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John E. Smith [108]John Smith [25]John Edwin Smith [17]John-Christian Smith [8]
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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. 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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  3.  33
    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 that (...)
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  4.  19
    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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  5.  11
    Experience and God.John Edwin Smith - 1968 - New York: 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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  6.  23
    Purpose and thought: the meaning of pragmatism.John Edwin Smith - 1978 - Chicago: University of Chicago Press.
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  7. 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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  8.  44
    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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  9.  33
    Pragmatism at Work; Dewey’s Lectures in China.John E. Smith - 1985 - Journal of Chinese Philosophy 12 (3):231-259.
  10.  6
    The Perfectibility of Man.John E. Smith - 1972 - Philosophical Review 81 (3):394.
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  11.  5
    Dialogues between Faith and Reason: The Death and Return of God in Modern German Thought.John H. Smith (ed.) - 2011 - Cornell Scholarship.
    Smith traces a major line in the history of theology and the philosophy of religion down the "slippery slope" of secularization—from Luther and Erasmus, through Idealism, to Nietzsche, Heidegger, Derrida, Habermas, Vattimo, and Asad.
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  12. The Spirit and its Letter: Traces of Rhetoric in Hegel’s Philosophy of “Bildung.”.John H. Smith - 1988 - Philosophy and Rhetoric 23 (2):147-150.
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  13. The Spirit of American Philosophy.John Smith - 1963 - Revista Portuguesa de Filosofia 21 (1):105-106.
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  14.  35
    Qualitative complexity: ecology, cognitive processes and the re-emergence of structures in post-humanist social theory.John A. Smith - 2006 - New York: Routledge, Taylor & Francis Group. Edited by Chris Jenks.
    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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  15. The Spirit of American Philosophy.John Smith - 1963 - Revista Portuguesa de Filosofia 24 (2):250-250.
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  16. 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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  17.  5
    Historical Foundations of Cognitive Science.J. C. Smith & John-Christian Smith - 1990 - Springer Verlag.
    My interest in gathering together a collection of this sort was generated by a fortuitous combination of historical studies under Professor Keith Lehrer and studies in cognitive science under Professor R. Michael Harnish at the University of Arizona. Work on the volume began there while I was an instructor in the Department of Linguistics and was greatly encouraged by participants in the Faculty Seminar on Cognitive Science chaired by Professor Lance J. Rips. I wish to express my appreciation to all (...)
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  18.  4
    The spirit and its letter: traces of rhetoric in Hegel's philosophy of Bildung.John H. Smith - 1988 - Ithaca, N.Y.: Cornell University Press.
    In this book, John H. Smith investigates the influences of classical and humanistic rhetoric on Hegel's theory and practice of philosophical representation. Smith focuses on Hegel's concept of Bildung (roughly, education, development, or formation) which occupies a central position in his philosophy.
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  19.  2
    The Spirit of American Philosophy.John Edwin Smith - 1963 - New York,: State University of New York Press.
    This revised edition of John E. Smith’s classic details the phenomenal growth in American philosophy in the years since the book first appeared. Through the addition of a new chapter and the readdressing of earlier material, Smith advances his reflections on the present decade. The book also considers the impact of British linguistic philosophy and other currents of thought abroad on classical American philosophy.
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  20. A School-Based Youth Screening Program for Diabetes Type 2.John Smith - forthcoming - IRB: Ethics & Human Research.
     
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  21.  21
    Reid on Testimony and Perception.Keith Lehrer & John-Christian Smith - 1985 - Canadian Journal of Philosophy 15 (sup1):21-38.
    Reid defended common sense against scepticism by appeal to the claim that our faculties should be considered trustworthy until some argument proves them to be untrustworthy. He believed, of course, that no such argument would be forthcoming. In this paper, we shall investigate Reid's defense of the faculty of perception and the evidence of the senses by analogy with the faculty of language and the evidence of testimony. Reid argued that the evidence of testimony should be trusted unless there is (...)
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  22.  4
    Contemporary American philosophy: second series.John Edwin Smith - 1970 - New York,: Humanities Press.
  23. Philosophy of religion.John Edwin Smith - 1965 - New York,: Macmillan.
  24.  17
    Select Discourses.John Smith - 1660/1979 - Scholar’s Facsimiles and Reprints.
    Reprinted with Introduction by C. A. Patrides. Delmar, NY: Scholar’s Facsimiles and Reprints, 1979.
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  25.  43
    Dynamics of Faith. [REVIEW]John E. Smith - 1961 - Journal of Philosophy 58 (15):412-415.
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  26.  9
    Experience, God, and classical american philosophy.John E. Smith - 1993 - American Journal of Theology and Philosophy 14 (2):119 - 145.
  27.  44
    Experience in Peirce, James and Dewey.John E. Smith - 1985 - The Monist 68 (4):538-554.
  28.  3
    Rhetorical Polemics and the Dialectics of "Kritik" in Hegel's Jena Essays.John H. Smith - 1985 - Philosophy and Rhetoric 18 (1):31 - 57.
  29. The Analogy of Experience: An Approach to Understanding Religious Truth.John E. Smith - 1973 - International Journal for Philosophy of Religion 7 (1):319-320.
  30.  9
    The experiential foundations of religion.John E. Smith - 1958 - Journal of Philosophy 55 (13):538-546.
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  31.  30
    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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  32.  10
    Purpose and Thought: The Meaning of Pragmatism.Lynn Stephens & John E. Smith - 1987 - Noûs 21 (4):602.
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  33. Commentary on Henry Rosemont's "on representing abstractions in archaic chinese".John E. Smith - 1974 - Philosophy East and West 24 (1):95-97.
  34. Scientific and Philosophical Writings.Wallace E. Anderson & John E. Smith - 1980
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  35.  4
    Reason and God: Encounters of Philosophy with Religion.T. A. Burkill & John E. Smith - 1965 - Philosophical Review 74 (1):110.
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  36. The Cambridge Platonists Being Selections From the Writings of Benjamin Whichcote, John Smith and Nathanael Culverwel, with Introduction.Ernest Trafford Campagnac, Nathanael Culverwill, John Smith & Benjamin Whichcote - 1901 - Clarendon Press.
     
