Search results for 'William Dockens' (try it on Scholar)

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  1.  2
    William Dockens (1997). The Demotion of Alpha-Homo Sapiens: Consciousness, Punctuated Equilibrium, and the Laws of the Game. World Futures 50 (1):647-665.
    (1997). The demotion of alpha‐homo sapiens: Consciousness, punctuated equilibrium, and the laws of the game. World Futures: Vol. 50, No. 1-4, pp. 647-665.
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  2. 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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  3. 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 (...)
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  4. 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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  5.  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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  6. 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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  7. 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
  8.  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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  9.  12
    William James (1967/1968). The Writings of William James. New York, Modern Library.
  10.  67
    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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  11.  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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  12.  22
    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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  13. 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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  14. 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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  15. 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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  16. 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 psychopathology, psychical research, and (...)
     
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  17.  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 (...)
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  18.  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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  19. 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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  20.  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 leading (...)
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  21.  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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  22.  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 (...)
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  23.  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 (...)
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  24.  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 (...)
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  25.  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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  26.  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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  27.  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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  28. 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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  29. 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 of mystical experience. Richard (...)
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  30.  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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  31.  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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  32. 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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  33.  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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  34.  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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  35.  57
    Jennifer Welchman (2006). William James's "the Will to Believe" and the Ethics of Self-Experimentation. Transactions of the Charles S. Peirce Society 42 (2):229-241.
    : William James's "The Will to Believe" has been criticized for offering untenable arguments in support of belief in unvalidated hypotheses. Although James is no longer accused of suggesting we can create belief ex nihilo, critics continue to charge that James's defense of belief in what he called the "religious hypothesis" confuses belief with hypothesis adoption and endorses willful persistence in unvalidated beliefs—not, as he claimed, in pursuit of truth, but merely to avoid the emotional stress of abandoning (...)
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  36.  51
    Jaime Nubiola (2009). Review of H.G. Callaway (Ed), William James, A Pluralistic Universe. [REVIEW] Anuario Filosófico 42 (1):222-223.
    As suggested in the subtitle, A New Philosophical Reading, the editor aspires in his Introduction and his notes to “facilitate a deeper understanding and a critical evaluation (...) of this crucial and difficult philosophical work” (p. ix). This was the last important book which James published during his lifetime. With it James aims at a critical evaluation of Hegelian monism and an exploration of the philosophical and theological alternatives. “Our world of some one hundred years on”—the editor says (p. ix)—“is (...)
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  37.  49
    Richard A. S. Hall (2009). Review of H.G. Callaway Ed, William James, A Pluralistic Universe, A New Philosophical Reading. [REVIEW] The Pluralist 4 (3).
    In 1907 William James was invited to give the Hibbert Lectures at Manchester College, Oxford. Initially he was reluctant to do so since he feared undertaking them would divert him from developing rigorously and systematically some metaphysical ideas of his own that had preoccupied him for some time. In the end, however, he relented and in the spring of 1908 gave the lectures which were subsequently published as A Pluralistic Universe. As it happened, though, in the course of (...)
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  38.  6
    Joshua Blu Buhs (2000). Building on Bedrock: William Steel Creighton and the Reformation of Ant Systematics, 1925-1970. [REVIEW] Journal of the History of Biology 33 (1):27 - 70.
    Ideas about the natural world are intertwined with the personalities, practices, and the workplaces of scientists. The relationships between these categories are explored in the life of the taxonomist William Steel Creighton. Creighton studied taxonomy under William Morton Wheeler at Harvard University. He took the rules he learned from Wheeler out of the museum and into the field. In testing the rules against a new situation, Creighton found them wanting. He sought a new set of taxonomic (...)
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  39.  18
    Brian Francis Scarlett (2012). Obituary: William Kevin Presa. Sophia 51 (4):581-582.
    In this obituary, I detail the life and contribution of William Kevin Presa.
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  40.  39
    Leslie A. Muray (2010). William James: In the Maelstrom of American Modernism. American Journal of Theology and Philosophy 31 (2):168-170.
    In this biography of William James, Robert D. Richardson claims that he seeks ". . . to understand his life through his work, not the other way around" (xiii). This he does not do. Rather, where Richardson does excel is in biographical narrative or in his own words, in the aim "to present James' life [rather] than to analyze or explain it" (xiii).Richardson covers fascinating biographical territory familiar to readers of this journal. He provides an excellent narrative description (...)
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  41. Wesley Cooper (2002). The Unity of William James's Thought. Vanderbilt University Press.
    Wesley Cooper opposes the traditional view of William Jamesís philosophy which dismissed it as fragmented or merely popular, arguing instead that there is a systematic philosophy to be found in James's writings. His doctrine of pure experience is the binding thread that links his earlier psychological theorizing to his later epistemological, religious, and pragmatic concerns.
     
