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Barry Allen [137]Barry G. Allen [3]Barry Gilbert Allen [1]Barry C. Allen [1]
  1.  31
    Living in Time: The Philosophy of Henri Bergson.Barry Allen - 2023 - New York, US: OUP Usa.
    Henri Bergson (1859-1941) was once the most famous philosopher in the world, but his reputation waned in the latter half of the 20th century. Barry Allen here makes the case for Bergson as a great philosopher, one whose thought has much to contribute to contemporary philosophical questions. Living in Time presents chapters on each of Bergson's four major works, explaining his theories of time, perception, memory, and panpsychic consciousness, his innovative concept of virtual existence, his objection to Darwin, his controversy (...)
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  2.  38
    Vanishing Into Things: Knowledge in Chinese Tradition.Barry Allen - 2015 - Cambridge, MA: Harvard University Press.
    Barry Allen explores the concept of knowledge in Chinese thought over two millennia and compares the different philosophical imperatives that have driven Chinese and Western thought. Challenging the hyperspecialized epistemology of modern Western philosophy, he urges his readers toward an ethical appreciation of why knowledge is worth pursuing.
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  3.  24
    Introduction: Richard Rorty, Pragmatic Provocateur.Barry Allen, Richard Rorty, Nicholas Gaskill, Chris Voparil & Barbara Herrnstein Smith - 2022 - Common Knowledge 28 (3):359-365.
    This essay introduces a running symposium on the work of Richard Rorty and its legacy fifteen years after his passing. The arc of Rorty's thought defines a trajectory through American pragmatism, tracing a variation unimagined until he expressed it. His work raised Anglophone philosophers’ interest in American pragmatism as never before and also focused the interest of the whole world on American pragmatism as never before, even though the result was to define a pragmatism saturated with nominalism and suppressing the (...)
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  4.  16
    Striking Beauty: A Philosophical Look at the Asian Martial Arts.Barry Allen - 2015 - New York: Columbia University Press.
    The first book to focus on the intersection of Western philosophy and the Asian martial arts, _Striking Beauty_ comparatively studies the historical and philosophical traditions of martial arts practice and their ethical value in the modern world. Expanding Western philosophy's global outlook, the book forces a theoretical reckoning with the concerns of Chinese philosophy and the aesthetic and technical dimensions of martial arts practice. _Striking Beauty_ explains the relationship between Asian martial arts and the Chinese philosophical traditions of Confucianism, Buddhism, (...)
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  5.  50
    Indigenous Epistemologies of North America.Barry Allen - 2023 - Episteme 20 (2):324-336.
    Indigenous cultures of North America confronted a problem of knowledge different from that of canonical European philosophy. The European problem is to identify and overcome obstacles to the perfection of knowledge as science, while the Indigenous problem is to conserve a legacy of practice fused with a territory. Complicating the difference is that one of these traditions violently colonized the other, and with colonization the Indigenous problem changes. The old problem of inter-generational stability cannot be separated from the post-colonial problem (...)
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  6.  82
    Games of Sport, Works of Art, and the Striking Beauty of Asian Martial Arts.Barry Allen - 2013 - Journal of the Philosophy of Sport 40 (2):241 - 254.
    Martial-arts practice is not quite anything else: it is like sport, but is not sport; it constantly refers to and as it were cohabits with violence, but is not violent; it is dance-like but not dance. It shares a common athleticism with sports and dance, yet stands apart from both, especially through its paradoxical commitment to the external value of being an instrument of violence. My discussion seeks to illuminate martial arts practice by systematic contrast to games of sport and (...)
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  7. Samuel Butler's Contributions to Biological Philosophy.Barry Allen - 2023 - Common Knowledge 29 (2):251-279.
    Samuel Butler is usually remembered for Erewhon, widely considered among the best English satires. He also contributed to philosophical biology in works that collectively compose the nineteenth century's finest statement of the evolutionary argument associated with the name of Lamarck. In writing on evolution, Butler was not presenting science for a popular audience but deliberately intervening in the scientific argument about Darwinism. Surprised by the success of his first venture in philosophical biology, Life and Habit, Butler committed himself to the (...)
