18 found
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  1. The Spirit of American Philosophy.John E. Smith - 1964 - Science and Society 28 (3):370-375.
     
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  2. Experience and God.John E. Smith - 1970 - Philosophy 45 (171):74-74.
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  3. America's Philosophical Vision.John E. Smith - 1993 - American Journal of Theology and Philosophy 14 (1):100-105.
     
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  4. (1 other version)Purpose and Thought: The Meaning of Pragmatism.John E. Smith - 1980 - Mind 89 (356):620-622.
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  5. (1 other version)Kant’s Weltanschauung.Richard Kroner & John E. Smith - 1956 - Philosophy 33 (124):80-81.
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  6.  17
    Reason and God: Encounters of Philosophy with Religion.John E. Smith - 1965 - Philosophical Review 74 (1):110-112.
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  7.  32
    Beyond Realism and Idealism: An Appreciation of W. M. Urban, 1873-1952.John E. Smith - 1953 - Review of Metaphysics 6 (3):337 - 350.
    Before dealing directly with the content of Urban's thought, there remains to be singled out one of its general traits, a grasp of which is absolutely necessary for any understanding of his thought. From the beginning, Urban's philosophy has exhibited a refusal to accept any ultimate impasse in thought. His is the understanding or irenic type of view over against the one-sided or polemic type. For him, reason is always comprehensive enough to sustain differences of opinion, and it is able, (...)
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  8. Contemporary American Philosophy-Second Series.John E. Smith - 1972 - Transactions of the Charles S. Peirce Society 8 (1):58-60.
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  9.  26
    Herbert Schneider on the History of American Philosophy.John E. Smith - 1987 - Journal of the History of Philosophy 25 (1):169.
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  10.  40
    Jonathan Edwards's Philosophy of History: The Reenchantment of the World in the Age of Enlightenment (review).John E. Smith - 2004 - Journal of the History of Philosophy 42 (3):343-343.
    In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Jonathan Edwards's Philosophy of History: The Reenchantment of the World in the Age of EnlightenmentJohn E. SmithAvihu Zakai. Jonathan Edwards's Philosophy of History: The Reenchantment of the World in the Age of Enlightenment. Princeton: Princeton University Press, 2003. Pp. xvii + 348. Cloth, $49.95.Edwards's History of Redemption is the focus of this study by Avihu Zakai—Professor of History at the Hebrew University in Jerusalem. The History is a (...)
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  11. Kant, Paton and BeckThe Categorical Imperative. A Study in Kant's Moral PhilosophyCritique of Practical Reason and other Writings in Moral Philosophy.John E. Smith - 1950 - Review of Metaphysics 3 (2):229-249.
    Although Paton depends for his materials on virtually all of Kant's writings on moral philosophy, he makes the Grundlegung zur Metaphysik der Sitten central to his analysis. This is a wise choice and one that is defensible since Paton has set for himself the task of elucidating the categorical imperative and it is in the Grundlegung that Kant sought to grasp the supreme principle of morality and its appearance to us as a categorical imperative. Despite the fact that, as the (...)
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  12. Pragmatism's Shared Metaphysical Vision: A Symposium on Sandra B. Rosenthal's Speculative Pragmatism.John E. Smith - 1987 - Transactions of the Charles S. Peirce Society 23 (3):351.
     
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  13. (1 other version)Response.John E. Smith - 1986 - Transactions of the Charles S. Peirce Society 22 (3):273.
     
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  14. (1 other version)Religion and Empiricism.John E. Smith - 1968 - Religious Studies 4 (1):161-162.
     
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  15.  75
    Recent Work by J. N. Findlay: JOHN E. SMITH.John E. Smith - 1969 - Religious Studies 4 (2):275-282.
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  16. (2 other versions)The Analogy of Experience: An Approach to Understanding Religious Truth.John E. Smith - 1973 - Religious Studies 9 (4):490-492.
     
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  17.  65
    The External and Internal Odyssey of God in the Twentieth Century: JOHN E. SMITH.John E. Smith - 1984 - Religious Studies 20 (1):43-54.
    Some decades ago in his intriguing book on Jonathan Edwards, Perry Miller used to great effect the device of supposing a two-fold biography of Edwards, an external one consisting of the historical record embracing the major events of his life and times, and an internal one aimed at an interpretation of the mind of Edwards and the development of his thought.
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  18.  76
    The Tension Between Direct Experience and Argument in Religion: JOHN E. SMITH.John E. Smith - 1981 - Religious Studies 17 (4):487-497.
    There is an undercurrent to be detected in Anselm's record of the meditative experience that issued in the Ontological Argument and, although it points to a profound and perennial problem in the interpretation of religion, this undercurrent has been largely ignored. The Argument, as is well known, moves entirely within the medium of reflective meaning focused on the idea of God and, unlike the cosmological arguments of later theologians, it makes no appeal whatever to a principle of causality or to (...)
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