Search results for 'William Archibald Dunning' (try it on Scholar)

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  1.  16
    William Archibald Dunning (1902/1972). A History of Political Theories, Ancient and Mediaeval. [New York,Johnson Reprint Corp..
    The Hellenic Peoples in General A history of political theories of the scope defined above must begin with the thought of that brilliant aggregation of ...
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  2. T. V. Smith (1925). Book Review:A History of Political Theories: Recent Times. William Archibald Dunning, Charles Edward Merriam, Harry Elmer Barnes. [REVIEW] Ethics 35 (3):312-.
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  3.  2
    Stephen N. Dunning (1994). William Desmond., Beyond Hegel and Dialectic: Speculation, Cult, and Comedy. International Studies in Philosophy 26 (4):121-122.
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  4.  10
    James O. McInerney, William F. Martin, Eugene V. Koonin, John F. Allen, Michael Y. Galperin, Nick Lane, John M. Archibald & T. Martin Embley (2011). Planctomycetes and Eukaryotes: A Case of Analogy Not Homology. Bioessays 33 (11):810-817.
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  5.  64
    William V. Dunning (1993). Post-Modernism and the Construct of the Divisible Self. British Journal of Aesthetics 33 (2):132-141.
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  6.  31
    William V. Dunning (1991). The Concept of Self and Postmodern Painting: Constructing a Post-Cartesian Viewer. Journal of Aesthetics and Art Criticism 49 (4):331-336.
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  7.  10
    Donald Wiebe, Abrahim H. Khan, Stephen N. Dunning, James E. Taylor, David L. Paulsen, Blake T. Ostler, William L. Power & Eric von der Luft (1994). Book Reviews. [REVIEW] International Journal for Philosophy of Religion 35 (2):111-128.
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  8. William V. Dunning (forthcoming). Reflections on Time. Journal of Aesthetic Education.
     
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  9. C. William (1976). William C. Wimsatt. In G. Gordon, Grover Maxwell & I. Savodnik (eds.), Consciousness and the Brain: A Scientific and Philosophical Inquiry. Plenum 205.
     
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  10. Harry E. Barnes (1937). DUNNING, WILLIAM A. Truth in History. Journal of Social Philosophy 3:278.
     
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  11.  3
    Richard B. Sher & Paul Wood (2012). Much Ado About Dugald: The Chequered Career of Dugald Stewart's Letter to Sir William Forbes on James Beattie's Essay on Truth. History of European Ideas 38 (1):74-102.
    Summary Although Sir William Forbes of Pitsligo's An Account of the Life and Writings of James Beattie has long served as an invaluable resource for those interested in Beattie's life and thought, there has been little scholarship on the genesis of Forbes's book. This article considers the role played by Dugald Stewart?as well as that of his friend, Archibald Alison?in the making of Forbes's Life of Beattie. It also examines the reasons for Forbes's decision not to print Stewart's (...)
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  12. Crosbie Smith (1989). William Hopkins and the Shaping of Dynamical Geology: 1830–1860. British Journal for the History of Science 22 (1):27-52.
    ‘Hitherto want of accuracy and definiteness have often been brought as a charge against geology, and sometimes only with too much justice’, wrote Archibald Geikie in a review of Sir Roderick Murchison's Siluria . ‘We seem now to be entering, however, upon a new era, when there will be infused into geological methods and speculation, some of the precision of the exact sciences’. Geikie's judgement echoed an appeal made some thirty years earlier by William Hopkins that the science (...)
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  13. Étienne Émile M. Boutroux & Archibald Henderson (1912). William James, Tr. By A. And B. Henderson.
     
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  14. Robert Haldane, J. Ritchie, T. Hamilton & Waugh & Innes (1820). A Letter to the Editor of the Edinburgh Christian Instructor Containing Strictures on Warburton, Lardner, Paley, Campbell, and Macknight. Printed for Waugh & Innes, ... , and T. Hamilton, ....
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  15.  2
    Archibald Clow (1955). A Re-Examination of William Walker's “Distinguished Men of Science”. Annals of Science 11 (3):183-193.
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  16. Archibald Henderson & Barbara Henderson (1913). William James. Philosophical Review 22 (1):88-90.
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  17. Archibald Campbell (1733/1994). An Enquiry Into the Original of Moral Virtue. Routledge/Thoemmes Press.