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  37.  9
    John Wild 1902-1972.David Carr, Karsten Harries & John E. Smith - 1972 - Proceedings and Addresses of the American Philosophical Association 46:196 - 197.
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  38. Une nouvelle Amérique encore inapprochable, de Wittgenstein à Emerson.Stanley Cavell, S. Laugier, C. Fournier & John E. Smith - 1993 - Revue Philosophique de la France Et de l'Etranger 183 (2):461-463.
     
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  39.  75
    Reason, experience, and God: John E. Smith in dialogue.Vincent Michael Colapietro & John Edwin Smith (eds.) - 1997 - New York: Fordham University Press.
    John E. Smith has contributed to contemporary philosophy in primarily four distinct capacities; first, as a philosopher of religion and God; second, as an indefatigable defender of philosophical reflection in its classical sense ( a sense inclusive of, but not limited to, metaphysics); third, as a participant in the reconstruction of experience and reason so boldly inaugurated by Hegel then redically transformed by the classical American pragmatists, and significantly augmented by such thinkers as Josiah Royce, william Earnest Hocking, and Alfred (...)
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  40.  5
    On the category adjustment model: another look at Huttenlocher, Hedges, and Vevea (2000).Sean Duffy & John Smith - 2020 - Mind and Society 19 (1):163-193.
    Huttenlocher et al. (J Exp Psychol Gen 129:220–241, 2000) introduce the category adjustment model (CAM). Given that participants imperfectly remember stimuli (which we refer to as “targets”), CAM holds that participants maximize accuracy by using information about the distribution of the targets to improve their judgments. CAM predicts that judgments will be a weighted average of the imperfect memory of the target and the mean of the distribution of targets. Huttenlocher et al. (2000) report on three experiments and conclude that (...)
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  41.  2
    The Value of Community.John E. Smith - 1974 - Southern Journal of Philosophy 12 (4):449-454.
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  42.  5
    The Challenge of Religion: Contemporary Readings in Philosophy of Religion.Frederick Ferré, Joseph J. Kockelmans, John Edwin Smith & Kenneth L. Schmitz - 1982 - Jossey-Bass.
  43.  8
    George A. Schrader, Jr. 1917-1998.Karsten Harries & John E. Smith - 1998 - Proceedings and Addresses of the American Philosophical Association 72 (2):123 - 124.
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  44.  24
    What's Wrong with Quantitative Risk Assessment?Dale Hattis & John A. Smith - 1986 - PSA: Proceedings of the Biennial Meeting of the Philosophy of Science Association 1986:375 -.
    The new field of quantitative health risk assessment owes its emergence much more to the 'market pull' of demand from societal decision-making processes than to dramatic advances in our ability to make the desired predictions. This paper discusses problems and opportunities in the current practice of quantitative risk estimation under three broad headings: Basic (Technical) Assessment Methodology, and Methods for Assessing Uncertainty; Conception of the Problem for Analysis, and Ways of Expressing Results; and Defining Appropriate Roles for Expert Analysts in (...)
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  45.  9
    Chung-Ying Cheng on the challenge of chinese philosophy.John E. Smith - 1984 - Journal of Chinese Philosophy 11 (1):13-17.
  46.  13
    Comments on A. S. Cua’s “Confucian Vision and Human Community”.John Smith - 1984 - Journal of Chinese Philosophy 11 (3):239-242.
  47.  7
    Chinese philosophy as a world-historical perspective.John E. Smith - 1996 - Journal of Chinese Philosophy 23 (1):5-20.
  48.  45
    Jonathan Edwards's Philosophy of History: The Reenchantment of the World in the Age of Enlightenment (review).John Edwin 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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  49.  2
    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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  50. The Development of Theology in Germany Since Kant, Tr. By J.F. Smith.Otto Pfleiderer & John Frederick Smith - 1890
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