Search results for 'Transcendentalism' (try it on Scholar)

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  1. I. I. Transcendentalism (1990). Transcendentalism About Content. Pacific Philosophical Quarterly 71:247-63.score: 120.0
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  2. Arthur Versluis (1993). American Transcendentalism and Asian Religions. Oxford University Press.score: 18.0
    The first major study since the 1930s of the relationship between American Transcendentalism and Asian religions, and the first comprehensive work to include post-Civil War Transcendentalists like Samuel Johnson, this book is encyclopedic in scope. Beginning with the inception of Transcendentalist Orientalism in Europe, Versluis covers the entire history of American Transcendentalism into the twentieth century, and the profound influence of Orientalism on the movement--including its analogues and influences in world religious dialogue. He examines what he calls "positive (...)
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  3. Russell Goodman, Transcendentalism. Stanford Encyclopedia of Philosophy.score: 18.0
    Transcendentalism is an American literary, political, and philosophical movement of the early nineteenth century, centered around Ralph Waldo Emerson. Other important transcendentalists were Henry David Thoreau, Margaret Fuller, Amos Bronson Alcott, Frederic Henry Hedge, and Theodore Parker. Stimulated by English and German Romanticism, the Biblical criticism of Herder and Schleiermacher, and the skepticism of Hume, the transcendentalists operated with the sense that a new era was at hand. They were critics of their contemporary society for its unthinking conformity, and (...)
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  4. Woodbridge Riley (1918). Two Types of Transcendentalism in America. Journal of Philosophy, Psychology and Scientific Methods 15 (11):281-292.score: 18.0
    A discussion of the various European sources of New England Transcendentalism.
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  5. Jeffrey R. Di Leo (1994). American Transcendentalism and Asian Religions. [REVIEW] Newsletter of the Society for the Advancement of American Philosophy 22 (68):21-24.score: 18.0
    This is Jeffrey R. Di Leo's review of Arthur Verslius's 1993 book, American Transcendentalism and Asian Religion.
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  6. Adrian Johnston (2013). “The Object in the Mirror of Genetic Transcendentalism: Lacan's Objet Petit a Between Visibility and Invisibility,”. [REVIEW] Continental Philosophy Review 46 (2):251-269.score: 18.0
    One of the more superficially perplexing features of Lacan’s notion of objet petit a is the fact that he simultaneously characterizes it as both non-specularizable (i.e., incapable of being captured in spatio-temporal representations) and specular (i.e., incarnated in visible avatars). This assignment of the apparently contradictory attributes of visibility and invisibility to object a is a reflection of this object’s strange position at the intersection of transcendental and empirical dimensions. Indeed, this object, which Lacan holds up as his central psychoanalytic (...)
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  7. I. Woodbridge Riley (1909). Transcendentalism and Pragmatism: A Comparative Study. Journal of Philosophy, Psychology and Scientific Methods 6 (10):263-266.score: 15.0
  8. Ralph Waldo Emerson, The Transcendentalist.score: 15.0
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  9. Stephen L. White (1989). Transcendentalism and its Discontents. Philosophical Topics 17 (1):231-61.score: 15.0
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  10. Edward Caird & Arthur James Balfour (1879). Mr. Balfour on Transcendentalism. Mind 4 (13):111-115.score: 15.0
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  11. Arthur James Balfour (1881). Professor Watson on Transcendentalism. Mind 6 (22):260-266.score: 15.0
    Balfour replies to criticisms by Watson regarding Balfour's earlier book, A Defense of Philosophical Doubt.
