Results for 'E. Smith, John'

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  1. Scientific and Philosophical Writings.Wallace E. Anderson & John E. Smith - 1980
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  2. The experience of the holy and the idea of God.John E. Smith - 1967 - In James M. Edie (ed.), Phenomenology in America. Chicago,: Quadrangle Books. pp. 295--306.
     
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  3.  44
    Pragmatism at Work; Dewey’s Lectures in China.John E. Smith - 1985 - Journal of Chinese Philosophy 12 (3):231-259.
  4.  2
    The Value of Community.John E. Smith - 1974 - Southern Journal of Philosophy 12 (4):449-454.
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  5.  12
    Chung-Ying Cheng on the challenge of chinese philosophy.John E. Smith - 1984 - Journal of Chinese Philosophy 11 (1):13-17.
  6.  9
    Chinese philosophy as a world-historical perspective.John E. Smith - 1996 - Journal of Chinese Philosophy 23 (1):5-20.
  7. Josiah Royce: Selected Writings.John E. Smith and William Kluback (eds.) - 1988
     
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  8.  5
    Philosophy of Religion. By H. D. Lewis. (London: The English Universities Press Ltd. 1965. Pp. x + 338. 10s. 6d.).John E. Smith - 1967 - Philosophy 42 (160):164-.
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  9.  46
    Dynamics of Faith. [REVIEW]John E. Smith - 1961 - Journal of Philosophy 58 (15):412-415.
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  10.  35
    America's Philosophical Vision.John E. Smith - 1992 - Chicago: 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 (...)
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  11. 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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  12.  47
    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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  13.  42
    Comments on Beth J. Singer's "John E. Smith on Pragmatism".John E. Smith - 1980 - Transactions of the Charles S. Peirce Society 16 (1):26 - 33.
  14.  31
    Religious Insight and the Cognitive Problem: JOHN E. SMITH.John E. Smith - 1971 - Religious Studies 7 (2):97-111.
    Despite the title, I do not intend to launch another expedition into the domain of epistemology. I wish instead to call attention to some problems which have arisen for philosophical theologians and philosophers of religion, as a result of two facts about the development of modern philosophy and its bearing on the analysis and interpretation of religious insight. Following these considerations, I shall propose in brief compass a programme for the future which I believe will prove fruitful for the philosophical (...)
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  15.  39
    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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  16.  11
    The Perfectibility of Man.John E. Smith - 1972 - Philosophical Review 81 (3):394.
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  17.  6
    Review of Errol E. Harris: An Interpretation of the Logic of Hegel[REVIEW]John E. Smith - 1985 - British Journal for the Philosophy of Science 36 (4):461-465.
  18.  38
    John Dewey: Philosopher of Experience.John E. Smith - 1959 - Review of Metaphysics 13 (1):60 - 78.
    Let it be clear at the outset that in reappraising Dewey's thought we have to do with no minute philosopher. In breadth of interest and range of thought he belongs with the great comprehensive thinkers of the past. And in contrast to many thinkers both in his own time and since, he had a constructive program. Philosophy for him meant more than analysis, even though analysis is an important part of the philosophic enterprise. Dewey's constructive philosophy has too often been (...)
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  19.  13
    XI—Radical Empiricism.John E. Smith - 1965 - Proceedings of the Aristotelian Society 65 (1):205-218.
    John E. Smith; XI—Radical Empiricism, Proceedings of the Aristotelian Society, Volume 65, Issue 1, 1 June 1965, Pages 205–218, https://doi.org/10.1093/aristotel.
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  20.  9
    The experiential foundations of religion.John E. Smith - 1958 - Journal of Philosophy 55 (13):538-546.
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  21.  18
    Reply to P. Christopher Smith.John E. Smith - 1970 - Proceedings of the Hegel Society of America 1:184-185.
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  22.  23
    Reflections on Vincent Colapietro's Fateful Shapes of Human Freedom: John William Miller and the Crises of Modernity.John E. Smith - 2004 - Transactions of the Charles S. Peirce Society 40 (2):205 - 208.
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  23.  23
    Reason and Life; the Introduction to Philosophy. [REVIEW]John E. Smith - 1961 - Journal of Philosophy 58 (20):600-602.
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  24.  10
    Experience, God, and classical american philosophy.John E. Smith - 1993 - American Journal of Theology and Philosophy 14 (2):119 - 145.
  25.  47
    Experience in Peirce, James and Dewey.John E. Smith - 1985 - The Monist 68 (4):538-554.
  26. The Analogy of Experience: An Approach to Understanding Religious Truth.John E. Smith - 1973 - International Journal for Philosophy of Religion 7 (1):319-320.
  27.  34
    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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  28. Commentary on Henry Rosemont's "on representing abstractions in archaic chinese".John E. Smith - 1974 - Philosophy East and West 24 (1):95-97.
  29.  18
    A Fifty-Year Retrospective in Philosophy.John E. Smith - 1981 - International Philosophical Quarterly 21 (2):123-132.
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  30.  26
    Blanshard on Philosophical Style.John E. Smith - 1990 - Idealistic Studies 20 (2):100-111.
    Some time in the 1950’s I was invited to address a meeting of the English Institute which took place at Columbia University and, while I have but a dim recollection of the topic, a point came up in the discussion which I still remember very well and it bears very closely on the subject of this essay. I had said something in my opening remarks about how technical recent philosophy had become and what a formidable language was growing up around (...)
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  31.  43
    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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  32.  12
    Is existence a valid philosophical concept?John E. Smith - 1950 - Journal of Philosophy 47 (9):238-249.
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  33.  5
    In Search of Philosophic Understanding.John E. Smith - 1969 - Philosophical Review 78 (1):99.
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  34.  14
    I. the present status of natural theology.John E. Smith - 1958 - Journal of Philosophy 55 (22):925-936.
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  35.  4
    No Title available: REVIEWS.John E. Smith - 1977 - Religious Studies 13 (3):357-359.
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  36.  3
    No Title available.John E. Smith - 1967 - Philosophy 42 (160):164-165.
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  37.  7
    Royce's Social Infinite.John E. Smith - 1951 - Philosophical Review 60 (2):253-255.
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  38.  12
    Self and world as starting points in theology.John E. Smith - 1970 - International Journal for Philosophy of Religion 1 (2):97 - 111.
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  39.  50
    Two Defenses of Freedom.John E. Smith - 1987 - Tulane Studies in Philosophy 35:51-64.
  40.  41
    The Encounter between Philosophy and Religion.John E. Smith - 1964 - Thought: Fordham University Quarterly 39 (1):20-36.
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  41.  23
    Between Heaven and Earth. [REVIEW]John E. Smith - 1945 - Journal of Philosophy 42 (5):138-139.
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  42.  5
    An Open Letter to Charles Hartshorne.John E. Smith - 1992 - Journal of Speculative Philosophy 6 (4):257 - 258.
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  43. Being and Willing: The Foundation of Ethics.John E. Smith - 1987 - Journal of Speculative Philosophy 1 (1):24 - 37.
  44. Being and Willing: The Foundations of Ethics.John E. Smith - 1987 - Journal of Speculative Philosophy 1 (1):24.
     
