is concise yet broadly informed. It is balanced without straining to say everything, focused without being compressed. It directs the reader to Dewey’s key writings and indicates reliable commentary. It concludes by indicating Dewey’s relevance for contemporary issues: medical ethics, environmentalism, feminism. Nevertheless, that the book appears in a series called “Beginner’s Guides” (...)
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  11.  43
    Thomas M. Alexander (2010). Eros and Spirit: Toward a Humanistic Philosophy of Culture. The Pluralist 5 (2):18-44.
    "Philosophy and Civilization" is one of Dewey's most important—and most neglected—essays. It is unsettling to anyone who wants to think of Dewey primarily as a "pragmatist." Dewey says the aim of philosophy should be to deal with the meaning of culture and not "inquiry" or "truth": "Meaning is wider in scope as well as more precious in value than is truth and philosophy is occupied with meaning rather than with truth" (LW 3:4).1 Truths are one kind of meaning, but they (...)
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  12.  12
    Thomas M. Alexander (1993). John Dewey and American Democracy. Journal of the History of Philosophy 31 (1):150-152.
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  13.  19
    Thomas Alexander (2003). Thinking in Place: Comments on Scott Pratt's Native Pragmatism. Philosophy and Geography 6 (2):225 – 236.
  14.  13
    Thomas M. Alexander (2014). Review Susanne Langer in Focus: The Symbolic Mind Innis Robert E. Indiana UP Bloomington. The Pluralist 9 (1):108-114.
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  15.  9
    Thomas Alexander (1992). Dewey and the Metaphysical Imagination. Transactions of the Charles S. Peirce Society 28 (2):203 - 215.
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  16.  8
    Thomas Alexander (1988). Arche, Dike, Phusis: Anaximander's Principle of Natural Justice. Southwest Philosophical Studies 10 (3):11-20.
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  17.  24
    Thomas Alexander (2010). The Being of Nature: Dewey, Buchler, and the Prospect for an Eco-Ontology. Transactions of the Charles S. Peirce Society 46 (4):544-569.
    American philosophy has been dominated by the theme of "Nature."1 From Edwards to Emerson to Dewey to Dennett, American thought has variously invoked Nature. But to articulate a philosophy of Nature is not thereby to espouse a form of "naturalism." In fact, philosophies undertaken in the name of "naturalism" seem to have a different temperament than those that begin with the thought of Nature as such. As a theme, "Nature" invites an expansive mood for reflection, while "naturalism" sounds constrictive and (...)
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  18.  13
    Thomas M. Alexander (2013). John Dewey's Uncommon Faith. American Catholic Philosophical Quarterly 87 (2):347-362.
    Dewey’s A Common Faith has been variously interpreted, both in terms of its relation to Dewey’s corpus and internally in terms of its leading ideas. I argue for its crucial relevance in understanding Dewey and undertake an analysis of the key idea of “religious experience” as an “attitude of existence.” This distinguishes religious experience from other types of qualitative experience and shows the unique place this concept has for Dewey.
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  19.  7
    Thomas Alexander (2000). Beauty and the Labyrinth of Evil. Overheard in Seville 18 (18):1-16.
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  20.  9
    Thomas M. Alexander (1990). Pragmatic Imagination. Transactions of the Charles S. Peirce Society 26 (3):325 - 348.
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  21.  5
    Thomas M. Alexander (2011). Discussion: David Hildebrand’s Dewey: A Beginner’s Guide Dewey: A Beginner’s Guide Hildebrand David Oneworld, Oxford, Eng. The Pluralist 6 (2):54-56.
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  22.  12
    Thomas M. Alexander (1995). Educating the Democratic Heart: Pluralism, Traditions and the Humanities. Studies in Philosophy and Education 13 (3-4):243-259.
  23.  25
    Thomas Alexander (2008). Comments on James Good, a Search for Unity in Diversity. Transactions of the Charles S. Peirce Society 44 (4):pp. 563-568.
    While Good’s book forces us to recognize the caricatures of Hegel and idealism that have dominated Anglo-American thought, Dewey’s relationship with idealism in general and Hegel in particular remains complex. Good proposes that the main reason for Dewey’s rejection of idealism was World War I. I find this implausible. Good downplays the central influence of James on Dewey, first with the Principles and then with his radical empiricism. By his move to Columbia in 1905 and in his article of that (...)
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  24.  5
    Thomas Alexander (2000). Memorial Notice: Paul Grimley Kuntz. Overheard in Seville 18 (18):22-23.
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  25.  19
    Sharon Crowell, George C. H. Sun, John Howie, Thomas M. Alexander, Kenneth W. Stikkers, Randall E. Auxier, Robert Hahn, Sen Wu, Elizabeth Ramsden Eames, Martin Lu, George Kimball Plochmann, Matt Sronkoski, D. S. Clarke, Eugenie Gatens-Robinson, Hans H. Rudnick, Stephen Bickham & Don Mikula (2006). Remembering Lewis E. Hahn. Philosophy East and West 56 (1):1-15.
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  26.  10
    Thomas Alexander (1993). Santayana's Unbearable Lightness of Being. Overheard in Seville 11 (11):1-10.
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  27.  9
    Thomas M. Alexander (2008). The Life and Work of Hartley Burr Alexander. The Pluralist 3 (1):1 - 10.
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  28. Thomas M. Alexander (1992). Steven C. Rockefeller, "John Dewey: Religious Faith and Democratic Humanism". [REVIEW] Transactions of the Charles S. Peirce Society 28 (4):857.
     
