Results for 'A. James Humphreys'

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  1.  92
    A Pluralistic Universe: Hibbert Lectures at Manchester College on the Present Situation in Philosophy, by William James; A New Philosophical Reading.H. G. Callaway & William James (eds.) - 2008 - Cambridge Scholars Press.
    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 (...)
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  2.  60
    The Writings of William James: A Comprehensive Edition, Including an Annotated Bibliography Updated Through 1977.William James - 1977 - University of Chicago Press.
    In his introduction to this collection, John representative. McDermott presents James's thinking in all its manifestations, stressing the importance of radical empiricism and placing into perspective the doctrines of pragmatism and the will to believe. The critical periods of James's life are highlighted to illuminate the development of his philosophical and psychological thought. The anthology features representive selections from The Principles of Psychology, The Will to Believe , and The Variety of Religious Experience in addition to the complete (...)
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  3. William James: The Notion of Consciousness --Communication Made (in French) at the 5th International Congress of Psychology, Rome, 30 April (a New Translation by Jonathan Bricklin). [REVIEW]Jonathan Bricklin & W. James - 2005 - Journal of Consciousness Studies 12 (7):55-64.
    I should like to convey to you some doubts which have occurred to me on the subject of the notion of consciousness that prevails in all our treatises on psychology.
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  4.  52
    A William James Reader.William James - 1971 - Boston: Houghton Mifflin.
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  5.  38
    William James a Selection From His Writings on Psychology.William James & Margaret Knight - 1950 - Penguin Books.
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  6. I—Susan James: Creating Rational Understanding: Spinoza as a Social Epistemologist.Susan James - 2011 - Aristotelian Society Supplementary Volume 85 (1):181-199.
    Does Spinoza present philosophy as the preserve of an elite, while condemning the uneducated to a false though palliative form of ‘true religion’? Some commentators have thought so, but this contribution aims to show that they are mistaken. The form of religious life that Spinoza recommends creates the political and epistemological conditions for a gradual transition to philosophical understanding, so that true religion and philosophy are in practice inseparable.
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  7. The Writings of William James: A Comprehensive Edition.William James - 1967 - New York: University of Chicago Press.
  8. The Writings of William James: A Comprehensive Edition.William James & John J. Mcdermott - 1978 - Transactions of the Charles S. Peirce Society 14 (3):211-215.
     
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  9. The Writings of William James: A Comprehensive Edition.William James & John J. Mcdermott - 1968 - Transactions of the Charles S. Peirce Society 4 (3):168-169.
     
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  10. William James's Philosophy: A New Perspective.William James & Marcus Peter Ford - 1982 - Transactions of the Charles S. Peirce Society 19 (1):111-115.
     
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  11.  76
    Landmarks in the Struggle Between Science and Religion. By James Y. Simpson, M.A., D.Sc., F.R.S.E., Professor of Natural Science, New College, Edinburgh. [REVIEW]E. E. A. - 1926 - Philosophy 1 (3):388.
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  12.  44
    A Companion to School Classics. By James Gow, M.A., Litt.D. Second Edition Revised. London : Macmillan and Co. 1889. 6s.S. W. A. - 1889 - The Classical Review 3 (04):179-.
  13.  25
    A Companion to School Classics. By James Gow. Macmillan and Co. 1888.S. W. A. - 1888 - The Classical Review 2 (08):253-254.
  14. A Pluralistic Universe William James.William James - 1977
     
