Search results for 'William Ray Dennes' (try it on Scholar)

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  1. William Ray Dennes (1960/1970). Some Dilemmas of Naturalism. Freeport, N.Y.,Books for Libraries Press.score: 870.0
    . ANALYSIS OR METAPHYSICS? No one of my generation who discusses philosophical issues at Columbia University can fail to be reminded (and very vividly ...
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  2. Rickey J. Ray (2008). Religion and Morality – by William J. Wainwright. Philosophical Investigations 31 (1):96–100.score: 360.0
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  3. Mark Jensen, Alexander P. Cox, Naveed Chaudhry, Marcus Ng, Donat Sule Ray, William Duncan, Patrick, Bianca Weinstock-Guttman, Barry Smith, Alan Ruttenberg, Kinga Szigeti & Alexander D. Diehl (2013). The Neurological Disease Ontology. Journal of Biomedical Semantics 4 (42).score: 240.0
    We are developing the Neurological Disease Ontology (ND) to provide a framework to enable representation of aspects of neurological diseases that are relevant to their treatment and study. ND is a representational tool that addresses the need for unambiguous annotation, storage, and retrieval of data associated with the treatment and study of neurological diseases. ND is being developed in compliance with the Open Biomedical Ontology Foundry principles and builds upon the paradigm established by the Ontology for General Medical Science (OGMS) (...)
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  4. William R. Dennes (1968). Review: The Aesthetic Works of D. W. Prall: A Review Article. [REVIEW] Journal of Aesthetics and Art Criticism 26 (3):391 - 394.score: 240.0
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  5. Benson Mates, William R. Dennes & Joseph Tussman (1963). Celestine James Sullivan, Jr. 1905-1964. Proceedings and Addresses of the American Philosophical Association 37:125 - 126.score: 240.0
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  6. William R. Dennes (1946). Conflict. Philosophical Review 55 (4):343-376.score: 240.0
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  7. Gerard Bain, William J. Ray, Min Yao & David I. Gottlieb (1994). From Embryonal Carcinoma Cells to Neurons: The P19 Pathway. Bioessays 16 (5):343-348.score: 240.0
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  8. William Samuel Ray (1960). An Introduction to Experimental Design. New York, Macmillan.score: 240.0
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  9. William J. Ray & Nora Newcombe (1980). Interpreting Sex Differences in Lateralization. Behavioral and Brain Sciences 3 (2):246.score: 240.0
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  10. William J. Ray (2007). The Experience of Consciousnesss and Hypnosis From an Evolutionary Perspective. In Graham Jamieson (ed.), Hypnosis and Conscious States: The Cognitive Neuroscience Perspective. Oup Oxford.score: 240.0
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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.score: 180.0
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  12. Matthew Ray (2009). Nietzsche's Philosophy of Religion. By Julian Young�The Shadow of the Anti-Christ: Nietzsche's Critique of Christianity. By Stephen N. Williams. [REVIEW] Heythrop Journal 50 (2):346-347.score: 120.0
  13. C. el-Ojeili (2007). William Outhwaite and Larry Ray, Social Theory and Postcommunism. Thesis Eleven 88:141.score: 120.0
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  14. R. Hudelson (2007). Review of Social Theory and Postcommunism, by William Outhwaite and Larry Ray. [REVIEW] Philosophy of the Social Sciences 37 (4):547.score: 120.0
  15. Klaus Hentschel (2002). Why Not One More Imponderable? John William Draper's Tithonic Rays. Foundations of Chemistry 4 (1):5-59.score: 80.0
    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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  16. William H. Hanson (1999). Ray on Tarski on Logical Consequence. Journal of Philosophical Logic 28 (6):605-616.score: 54.0
    In "Logical consequence: A defense of Tarski" (Journal of Philosophical Logic, vol. 25, 1996, pp. 617-677), Greg Ray defends Tarski's account of logical consequence against the criticisms of John Etchemendy. While Ray's defense of Tarski is largely successful, his attempt to give a general proof that Tarskian consequence preserves truth fails. Analysis of this failure shows that de facto truth preservation is a very weak criterion of adequacy for a theory of logical consequence and should be replaced by a stronger (...)
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  17. Robert Rice (2012). James William Gleeson, the Ninth Bishop of Adelaide (Sixth Archbishop): Some Aspects of His Theology and Practice. Australasian Catholic Record, The 89 (1):69.score: 54.0
    Rice, Robert James William Gleeson was born in Balaklava, a town in the mid-north of South Australia, on 24 December 1920. The son of John Joseph Gleeson and Margaret Mary O'Connell, he was the third born of six children - the elder brother of Thomas, John and Raphael (Ray), and the younger brother of Mary. The first-born child, also Mary, born in Balaklava on 6 May 1918, died one hour after birth. She was baptised during her short life.