    This is the third selection of major works on the Scottish Enlightenment and includes the same combination of hard-to-find and popular works as in the two previous collections. Contents: An Essay on the Natural Equality of Men [1793] William Lawrence Brown, New introduction by Dr. William Scott 308 pp An Enquiry into the Origin of Moral Virtue [1733] Archibald Campbell 586 pp The Philosophical Works [1765] William Dudgeon, New introduction by David Berman 300 pp Institutes of (...)
     
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  18. Lynn Thorndike & William A. Dunning Fund (1929). Science and Thought in the Fifteenth Century Studies in the History of Medicine and Surgery, Natural and Mathematical Science, Philosophy and Politics. Columbia University Press.
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  19. Jaime Nubiola (2000). Ludwig Wittgenstein and William James. Streams of William James 2 (3):2-4.
    The relationship between William James and Ludwig Wittgenstein (1889-1951) has recently been the subject of intense scholarly research. We know for instance that the later Wittgenstein's reflections on the philosophy of psychology found in James a major source of inspiration. Not surprisingly therefore, the pragmatist nature of the philosophy of the later Wittgenstein is increasingly acknowledged, in spite of Wittgenstein’s adamant refusal of being labeled a “pragmatist”. In this brief paper I merely want to piece together some of (...)
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  20. Jaime Nubiola (2001). William James and Borges Again: The Riddle of the Correspondence with Macedonio Fernández. Streams of William James 3 (2):10-11.
    In this short paper I try to present William James’s connection with the Argentinian writer Macedonio Fernández (1874-1952), who was in some sense a mentor of Borges and might be considered the missing link between Borges and James.
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  21.  2
    Guy Axtell (forthcoming). William James on Pragmatism and Religion. In Jacob Goodson (ed.), William James, Moral Philosophy, and the Ethical Life: The Cries of the Wounded. Lexington
    Critics and defenders of William James both acknowledge serious tensions in his thought, tensions perhaps nowhere more vexing to readers than in regard to his claim about an individual’s intellectual right to their “faith ventures.” Focusing especially on “Pragmatism and Religion,” the final lecture in Pragmatism (1906), this chapter will explore certain problems James’ pragmatic pluralism. Some of these problems are theoretical, but others concern the real-world upshot of adopting James permissive ethics of belief. Although Jamesian permissivism is (...)
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  22. Jaime Nubiola (1999). Jorge Luis Borges and William James. Streams of William James 1 (3):7.
    The year of the centennial of the Argentinean writer Jorge Luis Borges is probably the right time to exhume one of the links that this universal writer had with William James. In 1945, Emece, a publisher from Buenos Aires, printed a Spanish translation of William James’s book Pragmatism, with a foreword by Jorge Luis Borges.
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  23. G. William Barnard (2005). Pt. 3. James and Mysticism. For an Engaged Reading : William James and the Varieties of Postmodern Religious Experience / Grace M. Jantzen ; Asian Religions and Mysticism : The Legacy of William James in the Study of Religions / Richard King ; James and Freud on Mysticism / Robert A. Segal ; Mystical Assessments : Jamesian Reflections on Spiritual Judgments. [REVIEW] In Jeremy R. Carrette (ed.), William James and the Varieties of Religious Experience: A Centenary Celebration. Routledge
  24.  38
    William James (ed.) (2008). A Pluralistic Universe: Hibbert Lectures at Manchester College on the Present Situation in Philosophy, by William James; A New Philosophical Reading. Cambridge Scholars Publishing.
    This new edition of William James’s 1909 classic, A Pluralistic Universe reproduces the original text, only modernizing the spelling. The books has been annotated throughout to clarify James’s points of reference and discussion. There is a new, fuller index, a brief chronology of James’s life, and a new bibliography—chiefly based on James’s own references. The editor, H.G. Callaway, has included a new Introduction which elucidates the legacy of Jamesian pluralism to survey some related questions of contemporary American society. (...)
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  25.  12
    William James (1967/1968). The Writings of William James. New York, Modern Library.
  26.  69
    Philippe Gagnon (2015). New Arguments for 'Intelligent Design'? Review Article on William A. Dembski, Being as Communion: A Metaphysics of Information. [REVIEW] ESSSAT News and Reviews 25 (1):17-24.
