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John E. Smith [109]John Smith [22]John Edwin Smith [17]John Maynard Smith [15]
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John Smith
Washington University in St. Louis
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  1. A Conceptual Framework for Investigating ‘Capture’ in Corporate Sustainability Reporting Assurance.John Smith, Ros Haniffa & Jenny Fairbrass - 2011 - Journal of Business Ethics 99 (3):425-439.
    The assurance of corporate sustainability reporting has long been a controversial field. Corporate management and assurance providers are routinely accused of 'capturing' what should be an exercise in public accountability. This article responds to recent calls for an analysis of the process by which Capture' takes place. Integrating elements of neo-institutional theory and the arena concept, the article sets out a fresh conceptual framework for investigating the dynamics of the interactions between the various bodies active in the assurance field in (...)
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  2. The Major Transitions in Evolution.John Maynard Smith & Eors Szathmary - 1996 - Journal of the History of Biology 29 (1):151-152.
  3. The Concept of Information in Biology.John Maynard Smith - 2000 - Philosophy of Science 67 (2):177-194.
    The use of informational terms is widespread in molecular and developmental biology. The usage dates back to Weismann. In both protein synthesis and in later development, genes are symbols, in that there is no necessary connection between their form (sequence) and their effects. The sequence of a gene has been determined, by past natural selection, because of the effects it produces. In biology, the use of informational terms implies intentionality, in that both the form of the signal, and the response (...)
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  4. A School-Based Youth Screening Program for Diabetes Type 2.John Smith - forthcoming - IRB: Ethics & Human Research.
     
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  5.  23
    Reply to Commentaries.John Maynard Smith - 2000 - Philosophy of Science 67 (2):214-218.
  6. The Problems of Biology.John Maynard Smith - 1986
  7.  18
    America's Philosophical Vision.John E. Smith - 1992 - University of Chicago Press.
    In these previously uncollected essays, Smith argues that American philosophers like Peirce, James, Royce, and Dewey have forged a unique philosophical tradition—one that is rich and complex enough to represent a genuine alternative to the analytic, phenomenological, and hermeneutical traditions which have originated in Britain or Europe. "In my judgment, John Smith has no equal today in combining two scholarly qualities: the analysis of philosophical texts with penetration and rigor, and the discernment of what it is in these texts that (...)
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  8.  50
    Commentary on Kerr and Godfrey-Smith.John Maynard Smith - 2002 - Biology and Philosophy 17 (4):523-527.
  9. Dialogues Between Faith and Reason: The Death and Return of God in Modern German Thought.John H. Smith (ed.) - 2011 - Cornell Scholarship.
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  10. Commentary on Henry Rosemont's "on Representing Abstractions in Archaic Chinese".John E. Smith - 1974 - Philosophy East and West 24 (1):95-97.
  11. Medicinal Mushrooms and Cancer Therapy: Translating a Traditional Practice Into Western Medicine.Richard Sullivan, John E. Smith & Neil J. Rowan - 2006 - Perspectives in Biology and Medicine 49 (2):159-170.
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  12.  59
    Costly and Discrete Communication: An Experimental Investigation. [REVIEW]Sean Duffy, Tyson Hartwig & John Smith - 2014 - Theory and Decision 76 (3):395-417.
    Language is an imperfect and coarse means of communicating information about a complex and nuanced world. We report on an experiment designed to capture this feature of communication. The messages available to the sender imperfectly describe the state of the world; however, the sender can improve communication, at a cost, by increasing the complexity or elaborateness of the message. Here the sender learns the state of the world, then sends a message to the receiver. The receiver observes the message and (...)
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  13. Time, Times, and the 'Right Time'; Chronos and Kairos.John E. Smith - 1969 - The Monist 53 (1):1-13.
    Despite the frivolous note implied in the popular expression, ‘The Greeks had a word for it’, the literal truth is that they did! Time and again we find reflected in the terminology developed by these ancient seekers after wisdom, an attention to important distinctions and a faithfulness to the details of actual experience which are truly remarkable. The Greek thinkers had, as every classical scholar and student of Greek philosophy knows, a finely developed philosophical language, one sensitive no less to (...)
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  14.  14
    The Spirit of American Philosophy.John Edwin Smith - 1963 - New York: Oxford University Press.
    I Charles S. Peirce: MEANING, BELIEF, AND LOVE IN AN EVOLVING UNIVERSE Philosophical thinking in America has provided many surprises and it has rarely ...
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  15.  45
    Not so Cheap Talk: Costly and Discrete Communication. [REVIEW]Johanna Hertel & John Smith - 2013 - Theory and Decision 75 (2):267-291.
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  16.  28
    Qualitative Complexity: Ecology, Cognitive Processes and the Re-Emergence of Structures in Post-Humanist Social Theory.John A. Smith - 2006 - Routledge.
    Qualitative Complexity offers a critique of the humanist paradigm in contemporary social theory. Drawing from sources in sociology, philosophy, complexity theory, 'fuzzy logic', systems theory, cognitive science and evolutionary biology, the authors present a new series of interdisciplinary perspectives on the sociology of complex, self-organizing structures.
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  17. Nomads on Ponies Vs. Slaves on Horses. [REVIEW]John Smith Jr - 1998 - Journal of the American Oriental Society 118 (1):54-62.
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  18.  12
    Population Structure and Evolutionary Dynamics of Pathogenic Bacteria.John Maynard Smith, Edward J. Feil & Noel H. Smith - 2000 - Bioessays 22 (12):1115-1122.
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  19.  24
    Pragmatism at Work; Dewey's Lectures in China.John E. Smith - 1985 - Journal of Chinese Philosophy 12 (3):231-259.
  20.  46
    Ethical Issues in Professional Life: A Multimedia Course. [REVIEW]John-Christian Smith - 1994 - Teaching Philosophy 17 (2):173-177.
  21.  10
    The Spirit of American Philosophy.Y. H. Krikorian & John E. Smith - 1963 - Philosophy and Phenomenological Research 25 (1):142.
  22. Experience and God.John Edwin Smith - 1968 - Fordham University Press.
    A modern philosopher described religion as “that region in which all the enigmas of the world are solved.” Smith argues in Experience and God that religion itself has become an enigma for modern man. In the book, smith attempts to reunite philosophy with religion. He argues that in recent decades the prevailing attitude has been chiefly one of indifference. This indifference, leading to the failure of understanding can be overcome only through radical reflection and self-criticism: a re-consideration of the nature (...)
     
