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John Shook
State University of New York, Buffalo
  1.  9
    Neuroethics and the Possible Types of Moral Enhancement.John R. Shook - 2012 - American Journal of Bioethics Neuroscience 3 (4):3-14.
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  2.  16
    A Principled and Cosmopolitan Neuroethics: Considerations for International Relevance.John R. Shook & James Giordano - 2014 - Philosophy, Ethics, and Humanities in Medicine 9:1.
    Neuroethics applies cognitive neuroscience for prescribing alterations to conceptions of self and society, and for prescriptively judging the ethical applications of neurotechnologies. Plentiful normative premises are available to ground such prescriptivity, however prescriptive neuroethics may remain fragmented by social conventions, cultural ideologies, and ethical theories. Herein we offer that an objectively principled neuroethics for international relevance requires a new meta-ethics: understanding how morality works, and how humans manage and improve morality, as objectively based on the brain and social sciences. This (...)
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  3.  23
    Advancing Neuroscience on the 21st Century World Stage: The Need for - and Structure of - an Internationally-Relevant Neuroethics.Elisabetta Lanzilao, John R. Shook, Roland Benedikter & James Giordano - forthcoming - Ethics in Biology, Engineering and Medicine.
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  4.  10
    Neuroethics Beyond Normal.John R. Shook & James Giordano - 2016 - Cambridge Quarterly of Healthcare Ethics 25 (1):121-140.
  5.  8
    A Four-Part Working Bibliography of Neuroethics: Part 4 - Ethical Issues in Clinical and Social Applications of Neuroscience.Kira Becker, John R. Shook, Martina Darragh & James Giordano - 2017 - Philosophy, Ethics, and Humanities in Medicine 12:1.
    BackgroundAs a discipline, neuroethics addresses a range of questions and issues generated by basic neuroscientific research, and its use and meanings in the clinical and social spheres. Here, we present Part 4 of a four-part bibliography of the neuroethics literature focusing on clinical and social applications of neuroscience, to include: the treatment-enhancement discourse; issues arising in neurology, psychiatry, and pain care; neuroethics education and training; neuroethics and the law; neuroethics and policy and political issues; international neuroethics; and discourses addressing "trans-" (...)
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  6.  5
    Ethics Transplants? Addressing the Risks and Benefits of Guiding International Biomedicine.John R. Shook & James Giordano - 2017 - American Journal of Bioethics Neuroscience 8 (4):230-232.
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  7.  9
    Minding Brain Science in Medicine: On the Need for Neuroethical Engagement for Guidance of Neuroscience in Clinical Contexts.James Giordano & John R. Shook - 2015 - Ethics in Biology, Engineering and Medicine: An International Journal 6 (1-2):37-41.
  8.  4
    A four-part working bibliography of neuroethics: Part 4 - Ethical issues in clinical and social applications of neuroscience.Kira Becker, John R. Shook, Martina Darragh & James Giordano - 2017 - Philosophy, Ethics, and Humanities in Medicine 2017 12:1 12 (1):1.
    As a discipline, neuroethics addresses a range of questions and issues generated by basic neuroscientific research, and its use and meanings in the clinical and social spheres. Here, we present Part 4 of a four-part bibliography of the neuroethics literature focusing on clinical and social applications of neuroscience, to include: the treatment-enhancement discourse; issues arising in neurology, psychiatry, and pain care; neuroethics education and training; neuroethics and the law; neuroethics and policy and political issues; international neuroethics; and discourses addressing "trans-" (...)
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  9.  24
    My Brain Made Me Moral: Moral Performance Enhancement for Realists.John Shook - 2016 - Neuroethics 9 (3):199-211.
    How should ethics help decide the morality of enhancing morality? The idea of morally enhancing the human brain quickly emerged when the promise of cognitive enhancement in general began to seem realizable. However, on reflection, achieving moral enhancement must be limited by the practical challenges to any sort of cognitive modification, along with obstacles particular to morality’s bases in social cognition. The objectivity offered by the brain sciences cannot ensure the technological achievement of moral bioenhancement for humanity-wide application. Additionally, any (...)
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  10.  67
    Dewey's Empirical Theory of Knowledge and Reality.John R. Shook - 2000 - Vanderbilt University Press.
    While previous studies of Dewey's work have taken either a historical or topical focus, Shook offers an innovative, organic approach to understanding Dewey and eloquently shows that Dewey's instrumentalism grew seamlessly out of his idealism. He argues that most current scholarship operates under a mistaken impression of Dewey's early philosophical positions.
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  11.  2
    Neuropragmatism: A Neurophilosophical Manifesto.Tibor Solymosi & John Shook - 2013 - European Journal of Pragmatism and American Philosophy 5 (1).
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  12.  2
    Erratum To: A Four-Part Working Bibliography of Neuroethics: Part 4 - Ethical Issues in Clinical and Social Applications of Neuroscience.Kira Becker, John R. Shook, Martina Darragh & James Giordano - 2017 - Philosophy, Ethics, and Humanities in Medicine 12:2.
    Background As a discipline, neuroethics addresses a range of questions and issues generated by basic neuroscientific research, and its use and meanings in the clinical and social spheres. Here, we present Part 4 of a four-part bibliography of the neuroethics literature focusing on clinical and social applications of neuroscience, to include: the treatment-enhancement discourse; issues arising in neurology, psychiatry, and pain care; neuroethics education and training; neuroethics and the law; neuroethics and policy and political issues; international neuroethics; and discourses addressing (...)
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  13.  8
    Panentheism and Peirce's God.John R. Shook - 2016 - Philosophy, Theology and the Sciences 3 (1):8-31.
  14. F. C. S. Schiller and European Pragmatism.John R. Shook - 2006 - In John R. Shook & Joseph Margolis (eds.), A Companion to Pragmatism. Blackwell.
     