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  42. Jacques Barzun (1983/1984). A Stroll with William James. University of Chicago Press.
    With this book, Jacques Barzun pays what he describes as an "intellectual debt" to William James—psychologist, philosopher, and, for Barzun, guide and mentor. Commenting on James's life, thought, and legacy, Barzun leaves us with a wise and civilized distillation of the great thinker's work.
     
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  43.  40
    Jack Barbalet (2004). Hypothesis, Faith, and Commitment: William James' Critique of Science. Journal for the Theory of Social Behaviour 34 (3):213–230.
    William James is remembered as the philosopher of pragmatism, but he was principally the founder of modern scientific psychology. During the period of his most intense scientific involvement James developed a trenchant critique of science. This was not a rejection of science but an attempt to identify limitations of the contemporary conceptualization of science. In particular, James emphasized the failure of science to understand its basis in human emotions. James developed a scientific theory of emotions in which the importance (...)
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  44.  11
    Piers J. Hale (2010). Of Mice and Men: Evolution and the Socialist Utopia. William Morris, H.G. Wells, and George Bernard Shaw. [REVIEW] Journal of the History of Biology 43 (1):17 - 66.
    During the British socialist revival of the 1880s competing theories of evolution were central to disagreements about strategy for social change. In News from Nowhere (1891), William Morris had portrayed socialism as the result of Lamarckian processes, and imagined a non-Malthusian future. H.G. Wells, an enthusiastic admirer of Morris in the early days of the movement, became disillusioned as a result of the Malthusianism he learnt from Huxley and his subsequent rejection of Lamarckism in light of Weismann's experiments on (...)
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  45.  9
    Gary E. Schwartz (2010). William James and the Search for Scientific Evidence of Life After Death. Journal of Consciousness Studies 17 (11-12):11-12.
    William James’s historic fascination with psychic phenomena, including the possibility of life after death, has become more widely known with the publication of recent books and articles on this controversial aspect of his scientific legacy. However, little is known about the emerging evidence suggesting the possibility that James’s scientific interest in these topics has not waned since he died. This paper reviews preliminary observations, including two exploratory double-blinded mediumship investigations, which are consistent with the hypothesis that James (with others) (...)
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  46.  5
    Piers J. Hale (2003). Labor and the Human Relationship with Nature: The Naturalization of Politics in the Work of Thomas Henry Huxley, Herbert George Wells, and William Morris. [REVIEW] Journal of the History of Biology 36 (2):249 - 284.
    Historically labor has been central to human interactions with the environment, yet environmentalists pay it scant attention. Indeed, they have been critical of those who foreground labor in their politics, socialists in particular. However, environmentalists have found the nineteenth-century socialist William Morris appealing despite the fact that he wrote extensively on labor. This paper considers the place of labor in the relationship between humanity and the natural world in the work of Morris and two of his contemporaries, the eminent (...)
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  47. William James (1926). The Letters of William James. Little, Brown & Co.
     
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  48.  6
    Klaus Hentschel (2002). Why Not One More Imponderable? John William Draper's Tithonic Rays. Foundations of Chemistry 4 (1):5-59.
    This paper reconstructs what may have led the American professorof chemistry andnatural philosophy John William Draper to introduce a new kind ofradiation, whichhe dubbed `Tithonic rays''. After presenting his and earlierempirical findings onthe chemical action of light in Section 3, I analyze his pertinentpapers in Section 4with the aim of identifying the various types of argumentshe raised infavor of this new actinic entity (or more precisely, this newnatural kind of raybesides optical, thermal and perhaps also phosphorogenic rays).From a modernperspective, (...)
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  49.  6
    Robert Danisch (2014). William James and the Art of Popular Statement by Paul Stob (Review). Philosophy and Rhetoric 47 (3):341-345.
    A number of recent essays and books have asked how pragmatism, since its inception, informs questions that are central to the theory and practice of rhetoric and communication. Paul Stob’s book makes a significant contribution to that conversation, not least through a demonstration of the depth of William James’s work as a public lecturer and the ways in which James’s conception of public lecturing shaped his larger intellectual perspectives and commitments. John Dewey often gets most of the attention of (...)
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  50.  31
    Jean Suplizio (2007). On the Significance of William James to a Contemporary Doctrine of Evolutionary Psychology. Human Studies 30 (4):357 - 375.
    Academic popularizers of the new field of evolutionary psychology make notable appeals to William James to bolster their doctrine. In particular, they cite James’ remark that humans have all the “impulses” animals do and many more besides to shore up their claim that people’s “instincts” account for their flexibility. This essay argues that these scholars misinterpret James on the instincts. Consciousness (which they find inscrutable) explains cognitive flexibility for James. The evolutionary psychologists’ appeal to James is, therefore, unwarranted (...)
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