    Critical notice assessing the use of information theory in the attempt to build a design inference, and to re-establish some aspects of the program of natural theology, as carried out in this third major monograph devoted to the subject of intelligent design theory by mathematician and philosopher William A. Dembski, after The Design Inference (1998) and No Free Lunch (2002).
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  27.  25
    Francesca Bordogna (2008). William James at the Boundaries: Philosophy, Science, and the Geography of Knowledge. University of Chicago Press.
    At Columbia University in 1906, William James gave a highly confrontational speech to the American Philosophical Association (APA). He ignored the technical philosophical questions the audience had gathered to discuss and instead addressed the topic of human energy. Tramping on the rules of academic decorum, James invoked the work of amateurs, read testimonials on the benefits of yoga and alcohol, and concluded by urging his listeners to take up this psychological and physiological problem. What was the goal of (...)
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  28.  26
    Gary Hatfield (1993). William Whewell: A Composite Portrait by Menachem Fisch; Simon Schaffer. [REVIEW] Isis: A Journal of the History of Science 84:811-811.
    Review of: Menachem Fisch; Simon Schaffer (Editors). William Whewell: A Composite Portrait. xiv + 403 pp., bibl., index. Oxford: Clarendon Press of Oxford University Press, 1991. $98.
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  29. Matthew Ratcliffe (2005). William James on Emotion and Intentionality. International Journal of Philosophical Studies 13 (2):179-202.
    William James's theory of emotion is often criticized for placing too much emphasis on bodily feelings and neglecting the cognitive aspects of emotion. This paper suggests that such criticisms are misplaced. Interpreting James's account of emotion in the light of his later philosophical writings, I argue that James does not emphasize bodily feelings at the expense of cognition. Rather, his view is that bodily feelings are part of the structure of intentionality. In reconceptualizing the relationship between cognition and (...)
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  30. Alexander Klein (2008). Divide Et Impera! William James's Pragmatist Tradition in the Philosophy of Science. Philosophical Topics 36 (1):129-166.
    ABSTRACT. May scientists rely on substantive, a priori presuppositions? Quinean naturalists say "no," but Michael Friedman and others claim that such a view cannot be squared with the actual history of science. To make his case, Friedman offers Newton's universal law of gravitation and Einstein's theory of relativity as examples of admired theories that both employ presuppositions (usually of a mathematical nature), presuppositions that do not face empirical evidence directly. In fact, Friedman claims that the use of such presuppositions is (...)
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  31. Bertrand Russell (1992). William James's Conception of Truth. In William James & Doris Olin (eds.), William James: Pragmatism, in Focus. Routledge
    The original 1907 text of James' Pragmatism is accompanied with a series of critical essays from scholars including Moore and Russell. In the introduction Olin evaluates the strength of the criticisms made against James.
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  32. Eugene Taylor (2011). William James on Consciousness Beyond the Margin. Princeton University Press.
    At the turn of the twentieth century, William James was America's most widely read philosopher. In addition to being one of the founders of pragmatism, however, he was also a leading psychologist and author of the seminal work, The Principles of Psychology. While scholars argue that James withdrew from the study of psychology after 1890, Eugene Taylor demonstrates convincingly that James remained preeminently a psychologist until his death in 1910.Taylor details James's contributions to experimental (...)
     
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  33.  37
    Russell B. Goodman (2002). Wittgenstein and William James. Cambridge University Press.
    This book explores Wittgenstein's long engagement with the work of the pragmatist William James. In contrast to previous discussions Russell Goodman argues that James exerted a distinctive and pervasive positive influence on Wittgenstein's thought. For example, the book shows that the two philosophers share commitments to anti-foundationalism, to the description of the concrete details of human experience, to the priority of practice over intellect, and to the importance of religion in understanding human life. Considering in detail what Wittgenstein learnt (...)
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  34. Horace Meyer Kallen (1937). Remarks on R. B. Perry's Portrait of William James. Philosophical Review 46 (1):68-78.
    Kallen's review of Ralph Barton Perry (1935) The Thought and Character of William James--in which he offers a pointed criticism.
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  35.  8
    Guy Axtell (forthcoming). William James on Emotion and Morals. In Jacob Goodson (ed.), Cries of the Wounded: William James, Moral Philosophy, and the Moral Life. Rowman & Littlefield
    The Emotions chapter (XXV) in James' Principles of Psychology traverses the entire range of experienced emotions from the “coarser” and more instinctual to the “subtler” emotions intimately involved in cognitive, moral, and aesthetic aspects of life. But Principles limits himself to an account of emotional consciousness and so there are few direct discussions in the text of Principles about what later came to be called moral psychology, and fewer about anything resembling philosophical ethics. Still, James’ short section on (...)