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  15.  30
    Dewey's Ethical Justification for Public Deliberation Democracy.John Shook - 2013 - Education and Culture 29 (1):3-26.
    John Dewey developed sophisticated theories for a liberal civil society and a deliberative democracy. These theories have recently enjoyed renewed attention, discussion, and practical application.1 However, no consensus on Dewey's primary theoretical strategies has yet emerged.2 What precisely was Dewey's justification for democracy and its superiority over other ways of life and forms of government? This essay explains how Dewey attempted to formulate a philosophical justification for democracy on ethical grounds, rather than just epistemic or satisfaction-maximization grounds alone. Provided with (...)
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  16.  17
    The God Debates: A 21st Century Guide for Atheists and Believers (and Everyone in Between).John R. Shook - 2010 - Wiley-Blackwell.
    The God Debates presents a comprehensive, non-technical survey of the quest for knowledge of God, allowing readers to participate in a debate about the ...
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  17.  1
    Moral Enhancement? Acknowledging Limitations of Neurotechnology and Morality.John R. Shook & James Giordano - 2016 - American Journal of Bioethics Neuroscience 7 (2):118-120.
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  18.  38
    Rationalist Atheology.John R. Shook - 2015 - International Journal for Philosophy of Religion 78 (3):329-348.
    Atheology, accurately defined by Alvin Plantinga, offers reasons why god’s existence is implausible. Skeptically reasoning that theological arguments for god fail to make their case is one way of leaving supernaturalism in an implausible condition. This ‘rationalist’ atheology appeals to logical standards to point out fallacies and other sorts of inferential gaps. Beyond that methodological marker, few shared tactics characterize atheists and agnostics stalking theological targets. If unbelief be grounded on reason, let atheology start from a theological stronghold: the principle (...)
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  19. Pragmatist Neurophilosophy: American Philosophy and the Brain.John R. Shook & Tibor Solymosi (eds.) - 2014 - Bloomsbury Academic.
     
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  20. The Direct Contextual Realism Theory of Perception.John R. Shook - 2003 - Journal of Speculative Philosophy 17 (4):245-258.
  21. Dewey's Empirical Theory of Knowledge and Reality.John R. Shook - 2001 - Transactions of the Charles S. Peirce Society 37 (1):134-136.
     
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  22.  41
    A Companion to Pragmatism.John R. Shook & Joseph Margolis (eds.) - 2006 - Wiley-Blackwell.
    _A Companion to Pragmatism,_ comprised of 38 newly commissioned essays, provides comprehensive coverage of one of the most vibrant and exciting fields of philosophy today. Unique in depth and coverage of classical figures and their philosophies as well as pragmatism as a living force in philosophy. Chapters include discussions on philosophers such as John Dewey, Jürgen Habermas and Hilary Putnam.
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  23. Dewey's Naturalized Philosophy of Spirit and Religion.John R. Shook - 2010 - In John Dewey's Philosophy of Spirit: With the 1897 Lecture on Hegel. Fordham University Press.
     
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  24. Pragmatic Naturalism and Realism.John Shook (ed.) - 2003 - Prometheus.
     
