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Persistence, Misc

Edited by A. P. Taylor (State University of New York, Buffalo)
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  1. H. E. Baber (1983). The Lifetime Language. Philosophical Studies 43 (1):139 - 146.
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  2. Bassham & Walls (eds.) (2007). Basketball and Philosophy. University of Kentucky Press.
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  3. Jiri Benovsky (2011). Endurance, Perdurance, and Metaontology. SATS (2):159-177.
    The recent debate in metaontology gave rise to several types of (more or less classical) answers to questions about "equivalences" between metaphysical theories and to the question whether metaphysical disputes are substantive or merely verbal (i.e. various versions of realism, strong anti-realism, moderate anti-realism, or epistemicism). In this paper, I want to do two things. First, I shall have a close look at one metaphysical debate that has been the target and center of interest of many meta-metaphysicians, namely the problem (...)
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  4. Janet Borgerson (2005). Judith Butler: On Organizing Subjectivities. Sociological Review 53:63-79.
    In this essay, I evoke and explore Butler's potential contribution, providing a broad framework for her work, and, at the same time, focusing on specific concepts from her writings - performativity, iteration, and foreclosure - that have profound implications for researchers. Furthermore, pointing out philosophers working in the phenomenological tradition in which Butler trained, including influential precursors, colleagues, and contemporaries, establishes how issues raised in various fields can be recognized and comprehended in relation to Butler's work more generally. Butler's work (...)
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  5. Hugh S. Chandler (1984). Theseus' Clothes-Pin. Analysis 44 (2):55 - 58.
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  6. Vere Chappell (1973). Matter. Journal of Philosophy 70 (19):679-696.
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  7. James Van Cleve (1986). Mereological Essentialism, Mereological Conjunctivism, and Identity Through Time. Midwest Studies in Philosophy 11 (1):141-156.
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  8. S. Marc Cohen (1984). Aristotle and Individuation. Canadian Journal of Philosophy 1984 (s.v.):41-65.
    It is traditionally maintained that according to Aristotle, matter provides a principle of individuation. Objections of several sorts have been raised against this interpretation. One objection holds that for Aristotle it is form, rather than matter, that individuates. A more radical objection is that Aristotle does not propose any principle of individuation at all. Any adequate discussion of this issue must make clear precisely what problems such a principle is meant to address. This in turn requires that several important distinctions (...)
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  9. Paolo Dau (1986). Part-Time Objects. Midwest Studies in Philosophy 11 (1):459-474.
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  10. Frederick Doeke (1982). Spatially Coinciding Objects. Ratio:10--24.
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  11. Frederick Doepke (1987). The Structures of Persons and Artifacts. Ratio.
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  12. Robert Francescotti (2010). Psychological Continuity and the Necessity of Identity. American Philosophical Quarterly 47 (4):337-350.
  13. Robert Francescotti (2005). Constitution and the Necessity of Identity. Logique Et Analyse 48 (192):311-321.
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  14. Robert Francescotti (2003). Statues and Their Constituents: Whether Constitution is Identity. Metaphysica 4 (2):59-77.
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  15. Christopher Frey (2007). Organic Unity and the Matter of Man. Oxford Studies in Ancient Philosophy (summer):167-204.
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  16. Eli Hirsch (1999). Identity in the Talmud. Midwest Studies in Philosophy 23 (1):166–180.
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  17. Eli Hirsch (1982). The Concept of Identity. Oxford University Press.
    In this book, Eli Hirsch focuses on identity through time, first with respect to ordinary bodies, then underlying matter, and eventually persons.
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  18. Eli Hirsch (1976). Physical Identity. Philosophical Review 85 (3):357-389.
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  19. Hud Hudson (2001). A Materialist Metaphysics of the Human Person. Cornell University Press.
    Introduction In the first four chapters of this book, I develop and defend a monistic account of human persons according to which human persons are highly ...
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  20. Rögnvaldur Ingthorsson (2009). Can Things Endure in Tenseless Time. SATS 10 (1):79-99.