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  45.  16
    Being, Immediacy, and Articulation.John E. Smith - 1971 - Review of Metaphysics 24 (4):593 - 613.
    For a variety of reasons stemming from the domination of the rationalist stance in western civilization, it came to be felt that the immediate--whether in the form of the esthetic, the shock of existing or just "being there," direct encounter, or the thrill of the moment--is in need of being preserved inviolate from the forms of articulation. And the underlying assumption prompting such concern for the immediate was that articulation is somehow alien to Being in the sense that passage from (...)
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  46.  16
    Commentary on J. L. Mehta's "the problem of philosophical reconception in the thought of K. C. Bhattacharyya".John E. Smith - 1974 - Philosophy East and West 24 (1):89-93.
  47. Constitution of the apa.John E. Smith - 1988 - Proceedings and Addresses of the American Philosophical Association 62:279.
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  48.  6
    Charles S. Peirce’s Evolutionary Philosophy.John E. Smith - 1995 - International Philosophical Quarterly 35 (3):347-349.
  49.  6
    Existence, the past, and God.John E. Smith - 1952 - Review of Metaphysics 6 (2):287 - 295.
    Another question arising in this connection is, can we, on such a view, make room for such human experiences as "forgiveness"; can we meaningfully speak of "making good" an evil past? On the face of it there would seem to be possible only the one answer implied by Mr. Weiss' position; no. The past is past and as such is sheer fact without becoming. What then shall we make of a notion like that of atonement? Does this idea, if interpretable (...)
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  50.  42
    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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