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  25.  12
    John Dewey's Philosophy of Spirit: With the 1897 Lecture on Hegel.John R. Shook - 2010 - Fordham University Press.
    This book shows that, far from repudiating Hegel, Dewey's entire pragmatic philosophy is premised on a "philosophy of spirit" inspired by Hegel's project.
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  26.  56
    Comparative Political Philosophy: Categorizing Political Philosophies Using Twelve Archetypes.John R. Shook - 2009 - Metaphilosophy 40 (5):633-655.
    Abstract: Comparative political philosophy can be stimulated by imposing a categorization scheme on possible varieties of political philosophies. This article develops a categorization scheme using four essential features of political philosophies, resulting in twelve archetypal political philosophies. The four essential features selected are a political philosophy's views concerning human nature, the proper function of morality, the best form of society, and the highest responsibility of citizenship. The twelve archetypal political philosophies range from the communal (Rousseau), the democratic (J. S. Mill), (...)
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  27. Pragmatism: An Annotated Bibliography 1898-1940.John R. Shook (ed.) - 1998 - Rodopi.
    Designed to fill a large gap in American philosophy scholarship, this bibliography covers the first four decades of the pragmatic movement. It references most of the philosophical works by the twelve major figures of pragmatism: Charles S. Peirce, William James, John Dewey, George H. Mead, F.C.S. Schiller, Giovanni Papini, Giovanni Vailati, Guiseppe Prezzolini, Mario Calderoni, A.W. Moore, John E. Boodin, and C.I. Lewis. It also includes writings of dozens of minor pragmatic writers, along with those by commentators and critics of (...)
     
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  28.  19
    The Nature Philosophy of John Dewey.John R. Shook - 2017 - Dewey Studies 1 (1):13-43.
    John Dewey’s pragmatism and naturalism are grounded on metaphysical tenets describing how mind’s intelligence is thoroughly natural in its activity and productivity. His worldview is best classified as Organic Realism, since it descended from the German organicism and Naturphilosophie of Herder, Schelling, and Hegel which shaped the major influences on his early thought. Never departing from its tenets, his later philosophy starting with Experience and Nature elaborated a philosophical organon about science, culture, and ethics to fulfill his particular version of (...)
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  29.  37
    It's Only Natural: Humanism's Higher Purpose.John Shook - 2010 - Think 9 (24):7-11.
    It's only natural to wonder about the higher purposes in one's life. Religious people sometimes argue that because they discover and enjoy a higher purpose to life, then religious beliefs appear quite natural and reasonable. This argument can be turned around, to make humanism look unnatural and unreasonable, if humanism denies any higher purpose to life. Either way, humanism seems inhumanly cold towards the very notion of ‘higher purpose’, but is this matter really so clear-cut and simple? Religious humanists stand (...)
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  30.  9
    John Dewey and Edward Scribner Ames: Partners in Religious Naturalism.John R. Shook - 2007 - American Journal of Theology and Philosophy 28 (2):178 - 207.
  31.  13
    John Dewey's Struggle with American Realism, 1904-1910.John R. Shook - 1995 - Transactions of the Charles S. Peirce Society 31 (3):542 - 566.
  32.  24
    Entrepreneurship and Values in a Democratic and Pragmatic Economics: Commentary on 'A Transactional View of Entrepreneurship'.John R. Shook - 2003 - Journal of Economic Methodology 10 (2):181-190.
    Entrepreneurship cannot be explained by any economic theory that isolates innovation from ongoing social processes or locates creativity in a space of given, fixed values. Unfortunately, mainstream economics has committed these mistakes, rooted in instrumentalist and antidemocratic notions of consumption and rationality that permits reasoning only about means toward given ends. Genuine innovation is, on Dewey's pragmatic approach to values, the intelligent modification of both means and ends for experimental action. When joined to an appreciation that consumption is just a (...)
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  33. Introduction.John Shook - 2007 - Free Inquiry 27:27-27.
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  34.  8
    Dewey and Quine on the Logic of What There Is.John Shook - 2002 - In F. Thomas Burke, D. Micah Hester & Robert B. Talisse (eds.), Dewey's Logical Theory: New Studies and Interpretations. Vanderbilt University Press. pp. 93--118.
  35. A Pragmatically Realistic Philosophy of Science.John Shook - 2003 - In Pragmatic Naturalism and Realism. Prometheus Books. pp. 323--344.
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  36.  67
    Pragmatism as Post-Postmodernism: Lessons From John Dewey (Review).John R. Shook - 2009 - Transactions of the Charles S. Peirce Society 45 (1):pp. 109-114.
  37.  26
    William James.John R. Shook - 2012 - The Philosophers' Magazine 57 (57):57-59.
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  38. A Symposium on James Good's: A Search for Unity in Diversity.John R. Shook - 2008 - Transactions of the Charles S. Peirce Society 44 (4):1-602.
     