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  15. Henry James, Senior: A Selection of His Writings.Henry James - 1974 - Chicago: American Library Association.
  16.  86
    Review of H.G. Callaway Ed, William James, A Pluralistic Universe, A New Philosophical Reading. [REVIEW]Richard A. S. Hall - 2009 - 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 these (...)
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  17. A Brief History of Time Consciousness: Historical Precursors to James and Husserl.Holly Andersen & Rick Grush - 2009 - 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 (...)
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  18. Williams James' Direct Realism: A Reconstruction.Erik C. Banks - 2013 - History of Philosophy Quarterly 30 (3):271-291.
    William James' Radical Empiricist essays offer a unique and powerful argument for direct realism about our perceptions of objects. This theory can be completed with some observations by Kant on the intellectual preconditions for a perceptual judgment. Finally James and Kant deliver a powerful blow to the representational theory of perception and knowledge, which applies quite broadly to theories of representation generally.
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  19. Transcendental Priority and Deleuzian Normativity. A Reply to James Williams.Jack Reynolds - 2008 - Deleuze and Guatarri Studies 2 (1):101-108.
    I am grateful that someone whose work I greatly admire could be the philosopher to so eloquently and succinctly cut to the heart of the problem that I posed in the previous issue of Deleuze Studies. James Williams' critical reply leaves me, prima facie, confronted by a stark alternative: either I have misunderstood Deleuze, or I have illustrated problems and lacunae in Deleuze. I will suggest, however, that this is a false alternative, and that Williams' and my divergent accounts (...)
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  20.  31
    A Response to “Participation: A Religious Worldview” by James M. Gustafson.William Schweiker - 2016 - Journal of Religious Ethics 44 (1):176-185.
    This response offers an interpretation of James Gustafson's “Participation: A Religious Worldview,” which thinks with Gustafson on the theme of “participation,” while highlighting points where my own thoughts diverge from his. The essay begins by drawing the reader's attention to Gustafson's style, arguing that the simple elegance of his writing constitutes part of his larger claim about the need to remove ourselves from the center of our thought. Next, the essay analyzes Gustafson's use of “participation” by putting it in (...)
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  21. A Stroll with William James.Jacques Barzun - 1983 - 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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  22.  55
    A Few Puzzles About William James' Theory of Truth.Xingming Hu - 2016 - Kriterion: Journal of Philosophy 57 (135):803-821.
    William James makes several major claims about truth: (i) truth means agreement with reality independently of the knower, (ii) truth is made by human beings, (iii) truth can be verified, and (iv) truth is necessarily good. These claims give rise to a few puzzles: (i) and (ii) seem to contradict each other, and each of (ii), (iii), and (iv) has counter-intuitive implications. I argue that Richard Gale's interpretation of James' theory of truth is inadequate in dealing with these (...)
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  23. Translating Chinese Classics in a Colonial Context: James Legge and His Two Versions of the Zhongyong, by Hui Wang, Peter Lang. [REVIEW]Paul Boshears - 2012 - Comparative and Continental Philosophy 4 (1):166 - 167.
    Translating Chinese Classics in a Colonial Context: James Legge and His Two Versions of the Zhongyong, by Hui Wang, Peter Lang Content Type Journal Article Pages 166-167 Authors Paul Boshears, Europäische Universität für Interdisziplinäre Studien/The European Graduate School Journal Comparative and Continental Philosophy Online ISSN 1757-0646 Print ISSN 1757-0638 Journal Volume Volume 4 Journal Issue Volume 4, Number 1 / 2012.
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  24.  61
    On the Significance of William James to a Contemporary Doctrine of Evolutionary Psychology.Jean Suplizio - 2007 - 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 (...)
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  25.  24
    Experiments with Truth. A Sociological Variation on William James's Varieties of Religious Experience.Frédéric Vandenberghe - 2018 - Journal for the Theory of Social Behaviour 48 (1):31-47.
    William James's Varieties of Religious Experience is a classic psycho-philosophical study of the experience of the sacred and of its practical effects on the ordinary life of extraordinary persons. In a pragmatic variation of Kant's proof of god's existence, James uses personal accounts of converts to empirically demonstrate that there's “something” that has causal effects on the well-being of the person. While the article is largely sympathetic to James explorations of the mystical, it offers a sociological variation (...)
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  26.  56
    Was James Ward a Cambridge Pragmatist?Jeremy Dunham - 2014 - British Journal for the History of Philosophy 22 (3):557-581.
    Although the Cambridge Professor of Mental Philosophy and Logic James Ward was once one of Britain's most highly regarded Psychologists and Philosophers, today his work is unjustly neglected. This is because his philosophy is frequently misrepresented as a reactionary anti-naturalistic idealist theism. In this article, I argue, first, that this reading is false, and that by viewing Ward through the lens of pragmatism we obtain a fresh interpretation of his work that highlights the scientific nature of his philosophy and (...)
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  27. 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]G. William Barnard - 2005 - In Jeremy R. Carrette (ed.), William James and the Varieties of Religious Experience: A Centenary Celebration. Routledge.
  28.  29
    A Non-Fideistic Reading of William James's "The Will to Believe".Ruth Weintraub - 2003 - History of Philosophy Quarterly 20 (1):103 - 121.
    William James’ declared intention is to oppose Clifford’s claim that it “is wrong always, everywhere, and for every one, to believe anything upon insufficient evidence”. But I argue that he is confused about his doxastic prescriptions. He isn’t primarily concerned, as he thinks he is, with the legitimacy of belief in the absence of sufficient evidence. The most important contribution of his essay is a suggestion - a highly insightful and contentious one - as to what it is to (...)
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  29.  72
    Review of H.G. Callaway (Ed), William James, A Pluralistic Universe. [REVIEW]Jaime Nubiola - 2009 - 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 (...)
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  30.  36
    Dos versiones de psicología fenomenológica. En torno a la influencia de William James en las Investigaciones lógicas de Edmund Husserl.Raúl E. Zegarra Medina - 2011 - Estudios de Filosofía: Revista del Seminaro de Filosofia del instituto Riva-Aguero 9:71-92.
    El artículo constituye una breve investigación histórica y teórica en torno a los principales nexos entre el pensamiento temprano de William James y el trabajo desplegado por Edmund Husserl en las Investigaciones lógicas. A través de un examen preliminar de las relaciones personales entre ambos autores, pasaremos a un estudio sobre el aparato conceptual desarrollado por James, sobre todo en Principios de psicología, con el objetivo de contrastarlo con el planteado por Husserl, mostrando cómo el primer autor esbozó, (...)
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  31.  51
    On a Reductionist Analysis of William James's Philosophy of Religion.David Baggett - 2000 - Journal of Religious Ethics 28 (3):423 - 448.
    William James undertook to steer his way between a rationalistic system that was not empirical enough and an empirical system so materialistic that it could not account for the value commitments on which it rested. In arguing against both the absolutists (gnostics) and the empiricists (agnostics), he defined a position of pluralistic moralism that seemed equally distant from both, leaving himself vulnerable to the criticism that he had rescued morality from scientism only by reducing religion to morals. Such criticism, (...)
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  32.  36
    'The Spatial Quale': A Corrective to James's Radical Empiricism.Brenda Jubin - 1977 - Journal of the History of Philosophy 15 (2):212-216.
    "Space," William James confessed, "is [both] a direfully difficult subject [and the] driest of subjects.'" Nonetheless, convinced that most previous accounts of space were either incoherent or mythological, he set out to describe space as it is actually experienced. His first effort, "The Spatial Quale," appeared in The Journal of Speculative Philosophy in 1879. 2 This article is historically important; as Ralph Barton Perry notes, "his peculiar view of the amplitude and eonnectedness of experience seems to have begun with (...)
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  33.  27
    Review, H.G. Callaway (Ed.) William James, A Pluralistic Universe, A New Philosophical Reading. [REVIEW]Richard H. King - 2011 - Journal of American Studies 45 (3):623-625.
    A Pluralistic Universe is America's favourite philosopher's last complete work before he died in 1910. Nevertheless, it has been somewhat neglected as a final self-reckoning. Indeed the term "pragmatism" occurs pretty rarely in it, while "experience" and "pluralism" abound. As introduced and annotated by H.G. Callaway, the Cambridge Scholars edition offers some valuable background on James and the text itself, particularly for the nonspecialist reader. Besides retaining James's notes, Callaway has also provided his own glosses on important philosophical (...)
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  34. William James, A Pluralistic Universe: A New Philosophical Reading.H. G. Callaway (ed.) - 2008 - Cambridge Scholars Press.
    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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  35.  35
    William James and Henri Bergson: A Study in Contrasting Theories of Life.Horace Meyer Kallen - 1914 - University of Chicago Press; Ams Press.
    Conclusion: "For Bergson, it will be remembered, there is a conclusion,...The conquest of death is implied metaphysically, not to be verified experimentally. Man is born at home in the world, a microcosm essentially at one with it. For James the difference of man from the world is the fundamental thing. He is not born at home in it, he makes a home of it.
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  36. The Ethics of William James and Jean-Paul Sartre: A Critical Approach.Mark P. Maller - 1996 - Dissertation, Duquesne University
    William James and the early Jean-Paul Sartre share strikingly similar similar views on ethics, despite their radically divergent approaches and styles. The strengths and weaknesses of their ethical relativism and/or subjectivism are examined in an attempt to show that these positions are problematic, and tenable only with careful qualifications. This evaluation is a result of a critical, yet constructive assessment of their ethical views. ;Specifically, I question whether Sartre's phenomenological ontology in Being and Nothingness can imply an ethics, and (...)
     