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  8. Artifice and design: art and technology in human experience.Barry Allen - 2008 - Ithaca: Cornell University Press.
    The book concludes that it is a mistake to think of Art as something subjective, or as an arbitrary social representation, and of Technology as an instrumental ..
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  9.  29
    Knowledge and Civilization.Barry Allen - 2003 - Westview Press.
    Knowledge and Civilization advances detailed criticism of philosophy's usual approach to knowledge and describes a redirection, away from textbook problems of epistemology, toward an ecological philosophy of technology and civilization. Rejecting theories that confine knowledge to language or discourse, Allen situates knowledge in the greater field of artifacts, technical performance, and human evolution. His wide ranging considerations draw on ideas from evolutionary biology, archaeology, anthropology, and the history of cities, art, and technology.
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  10. Truth in philosophy.Barry Allen - 1993 - Cambridge: Harvard University Press.
    " Barry Allen shows what truth has come to mean in the philosophical tradition, what is wrong with many of the ways of conceiving truth, and why philosophers ...
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  11.  71
    Indigenous Epistemologies of North America.Barry Allen - 2021 - Episteme (doi:10.1017/epi.2021.37):1-13.
    Indigenous cultures of North America confronted a problem of knowledge different from that of canonical European philosophy. The European problem is to identify and overcome obstacles to the perfection of knowledge as science, while the Indigenous problem is to conserve a legacy of practice fused with a territory. Complicating the difference is that one of these traditions violently colonized the other, and with colonization the Indigenous problem changes. The old problem of inter-generational stability cannot be separated from the post-colonial problem (...)
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  12.  11
    1 Unnatural Nuptials.Barry Allen - 2019 - In Michael James Bennett & Tano S. Posteraro (eds.), Deleuze and Evolutionary Theory. Edinburgh: Edinburgh University Press. pp. 23-41.
    In Difference and Repetition, Charles Darwin was the philosopher of individuals and the priority of individual differences. His theory of evolution inaugurated ‘the thought of individual difference’. (DR 248) For Darwin, the individual and its differences come first. Species-specific characteristics do not exist until natural selection does its work on individual differences over geological time. It is not the individual that is derivative in relation to the genus of the species, which was the conclusion of Aristotlean science. Rather, it is (...)
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  13.  16
    The Cultural Politics of Nonhuman Things.Barry Allen - 2011 - Contemporary Pragmatism 8 (1):3-19.
    This article confronts Richard Rorty's idea of cultural politics with Bruno Latour's argument for extending democracy to nonhuman things. Why does Latour make this argument? How many of his assumptions might Rorty share? Quite a few, it turns out. Additionally, ethical integration with nonhumans promises to advance the cosmopolitan politics we require for an effective response to ecological crisis.
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  14. A dao of technology?Barry Allen - 2010 - Dao: A Journal of Comparative Philosophy 9 (2):151-160.
    Scholars have detected hostility to technology in Daoist thought. But is this a problem with any machine or only some applications of some machines by some people? I show that the problem is not with machines per se but with the people who introduce them, or more exactly with their knowledge. It is not knowledge as such that causes the disorder Laozi and Zhuangzi associate with machines; it is confused, disordered knowledge—superficial, inadequate, unsubtle, and artless. In other words the problem (...)
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  15.  75
    The use of useless knowledge: Bergson against the pragmatists.Barry Allen - 2013 - Canadian Journal of Philosophy 43 (1):37-59.
    Henri Bergson and William James were great admirers of each other, and James seemed to think he got valuable ideas from Bergson. But early critics were right to see in Bergson the antithesis of pragmatism. Unfolding this antithesis is a convenient way to study important concepts and innovations in Bergson's philosophy. I concentrate on his ideas of duration and intuition, and show how they prove the necessity of going beyond pragmatism. The reason is because knowledge itself goes beyond the utilitarian (...)
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  16. Daoism and Chinese Martial Arts.Barry Allen - 2014 - Dao: A Journal of Comparative Philosophy 13 (2):251-266.
