Results for 'James Hagerty'

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  1.  4
    James L. Hagerty.Austin Fagothey - 1957 - Proceedings and Addresses of the American Philosophical Association 31:106 -.
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  2.  7
    The Great Ideas.James L. Hagerty - 1952 - New Scholasticism 26 (4):459-469.
  3. The High Priesthood of Being Gay: An Ontology.James Hagerty - 2000 - Factor Press.
  4.  8
    Two Unlisted Chüan of the Yung Lo Ta Tien 永 乐 大 典Two Unlisted Chuan of the Yung Lo Ta Tien Yong le da Dian.M. J. Hagerty - 1932 - Journal of the American Oriental Society 52 (2):179.
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  5. The Writings of William James: A Comprehensive Edition.William James - 1967 - New York: University of Chicago Press.
  6. I—James Ladyman: On the Identity and Diversity of Objects in a Structure.James Ladyman - 2007 - Aristotelian Society Supplementary Volume 81 (1):23-43.
  7.  70
    William James and Phenomenology.James M. Edie - 1970 - Review of Metaphysics 23 (3):481-526.
    This is a study of all the recent literature on william james written from a phenomenological perspective with the purpose of showing that william james made fundamental contributions to the phenomenological theory of the intentionality of consciousness, To the phenomenological theory of self-Identity, And to the phenomenological conception of noetic freedom as the basic concept of ethical theory.
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  8.  48
    I—James Lenman: What is Moral Inquiry?James Lenman - 2007 - Aristotelian Society Supplementary Volume 81 (1):63-81.
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  9. William James's Radical Reconstruction of Philosophy.William James & Charlene Haddock Seigfried - 1992 - Transactions of the Charles S. Peirce Society 28 (1):145-156.
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  10.  21
    Is God Essentially God?: JAMES F. SENNETT.James F. Sennett - 1994 - Religious Studies 30 (3):295-303.
    If theism is true, then there exists a being to which we appropriately refer with the term ‘God’. This point is analytic. Any object to which we appropriately refer with the term ‘God’ bears certain properties – e.g. omniscience, omnipotence and moral perfection. While the analyticity of this point may be a matter of debate, I find no problem granting its necessary truth , at least for the purposes of this paper. There are properties essential to the appropriate wearing of (...)
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  11.  25
    Aboriginal Property and Western Theory: Recovering a Middle Ground*: James Tully.James Tully - 1994 - Social Philosophy and Policy 11 (2):153-180.
    During the last forty years, the Aboriginal peoples of the Americas, of the British Commonwealth, and of other countries colonized by Europeans over the last five hundred years have demanded that their forms of property and government be recognized in international law and in the constitutional law of their countries. This broad movement of 250 million Aboriginal people has involved court cases, parliamentary politics, constitutional amendments, the United Nations, the International Court of Justice, the development of an international law of (...)
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  12.  34
    Bodily Influences on Emotional Feelings: Accumulating Evidence and Extensions of William James’s Theory of Emotion.James D. Laird & Katherine Lacasse - 2014 - Emotion Review 6 (1):27-34.
    William James’s theory of emotion has been controversial since its inception, and a basic analysis of Cannon’s critique is provided. Research on the impact of facial expressions, expressive behaviors, and visceral responses on emotional feelings are each reviewed. A good deal of evidence supports James’s theory that these types of bodily feedback, along with perceptions of situational cues, are each important parts of emotional feelings. Extensions to James’s theory are also reviewed, including evidence of individual differences in (...)
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  13. 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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  14. William James, Positive Psychology, and Healthy-Mindedness.James O. Pawelski - 2003 - Journal of Speculative Philosophy 17 (1):53-67.