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  37.  14
    The Voluntariness of Virtue – and Belief: James A. Montmarquet.James A. Montmarquet - 2008 - Philosophy 83 (3):373-390.
    This paper examines the relative voluntariness of three types of virtue: ‘epistemic’ virtues like open-mindedness; ‘motivational’ virtues like courage, and more robustly ‘moral’ virtues like justice. A somewhat novel conception of the voluntariness of belief is offered in terms of the limited, but quite real, voluntariness of certain epistemic virtues.
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  38.  66
    The Essential Santayana Edited by Martin A. Coleman The Genteel Tradition in American Philosophy and Character and Opinion in the United States: George Santayana Edited by James Seaton Values and Powers: Re-Reading the Philosophical Tradition of American Pragmatism. Krzysztof Piotr Skowronski.David A. Dilworth - 2011 - Transactions of the Charles S. Peirce Society 47 (3):340.
    1. As indicated in the Acknowledgments, the sourcebook, The Essential Santayana, is the product of the input of a short list of scholars who, give or take a few names, constitute the “Santayana revival” heralded on the back-cover. Martin A. Coleman has acted as the clearing house for their suggestions, while also writing an Introduction, arranging the readings into five general headings, and providing thumb-nail synopses of each of the readings in each category. While all this is a solid contribution (...)
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  39.  31
    Editing Hume's Treatise: James A. Harris.James A. Harris - 2008 - Modern Intellectual History 5 (3):633-641.
    In 1975 the Clarendon Press at Oxford published Peter Nidditch's edition of John Locke's An Essay concerning Human Understanding. In his Introduction Nidditch says that his edition “offers a text that is directly derived, without modernization, from the early published versions; it notes the provenance of all its adopted readings ; and it aims at recording all relevant differences between these versions”. As Nidditch goes on to acknowledge, the “relevant differences” were many, “requiring several thousand registrations both in the case (...)
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  40. Certainty and Domain-Independence in the Sciences of Complexity: A Critique of James Franklin's Account of Formal Science.Kevin de Laplante - 1999 - Studies in History and Philosophy of Science Part A 30 (4):699-720.
    James Franklin has argued that the formal, mathematical sciences of complexity — network theory, information theory, game theory, control theory, etc. — have a methodology that is different from the methodology of the natural sciences, and which can result in a knowledge of physical systems that has the epistemic character of deductive mathematical knowledge. I evaluate Franklin’s arguments in light of realistic examples of mathematical modelling and conclude that, in general, the formal sciences are no more able to guarantee (...)
     