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  23. The Spirit and its Letter: Traces of Rhetoric in Hegel’s Philosophy of “Bildung.”.John H. Smith - 1988 - Cornell University Press.
     
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  24.  3
    The Perfectibility of Man.John E. Smith & John Passmore - 1972 - Philosophical Review 81 (3):394.
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  25.  29
    Quasi-Religions: Humanism, Marxism and NationalismThemes in Comparative Religion.Reynaud De La Bat Smit, John E. Smith & Glyn Richards - 1995 - British Journal of Educational Studies 43 (2):240.
  26.  71
    Strong Separatism in Professional Ethics.John-Christian Smith - 1994 - Professional Ethics 3 (3/4):117-140.
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  27.  33
    Time and Qualitative Time.John E. Smith - 1986 - Review of Metaphysics 40 (1):3 - 16.
    IN A PREVIOUS study entitled, "Time, Times and the 'Right Time': Chronos and Kairos," I explored the distinction between these two aspects of time and their relations to each other. I wish to return to the topic in this paper, building on my previous discussion but bringing in some new dimensions that were unknown to me earlier on. I did not know, for example, that kairos, although it has metaphysical, historical, ethical and esthetic applications, is a concept whose original home, (...)
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  28. Themes in American Philosophy: Purpose, Experience, and Community.John Edwin Smith - 1970 - New York: Harper & Row.
    Purpose in American philosophy.--Radical empiricism.--Three types and two dogmas of empiricism.--William James as philosophical psychologist.--Charles S. Peirce: community and reality.--The contemporary significance of Royce's theory of the self.--The course of American philosophy.--The philosophy of religion in America.
     
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  29. The True Way or Method of Attaining to Divine Knowledge.John Smith - 1968 - In Gerald R. Cragg (ed.), The Cambridge Platonists. University Press of America. pp. 128--144.
     
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  30.  12
    Purpose and Thought: The Meaning of Pragmatism.John Edwin Smith - 1978 - University of Chicago Press.
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  31.  14
    Peirce’s Religious Metaphysics.John Clark Smith - 1979 - International Philosophical Quarterly 19 (4):407-425.
  32.  17
    Explanation in Biology: Explanation in Biology: John Maynard Smith.John Maynard Smith - 1990 - Royal Institute of Philosophy Supplement 27:65-72.
    During the war, I worked in aircraft design. About a year after D-day, an exhibition was arranged at Farnborough of the mass of German equipment that had been captured, including the doodlebug and the V2 rocket. I and a friend spent a fascinating two days wandering round the exhibits. The questions that kept arising were ‘Why did they make it like that?’, or, equivalently ‘I wonder what that is for?’ We were particularly puzzled by a gyroscope in the control system (...)
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  33.  38
    Saint Ignatius Loyola and Prayer as Seen in the Book of the Spiritual Exercises.John J. Smith - 1941 - Thought: Fordham University Quarterly 16 (4):748-750.
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  34.  38
    Reshaping Social Theory From Complexity and Ecological Perspectives.John Smith & Chris Jenks - 2013 - Thesis Eleven 114 (1):61-75.
    This article argues that Durkheim’s founding insight – uniquely social phenomena – presents us with both a foundation for the discipline of sociology and the risk that the discipline will become isolated. This, we argue, has happened. Our contention is that the emergent social phenomena need to be understood in relation to, but not reduced to, their biological and psychological substrates. Similarly, there are a number of other characteristics, notably of self-organization, which are distinguishing properties of social phenomena but also (...)
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  35.  15
    Reply to P. Christopher Smith.John E. Smith - 1970 - Proceedings of the Hegel Society of America 1:184-185.
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  36.  26
    The Reflexive Turn, the Linguistic Turn, and the Pragmatic Outcome.John E. Smith - 1969 - The Monist 53 (4):588-605.
    One of the important philosophical advantages stemming from study of the historical development of philosophical movements and traditions is the insight that comes from observing the logical out-working of a set of ideas over a period of time that far exceeds the lifetime of any individual thinker. An Aristotle or a Hegel may develop a philosophical mode of thought in an almost unbelievably comprehensive way, but no individual can grasp all the implications and ramifications of his philosophical vision, no matter (...)
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  37.  37
    Two Defenses of Freedom.John E. Smith - 1987 - Tulane Studies in Philosophy 35:51-64.
  38.  40
    Experience in Peirce, James and Dewey.John E. Smith - 1985 - The Monist 68 (4):538-554.
  39. Evolution of Social Behaviour Patterns in Primates and Man.W. G. Runciman, John Smith & R. I. M. Dunbar (eds.) - 1996 - British Academy.
    Introduction, W G Runciman Social Evolution in Primates: The Role of Ecological Factors and Male Behaviour, Carel P van Schaik Determinants of Group Size in Primates: A General Model, R I M Dunbar Function and Intention in the Calls of Non-Human Primates, Dorothy L Cheney & Robert M Seyfarth Why Culture is Common, but Cultural Evolution is Rare, Robert Boyd & Peter J Richerson An Evolutionary and Chronological Framework for Human Social Behaviour, Robert A Foley Friendship and the Banker?s Paradox: (...)
     