    The now-global phenomenon of Asian martial arts traces back to something that began in China. The idea the Chinese communicated was the dual cultivation of the spiritual and the martial, each perfected in the other, with the proof of perfection being an effortless mastery of violence. I look at one phase of the interaction between Asian martial arts and Chinese thought, with a reading of the Zhuangzi 莊子 and the Daodejing 道德經 from a martial arts perspective. I do not claim (...)
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  17.  30
    Government in Foucault.Barry Allen - 1991 - Canadian Journal of Philosophy 21 (4):421-439.
    The forms and specific situations of the government of men by one another in a given society are multiple; they are superimposed, they cross, impose their own limits, sometimes cancel one another out, sometimes reinforce one another. According to a commonplace in the critical discussion of Foucault's later work, he is supposed to have decided to take up Nietzsche's interpretation of power as Wille zur Macht, ‘will to power.’ For instance, Habermas believes he has criticized Foucault when he says, ‘Nietzsche’s (...)
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  18. What was epistemology?Barry Allen - 2000 - In Robert Brandom (ed.), Rorty and His Critics. Malden, Mass.: Wiley-Blackwell.
     
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  19. Foucault's nominalism.Barry Allen - 2005 - In Shelley Tremain (ed.), _Foucault and the Government of Disability_. University of Michigan Press. pp. 93--107.
    It seems plausible to extend to the field of Disability Studies a certain nominalist point of view which is evident in Foucault’s work. What I have in mind is an “implantation of impairments” thesis, modelled after what Foucault calls the “implantation of perversions.” After sketching some features of this Foucauldian argument, I discuss the ideas of knowledge and power that it presupposes, then outline a critical perspective on Foucault’s nominalism.
     
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  20.  81
    Gruesome arithmetic: Kripke's sceptic replies.Barry Allen - 1989 - Dialogue 28 (2):257-264.
    Kripke's Wittgenstein on Rules and Private Language has enlivened recent discussion of Wittgenstein's later philosophy. Yet it is quite possible to disengage his interpretive thesis from its supporting argumentation. Doing so leaves one with an intriguing sceptical argument which Kripke first powerfully advances, then tries to halt. But contrary to the impression his argument may leave, Kripke's solution and the position it concedes to the Sceptic are deeply allied. Here I shall demonstrate their common assumption, and on that basis argue (...)
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  21. The chimpanzee's tool.Barry Allen - 1997 - Common Knowledge 6:34-51.
    The claim that chimpanzees make and use tools stands on two feet. One is a simplistic conception of tool; the other is a range of field observations, whose interpretation is not always as ingenuous and objective as their advocates suggest. An important difference little attended to by friends of the chimpanzee’s tool concerns how little their way of life seems to hang on their so-called tools. For us nearly everything does. Without tools, chimpanzees would find other things to eat. But (...)
     
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  22.  29
    Time for Truth: Tarski Between Heidegger and Rorty.Barry Allen - 2023 - Revista Portuguesa de Filosofia 79 (3):1163-1174.
    The idea that truth is eternal is an old one in philosophy, and I do not propose to survey its history here. Yet a sketch of the historical context is useful for my main purpose, which is to discuss the theme of truth and temporality in Martin Heidegger and Richard Rorty. Although both philosophers repudiate eternal truth, their reasons for doing so are different, and this difference reveals a probably irreconcilable opposition between Heidegger and the Pragmatist.
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  23.  26
    Experiments In Democracy.Barry Allen - 2012 - Contemporary Pragmatism 9 (2):75-92.
    I take a skeptical view of the experimentalism Dorf and Sable advocate. I discuss three kinds of doubts: Doubt about the idea of “best practices”; doubt about their understanding of scientific experimentation; and doubt about the value of the Constitutional reform they envision. Their program reduces democracy to competitive rituals and managerial predation. The imperative of comparison threatens practice with destruction. “Benchmarking” is a machine to destroy divergence. To compel such comparison with the force of law would be a catastrophe (...)