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  12. Michael Devitt (1990). Transcendentalism About Content. Pacific Philosophical Quarterly 71 (December):247-63.score: 15.0
     
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  13. Shōei Andō (1970). Zen and American Transcendentalism. [Tokyo]Hokuseido Press.score: 15.0
     
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  14. Paul F. Boller (1974). American Transcendentalism, 1830-1860: An Intellectual Inquiry. Putnam.score: 15.0
  15. Arthur Christy (1960/1963). The Orient in American Transcendentalism. New York, Octagon Books.score: 15.0
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  16. Michael Devitt & Georges Rey (1991). Transcending Transcendentalism. Pacific Philosophical Quarterly 72 (June):87-100.score: 15.0
     
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  17. Charles M. Ellis (1954/1970). An Essay on Transcendentalism (1842). Westport, Conn.,Greenwood Press.score: 15.0
  18. Octavius Brooks Frothingham (1959/1965). Transcendentalism in New England. Gloucester, Mass.,P. Smith.score: 15.0
  19. Clarence Louis Frank Gohdes (1931/1970). The Periodicals of American Transcendentalism. Freeport, N.Y.,Books for Libraries Press.score: 15.0
    The Western messanger and The Dial -- Orestes A. Brownson and The Boston quarterly review -- The Present -- The Harbinger -- The Spirit of the age -- Elizabeth Peabody and her Xsthetic papers -- The Massachusetts quarterly review -- The Dial (Cincinnati)--The Radical -- The Index -- Appendix: Two uncollected Emerson items.
     
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  20. Henry David Gray (1917/1975). Emerson: A Statement of New England Transcendentalism as Expressed in the Philosophy of its Chief Exponent. Norwood Editions.score: 15.0
  21. William Batchelder Greene (1849/1981). Transcendentalism (1849) ; and, Equality (1849): Facsimile Reproductions. Scholars' Facsimiles & Reprints.score: 15.0
  22. Philip F. Gura (2007/2008). American Transcendentalism: A History. Hill and Wang.score: 15.0
  23. William R. Hutchison (1972). The Transcendentalist Ministers. [Hamden, Conn.]Archon Books.score: 15.0
  24. Donald Nelson Koster (1975). Transcendentalism in America. Twayne Publishers.score: 15.0
     
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  25. Walter Leatherbee Leighton (1908/1968). French Philosophers and New-England Transcendentalism. New York, Greenwood Press.score: 15.0
  26. Henry A. Pochmann (1948/1970). New England Transcendentalism and St. Louis Hegelianism. New York,Haskell House.score: 15.0
  27. William Cauldwell Rogers (1947). Transcendentalism Truly Remarkable. Boston, the Christopher Publishing House.score: 15.0
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  28. George Frisbie Whicher (1968). The Transcendentalist Revolt. Lexington, Mass.,Heath.score: 15.0
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  29. George Frisbie Whicher (1949). The Transcendentalist Revolt Against Materialism. Boston, Heath.score: 15.0
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  30. H. G. Callaway (1993). Open Transcendentalism and the Normative Character of Methodology. Grazer Philosophische Studien 43 (July):1-24.score: 12.0
    This paper examines normative elements in Henri Lauener’s “open transcendentalism,” with an eye to evaluate distinctive theses. After setting out some of Lauener’s basic positions in this area, in comparison with related views in Quine’s work, I argue that the views surveyed converge on a normative and contextualist cognitivism in Lauener’s methodological and epistemological perspective. Though he resists similar conclusion in the name of anti-naturalism, I argue that his “open transcendentalism” is plausibly construed as a non reductive naturalism.
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  31. R. Todd Felton (2006). A Journey Into the Transcendentalists' New England. Roaring Forties Press.score: 12.0
    The New England towns and villages that inspired the major figures of the Transcendentalism movement are presented by region in this travel guide that devotes a chapter to each town or village famous for its relationship to one or more of the Transcendentalists. Cambridge, where Ralph Waldo Emerson delivered his powerful speeches is highlighted, as is Walden, where Henry David Thoreau spent two years attuning himself to the rhythms of nature. Other chapters retrace the paths of major writers and (...)
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  32. Sebastien Laoureux (2009). Hyper‐Transcendentalism and Intentionality: On the Specificity of the 'Transcendental'in Material Phenomenology. International Journal of Philosophical Studies 17 (3):389 - 400.score: 12.0
    This article seeks to grasp the meaning of Michel Henry's use of the term "transcendental" to understand its specific nature as pure experience that owes nothing to the constituted or the a posteriori. It then considers the methodological consequences and difficulties resulting from such a conception of the transcendental. According to my hypothesis, in order to maintain the "major division" between the empirical and the transcendental, material phenomenology is caught in a form of double bind. One cannot say much about (...)