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  41.  41
    A Thomist Looks at William James’s Notion of Truth.Armand A. Maurer - 1973 - The Monist 57 (2):151-167.
    William James once replied to the critics of the new pragmatic philosophy with the caution not to be too sharp or logic-chopping but to evaluate pragmatism as a whole, and especially weigh it against its possible alternatives. This is fair advice indeed. All too often the opponents of pragmatism have seized upon one of its formulations and, oblivious of its context and surrounding qualifications, have proclaimed the absurdity of the whole enterprise. James himself admitted that some of his (...)
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  42.  31
    Metaphysics with a Human Face: William James and the Prospects of Pragmatist Metaphysics.Sami Pihlström - 2007 - William James Studies 2:1-28.
    This essay contributes to the debate over whether there is, or can be, any place for metaphysics in pragmatism, in William James's pragmatism, in particular. The paper defends the possibility of pragmatist metaphysics, seeking to show how interesting forms of such metaphysics with a grounding in key Jamesian texts can, pragmatically, be put to work. This task is interesting from the perspective of both James scholarship and the ongoing re-evaluation and critical transformation of the pragmatist tradition. Furthermore, we (...)
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  43.  17
    'Beyond a Boundary' : Reading C.L.R. James with Bourdieu.A. Smith - 2006 - Theory, Culture and Society 23 (4):95-112.
    This article responds to the suggestion that C.L.R. James’ discussion of cricket, and particularly his defence of the ‘spirit of the game’, represent an ideological blind-spot on his part. James’ autobiographical account of the cricketing field, it is argued, is comparable to Pierre Bourdieu’s account of the ‘fields’ of culture more generally. In particular, James recognized that what was at stake in the defence of cricketing ethics was a defence of the principle by which the sport was (...)
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  44.  11
    William James's Philosophy: A New Perspective.James Gouinlock - 1985 - Review of Metaphysics 38 (3):622-623.
    It is testimony to both the incompleteness and suggestiveness of James's philosophy that commentators have argued that the "true" James is consummated in, say, Dewey, or in phenomenology, or Whitehead. Although Ford obviously thinks James's philosophy has a complete identity in its own right, he argues for the Whiteheadian interpretation. He asserts not only that this is the correct interpretation of James, but the correct philosophy simpliciter. The central theses in this argument are that James (...)
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  45. Is There a "Libertarian" Justification of the Welfare State? A Critique of James P. Sterba.James Edwards - 2012 - Libertarian Papers 4.
    James P. Sterba postulates a conflict situation between ‘poor’ and ‘rich’ persons in order to establish the legitimacy of a welfare right superior to unlimited private property rights. Sterba does not recognize the moral options available to the non-poor in his conflict scenario, nor the generally voluntary character of enduring unemployment, or how few people would satisfy his own restrictive criteria for poverty. His definition mischaracterizes the general state of the poor as one of imminent decline when in fact, (...)
     