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  24.  73
    Forbidding Knowledge.Barry Allen - 1996 - The Monist 79 (2):294-310.
    Are there matters we should exclude from inquiry? Personal privacy apart, it seems difficult to justify. By what higher, better knowledge than the results of inquiry itself could one know what inquiry ought not know? Is such knowledge a metaphysical intuition whose authority cannot be questioned? Isn't that a fairy-tale? But what about ethics? What about ethical limitations on knowledge? Can they not concern more than simply what to do with knowledge we have, concerning instead the very dynamic of knowledge, (...)
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  25. The virtual and the vacant—emptiness and knowledge in Chan and daoism.Barry Allen - 2010 - Journal of Chinese Philosophy 37 (3):457-471.
    Similarities between Daoism and Chan (Zen) are often merely verbal, a skillful appropriation by Chan authors of a vocabulary that seems Daoist only to a point, and then departs in a predictable way. What makes the departure predictable is the completely different understanding of emptiness in Chan and Daoism, supporting a no less different understanding of the value of knowledge. Daoism remains optimistic about knowledge in a way Chan is not. Buddhist wisdom exhausts life, extinguishes it, does not nourish it, (...)
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  26.  38
    Foucault's theory of knowledge.Barry Allen - 2010 - In Christopher Falzon (ed.), Foucault and Philosophy. Malden, MA: Wiley-Blackwell. pp. 143--162.
    This chapter contains sections titled: References.
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  27.  83
    Turning Back the Linguistic Turn in the Theory of Knowledge.Barry Allen - 2007 - Thesis Eleven 89 (1):6-22.
    The so-called linguistic turn in philosophy intensified (rather than overcame) the rationalism that has haunted Western ideas about knowledge since antiquity. Orthodox accounts continue to present knowledge as a linguistic, logical quality, expressed in statements or theories that are well justified by evidence and actually true. Restating themes from the author's Knowledge and Civilization (2004a), I introduce an alternative conception of knowledge designed to overcome these propositional, discursive, logocentric presumptions. I interpret knowledge as a quality of artifacts. A surgical operation (...)
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  28.  19
    To Really See the Little Things: Sage Knowledge in Action.Barry Allen - 2015 - Journal of Chinese Philosophy 42 (3-4):359-370.
    Sage knowledge knows the evolution of circumstances from an early point, when tendencies may be inconspicuously, “effortlessly” diverted. This knowledge is expressed, not “represented,” being an intensive quality of action rather than of belief, proposition, or theory, and its effortlessness is not a matter of effort versus no effort, but of the intensity with which effort tends to vanish. The value of such knowledge and the explanation of its accomplishment in terms of perceiving incipience or “really seeing the little things” (...)
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  29.  21
    War as a Problem of Knowledge: Theory of Knowledge in China’s Military Philosophy.Barry Allen - 2015 - Philosophy East and West 65 (1):1-17.
    A singularity of the famous Art of War《孫子兵法》 attributed to Sunzi is the way this work conceives of knowledge as a resource for the military strategist. The idea is new in Chinese tradition, and new in the worldwide context of thinking about strategy, where Sunzi’s ideas about the value of knowledge are far in advance of the thinking of Western theorists like Machiavelli or especially Clausewitz. In this paper I analyze the role of knowledge in the Sunzi theory of strategy, (...)
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  30.  30
    Banal Utopia or Tragic Recompense?Barry Allen - 2002 - New Nietzsche Studies 5 (1-2):26-41.
    What Nietzsche calls “the problem of science” concerns the place or value of science in the wider culture, what science does for or to culture, and to people who believe in its "truth." In framing this question, Nietzsche’s thought becomes a counterweight to a positivism that the philosophy of science has never entirely eliminated from its thinking. Not only is there is important continuity between Comte's original positivism and the later logical positivists; the assumptions about science which they share are (...)
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  31.  55
    The Abyss of Contingency: Purposiveness and Contingency in Darwin and Kant.Barry Allen - 2003 - History of Philosophy Quarterly 20 (4):373 - 391.