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  33. Felicia E. Kruse (2010). Peirce, God, and the "Transcendentalist Virus". Transactions of the Charles S. Peirce Society 46 (3):386-400.score: 12.0
    At the beginning of "The Law of Mind," Charles S. Peirce makes this striking admission (W8:135):I may mention, for the benefit of those who are curious in studying mental biographies, that I was born and reared in the neighborhood of Concord—I mean in Cambridge—at the time when Emerson, Hedge, and their friends were disseminating the ideas that they had caught from Schelling, and Schelling from Plotinus, from Boehm, or from God knows what minds struck with the monstrous mysticism of the (...)
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  34. Dimitri Ginev (1999). The Hermeneutical Critique of Linguistic Transcendentalism: Intersubjective Validity of Argumentation or Hermeneutics of the Dialogue That We Are. Thesis Eleven 58 (1):1-18.score: 12.0
    This article addresses the ongoing debate between transcendental pragmatics and philosophical hermeneutics. I argue that Apel's version of linguistic transcendentalism is to be refuted, if one succeeds in demonstrating that the normative conditions of intersubjective validity of the argumentative discourse are `derivable' from the fore-structure of the discursive-practical medium of communication. Loci for specifically hermeneutical investigations of this fore-structure include the proto-normativity of the discursive practices, the effective-historical openness of the medium of communication, and the interplay between argumentative discourse (...)
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  35. Norbert Leśniewski (2013). Ontologization of Transcendentalism. Historical-Intentional Aspect of Heidegger's Interpretation of Kant's Critique of Pure Reason. Dialogue and Universalism 23 (2):87-99.score: 12.0
    The paper aims to reconstruct Heidegger’s historical-intentional assumptions in his ontological interpretation of Kant’s Critique of Pure Reason. The paper presents young Heidegger’s project of the “metaphysical-teleological interpretation of consciousness.” The project indicates the direction of his further ontological interpretation of transcendentalism: Heidegger stands up to the traditional, well known neo-Kantian interpretation of the Critique, and offers a new conception of ontological knowledge and cognition. According to this conception, cognition is grounded in transcendental imagination where a threefold synthesis takes (...)
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  36. Paul Gochet & Michel Kefer (1993). Henri Lauener's Open Transcendentalism. Grazer Philosophische Studien 44:139-158.score: 12.0
    Lauener's philosophical approach is well-articulated and has many features that are fully justified: epistemology appears at the level of metascience, as a normative discipline; Lauener's transcendentalism is open, the norms being able to evolve over time; in his analytic a priori-synthetic a posteriori dichotomy, analyticity is relative to the context and results from conventions, and the dichotomy is compatible with Quine's universal revisibility; Lauener has shown that a theory and the metatheory it is based on cannot be revised at (...)
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  37. Tiffany K. Wayne (2004). Woman Thinking: Feminism and Transcendentalism in Nineteenth-Century America. Lexington Books.score: 12.0
    This book explores the theoretical relationship between feminism and transcendentalism through the ideas and activism of prominent 19th century female thinkers and activists such as Ednah Cheney, Caroline Dall, Margaret Fuller, and ...
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  38. George Hochfield (ed.) (1966). Selected Writings of the American Transcendentalists. New American Library; 2nd ed. Yale University Press.score: 10.0
    This book is a standard anthology of writings of the 19th-century New England transcendentalists.
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  39. Daniel Dahlstrom (2005). Heidegger's Transcendentalism. Research in Phenomenology 35 (1):29-54.score: 9.0
    This paper attempts to marshall some of the evidence of the transcendental character of Heidegger's later thinking, despite his repudiation of any form of transcendental thinking, including that of his own earlier project of fundamental ontology. The transcendental significance of that early project is first outlined through comparison and contrast with the diverse transcendental turns in the philosophies of Kant and Husserl. The paper then turns to Heidegger's account of the historical source of the notion of transcendence in Plato's thinking, (...)