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  46. James Wilberding, Plotinus' Cosmology. A Study of Ennead II. 1 (40). Text, Translation, and Commentary.Filip Karfík - 2007 - Rhizai. A Journal for Ancient Philosophy and Science 2:361-368.
    Review on James Wilberding, Plotinus’ Cosmology. A Study of Ennead II.1 . Text, Translation, and Commentary, Oxford University Press, Oxford, 2006.
     
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  47.  69
    Affordances and Classification: On the Significance of a Sidebar in James Gibson's Last Book.Rob Withagen & Anthony Chemero - 2012 - Philosophical Psychology 25 (4):521 - 537.
    This article is about a sidebar in James Gibson's last book, The ecological approach to visual perception. In this sidebar, Gibson, the founder of the ecological perspective of perception and action, argued that to perceive an affordance is not to classify an object. Although this sidebar has received scant attention, it is of great significance both historically and for recent discussions about specificity, direct perception, and the functions of the dorsal and ventral streams. It is argued that Gibson's acknowledgment (...)
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  48.  5
    Peter Martyr Vermigli and Predestination: The Augustinian Inheritance of an Italian Reformer. Frank A. James III.James Ginther - 2002 - Speculum 77 (1):196-197.
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  49.  4
    A favor de la sistematización en ética (una réplica a James griffin).Esperanza Guisán - 1992 - Telos: Critical Theory of the Contemporary 1 (1).
    This reply to «Against System in Ethics», stresses both agreement and desagreement between the authoress and Griffin's point ofview.There is an argument for a strong link between the prudential and the moral, as well as for the relevance of personal excelence and personal flourishing. However there is a propossal here to make personal, individual, flourishing dependent on sympathetic feelings and a broad frame of mind so to embrace individual and personal flourishing for everybody else.Griffin's aminating aim, is brought from the (...)
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  50.  1
    Le libertà in conflitto. Il dibattito inglese da Giacomo I a James Harrington.Alessandro Arienzo - 2018 - Scienza and Politica. Per Una Storia Delle Dottrine 30 (58).
    The political debate surrounding the English revolution shows how rich and complex is the scenery of the English liberties before “modern Liberty”. The ancient libertates of the Realm, the religious and commercial liberties, the liberty of the free states, and lastly the just freedom of Levellers and Diggers: all these perspectives intersect and conflict without finding any political or juridical synthesis. On the contrary, the gradual affirmation of the liberty of the moderns is accompanied by instances of political and social (...)
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