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  1. Walter B. Gulick (forthcoming). An Unlikely Synthesis: What Kant Can Contribute to a Polanyian Theory of Selfhood. The Personalist Forum.
  2. Walter B. Gulick (2013). Multiple Paths to Ontology. Tradition and Discovery: The Polanyi Society Periodical 39 (2):10-15.
    In a recent article “From Epistemology to Ontology,” Tihamer Margitay argues that Polanyi fails to establish the necessary correlation he claims between the two levels involved in tacit knowing and corresponding ontological levels. I argue that Margitay correctly shows that such a correspondence does not hold in all cases, but I also point out problems in Margitay’s interpretation of Polanyi and suggest additional bases for ontological claims that go beyond Margitay’s analysis.
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  3. Walter B. Gulick (2013). Religious Naturalism: A Framework of Interpretation and a Christian Version. American Journal of Theology and Philosophy 34 (2):155-174.
    Religious naturalism takes very seriously the meanings inherent in both a scientific understanding of the world and a religious orientation to life well lived. It rejects—as implausible and incompatible with science— the supernaturalism that has dominated Western religious traditions. But can one or more of the varieties of religious naturalism satisfy the fundamental religious needs or yearnings for meaning that have typically been responded to within supernaturalistic worldviews? A challenge facing all types of religious naturalism, if any are to take (...)
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  4. Walter B. Gulick (2009). Polanyi and Langer. Tradition and Discovery 36 (1):21-37.
    This article is intended to advance a comprehensive understanding of knowing and meaning that is sensitive to biological and psychological evidence as well as to ethical and religious concerns. It proceeds by integrating Michael Polanyi’s theories of the evolutionary emergence of centered beings, tacit knowing, and the from-[via]-to structure of consciousness with a revised version of Susanne Langer’s theory of symbolization. The revision stresses the importance of signals in all human and other animal attunement to reality and argues for dividing (...)
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  5. Walter B. Gulick (2009). Polanyi and Some Philosophical Neighbors. Tradition and Discovery 36 (1):6-7.
    This brief essay introduces five articles that (1) explore the relationship between the philosophy of Michael Polanyi and several other philosophers and that (2) suggest ways that Polanyi’s post-critical thought might be enriched by their philosophical insights.
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  6. Walter B. Gulick (2009). Who Are the Persons of Michael Polanyi's Personal Knowledge and John Macmurray's Persons in Relation? Appraisal 7 (3).
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  7. Leslie A. Muray, Kevin Sharpe Leslie van Gelder, Wesley J. Wildman, Nancy R. Howell, Karl E. Peters, Walter B. Gulick & J. van Huyssteen (2007). A Conversation on J. Wentzel van Huyssteen's Gifford Lectures. American Journal of Theology and Philosophy 28 (3):299-432.
     
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  8. Walter B. Gulick (2006). Signals, Schemas, Subsidiaries, and Skills. Tradition and Discovery 33 (3):44-62.
    This essay examines Michael Polanyi’s notion of tacit knowing and seeks to clarify and elaborate upon its claims. Tacit knowing, which is conscious although inarticulate, must be distinguished from tacit processes, which are largely unconscious. Schematization is explored as a primary tacit process that humans share with all animals. This tacit process organizes and secures, in long-term memory, information of interest provided by receptors and those learned skifls conducive to survival. Human empirical knowing integrates schematized subsidiaries info articulate explicitness through (...)
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  9. Walter B. Gulick (2005). A Brief Brief for Philosopher Kings and Queens. Studies in Practical Philosophy 5 (1):151-157.
    In what manner can philosophy best face world problems? I argue that philosophy's most important contribution to problem solving is not analysis and clarification but synoptic in nature. Relying upon the power of reflection and the scope of imagination as linked to a patient attempt to understand many disciplines, the philosopher ideally seeks to comprehend problems in their many-dimensioned complexity. The disciplines of ecology, evolution, and ethics are especially fruitful in guiding the philosopher seeking to assess the relative worth of (...)
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  10. Walter B. Gulick (2005). Polanyi on Teleology: A Response to John Apczynski and Richard Gelwick. Zygon 40 (1):89-96.
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  11. Ervin Laszlo, Richard Gelwick, Walter B. Gulick, Wolfhart Pannenberg, Robert B. Glassman, Steven Reiss & Andrew Ward (2005). In This is Tn 'R-*\—~ L 111 Fortieth Anniversary Symposium: Science, Religion, and Secularity in a Technological Society] Ohn C. Caiazza. Zygon 40 (1-2):258.
