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

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  1.  6
    Valdemar Hansen (1938). Un grand livre sur William James. Theoria 4 (2):176-180.
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  2.  2
    Forest Hansen & Paul Johnson (1983). William D. Gean 1936 - 1980. Proceedings and Addresses of the American Philosophical Association 56 (3):405 -.
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  3. Axel Hansen (1930). John William Schibbye Johnsson. Isis 13 (2):320-324.
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  4. Jonathan M. Hansen (2003). The Lost Promise of Patriotism: Debating American Identity, 1890-1920. University of Chicago Press.
    During the years leading up to World War I, America experienced a crisis of civic identity. How could a country founded on liberal principles and composed of increasingly diverse cultures unite to safeguard individuals and promote social justice? In this book, Jonathan Hansen tells the story of a group of American intellectuals who believed the solution to this crisis lay in rethinking the meaning of liberalism. Intellectuals such as William James, John Dewey, Jane Addams, Eugene V. Debs, and (...)
     
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  5.  8
    William Hansen (2005). The History of the Fable Completed F. R. Adrados: History of the Graeco-Latin Fable. Volume Three. Inventory and Documentation of the Graeco-Latin Fable . Translated by L. A. Ray and F. Rojas Del Canto. Supplemented and Edited by the Author and G.-J. Van Dijk. Indices by G.-J. Van Dijk. ( Mnemosyne Supplementum 236.) Pp. Xlviii + 1168. Leiden and Boston: Brill, 2003 (First Published as Historia de la Fábula Greco-Latina. Volumen 3. Inventario y Documentación de la Fábula Greco-Latina, 1987). Cased, €240, US$279. ISBN: 90-04-11891-. [REVIEW] The Classical Review 55 (1):174.
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  6.  4
    William W. Hansen (2011). Fanonism. Historical Materialism 19 (2):175-182.
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  7. William Hansen (2004). A New Translation of Aesop L. Gibbs (Trans): Aesop's Fables . Pp. Xli + 306. Oxford: Oxford University Press, 2002. Paper, £5.99/Us$8.95. Isbn: 0-19-284050-. [REVIEW] The Classical Review 54 (01):55-.
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  8. Lace M. Padilla, Grace Hansen, Ian T. Ruginski, Heidi S. Kramer, William B. Thompson & Sarah H. Creem-Regehr (2015). The Influence of Different Graphical Displays on Nonexpert Decision Making Under Uncertainty. Journal of Experimental Psychology: Applied 21 (1):37-46.
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  9.  5
    Volkmar Hansen & Gudrun Schury (2013). Jan Wartenberg: Der Familienkreis Friedrich Heinrich Jacobi und Helene Elisabeth von Clermont. Bildnisse und Zeitzeugnisse. Hrsg. vom Goethe-Museum Düsseldorf . Mit einem Geleitwort von Volkmar Hansen und einer Einführung von Gudrun Schury. [REVIEW] Philosophischer Literaturanzeiger 66 (1):005-008.
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  10.  10
    Mogens Herman Hansen, Pernille Flensted-Jensen, Thomas Heine Nielsen & Lene Rubinstein (eds.) (2001). Polis & Politics: Studies in Ancient Greek History: Presented to Mogens Herman Hansen on His Sixtieth Birthday, August 20, 2000. Museum Tusculanum Press, University of Copenhagen.
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  11. 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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  12.  2
    Joaquin Martinez-Pizarro (1984). William F. Hansen, Saxo Grammaticus and the Life of Hamlet: A Translation, History, and Commentary, Lincoln and London: University of Nebraska Press, 1983. Pp. Xiv, 202; 4 Plates. $17.95. [REVIEW] Speculum 59 (2):475-476.
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  13. Åke Petzäll (1938). Waldemar Hansen: William James og det Religiöse. Theoria 4 (1/3):303.
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  14.  11
    William Sacksteder (1998). Deborah Hansen Soles, Strong Wits and Spider Webs: A Study in Hobbes's Philosophy of Language. Southwest Philosophy Review 14 (2):197-201.
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  15.  2
    Roger Ariew, Donald Cress, David Brakke, Michael L. Satlow, Steven Weitzman, Gunnar Broberg, Nils Roll-Hansen, S. Clark Buckner, Matthew Statler & Peter M. Candler Jr (2006). An Asterisk Denotes a Publication by a Member of the American Catholic Philosophical Association. The Editors Welcome Suggestions for Reviews. Abraham, William J. Crossing the Threshold of Divine Revelation. Grand Rapids: Eerdmans, 2006. Pp. Xiv+ 198. Paper $20.00, ISBN: 0802829589. [REVIEW] American Catholic Philosophical Quarterly 80 (2).
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  16.  4
    Steven M. Emmanuel, Jon Stewart & William McDonald (eds.) (2014). Volume 15, Tome III: Kierkegaard's Concepts: Envy to Incognito. Ashgate.
    Kierkegaard’s Concepts is a comprehensive, multi-volume survey of the key concepts and categories that inform Kierkegaard’s writings. Each article is a substantial, original piece of scholarship, which discusses the etymology and lexical meaning of the relevant Danish term, traces the development of the concept over the course of the authorship, and explains how it functions in the wider context of Kierkegaard’s thought. Concepts have been selected on the basis of their importance for Kierkegaard’s contributions to philosophy, theology, the social sciences, (...)
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  17. 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 the (...)