    Kant empahtically denied that living forms unfold according to a mechanical law. Yet if living nature were not law-like, natural science would be futile. The justification for a concept of purposiveness is to ensure “the lawfulness of the contingent” against the last exception. It was not until we learned to think about contingency without effacing it that natural history crossed the threshold of a science, Darwin leading the way. While his theory of evolution proposes mechanical explanations for a wide range (...)
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  32.  16
    The Gestation of German Biology: Philosophy and Physiology from Stahl to Schelling.Barry Allen - 2022 - Common Knowledge 28 (3):454-454.
    From Leibniz and Georg Ernst Stahl to Albrecht von Haller, Germans of the eighteenth century calved off an experimental physiology from medicine and made this research a centerpiece of their new model university, first under Haller at Göttingen, then under von Humboldt at Berlin. Haller made Göttingen the most important center for the advancement of Enlightenment science in Germany, but that is not where Johann Herder went looking for new ideas in psychology, turning instead to France, avidly studying Condillac and (...)
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  33. The Philosopher As Man of Letters: A memoir of Richard Rorty.Barry Allen - 2017 - Philosophy Today 61 (2):315-318.
    A memoir of Richard Rorty as a teacher, a philosopher, an intellectual, and a man of letters, by a former student.
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  34.  12
    Pragmatism and Confucian Empiricism.Barry Allen - 2021 - In Roger T. Ames, Chen Yajun & Peter D. Hershock (eds.), Confucianism and Deweyan pragmatism: resources for a new geopolitics of interdependence. Honolulu: University of Hawaiʻi Press. pp. 40-48.
    Dewey was a pragmatist, and pragmatism is an empiricism. I think Dewey would insist that his empirical orientation in the theory of knowledge is not independent of his democratic orientation in social philosophy. In my discussion today, I shall pursue three questions. One is how Dewey saw the connection between empiricism and democracy. Another question is whether there is a comparable empiricism in Chinese tradition. A third question is whether ideas of knowledge and ideas of government are really as close (...)
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  35.  9
    Introduction: To Really See the Little Things.Barry Allen - 2015 - In Vanishing Into Things: Knowledge in Chinese Tradition. Cambridge, MA: Harvard University Press. pp. 1-11.
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  36.  16
    Three Kinds of Movement.Barry Allen - 2019 - Midwest Studies in Philosophy 44 (1):231-238.
    Midwest Studies In Philosophy, Volume 44, Issue 1, Page 231-238, December 2019.
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  37.  20
    John Dewey and Continental Philosophy.Paul Fairfield, James Scott Johnston, Tom Rockmore, James A. Good, Jim Garrison, Barry Allen, Joseph Margolis, Sandra B. Rosenthal, Richard J. Bernstein, David Vessey, C. G. Prado, Colin Koopman, Antonio Calcagno & Inna Semetsky (eds.) - 2010 - Southern Illinois University Press.
    _John Dewey and Continental Philosophy_ provides a rich sampling of exchanges that could have taken place long ago between the traditions of American pragmatism and continental philosophy had the lines of communication been more open between Dewey and his European contemporaries. Since they were not, Paul Fairfield and thirteen of his colleagues seek to remedy the situation by bringing the philosophy of Dewey into conversation with several currents in continental philosophical thought, from post-Kantian idealism and the work of Friedrich Nietzsche (...)
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  38. Copyright© 2006 SAGE Publications (London, Thousand Oaks, CA and New Delhi) and David Rasmussen.Mitchell Aboulafia, Barry Allen, Foreword Richard Rorty Westview Press, Bruce A. Arrigo, Christopher R. Williams, Patrick Baert, Polity Press, Iain Boal, T. J. Clark & Joseph Matthews - 2006 - Philosophy and Social Criticism 32 (7):903-907.
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  39.  5
    Acknowledgments.Barry Allen - 2015 - In Vanishing Into Things: Knowledge in Chinese Tradition. Cambridge, MA: Harvard University Press. pp. 281-282.
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  40.  44
    A more laudable truthfulness.Barry Allen - 2008 - Common Knowledge 14 (2):193-200.