  15. The Letters of William James.William James - 1926 - Little, Brown & Co.
     
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  16. 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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  17. The Correspondence of William James.William James - 1992 - University Press of Virginia.
    v. 1. William and Henry, 1861-1884 -- v. 2. William and Henry, 1885-1896 -- v. 3. William and Henry, 1897-1910 -- v. 4. 1856-1877 -- v. 5. 1878-1884 -- v. 6. 1885-1889 -- v. 7. 1890-1894 -- v. 8. 1895-June 1899 -- v. 9. July 1899-1901 -- v. 10. 1902-March 1905 -- v. 11. April 1905-March 1908 -- v. 12. April 1908-August 1910.
     
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  18.  13
    James Mensch, Embodiments: From the Body to the Body Politic (Evanston, Il: Northwestern University Press, 2009) Religious Intolerance: Hating Your Neighbour as Yourself.James Mensch - 2011 - Symposium: Canadian Journal of Continental Philosophy/Revue canadienne de philosophie continentale 15 (2):171-189.
    Religion has been a constant throughout human history. Evidence of it dates from the earliest times. Religious practice is also universal, appearing in every region of the globe. To judge from recorded history and contemporary accounts, religious intolerance is equally widespread. Yet all the major faiths proclaim the golden rule, namely, to “love your neighbour as yourself.” When Jesus was asked by a lawyer, “Who is my neighbour?” he replied with the story of the good Samaritan—the man who bound up (...)
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  19.  93
    Protecting Rainforest Realism: James Ladyman, Don Ross: Everything Must Go: Metaphysics Naturalized, Oxford: Oxford University Press, 2007, Pp. 368 £49.00 HB.P. Kyle Stanford, Paul Humphreys, Katherine Hawley, James Ladyman & Don Ross - 2010 - Metascience 19 (2):161-185.
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  20.  35
    God and Human Attitudes: James Rachels.James Rachels - 1971 - Religious Studies 7 (4):325-337.
    Kneeling down or grovelling on the ground, even to express your reverence for heavenly things, is contrary to human dignity.
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  21.  10
    Can Theodicy Be Avoided? The Claim of Unredeemed Evil: James Wetzel.James Wetzel - 1989 - Religious Studies 25 (1):1-13.
    Theodicy begins with the recognition that the world is not obviously under the care of a loving God with limitless power and wisdom. If it were, why would the world be burdened with its considerable amount and variety of evil? Theodicists are those who attempt to answer this question by suggesting a possible rationale for the appearance of evil in a theocentric universe. In the past theodicists have taken up the cause of theodicy in the service of piety, so that (...)
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  22. The Market as a Creative Process: James M. Buchanan And Viktor J. Vanberg.James M. Buchanan - 1991 - Economics and Philosophy 7 (2):167-186.
    Contributions in modern theoretical physics and chemistry on the behavior of nonlinear systems, exemplified by Ilya Prigogine's work on the thermodynamics of open systems, attract growing attention in economics. Our purpose here is to relate the new orientation in the natural sciences to a particular nonorthodox strand of thought within economics. All that is needed for this purpose is some appreciation of the general thrust of the enterprise, which involves a shift of perspective from the determinism of conventional physics to (...)
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  23.  84
    Liberty Versus Equal Opportunity*: James S. Fishkin.James S. Fishkin - 1987 - Social Philosophy and Policy 5 (1):32-48.
    Liberalism has often been viewed as a continuing dialogue about the relative priorities between liberty and equality. When the version of equality under discussion requires equalization of outcomes, it is easy to see how the two ideals might conflict. But when the version of equality requires only equalization of opportunities, the conflict has been treated as greatly muted since the principle of equality seems so meager in its implications. However, when one looks carefully at various versions of equal opportunity and (...)
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  24.  14
    James Mill on Education.E. G. West, W. H. Burston & James Mill - 1970 - British Journal of Educational Studies 18 (3):309.
  25. James's Will-to-Believe Doctrine: A Heretical View.James C. S. Wernham - 1988 - Transactions of the Charles S. Peirce Society 24 (3):423-427.