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  29.  11
    Thomas M. Alexander (2008). Hartley Burr Alexander: Humanistic Personalism and Pluralism. The Pluralist 3 (1):89 - 127.
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  30.  1
    Thomas Alexander (2000). Memorial Notice: Paul Grimley Kuntz: Bulletin of the Santayana Society. Overheard in Seville 18 (18):22-23.
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  31.  12
    Thomas Alexander (2002). Eros and Education: Postmodernism and the Dilemma of Humanist Pedagogy. Studies in Philosophy and Education 21 (6):479-496.
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  32.  12
    Thomas M. Alexander (2006). Introduction to the Annual Issue for the Society for the Advancement of American Philosophy. Journal of Speculative Philosophy 20 (2):75-76.
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  33. Thomas Alexander (1980). Richard Rorty And Dewey's Metaphysics Of Experience. Southwest Philosophical Studies 5.
     
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  34.  1
    Thomas M. Alexander (1994). Biography of Contributors. Studies in Philosophy and Education 13:401-404.
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  35.  2
    Thomas Alexander (1997). Santayana's Sage: The Disciplines of Aesthetic Enlightenment. Transactions of the Charles S. Peirce Society 33 (2):328 - 357.
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  36. Thomas Alexander, John Ammonius, James Roycroft, Thomas Martyn & Allestry (1658). [Alexandrou Aphrodisieos Pros Tous Autokratoras Peri Heimarmenes Kai Tou Eph'emin.] = Alexandri Aphrodisiensis Ad Imperatores de Fato & de Eo Quod Nostræpotestatis Est. Cui Accesit, [Ammoniou Tou Hermeiou Eis to Tou Aristotelois [Sic] P[E]Ri Hermeneias Tmema Deuteron Hypomnema] Ammonii Hermiae in Libri Aristotelis de Interpretatione Sectionem Secundam Commentarius. Cum Latina Utriusque Versione. [REVIEW] Typis Thomæroycroft, Impensis Jo. Martin, Jacobi Allestrye, & Tho. Dicas, Ad Insigne Campanæin Cœiterio D. Pauli.
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  37. Thomas Alexander (1995). A Conspiracy Of Optimism: Management Of The National Forests Since World War Two By Paul W. Hirt. [REVIEW] Isis: A Journal of the History of Science 86:690-691.
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  38. Thomas Alexander (1989). Book Review. [REVIEW] Journal of Speculative Philosophy 3:130-138.
     
