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  1. E. M. A. (1937). The Philosophy of James Ward. [REVIEW] Journal of Philosophy 34 (4):104-105.
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  2. E. M. A. (1936). The Significance of James' Essay. [REVIEW] Journal of Philosophy 33 (26):715-715.
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  3. S. A. S. A. (1917). FLOURNOY, TH.-The Philosophy of William James. [REVIEW] Mind 26:486.
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  4. Jonathan E. Adler (2005). William James and What Cannot Be Believed. The Harvard Review of Philosophy 13 (1):65-79.
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  5. Jonathan E. Adler, Roderick Firth & John Troyer (2000). In Defense of Radical Empiricism: Essays and Lectures. Philosophical Review 109 (3):453.
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  6. S. Agatstein (1938). William James jako psycholog i filozof religii. Kwartalnik Filozoficzny 15 (4):355-371.
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  7. Scott F. Aikin (2008). Evidentialism and James' Argument From Friendship. Southwest Philosophy Review 24 (1):173-180.
    William James' main argument in “The Will to Believe” against evidentialism is that there are facts that cannot come to be without a preliminary faith in their coming. James primarily makes this case with the argument from friendship. I will critically present James' argument from friendship and show that the argument does not yield a counter-example to evidentialism and is in the end unsound.
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  8. Everett Helmut Akam (2002). Cultural Pluralist Thought in Twenieth Century America. Rowman & Littlefield.
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  9. John Alford (1986). William Langland. [REVIEW] Speculum 61 (1):192-195.
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  10. I. V. Algaier (2014). Epistemic Sensitivity and the Alogical: William James, Psychical Research, and the Radical Empiricist Attitude. The Pluralist 9 (3):95-109.
    Strange as it may seem today—especially given James’s reputation as a brilliant psychologist, an astute writer on religious life, and the eminent founder of pragmatism—no facet of James’s career received more ink in the general press than psychical research, at least during his lifetime.in his masterful introduction to Essays in Psychical Research, Robert McDermott observes that 1896 was a significant year for William James. He writes of James as a “weaver of intellectual and experiential threads” who “labored for the removal (...)
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  11. Joseph Alkana (1997). The Social Self Hawthorne, Howells, William James, and Nineteenth-Century Psychology.
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  12. Gay Wilson Allen (1970). William James. Minneapolis, University of Minnesota Press.
    University of Minnesota Pamphlets on American Writers ; No. 88.
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  13. Gay Wilson Allen (1967). William James a Biography. Rupert Hart-Davis.
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  14. Michael W. Allen, James and Dewey on Three Aspects of Relativism.
    This first chapter locates crucial elements of James's notion of truth within James's 'The Will to Believe." James recognizes evidential criteria in the formation of belief, in contrast to a common claim that for him beliefs are generated in an evidential vacuum. Jamess view of evidence in "The Will to Believe" also stands as a pragmatic reappraisal of traditional epistemology, and such criteria are individualistic. But his treatment should not be taken as subjectivist, in the sense that personal whim or (...)
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  15. Michael W. Allen (2003). William James: Social Philosopher. Dissertation, Southern Illinois University at Carbondale
    Chapter One distinguishes the early, individualistic, writings from the later, more socially conscious ones. The metaphysical language of impermeable surfaces and levels, and rigid hierarchies, is consonant in James's writing with the assumption of what Dewey calls an individual/society split. ;Chapter Two focuses upon the relational self from the Principles of Psychology. The central pair of terms is that of strength/fragility, in which a self is revealed that is both functionally efficacious through activities of emphasis, selection, and negation, and permeable (...)
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  16. Rudolf Allers (1940). Principles of Psychology. New Scholasticism 14 (1):79-80.
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  17. G. W. Allport (1943). The Productive Paradoxes of William James. Psychological Review 50 (1):95-120.
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  18. Gordon Allport (ed.) (1985). Psychology: The Briefer Course. University of Notre Dame Press.
    “William James is a towering figure in the history of American thought--without doubt the foremost psychologist this country has produced. His depiction of mental life is faithful, vital, and subtle. In verve, he has no equal.... “There is a sharp contrast between the expanding horizon of James and the constricting horizon of much contemporary psychology. The one opens doors to discovery, the other closes them. Much psychology today is written in terms of _reaction_, little in terms of _becoming_. James would (...)
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  19. Andrew Alpern (1991). Wheelwright of the Heavens: The Life & Work of James Ferguson, FRS, by John R. Millburn. History of Science 29:329-331.
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  20. Stephen G. Alter (1996). Science and Religion in the Era of William James. Volume 1: The Eclipse of Certainty, 1820-1880Paul Jerome Croce. Isis 87 (2):377-378.
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  21. Michael Altschul (1986). The Wardrobe Book of William de Norwell 12 July 1338 to 27 May 1340. [REVIEW] Speculum 62 (2):440-442.
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  22. William S. Ament (1942). William James as a Man of Letters. Pacific Philosophical Quarterly 23 (2):199.
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  23. Edward Scribner Ames (1909). Religion and the Psychical Life. International Journal of Ethics 20 (1):48-62.
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  24. Raymond J. Anable (1939). Principles of Psychology. Thought: A Journal of Philosophy 14 (4):685-685.
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  25. Holly Andersen (2014). The Development of the ‘Specious Present’ and James’ Views on Temporal Experience. In Dan Lloyd Valtteri Arstila (ed.), Subjective Time: the philosophy, psychology, and neuroscience of temporality. MIT Press. pp. 25-42.