     
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  26.  24
    James Harrington as Aristotelian.James Cotton - 1979 - Political Theory 7 (3):371-389.
  27. James's Will-to-Believe Doctrine.James C. S. Wernham - 1987 - Mcgill-Queen's University Press.
    In 1896 William James published an essay entitled The Will to Believe, in which he defended the legitimacy of religious faith against the attacks of such champions of scientific method as W.K. Clifford and Thomas Huxley. James's work quickly became one of the most important writings in the philosophy of religious belief. James Wernham analyses James's arguments, discusses his relation to Pascal and Renouvier, and considers the interpretations, and misinterpretations, of James's major critics. Wernham shows (...)
     
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  28. 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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  29.  66
    Deliberative Democracy and Constitutions: James S. Fishkin.James S. Fishkin - 2011 - Social Philosophy and Policy 28 (1):242-260.
    This paper examines the potential role of deliberative democracy in constitutional processes of higher law-making, either for the founding of constitutions or for constitutional change. It defines deliberative democracy as the combination of political equality and deliberation and situates this form of democracy in contrast to a range of alternatives. It then considers two contrasting processes—elite deliberation and plebiscitary mass democracy as approaches to higher law-making that employ deliberation without political equality or political equality without deliberation. It finally turns to (...)
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  30.  19
    Did James Have an Ethics of Belief?James C. S. Wernham - 1976 - Canadian Journal of Philosophy 6 (2):287 - 297.
    it is easy to think that he did. Clifford certainly had one. In a celebrated essay he argued for the thesis that “it is wrong always, everywhere and for anyone to believe anything upon insufficient evidence“; and his title was “The Ethics of Belief.” Clifford was not alone, for Huxley, also, was of that same opinion. For him, such belief was not just wrong: it was “the lowest depth of immorality.” With that opinion, and with those advocates of it, (...) was locked in a struggle throughout his life; and it is a reasonable suspicion that the opponent of one ethics of belief is himself an ethicist with a rival ethics of belief of his own. That suspicion, moreover, appears to be confirmed by James's best known essay. He himself came to the view that his The Will to Believe would have been better named The Right to Believe, and it is a commonplace that “right” is a word of the ethical vocabulary. In short, there are obvious signs pointing to a positive answer to our question. (shrink)
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  31.  88
    William James Pragmatism in Focus.William James & Doris Olin (eds.) - 1992 - Routledge.
    The original 1907 text 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.  14
    How to Do Things with Words. The William James Lectures Delivered at Harvard University in 1955.James Thomson - 1971 - Journal of Symbolic Logic 36 (3):513-514.
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  33. Heaven’s Champion: William James’s Philosophy of Religion.James O. Pawelski - 1996 - 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 (...)
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  34.  8
    Pragmatism: A New Name for Some Old Ways of Thinking. William James.James Rowland Angell - 1908 - International Journal of Ethics 18 (2):226-235.
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  35.  29
    Religious Language After J. L. Austin1: James M. Smith and James Wm. McClendon, Jr.James M. Smith - 1972 - Religious Studies 8 (1):55-63.
    John L. Austin believed that in the illocution he had discovered a fundamental element of our speech, the understanding of which would disclose the significance of all kinds of linguistic action: not only proposing marriage and finding guilt, but also stating, reporting, conjecturing, and all the rest of the things men can do linguistically. 2 We claim that the illocution, the full-fledged speech-act, is central to religious utterances as well, and that it provides a perspicuity in understanding them not elsewhere (...)
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  36.  62
    Professor William James' Interpretation of Religious Experience.James H. Leuba - 1904 - International Journal of Ethics 14 (3):322-339.
  37. Utilitarian Logic and Politics: James Mill's "Essay on Government," Macaulay's Critique, and the Ensuing Debate.James Mill, Thomas Babington Macaulay Macaulay, Jack Lively & J. C. Rees (eds.) - 1978 - Clarendon Press.