    It has been argued that the tenseless view of time is incompatible with endurantism. This has been disputed, perhaps most famously by Hugh Mellor and Peter Simons. They argue that things can endure in tenseless time, and indeed must endure if tenseless time is to contain change. In this paper I will point out some difficulties with Mellor’s and Simons’ claims that in tenseless time a particular can be ‘wholly present’ at various times, and therefore endure, as well as have (...)
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  21. Evan K. Jobe (1976). Temporal Predication and Identity. Australasian Journal of Philosophy 54 (1):65 – 71.
    The article attempts to resolve the problem raised by richard sharvey's arguments supporting the thesis that temporal contexts present difficulties for quantification similar to those presented by alethic modal contexts. to this end a concept of temporally relativized identity for physical objects is introduced and explicated within a four-dimensional space-time view of the world. this in turn permits the introduction of the notion of "restricted" physical objects and the notion of "extended" physical objects. it is then shown how the use (...)
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  22. Simon Langford (2007). How to Defend the Cohabitation Theory. Philosophical Quarterly 57 (227):212–224.
    David Lewis's cohabitation theory suffered damaging criticism from Derek Parfit. Though many have defended versions of Lewis's theory Parfit's criticism has not been answered. This paper shows how to defend the cohabitation theory against Parfit's criticism.
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  23. B. N. Langtry (1972). Identity and Spatio-Temporal Continuity. Australasian Journal of Philosophy 50 (2):184-189.
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  24. E. J. Lowe (1983). On the Identity of Artifacts. Journal of Philosophy 80 (4):220-232.
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  25. Penelope Mackie (1998). Identity, Time, and Necessity. Proceedings of the Aristotelian Society 98 (1):59–78.
    The paper offers an explanation of the intuitive appeal of Saul Kripke's necessity of origin thesis, exhibiting it as the consequence of a temporally asymmetrical 'branching model' of possibilities which, in turn, rests on two plausible principles concerning possibility, time, and identity. Unlike some other accounts, my explanation dissociates the necessity of origin thesis from a commitment to individual essences or other sufficient conditions for identity across possible worlds. I conclude that although the branching model is not irresistible, its rejection (...)
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  26. D. H. Mellor (1980). The Self From Time to Time. Analysis 40 (1):59 - 62.
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  27. George Myro (1986). Time and Essence. Midwest Studies in Philosophy 11 (1):331-341.
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  28. Jack Nelson (1972). Logically Necessary and Sufficient Conditions for Identity Through Time. American Philosophical Quarterly 9 (2):177 - 185.
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  29. Gregory M. Nixon (2010). Editorial: Time & Experience: Twins of the Eternal Now? Journal of Consciousness Exploration and Research 1 (5):482-489.
    In what follows, I suggest that, against most theories of time, there really is an actual present, a now, but that such an eternal moment cannot be found before or after time. It may even be semantically incoherent to say that such an eternal present exists since “it” is changeless and formless (presumably a dynamic chaos without location or duration) yet with creative potential. Such a field of near-infinite potential energy could have had no beginning and will have no end, (...)
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  30. Douglas Odegard (1972). Identity Through Time. American Philosophical Quarterly 9 (1):29 - 38.
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  31. Eric T. Olson (1997). Dion's Foot. Journal of Philosophy 94 (5):260-265.
    Suppose a certain man, Dion, has his foot amputated, and lives to tell the tale. That tale involves a well-known metaphysical puzzle, for most of us assume that there was, before the operation, an object made up of all of Dion’s parts except those that overlapped with his foot-- ”all of Dion except for his foot”, we might say, or Dion’s “foot-complement”. Call that object Theon. (Anyone who doubts that there is such a thing as Dion’s undetached foot-complement may imagine (...)
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  32. D. E. Over (1986). On a Temporal Slippery Slope Paradox. Analysis 46 (1):15 - 18.
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  33. D. E. Over (1986). Is There a Temporal Slippery Slope Paradox? Analysis 46 (4):197 - 200.
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  34. Gilbert Plumer (1984). Why Time is Extensive. Mind 93 (370):265-270.
    I attempt to show, via considering Schlesinger’s device of putting the word ‘now’ in capitals, that the transient view of time can explicate temporal extensivity without presupposing it, and the static view can’t. The argument hinges on the point that duration is generated by continuance of the present—such that ‘the present’ here is used in a nontechnical, nonindexical, and nonreflexive sense, which Schlesinger and others unknowingly give to the word ‘now’ (by “NOW” or “Now” or “’now’”).