    This chapter examines the philosophical discussion concerning the relationship between time, memory, attention, and consciousness, from Locke through the Scottish Common Sense tradition, in terms of its influence on James' development of the specious present doctrine. The specious present doctrine is the view that the present moment in experience is non punctate, but instead comprises some nonzero amount of time; it contrasts with the mathematical view of the present, in which the divide between past and future is merely a point (...)
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  26. Holly Andersen & Rick Grush (2009). A Brief History of Time-Consciousness: Historical Precursors to James and Husserl. Journal of the History of Philosophy 47 (2):277-307.
    William James’ Principles of Psychology, in which he made famous the ‘specious present’ doctrine of temporal experience, and Edmund Husserl’s Zur Phänomenologie des inneren Zeitbewusstseins, were giant strides in the philosophical investigation of the temporality of experience. However, an important set of precursors to these works has not been adequately investigated. In this article, we undertake this investigation. Beginning with Reid’s essay ‘Memory’ in Essays on the Intellectual Powers of Man, we trace out a line of development of ideas about (...)
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  27. Anderson (1960). Brighter Than a Thousand SunsRobert Jungk James Cleugh. Isis 51 (1):117-119.
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  28. Doug Anderson (2008). The Dynamic Individualism of William James. By James Pawelski, Albany, NY: SUNY Press, 2007, Pp.I-Xiii, 1-185. $60.00. William James Studies 3.
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  29. Doug Anderson (2003). Respectability and the Wild Beasts of the Philosophical Desert: The Heart of James's. Journal of Speculative Philosophy 17 (1):1-13.
    This commentary was suggested to me in part by a colleague's remark that it would be nice if we could make William James's The Varieties of Religious Experience "respectable." The implication was that though there was something redeemable about the book, it somehow wasn't philosophically or scientifically proper. The remark awakened me to—or at least reminded me of—the fact that this has been a traditional take on James's text. As Julius Bixler points out, ridicule began soon after the book was (...)
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  30. Douglas R. Anderson (2004). Philosophy as Teaching: James's "Knight Errant," Thomas Davidson. Journal of Speculative Philosophy 18 (3):239-247.
    In 1905 William James wrote an essay in McClure's Magazine recalling the importance to his own work of the Scottish-born philosopher Thomas Davidson. In the essay, James states that Davidson was "essentially a teacher." What is interesting when one looks at Davidson's life and work is that, for Davidson, teaching does seem to be an essential feature of what it means to be a philosopher. Here, I develop how Davidson construes this linking of philosophy and teaching with a concluding emphasis (...)
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  31. John Anderson (1940). In the Spirit of William James. [REVIEW] Australasian Journal of Philosophy 18:85.
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  32. Luke Anderson (1965). The Concept of Truth in the Philosophy of William James. Rome.
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  33. Owen Anderson (2005). William James and a Science of Religions. Review of Metaphysics 59 (2):443-444.
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  34. Spencer Anderson (2000). William James and "Vicious Intellectualism" in Psychology. Journal of Theoretical and Philosophical Psychology 20 (1):61-75.
    Linguistic concepts allow us to break our world into intelligible parts. William James warns, however, that conceptualizing can easily turn into "vicious intellectualism." This happens when words subsume unique particulars under one name, a quality is abstracted from the many particulars, the two are contrasted vis-á-vis, and then the abstraction is declared independent of, temporally prior to, and causally related to the events or processes from which it was derived. Psychology has committed this logical fallacy with concepts such as emotions, (...)
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  35. J. R. Angell (1943). Centenary of the Birth of William James: Toastmaster's Speech. Psychological Review 50 (1):83-86.
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  36. James R. Angell (1911). William James. Psychological Review 18 (1):78-82.
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  37. James Rowland Angell (1908). Book Review: Pragmatism: A New Name for Some Old Ways of Thinking. William James. [REVIEW] Ethics 18 (2):226-.
    An early review of William James' Pragmatism, which views pragmatism as primarily methodological.
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  38. R. P. Angier (1943). Another Student's Impressions of James at the Turn of the Century. Psychological Review 50 (1):132-134.
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  39. Ruth Anno (2005). Varieties of Experience and Pluralities of Perspective. In Jeremy R. Carrette (ed.), William James and the Varieties of Religious Experience: A Centenary Celebration. Routledge. pp. 149.
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  40. Paul Armstrong (2013). Monopolizing the Master: Henry James and the Politics of Modern Literary Scholarship. Common Knowledge 19 (3):563-564.
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  41. Douglas Arner (1967). James McCosh. In Paul Edwards (ed.), The Encyclopedia of Philosophy. New York: Macmillan. pp. 5--225.
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  42. Phenomenal Art (1989). James Seawright. In Richard Kostelanetz (ed.), Esthetics Contemporary. Prometheus Books. pp. 258.
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  43. Environmentalism as Populism (forthcoming). James S. Hoyte. Business, Ethics, and the Environment: The Public Policy Debate.
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  44. Steven E. Aschheim (1988). After the Death of God: Varieties of Nietzschean Religion. Nietzsche Studien 17:218-249.
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  45. B. M. Ashley (1970). Bruce Wilshire, "William James and Phenomenology". [REVIEW] The Thomist 34 (3):495.
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  46. M. F. Ashley-Montagu (1939). What Science Really MeansJulius W. Friend James Feibleman. Isis 31 (1):105-108.
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  47. Patrick J. Aspell (1962). Objective Knowledge According to Ralph Barton Perry. New Scholasticism 36 (1):49-75.
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  48. Andrew Atherstone (2014). Memorializing William Tyndale. Bulletin of the John Rylands Library 90 (1):155-178.
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  49. J. L. Austin & J. O. Urmson (1963). The William James Lectures. Analysis 23:58-64.
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  50. 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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