    There is more to truthfulness than truthful speech. There is a truthfulness of questions and doubts, a truthfulness that imposes reserve, a truthfulness that remonstrates and provokes without counterassertion. These are a pragmatic philosopher’s kind of truthfulness on the other side of a metaphysical Truth of objects. Rorty’s metaphilosophical criticism does not attack an argument directly. Instead, it questions the reason for taking the argument seriously. For Rorty, the problems are always the problem. For instance, in his many interventions on (...)
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  41.  6
    Confucians.Barry Allen - 2015 - In Vanishing Into Things: Knowledge in Chinese Tradition. Cambridge, MA: Harvard University Press. pp. 12-65.
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  42. Confucianism and Deweyan Pragmatism.Barry Allen (ed.) - 2021
     
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  43.  23
    Chan Buddhism.Barry Allen - 2015 - In Vanishing Into Things: Knowledge in Chinese Tradition. Cambridge, MA: Harvard University Press. pp. 140-165.
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  44. Carnap's contexts : Comte, Heidegger, Nietzsche.Barry Allen - 2003 - In C. G. Prado (ed.), A house divided: comparing analytic and continental philosophy. Amherst, N.Y.: Humanity Books.
    Carnap apparently never mentions August Comte’s name in his writings. Not that that is unusual. He seldom discusses individuals, or historical references of any sort. But you cannot evade context, and nothing comes from nothing. Merely allowing the name of “logical positivist” makes Comte a context for Carnap, which is hardly inappropriate, since Comte practically invented the idea of a “philosophy of science.” We can learn about the positivist mentality (for instance, how it is still with us) by searching out (...)
     
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  45. Difference Unlimited.Barry Allen - 1993 - In Gary Brent Madison (ed.), Working through Derrida. Evanston, Ill.: Northwestern University Press.
    Derrida proposes "to restore the original and non-derivative character of signs, in opposition to classical metaphysics." One effect is "to eliminate a concept of signs whose whole history and meaning belongs to the adventure of the metaphysics of presence." The formula "nothing outside the text" registers this effect. "Nothing outside the text" does not mean "prison-house of language." Neither does it mean that everything is a sign. But to differentiate signs ontologically from something which is emphatically not itself a sign, (...)
     
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  46. Ever not Quite: William James's A pluralistic universe.Barry Allen - 2017 - In David Howell Evans (ed.), Understanding James, Understanding Modernism. New York: Bloomsbury.
    “A Pluralistic Universe” began as James’s Hibbert Lectures at Manchester College, 1908. He repeated the lectures at Harvard and they were published the following year. Writing from Cambridge, and alluding to his last experiment with public lectures, recently published as Pragmatism (1907), he told his friend that the new commission “doom[s] me to relapse into the ‘popular lecture’ form just as I thought I had done with it forever. . . . I find that my free and easy personal way (...)
     
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  47.  6
    Glossary.Barry Allen - 2015 - In Vanishing Into Things: Knowledge in Chinese Tradition. Cambridge, MA: Harvard University Press. pp. 275-280.
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  48.  3
    Index.Barry Allen - 2015 - In Vanishing Into Things: Knowledge in Chinese Tradition. Cambridge, MA: Harvard University Press. pp. 283-289.
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  49.  22
    In Memoriam Richard Rorty.Barry Allen - 2007 - Symposium 11 (2):409-414.
  50.  45
    Vanishing into Things.Barry Allen, Bernard Faure, Jacob Raz, Glenn Alexander Magee, N. Verbin, Dalia Ofer, Elaine Pryce & Amy M. King - 2010 - Common Knowledge 16 (3):417-423.
    Introducing the sixth and final installment of the Common Knowledge symposium “Apology for Quietism,” Allen looks at the symposium retrospectively and concludes that it has mainly concerned “sage knowledge,” defined as foresight into the development of situations. The sagacious knower sees the disposition of things in an early, incipient form and knows how to intervene with nearly effortless and undetectable (quiet) effectiveness. Whatever the circumstance, the sage handles it with finesse, never doing too much but also never leaving anything undone (...)
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