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  36.  1
    Erik L. Peterson (2008). William Bateson From "Balanoglossus" to "Materials for the Study of Variation": The Transatlantic Roots of Discontinuity and the (Un)Naturalness of Selection. [REVIEW] Journal of the History of Biology 41 (2):267 - 305.
    William Bateson (1861-1926) has long occupied a controversial role in the history of biology at the turn of the twentieth century. For the most part, Bateson has been situated as the British translator of Mendel or as the outspoken antagonist of W. F. R. Weldon and Karl Pearson's biometrics program. Less has been made of Bateson's transition from embryologist to advocate for discontinuous variation, and the precise role of British and American influences in that transition, in the years (...)
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  37.  31
    Thomas J. J. Altizer (2009). The Revolutionary Vision of William Blake. Journal of Religious Ethics 37 (1):33-38.
    It was William Blake's insight that the Christian churches, by inverting the Incarnation and the dialectical vision of Paul, have repressed the body, divided God from creation, substituted judgment for grace, and repudiated imagination, compassion, and the original apocalyptic faith of early Christianity. Blake's prophetic poetry thus contributes to the renewal of Christian ethics by a process of subversion and negation of Christian moral, ecclesiastical, and theological traditions, which are recognized precisely as inversions of Jesus, and therefore as (...)
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  38.  14
    Steven P. Hopkins (2009). "I Walk Weeping in Pangs of a Mothers Torment for Her Children": Women's Laments in the Poetry and Prophecies of William Blake. Journal of Religious Ethics 37 (1):39-81.
    Cross-cultural scholarship in ritual studies on women's laments provides us with a fresh vantage point from which to consider the function of women and women's complaining voices in the epic poems of William Blake. In this essay, I interpret Thel, Oothoon, and Enitharmon as strong voices of experience that unleash some of Blake's most profound meditations on social, sexual, individual, and institutional forms of violence and injustice, offering what might aptly be called an ethics of witness. Tracing the performative (...)
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  39.  92
    James O. Pawelski (2001). Heaven's Champion: William James's Philosophy of Religion (Review). [REVIEW] Journal of Speculative Philosophy 15 (1):56-61.
    William James is notorious for the large number of inconsistencies and at least apparent contradictions in his writings. Many readers conclude that he should be appreciated more for his profound but erratic insights than for any coherent philosophical perspective. Ellen Kappy Suckiel disagrees. She argues that James is far more careful and systematic than many readers realize. Her work on James is guided by the attempt to lay bare his coherent philosophical vision and the consistent philosophical methodology underlying it. (...)
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  40.  8
    James Calvin Davis (2005). William Ames's Calvinist Ambiguity Over Freedom of Conscience. Journal of Religious Ethics 33 (2):333 - 355.
    Reformed Christianity's qualified embrace of freedom of conscience is per- haps best represented by William Ames (1576-1633). This essay explores Ames's interpretation of conscience, his understanding of its relationship to natural law, Scripture, and civil authority, and his vacillation on the sub- ject of conscientious freedom. By rooting his interpretation of conscience in natural law, Ames provided a foundation for conscience as an authority whose convictions are binding and worthy of some civil respect and free- dom. At the (...)
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  41.  11
    Jeremy Dunham (2015). Idealism, Pragmatism, and the Will to Believe: Charles Renouvier and William James. British Journal for the History of Philosophy 23 (4):1-23.
    This article investigates the history of the relation between idealism and pragmatism by examining the importance of the French idealist Charles Renouvier for the development of William James's ‘Will to Believe’. By focusing on French idealism, we obtain a broader understanding of the kinds of idealism on offer in the nineteenth century. First, I show that Renouvier's unique methodological idealism led to distinctively pragmatist doctrines and that his theory of certitude and its connection to freedom is worthy of reconsideration. (...)
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  42.  44
    Jeff Jordan (2009). Review of William L. Rowe on Philosophy of Religion: Selected Writings , Edited by Nick Trakakis. [REVIEW] Sophia 48 (4):495-496.