  38.  1
    James Rodger Fleming, Historical Perspectives on Climate Change. New York and Oxford: Oxford University Press, 1998. Pp. XIII+194. Isbn 0-19-507870-5. No Price Given. [REVIEW]James Risbey - 2001 - British Journal for the History of Science 34 (3):341-373.
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  39. James Gouinlock, Rediscovering the Moral Life: Philosophy and Human Practice Reviewed By.James B. Sauer - 1994 - Philosophy in Review 14 (4):259-261.
  40. James Stalker, The Ethic of Jesus According to the Synoptic Gospels. [REVIEW]James Seth - 1909 - Hibbert Journal 8:683.
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  41.  58
    James Warren, Facing Death: Epicurus and His Critics. [REVIEW]James Stacey Taylor - 2007 - Ethical Theory and Moral Practice 10 (1):109-110.
  42.  14
    James's Faith-Ladder.James C. S. Wernham - 1990 - Journal of the History of Philosophy 28 (1):105.
  43.  22
    The Diversities of Biodiversity: James Maclaurin and Kim Sterelny: What is Biodiversity? The University of Chicago Press, Chicago, 2008, Xii + 217 Pp, US$ 24 PB.James Justus - 2010 - Metascience 19 (2):247-250.
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  44.  34
    The Gauthier Enterprise*: JAMES M. BUCHANAN.James M. Buchanan - 1988 - Social Philosophy and Policy 5 (2):75-94.
    I take it as my assignment to criticize the Gauthier enterprise. At the outset, however, I should express my general agreement with David Gauthier's normative vision of a liberal social order, including the place that individual principles of morality hold in such an order. Whether the enterprise is, ultimately, judged to have succeeded or to have failed depends on the standards applied. Considered as a coherent grounding of such a social order in the rational choice behavior of persons, the enterprise (...)
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  45. Michael Smith and the Daleks: Reason, Morality, and Contingency: James Lenman.James Lenman - 1999 - Utilitas 11 (2):164-177.
    Smith has defended the rationalist's conceptual claim that moral requirements are categorical requirements of reason, arguing that no status short of this would make sense of our taking these requirements as seriously as we do. Against this I argue that Smith has failed to show either that our moral commitments would be undermined by possessing only an internal, contextual justification or that they need presuppose any expectation that rational agents must converge on their acceptance. His claim that this rationalistic understanding (...)
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  46.  16
    William James's Divided Self and the Process of Its Unification: A Reply to Richard Gale.James O. Pawelski - 2003 - Transactions of the Charles S. Peirce Society 39 (4):645 - 656.
  47.  16
    William James and the Ethics of Fullfillment.James Campbell - 1981 - Transactions of the Charles S. Peirce Society 17 (3):224 - 240.
  48.  43
    The Letters of William James.James H. Tufts - 1921 - Journal of Philosophy 18 (14):381-387.
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  49.  78
    The Distinction Between Criterion and Decision Procedure: A Reply to Madison Powers: James Griffin.James Griffin - 1994 - Utilitas 6 (2):177-182.
    Madison Powers raises the difficult problem of repugnant desires. The problem is not only difficult but pervasive, more pervasive even than Powers says. He notes that it affects hedonist, eudaimonist, and desire-fulfilment forms of utilitarianism; but it also affects the form of utilitarianism that uses a list of irreducibly plural values, so long as one of the values on the list is pleasure or happiness, and it can affect non-utilitarian positions as well for the same reason.
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  50.  38
    Our Complicated System: James Madison on Power and Liberty.James H. Read - 1995 - Political Theory 23 (3):452-475.
    It has been remarked that there is a tendency in all Governments to an augmentation of power at the expense of liberty. But the remark as usually understood does not appear to me well founded.... It is a melancholy reflection that liberty should be equally exposed to danger whether the Government have too much or too little power, and that the line which divides the extremes should be so inaccurately drawn by experience. -/- Madison, letter to Jefferson, October 17, 1788.
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