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  39. Thomas M. Alexander (2006). Dewey, Dualism, and Naturalism. In John R. Shook & Joseph Margolis (eds.), A Companion to Pragmatism. Blackwell Pub.
     
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  40. Thomas M. Alexander, Robert Cummings Neville, Raymond D. Boisvert, Martin Coleman, Jacquelyn Anne K. Kegley & Kelly Dean Jolley (2010). 1. Front Matter Front Matter (Pp. I-Ii). The Pluralist 5 (2).
     
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  41. Thomas M. Alexander (1991). Larry A. Hickman, "John Dewey's Pragmatic Technology". [REVIEW] Journal of Speculative Philosophy 5 (2):144.
     
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  42. Thomas M. Alexander (1989). Mark Johnson, "The Body in the Mind: The Bodily Basis of Meaning, Imagination and Reason". [REVIEW] Journal of Speculative Philosophy 3 (2):130.
     
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  43.  1
    Thomas M. Alexander (2013). The Human Eros: Eco-Ontology and the Aesthetics of Existence. Fordham University Press.
    " Our various cultures are symbolic environments or "spiritual ecologies" within which the Human Eros can thrive. This is how we inhabit the earth. Encircling and sustaining our cultural existence is nature.
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  44. Thomas Alexander (1979). The Pepper Croce Thesis And Dewey's "iDEALIST" Aesthetics. Southwest Philosophical Studies 4.
     
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  45. Thomas Alexander (1969). The Vision of Teilhard De Chardin Programmed for V.I.P.'S. New York, Vantage Press.
     
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  46. Thomas Alexander (1977). Vital Symbolism:Harley Burr Alexander's Basis For A Naturalistic Logic. Southwest Philosophical Studies.
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  47. Sharon Crowell, George C. H. Sun, John Howie, Thomas Alexander, Kenneth W. Stikkers, Randall Auxier, Robert Hahn, Joseph Wu, Elizabeth R. Eames, Martin Lu, George Kimball Plochmann, Matt Sronkoski, Dave Clarke, Eugenie Gatens-Robinson, Hans H. Rudnick, Stephen Bickham & Don Mikula (2006). Remembering Lewis E. Hahn. Philosophy East and West 56 (1):1 - 15.
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  48. John Dewey & Thomas M. Alexander (2013). A Common Faith: Second Edition. Yale University Press.
    In _A Common Faith,_ eminent American philosopher John Dewey calls for the “emancipation of the true religious quality” from the heritage of dogmatism and supernaturalism that he believes characterizes historical religions. He describes how the depth of religious experience and the creative role of faith in the resources of experience to generate meaning and value can be cultivated without making cognitive claims that compete with or contend with scientific ones. In a new introduction, Dewey scholar Thomas M. Alexander contextualizes the (...)
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  49.  1
    Larry A. Hickman & Thomas M. Alexander (eds.) (1998). The Essential Dewey, Volume 1: Pragmatism, Education, Democracy. Indiana University Press.
    In addition to being one of the greatest technical philosophers of the twentieth century, John Dewey was an educational innovator, a Progressive Era reformer, and one of America’s last great public intellectuals. Dewey’s insights into the problems of public education, immigration, the prospects for democratic government, and the relation of religious faith to science are as fresh today as when they were first published. His penetrating treatments of the nature and function of philosophy, the ethical and aesthetic dimensions of life, (...)
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  50. Larry A. Hickman & Thomas M. Alexander (eds.) (2009). The Essential Dewey, Volume 2: Ethics, Logic, Psychology. Indiana University Press.
    In addition to being one of the greatest technical philosophers of the twentieth century, John Dewey was an educational innovator, a Progressive Era reformer, and one of America’s last great public intellectuals. Dewey’s insights into the problems of public education, immigration, the prospects for democratic government, and the relation of religious faith to science are as fresh today as when they were first published. His penetrating treatments of the nature and function of philosophy, the ethical and aesthetic dimensions of life, (...)
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