    William L. Rowe on Philosophy of Religion’ edited by Nick Trakakis, collects 30 papers of William Rowe's important work in the philosophy of religion. I review this collection, and offer an objection of one of Rowe's arguments.
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  43.  14
    Michael R. Slater (2009). William James on Ethics and Faith. Cambridge University Press.
    This book offers a new interpretation of William James's ethical and religious thought. Michael Slater shows that James's conception of morality, or what it means to lead a moral and flourishing life, is intimately tied to his conception of religious faith, and argues that James's views on these matters are worthy of our consideration. He offers a reassessment of James's 'will to believe' or 'right to believe' doctrine, his moral theory, and his neglected moral arguments for religious faith. (...)
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  44. Menachem Fisch & Simon Schaffer (eds.) (1991). William Whewell: A Composite Portrait. Clarendon Press.
    William Whewell was a giant of Victorian intellectual culture. His influence, whether recognized or forgotten, is palpable in areas as diverse as moral philosophy, mineralogy, architecture, the politics of education, physics, engineering, and theology. Recent studies of the place of the sciences in nineteenth-century Britain have repeatedly indicated the significance of Whewell's sweeping and critical proposals for a reformed account of scientific knowledge and moral values. -/- However, until now there has been no detailed study of the context (...)
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  45. Richard M. Gale (1999). The Divided Self of William James. Monograph Collection (Matt - Pseudo).
    This book offers a powerful interpretation of the philosophy of William James. It focuses on the multiple directions in which James's philosophy moves and the inevitable contradictions that arise as a result. The first part of the book explores a range of James's doctrines in which he refuses to privilege any particular perspective: ethics, belief, free will, truth and meaning. The second part of the book turns to those doctrines where James privileges the perspective (...)
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  46.  82
    Graham Bird (2002). Review: The Divided Self of William James. [REVIEW] Mind 111 (441):100-103.
    This is a review of Richard Gale's 1999 book, The Divided Self of William James (Cambridge U.P.).
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  47.  4
    Charissa S. Varma (2009). Threads That Guide or Ties That Bind: William Kirby and the Essentialism Story. [REVIEW] Journal of the History of Biology 42 (1):119 - 149.
    Nineteenth-century British entomologist William Kirby is best known for his generic division of bees based on tongues and his vigorous defence of natural theology. Focusing on these aspects of Kirby's work has lead many current scholars to characterise Kirby as an "essentialist." As a result of this characterisation, many important aspects of his work, Monographia Apum Angliœ (1802) have been over-looked or misunderstood. Kirby's religious devotion, for example, have lead some scholars to assume Kirby used the term "type" (...)
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  48. G. William Barnard (1997). Exploring Unseen Worlds William James and the Philosophy of Mysticism. Monograph Collection (Matt - Pseudo).
    This dissertation provides an interpretative and critical analysis of James's understanding of mysticism, an analysis that looks beyond merely the Varieties, and instead, engages James's work as a whole. The primary thesis of this dissertation is that the complexities of James's own positions on mysticism need to be unravelled and set within the context of his broader philosophical work; I argue that his radical empiricism, philosophical anthropology, pluralistic pantheism, and pragmatism, while not directly emerging out of his interests in mysticism, (...)
     
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  49.  34
    Ruth Anna Putnam (ed.) (1997). The Cambridge Companion to William James. Cambridge University Press.
    William James (1842-1910) was both a philosopher and a psychologist, nowadays most closely associated with the pragmatic theory of truth. The essays in this Companion deal with the full range of his thought as well as other issues, including technical philosophical issues, religious speculation, moral philosophy and political controversies of his time. The relationship between James and other philosophers of his time, as well as his brother Henry, are also examined. By placing James in his intellectual landscape the (...)
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  50.  2
    Tulley Long (2009). William McElroy, the McCollum—Pratt Institute, and the Transformation of Biology at Johns Hopkins, 1945–1960. Journal of the History of Biology 42 (4):765 - 809.
    In 1948, a dynamic junior member of the Johns Hopkins Biology Department, William McElroy, became the first director of the McCollum—Pratt Institute for the Investigation of Micronutrient Elements. The Institute was founded at the university to further studies into the practicalities of animal nutrition. Ultimately, however, the Institute reflected McElroy's vision that all biological problems, including nutrition, could be best investigated through basic biochemical and enzymes studies. The Institute quickly became a hub of biochemical research over the following (...)
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