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  18. Michael Eckert (forthcoming). The Multiple Faces of X-Ray Crystallography. Metascience:1-3.score: 54.0
    Since its discovery in 1912, X-ray crystallography has become a most useful tool in physics, chemistry, material science, mineralogy, metallurgy, and even in the biological sciences. In 1914, Max von Laue was awarded the Nobel Prize “for the discovery of X-ray diffraction by crystals,” followed by the 1915 Nobel Prize to William Henry Bragg and William Lawrence Bragg (father and son) “for their services in analysis of crystal structure by means of X-rays.” And these early Nobel prizes marked (...)
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  19. David Ray Griffin, David Ray Griflin, William A. Beardslee, Joe Holland, Huston Smith, Robert Inchausti, David W. Orr, John B. Cobb Jr, Marcus P. Ford & Pete Ay Gunter (2004). SUNY Series in Constructive Postmodern Thought David Ray Griffin, Series Editor. In T. E. Eastman & H. Keeton (eds.), Physics and Whitehead: Quantum, Process, and Experience. Suny Press.score: 54.0
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  20. William Dembski, The Primacy of the First Person: Reply to Ray Kurzweil.score: 42.0
    Are We Spiritual Machines? as well as Ray Kurzweil for his response to my essay in that book and his willingness to take part in this discussion. My essay in that book was titled "Kurzweil's Impoverished Spirituality" and was essentially a stripped down version of a piece I had done for..
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  21. 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.score: 36.0
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  22. Roger D. Ray (1972). Orderic Vitalis and William of Poitiers : A Monastic Reinterpretation of William the Conqueror. Revue Belge de Philologie Et D'Histoire 50 (4):1116-1127.score: 36.0
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  23. John Jenkin (2001). A Unique Partnership: William and Lawrence Bragg and the 1915 Nobel Prize in Physics. [REVIEW] Minerva 39 (4):373-392.score: 30.0
    The award of the 1915 Nobel Prize in physics jointly to William Henry Bragg and his elder son, William Lawrence Bragg – `for their services in the analysis of crystal structure by means of Röntgen rays' – seems to have been largely uncontroversial at the time, butthere are a number of questions that surround the award and the events that followed it that deserve exploration. This paper attempts to address these questions.
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  24. Jaime Nubiola (2000). Ludwig Wittgenstein and William James. Streams of William James 2 (3):2-4.score: 27.0
    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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  25. Jaime Nubiola (2001). William James and Borges Again: The Riddle of the Correspondence with Macedonio Fernández. Streams of William James 3 (2):10-11.score: 27.0
    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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  26. Jaime Nubiola (1999). Jorge Luis Borges and William James. Streams of William James 1 (3):7.score: 27.0
    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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  27. 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.score: 27.0
  28. Ruth Anna Putnam (ed.) (1997). The Cambridge Companion to William James. Cambridge University Press.score: 27.0
    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 volume (...)
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  29. Bertrand Russell (1992). William James's Conception of Truth. In William James & Doris Olin (eds.), William James: Pragmatism, in Focus. Routledge.score: 24.0
    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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  30. Matthew Ratcliffe (2005). William James on Emotion and Intentionality. International Journal of Philosophical Studies 13 (2):179-202.score: 24.0
    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. H. G. Callaway (ed.) (2008). William James, A Pluralistic Universe: A New Philosophical Reading. Cambridge Scholars.score: 24.0
    This book is my new scholarly edition of William James, A Pluralistic Universe. The original text has been recovered, annotations to the text added to identify James' authors and events of interest, there is a new bibliography chiefly based on James' sources, a brief chronology of James' career, and I have added an expository and critical Introduction and a comprehensive analytical index.
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  32. Alexander Klein (2008). Divide Et Impera! William James's Pragmatist Tradition in the Philosophy of Science. Philosophical Topics 36 (1):129-166.score: 24.0
    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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  33. 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.score: 24.0
    : 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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  34. Jaime Nubiola (2009). Review of H.G. Callaway (Ed), William James, A Pluralistic Universe. [REVIEW] Anuario Filosófico 42 (1):222-223.score: 24.0
    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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  35. 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).score: 24.0
    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 these (...)