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  18. 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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  19.  8
    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, 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 qualified in (...)
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  20. 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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  21. 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
  22.  43
    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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  23.  7
    Michael J. Crowe (2016). William Whewell, the Plurality of Worlds, and the Modern Solar System. Zygon 51 (2):431-449.
    Astronomers of the first half of the nineteenth century viewed our solar system entirely differently from the way twentieth-century astronomers viewed it. In the earlier period the dominant image was of a set of planets and moons, both of which kinds of bodies were inhabited by intelligent beings comparable to humans. By the early twentieth century, science had driven these beings from every planet in our system except the Earth, leaving our solar system as more or less desolate regions for (...)
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  24.  16
    William James (1967). The Writings of William James. New York, Modern Library.
  25. 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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  26.  29
    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 this (...)
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  27.  19
    William Bülow (forthcoming). William Irwin: The Free Market Existentialist: Capitalism Without Consumerism. John Wiley & Sons. 2015. 978-1-119-12128-2. 216 Pp. Paperpack. €20.30. [REVIEW] Ethical Theory and Moral Practice:1-3.
  28. 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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  29. Graham Oppy (1995). Professor William Craig's Criticisms of Critiques of Kalam Cosmological Arguments By Paul Davies, Stephen Hawking, and Adolf Grunbaum. Faith and Philosophy 12 (2):237-250.
    Kalam cosmological arguments have recently been the subject of criticisms, at least inter alia, by physicists---Paul Davies, Stephen Hawking---and philosophers of science---Adolf Grunbaum. In a series of recent articles, William Craig has attempted to show that these criticisms are “superficial, iII-conceived, and based on misunderstanding.” I argue that, while some of the discussion of Davies and Hawking is not philosophically sophisticated, the points raised by Davies, Hawking and Grunbaum do suffice to undermine the dialectical efficacy of kalam cosmological arguments.
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  30. 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 affect, (...)
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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.  39
    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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  33. 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 the (...)
     
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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.  41
    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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  36. 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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  37.  16
    Mathias Girel (2007). A Chronicle of Pragmatism in France Before 1907: William James in Renouvier’s Critique Philosophique. In Sergio Franzese (ed.), Fringes of Religious Experience, Cross-Perspectives on James’s The Varieties of Religious Experience. Ontos Verlag 169-200.
    In this paper, I'm giving an account of William James's reception in the columns of Charles Renouvier's journal, La Critique philosophique. The papers explores the discussions between James and Renouvier on Free Will, Philosophical systems, Consciousness and Pluralism.
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  38.  18
    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 the subtler (...)
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  39.  2
    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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  40.  37
    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 instances (...)
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  41.  19
    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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  42.  49
    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.  10
    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 same (...)
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  44.  18
    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. And (...)
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  45.  87
    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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  46.  15
    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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  47.  74
    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 them. (...)
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  48. 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 and (...)
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  49.  3
    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 Gale (...)
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  50.  5
    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" for (...)
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