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  39. It’s Only Natural - What Science Says About Our Place in Nature.John Shook - 2010 - Free Inquiry 30:48-49.
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  40.  47
    Peirce's Pragmatic Theology and Stoic Religious Ethics1.John R. Shook - 2011 - Journal of Religious Ethics 39 (2):344-363.
    Charles S. Peirce believed that his pragmatic philosophy could reconcile religion and science and that this reconciliation involves a religious ethics creating a real community with the cosmos and God. After some rival pragmatic approaches to God and religious belief inconsistent with Peirce's philosophy are set aside, his metaphysical plan for a reconciliation of religion and science is outlined. A panentheistic God makes the best match with his desired conclusions from the Neglected Argument for the reality of God, and this (...)
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  41.  41
    God's Justified Knowledge and the Hard-Soft Fact Distinction.John R. Shook - 2006 - The Proceedings of the Twenty-First World Congress of Philosophy 8:69-73.
    The distinction between hard and soft facts has been used by compatibilists to argue that God's divine foreknowledge is not incompatible with human free will. The debate over this distinction has ignored the question of the justification of divine knowledge. I argue that the distinction between hard and soft facts is illusory because the existence of soft facts presupposes that justification exists. Moreover, if the hard fact /soft fact distinction collapses, then God justifiably knows all future events, and human beings (...)
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  42.  8
    Erratum to: A four-part working bibliography of neuroethics: Part 4 - Ethical issues in clinical and social applications of neuroscience.Kira Becker, John R. Shook, Martina Darragh & James Giordano - 2017 - Philosophy, Ethics, and Humanities in Medicine 2017 12:1 12 (1):2.
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  43.  20
    Philosophy of Religion and Two Types of Atheology.John R. Shook - 2015 - International Journal of Philosophy and Theology 76 (1):1-19.
    Atheism is skeptical towards gods, and atheology advances philosophical positions defending the reasonableness of that rejection. The history of philosophy encompasses many unorthodox and irreligious movements of thought, and these varieties of unbelief deserve more exegesis and analysis than presently available. Going back to philosophy’s origins, two primary types of atheology have dominated the advancement of atheism, yet they have not cooperated very well. Materialist philosophies assemble cosmologies that leave nothing for gods to do, while skeptical philosophies find conceptions of (...)
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  44.  47
    Peter Hare on the Philosophy of Curt John Ducasse.John R. Shook - 2010 - Transactions of the Charles S. Peirce Society 46 (1):47-52.
    Peter Hare published two books about philosophy, both co-authored with his colleague Edward Madden. The first was Evil and the Problem of God, while the second was titled Causing, Perceiving and Believing: An Examination of the Philosophy of C. J. Ducasse (Dordrecht, Holland: D. Reidel), published in 97 . Hare's choice of Ducasse for extended study tells us a great deal about Hare's own interests. Ducasse was a confessedly analytic philosopher who advocated several views extending classical American themes. From metaphysics (...)
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  45.  17
    Conference on Neuroscience and Pragmatism: Productive Prospects.John R. Shook - 2011 - Philosophy, Ethics, and Humanities in Medicine 6:14.
    The conference "Neuroscience and Pragmatism: Productive Prospects" was held on June 10, 2011 at the Potomac Institute for Policy Studies in Arlington, Virginia.
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  46.  4
    Freedom Is as Freedom Does: Neuropragmatism, Neuroethics, and Free Will.John R. Shook - 2015 - American Journal of Bioethics Neuroscience 6 (2):28-30.
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  47.  22
    Paul Kurtz, Atheology, and Secular Humanism.John R. Shook - 2013 - Essays in the Philosophy of Humanism 21 (2):111-116.
    Paul Kurtz will be long remembered as the late twentieth century’s pre-eminent philosophical defender of freethinking rationalism and skepticism, the scientific worldview to replace superstition and religion, the healthy ethics of humanism, and democracy’s foundation in secularism. Reason, science, ethics, and civics – Kurtz repeatedly cycled through these affirmative agendas, not only to relegate religion to humanity’s ignorant past, but mainly to indicate the direction of humanity’s better future.
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  48.  23
    Knowledge and Inquiry.John Shook - 2009 - Newsletter of the Society for the Advancement of American Philosophy 37 (108):16-18.
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  49.  13
    Abduction, Complex Inferences, and Emergent Heuristics of Scientific Inquiry.John Shook - 2016 - Axiomathes 26 (2):157-186.
    The roles of abductive inference in dynamic heuristics allows scientific methodologies to test novel explanations for the world’s ways. Deliberate reasoning often follows abductive patterns, as well as patterns dominated by deduction and induction, but complex mixtures of these three modes of inference are crucial for scientific explanation. All possible mixed inferences are formulated and categorized using a novel typology and nomenclature. Twenty five possible combinations among abduction, induction, and deduction are assembled and analyzed in order of complexity. There are (...)
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  50.  16
    Addison W. Moore's Pragmatic Approach to Religion and Immortality.John R. Shook - 2002 - Transactions of the Charles S. Peirce Society 38 (4):629 - 647.
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1 — 50 / 114