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  36. Jeff Jordan (2009). Review of William L. Rowe on Philosophy of Religion: Selected Writings , Edited by Nick Trakakis. [REVIEW] Sophia 48 (4):495-496.score: 24.0
    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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  37. Sami Pihlström (2009). The Conduct of Life: A Philosophical Reading, Ralph Waldo Emerson By H.G. Callaway (Ed.) Society and Solitude: Twelve Chapters. A New Study Edition, with Notes, Philosophical Commentary and Historical Contextualization, Ralph Waldo Emerson By H.G. Callaway (Ed.) A Pluralistic Universe: Hibbert Lectures at Manchester College on the Present Situation in Philosophy. A New Philosophical Reading, William James By H.G. Callaway (Ed.). [REVIEW] Transactions of the Charles S. Peirce Society 45 (3):444-449.score: 24.0
    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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  38. Luke White & Claire Pajaczkowska (eds.) (2009). The Sublime Now. Cambridge Scholars.score: 24.0
    This edited collection had its origins in a two-day conference held at the Tate Britain, organised collaboratively by research staff and students at Middlesex University and the London Consortium in order to celebrate the 250th Anniversary of the publication of Edmund Burke's famous book on the sublime. The conference was funded by Middlesex University, the London Consortium and the Tate Britain's AHRC-funded "Sublime Object: Nature, Art and Language" research project. The conference set out to critically examine the legacy of the (...)
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  39. Jack Barbalet (2004). Hypothesis, Faith, and Commitment: William James' Critique of Science. Journal for the Theory of Social Behaviour 34 (3):213–230.score: 24.0
    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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  40. Graham Bird (2002). Review: The Divided Self of William James. [REVIEW] Mind 111 (441):100-103.score: 24.0
    This is a review of Richard Gale's 1999 book, The Divided Self of William James (Cambridge U.P.).
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  41. Thomas J. J. Altizer (2009). The Revolutionary Vision of William Blake. Journal of Religious Ethics 37 (1):33-38.score: 24.0
    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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  42. Russell B. Goodman (2002). Wittgenstein and William James. Cambridge University Press.score: 24.0
    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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  43. Jean Suplizio (2007). On the Significance of William James to a Contemporary Doctrine of Evolutionary Psychology. Human Studies 30 (4):357 - 375.score: 24.0
    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 and, (...)
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  44. Leslie A. Muray (2010). William James: In the Maelstrom of American Modernism. American Journal of Theology and Philosophy 31 (2):168-170.score: 24.0
    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 of (...)
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  45. Paul Jerome Croce (2007). Mankind's Own Providence: From Swedenborgian Philosophy of Use to William James's Pragmatism. Transactions of the Charles S. Peirce Society 43 (3):490 - 508.score: 24.0
    : It is part of the conventional wisdom about the James family that the elder Henry James (1811–82) had a large influence on his son, William James (1842–1910), in the direction of religious interests. But William neither adopted his father's spirituality nor did he regard it as a foil to his own secularity. Instead, after first rejecting the elder James's idiosyncratic faith, he became increasingly intrigued with his insights into the natural world, which were in turn shaped by (...)
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  46. John Dewey (1910). William James. Journal of Philosophy, Psychology and Scientific Methods 7 (19):505-508.score: 24.0
    This article by John Dewey is an early appreciation of William James, written at the time of James' death. Dewey would write much more on James in later years.
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  47. Graham Bird (1986). William James. Routledge & Kegan Paul.score: 24.0
    Introduction William James was born in New York on January 1842, the first son of Mary and Henry James. His grandfather, also called William, had amassed a ...
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  48. James Rowland Angell (1908). Book Review: Pragmatism: A New Name for Some Old Ways of Thinking. William James. [REVIEW] Ethics 18 (2):226-.score: 24.0
    An early review of William James' Pragmatism, which views pragmatism as primarily methodological.
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  49. Max Carl Otto (ed.) (1942). William James. Madison, the University of Wisconsin Press.score: 24.0
    William James and Wisconsin, by G.C. Sellery.--The distinctive philosophy of William James, by M.C. Otto.--William James, man and philosopher, by D.S. Miller.--William James and psychoanalysis, by Norman Cameron.--The William James centenary dinner: Introductory remarks, by C.A. Dykstra. William James and the world today, by John Dewey, read by Carl Boegholt. William James in the American tradition, by B.H. Bode.--The Sunday service: William James as religious thinker, by J.S. Bixler.
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  50. J. J. Rehr (2003). Failure of the Quasiparticle Picture of X-Ray Absorption? Foundations of Physics 33 (12):1735-1742.score: 24.0
    The Golden rule expression for x-ray absorption spectra (XAS) is typically calculated within a one-particle (quasiparticle) approximation and generally leads to good agreement between theory and experiment. The fact that a quasiparticle approximation works fairly well is surprising, since it neglects satellite excitations and intrinsic losses due to a suddenly created core-hole. The resolution of this paradox requires physics beyond the independent particle approximation. This is discussed here using an effective Green's function formulation based on a quasi-boson model that takes (...)
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