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  12. Walter B. Gulick (2004). On Structured Societies and Morphogenetic Fields. Tradition and Discovery 31 (2):31-36.
    Joseph Bracken proposes to modify Whitehead’s tendency to see the comprehensive entities of everyday life as but aggregations of actual occasions. While there are resources in Polanyi’s notion of an emergent cosmos to counter Whitehead’s atomism and reductionism, Bracken’s use of Polanyi’s theory of a morphogenetic field as a corrective is argued to be only partially successful. Bracken must explain how morphogenetic fields evolve and arise. This step would require (1) replacing Whiteheadian reductionism with a principle of ontological parity that (...)
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  13. Walter B. Gulick (2004). Polanyi's Scholarly Influence. Tradition and Discovery 31 (1):11-23.
    This essay critically discusses books not previously reviewed in Tradition and Discovery yet making significant use of Michael Polanyi’s thought. These works suggest Polanyi’s thought continues to play an importanf, if limited, role in contemporary scholarship.
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  14. Walter B. Gulick (2003). Introduction to This Issue on Biology and Polanyian Ethics. Tradition and Discovery 30 (3):5-5.
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  15. Walter B. Gulick (2003). Virtues, Ideals, and the Convivial Community. Tradition and Discovery 30 (3):40-51.
    The other articles in this issue plus other recent articles on Polanyi’s ethics have helped clarify Polanyi’s distinctive contribution to ethical theory. This article seeks to integrate these insights with Polanyi’s somewhat diffuse treatment of ethics by suggesting what features would be included in a distinctively Polanyian moral point of view. Grounded in psychological satisfactions, social dynamics, and values and ideals regarded as real, Polanyian ethics incorporates features of deontological, utilitarian, and virtue ethics and would support a practice of moral (...)
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  16. Walter B. Gulick (2002). Response to Clayton. Tradition and Discovery 29 (3):32-47.
    Inappropriately reductive or deterministic appropriations of science haunt Philip Clayton’s otherwise instructive appropriation of Michael Polanyi’s thought for theological and ethical reflection. The work at hand utilizes contemporary complexity theory to augment Polanyi’s notions of emergence and hierarchy and to provide a vision within which moral responsibility and theological inquiry make sense. It sets forth types and orders of emergence that bypass untenable notions of causality, reducibility, and determinism.
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  17. Walter B. Gulick (1999). Beyond Epistemology to Realms of Meaning. Tradition and Discovery 26 (3):24-41.
    Ultimately Michael Polanyi moved from theorizing about reality in terms of three overlapping frameworks of analysis (personal knowing, evolution/ecology, and tacit knowing) to a yet more comprehensive framework of interpretation: meaning construction. An analysis of the dimensions of embodied, symbol drenched meaning construction suggests that the modernist tendency to tether reality to epistemological analysis be replaced by an exploration of three interpenetrating ontological regions: experiences of existential meaning, cultural forms of meaning, and external reality. In support of this view, I (...)
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  18. Walter B. Gulick (1998). Prolegomena to a Polanyian Theory of Practice. Tradition and Discovery 25 (1):6-11.
    Stephen Turner explores the social dimensions of practices, probing to see if the notion of a shared practice can be understood as a cause or mechanism whereby knowledge arises and is used. When he concludes that practices are not some mysterious collective object but are best explained as individual habits, he thereby rejects an attenuated notion of practice and replaces it with a needlessly atomistic notion in which habits carry the full burden of explanation. Turner makes use of aspects of (...)
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  19. Charles Ess & Walter B. Gulick (1994). Kant and Analogy: Categories as Analogical Equivocals. Ultimate Reality and Meaning 17 (2):89-99.
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  20. Walter B. Gulick (1994). The Creativity of Intellect: From Ontology to Meaning. The Transmutation of the Sensible and Intelligible Worlds in Kant's Critical Work. Ultimate Reality and Meaning 17 (2):99-108.
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  21. Walter B. Gulick (1993). Polanyi Studies In Hungary. Tradition and Discovery 20 (2):6-8.
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  22. Walter B. Gulick (1992). International Business and the Common Good. Business Ethics Quarterly 2 (1):45-49.
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  23. David W. Rutledge, Walter B. Gulick, John V. Apczynski, Doug Adams & J. Stines (1991). The Tacit Victory and the Unfinished Agenda. Tradition and Discovery 18 (1):5-17.
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  24. Walter B. Gulick (1982). Is It Ever Morally Justifiable for Corporate Officials to Break the Law? Business and Professional Ethics Journal 1 (3):25-47.
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