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  40. Contemporary American Philosophy: Second Series.John Edwin Smith - 1970 - New York: Humanities Press.
  41.  17
    Some Pragmatic Tendencies in the Thought of Wang Yang‐Ming.John Smith - 1986 - Journal of Chinese Philosophy 13 (2):167-183.
    One of the chief benefits to civilization stemming from comparative studies of different philosophical traditions is the possibility of discovering convergences of opinion which offer evidence of continuity in human experience across cultural boundaries and thus provide some measure of corroboration for these opinions. This, of course, is not to say that important divergences of opinion should either be ignored or politely passed over. On the contrary, the more clearly differences are apprehended, the more likely it is that they can (...)
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  42. Concept of Information in Biology.John Maynard Smith - 2010 - In P. C. W. Davies & Niels Henrik Gregersen (eds.), Information and the Nature of Reality: From Physics to Metaphysics. Cambridge University Press.
  43.  6
    Purpose and Thought: The Meaning of Pragmatism.Lynn Stephens & John E. Smith - 1978 - Noûs 21 (4):602.
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  44.  31
    Person to Person.John E. Smith - 1992 - The Personalist Forum 8 (1):41-54.
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  45. After the Demise of Empiricism: The Problem of Judging Social and Education Inquiry.John K. Smith - 1993 - Ablex.
  46.  7
    The Spirit of American Philosophy.James Ward Smith & John E. Smith - 1965 - Philosophical Review 74 (3):404.
  47.  29
    Prospects for Natural Theology.John E. Smith - 1992 - The Monist 75 (3):406-420.
    Our topic suggests the existence of some uncertainty about the viability of natural theology, but it also invites a reassessment of the enterprise. The variety of current thinking in this area makes it difficult to find a single paradigm for structuring the discussion. The voices of such philosophers as Hartshorne, Kenny, Swinburne, Plantinga, Alston, and Joseph Owens, to mention but a few, do not form a chorus, even if they obviously share some of the same themes. The best procedure is (...)
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  48.  28
    Hegel’s Critique of Kant.John E. Smith - 1973 - Review of Metaphysics 26 (3):438 - 460.
    I am calling attention at the outset to Hegel’s procedure in interpreting the thought of others not to suggest that he simply failed to represent their views, but rather to indicate that he invariably sets them down in the midst of his own systematic idealism and judges them in accordance with the adequacy of their response to questions posed by his own position. One consequence of this approach is that Hegel views a philosophical position not primarily in terms of its (...)
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  49.  22
    The Structure of Religion: JOHN E. SMITH.John E. Smith - 1965 - Religious Studies 1 (1):63-73.
    The popular belief that religion is the same everywhere or that all religions are ‘at bottom’ identical in essentials is a widespread falsehood that is saved from being completely worthless by the fact that religion does exhibit a universal or common structure wherever it appears. This structure is intimately related to the structure of human life in the world. The enduring pattern that enables us to understand religions widely separated in both time and space depends largely on the fact that (...)
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  50.  39
    Hegel and the Hegel Society of America.John E. Smith - 1994 - The Owl of Minerva 25 (2):135-140.
    No one acquainted with the odyssey of Hegel’s thought in America can fail to take note of the progress that has been made over the past twenty-five years in the study and interpretation of his writings. New texts, new translations, and, above all, penetrating commentaries, have led to a better and more accurate understanding of Hegel’s philosophy and at the same time have served to overcome prejudices, a priori opinions about what he must have said, and plain errors in construing (...)
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