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  40. Gert Biesta (2009). Witnessing Deconstruction in Education: Why Quasi-Transcendentalism Matters. Journal of Philosophy of Education 43 (3):391-404.score: 9.0
    Deconstruction is often depicted as a method of critical analysis aimed at exposing unquestioned metaphysical assumptions and internal contradictions in philosophical and literary language. Starting from Derrida's contention that deconstruction is not a method and cannot be transformed into one, I make a case for a different attitude towards deconstruction, to which I refer as 'witnessing'. I argue that what needs to be witnessed is the occurrence of deconstruction and, more specifically, the occurrence of metaphysics-in-deconstruction. The point of witnessing metaphysics-in-deconstruction (...)
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  41. Steven P. Olson (2006). Henry David Thoreau: American Naturalist, Writer, and Transcendentalist. Rosen Pub. Group.score: 9.0
    Describes the life and accomplishments of the nineteenth-century author best known for his work "Walden" and his dedication to expanding the philosophy of ...
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  42. María Rosario Hernández Borges (2007). The Principle of Charity, Transcendentalism and Relativism. The Proceedings of the Twenty-First World Congress of Philosophy 6:69-75.score: 9.0
    Relativism has usually been presented as linked to the limits of translation and understanding. The Principle of Charity was developed to decide the reference of words or the best translation of a sentence. However, the principle has been defined in, at least, two different ways: a naturalistic one, as a pragmatic maxim that guides the interpreter generally; or a transcendental one, as an a priori, necessary condition for someone to be understood. In this paper I will focus on the latter (...)
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  43. Kenneth Schmitz (2005). Transcendentalism or Transcendentals? A Critical Reflection on the Transcendental Turn. Review of Metaphysics 58 (3):537 - 560.score: 9.0
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  44. James Bradley (1994). Transcendentalism and Speculative Realism in Whitehead. Process Studies 23 (3-4):155-191.score: 9.0
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  45. László Tengelyi (2013). Agonistic World Projects: Transcendentalism Versus Naturalism. Journal of Speculative Philosophy 27 (3):236-252.score: 9.0
    Kantian transcendental philosophy has shown that we can never decide the question of whether or not the world is infinite in space and time, because, in the field of appearance, the world as a totality of concordant experience "does not exist as [an unconditioned] whole, either of infinite or of finite magnitude."1 However, appearances are encountered in a world, in which one aspect of a thing always invites us to consider others, indicating thereby a road to infinity. According to a (...)
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  46. Arthur James Balfour (1878). Transcendentalism. Mind 3 (12):480-505.score: 9.0
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  47. Massimo Pauri (2011). Epistemic Primacy Vs. Ontological Elusiveness of Spatial Extension: Is There an Evolutionary Role for the Quantum? Foundations of Physics 41 (11):1677-1702.score: 9.0
    A critical re-examination of the history of the concepts of space (including spacetime of general relativity and relativistic quantum field theory) reveals a basic ontological elusiveness of spatial extension, while, at the same time, highlighting the fact that its epistemic primacy seems to be unavoidably imposed on us (as stated by A.Einstein “giving up the extensional continuum … is like to breathe in airless space”). On the other hand, Planck’s discovery of the atomization of action leads to the fundamental recognition (...)
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  48. John Skorupski (1997). Logical Grammar, Transcendentalism, and Normativity. Philosophical Topics 25 (2):189-211.score: 9.0
  49. Robert Stern (2013). Whither Philosophy? Metaphilosophy 44 (3):222-229.score: 9.0
    This article considers possible future directions of philosophy, based around the experience of the author as editor of the European Journal of Philosophy for about a decade. After some discussion of the original impetus for the journal, and of how the philosophy scene has changed since it was founded in 1993, the article focuses particularly on the themes of transcendentalism and naturalism as likely to shape the philosophical debates of the future, as they have done in the past.
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