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  35. Marjorie S. Price (1977). Identity Through Time. Journal of Philosophy 74 (4):201-217.
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  36. A. N. Prior (1965). Time, Existence and Identity. Proceedings of the Aristotelian Society 66:183 - 192.
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  37. Rebecca Roache (2010). Fission, Cohabitation and the Concern for Future Survival. Analysis 70 (2):256-263.
    (No abstract is available for this citation).
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  38. D. H. Sanford (2011). Can a Sum Change its Parts? Analysis 71 (2):235-239.
    I consider two logically independent definitions of (mereological) sum identity when x is a sum of the ys and w is a sum of the zs. Def 1 x=y: every part of every y shares a part with some z, and every part of every z shares a part with some y. Def 2 x = y: all the ys are zs, and all the zs are ys. Neither allows a sum to change its parts. Peter van Inwagen tells a (...)
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  39. David H. Sanford (1996). Temporal Parts. Temporal Portions, and Temporal Slices: An Exercise in Naive Mereology. Acta Analytica 15:21-33.
    Naive mereology studies ordinary conceptions of part and whole. Parts, unlike portions, have objective boundaries and many things, such as dances and sermons have temporal parts. In order to deal with Mark Heller's claim that temporal parts "are ontologically no more or less basic than the wholes that they compose," we retell the story of Laplace's Genius, here named "Swifty." Although Swifty processes lots of information very quickly, his conceptual repertoire need not extend beyond fundamental physics. So we attempt to (...)
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  40. J. M. Shorter (1977). On Coinciding in Space and Time. Philosophy 52 (202):399 - 408.
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  41. Theodore Sider (2000). Recent Work on Identity Over Time. Philosophical Books 41 (2):81–89.
    I am now typing on a computer I bought two years ago. The computer I bought is identical to the computer on which I type. My computer persists over time. Let us divide our subject matter in two. There is first the question of criteria of identity, the conditions governing when an object of a certain kind, a computer for instance, persists until some later time. There are secondly very general questions about the nature of persistence itself. Here I include (...)
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  42. Theodore Sider (1997). Four-Dimensionalism. Philosophical Review 106 (2):197-231.
    Persistence through time is like extension through space. A road has spatial parts in the subregions of the region of space it occupies; likewise, an object that exists in time has temporal parts in the various subregions of the total region of time it occupies. This view — known variously as four dimensionalism, the doctrine of temporal parts, and the theory that objects “perdure” — is opposed to “three dimensionalism”, the doctrine that things “endure”, or are “wholly present”.1 I will (...)
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  43. Matthew H. Slater & Achille C. Varzi (2007). Playing for the Same Team. In Bassham & Walls (eds.), Basketball and Philosophy. University of Kentucky Press.
    The following is a transcript of what might very well have been five telephone conversations between Michael Jordan and former Chicago Bulls coach Phil Jackson. The conversations took place in early March 1995, just before the announcement of MJ’s comeback after a year spent pursuing baseball.
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  44. Judith Jarvis Thomson (1965). Time, Space, and Objects. Mind 74 (293):1-27.
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  45. Bas C. van Fraassen & Isabelle Peschard (2008). Identity Over Time: Objectively, Subjectively. Philosophical Quarterly 58 (230):15-35.
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  46. Peter van Inwagen (2006). Can Mereological Sums Change Their Parts? Journal of Philosophy 103 (12):614-630.
    Many philosophers think not. Many philosophers, in fact, seem to suppose that anyone who raises the question whether mereological sums can change their parts displays thereby a failure to grasp an essential feature of the concept “mereological sum.” It is hard to point to an indisputable example of this in print,[i] but it is a thesis I hear put forward very frequently in conversation (sometimes it is put forward in the form of an incredulous stare after I have said something (...)
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  47. Robert Williams, Part-Intrinsic Survival.
    In some sense, survival seems to be an intrinsic matter. Whether or not you survive some event seems to depend on what goes on with you yourself —what happens in the environment shouldn’t make a difference. Likewise, being a person at a time seems intrinsic.
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