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Andrew Pessin [25]Andrew W. Pessin [1]
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Profile: Andrew Pessin (Connecticut College)
  1. Andrew Pessin (unknown). Descartes On The Divine Eternal Truths. Yeditepe'de Felsefe (Philosophy at Yeditepe) 5.
     
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  2. Andrew Pessin & S. Morris Engel (2015). The Study of Philosophy: A Text with Readings. Rowman & Littlefield Publishers.
    From Plato to Plantinga, from Aristotle to Ayer, and from Socrates to Singer, this text brings the power of both ancient and modern philosophy to students of the twenty-first century! This seventh edition of The Study of Philosophy presents a comprehensive treatment of the major fields and figures of philosophy alongside primary readings to fuel debate and further study. New chapters in this edition feature: ·A substantive account of philosophical theology ·A reorganized treatment of early modern rationalism and empiricism ·A (...)
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  3. Andrew Pessin (2012). Uncommon Sense: The Strangest Ideas From the Smartest Philosophers. Rowman & Littlefield Publishers.
    In eighteen lively chapters, Andrew Pessin examines the most unusual ideas from the ancient Greeks and contemporary thinkers, how they have influenced the course of Western thought, and why, despite being so odd, they just might be correct. ·Time is an illusion. ·Your thoughts do not exist inside your head. ·There is no physical world ·And more!
     
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  4. Andrew Pessin (2010). Divine Simplicity and the Eternal Truths: Descartes and the Scholastics. Philosophia 38 (1):69-105.
    Descartes famously endorsed the view that (CD) God freely created the eternal truths, such that He could have done otherwise than He did. This controversial doctrine is much discussed in recent secondary literature, yet Descartes’s actual arguments for CD have received very little attention. In this paper I focus on what many take to be a key Cartesian argument for CD: that divine simplicity entails the dependence of the eternal truths on the divine will. What makes this argument both important (...)
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  5. Andrew Pessin (2010). In Defense of Conceptual Holism. Journal of Philosophical Research 20:269-280.
    In their recent book Holism, Jerry Fodor & Ernest Lepore argue that various species of content holism face insuperable difficulties. In this paper I reply to their claims. After describing the version of holism to which I subscribe, I follow them in addressing, in turn, its implications for these related topics: interpersonal understanding, false beliefs and reference, psychological explanation, content sirnilarity and identity, the analytic-synthetic distinction, and empirical evidence. The most prominent theme in my response to F&L is that while (...)
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  6. Andrew Pessin (2008). Does Continuous Creation Entail Occasionalism? Canadian Journal of Philosophy 30 (3):413-439.
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  7. Andrew Pessin, Descartes's Theory of Ideas. Stanford Encyclopedia of Philosophy.
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  8. Andrew Pessin (2006). Leibnizian Chronadology. Journal of Philosophical Research 31:185-218.
    I argue that we can learn quite a lot about Leibniz’s metaphysics, in particular about monads and their relationship to time, by viewing Leibniz through a McTaggartian lens. After presenting McTaggart’s highly influential two basic conceptions of time, the A- (or tensed) and B- (or tenseless) conceptions, I distinguish four possible models of the relationship between monads and time: the fi rst two invoke tenses, differing in whether they treat non-present states as “real,” while the latter two are tenseless, differing (...)
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  9. Andrew Pessin (2006). Malebranche's "Vision in God". Philosophy Compass 1 (1):36–47.
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  10. Andrew Pessin (2004). Descartes's Theory of Mind. Review of Metaphysics 58 (2):430-433.
  11. Andrew Pessin (2004). Malebranche on Ideas. Canadian Journal of Philosophy 34 (2):241 - 285.
    I sketch a new interpretation of Malebranche's conception of ideas, thus shedding new light on various of his key doctrines, such as the efficacy of ideas, involuntarism concerning the eternal truths, indirect perception, and vision in God. Briefly, I argue that Malebranche's ideas may be construed as "possible divine volitions," where these are conceptually distinguishable aspects of God, primitively possessed of representational content, by whose exercise God manifests His efficacy. I also defend the claim that Malebranche, in fact, does not (...)
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  12. Andrew Pessin (2003). Descartes's Nomic Concurrentism: Finite Causation and Divine Concurrence. Journal of the History of Philosophy 41 (1):25-49.
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  13. Andrew Pessin (2002). Review: Cartesian Metaphysics: The Scholastic Origins of Modern Philosophy. [REVIEW] Mind 111 (441):174-178.
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  14. Andrew Pessin (2001). The Cambridge Companion to Malebranche (Review). Journal of the History of Philosophy 39 (3):442-443.
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  15. Andrew Pessin (2001). Malebranche's Distinction Between General and Particular Volitions. Journal of the History of Philosophy 39 (1):77-99.
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  16. Andrew Pessin (2000). Does Continuous Creation Entail Occasionalism?: Malebranche (and Descartes). Canadian Journal of Philosophy 30 (3):413-439.
  17. Andrew Pessin (2000). Malebranche's Doctrine of Freedom / Consent and the Incompleteness of God's Volitions. British Journal for the History of Philosophy 8 (1):21 – 53.
    'God needs no instruments to act', Malebranche writes in Search 6.2.3; 'it suffices that He wills in order that a thing be, because it is a contradiction that He should will and that what He wills should not happen. Therefore, His power is His will' (450). After nearly identical language in Treatise 1.12, Malebranche writes that '[God's] wills are necessarily efficacious ... [H]is power differs not at all from [H]is will' (116). God's causal power, here, clearly traces only to His (...)
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  18. Andrew Pessin (2000). Malebranche's Natural Theodicy and the Incompleteness of God's Volitions. Religious Studies 36 (1):47-63.
    The causal power of Malebranche's God is a function of the content of His will. Yet despite its significance for Malebranche, little exegetical attention has been paid to his notion of volitional content. In this paper I develop the notion of an 'incomplete' volition, note that Malebranche accepted and used something like it, and then examine Malebranche's natural theodicy in its light. This yields a new interpretation in which, unlike previous interpretations, Malebranche actually succeeds in reconciling his seemingly incompatible beliefs (...)
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  19. Sanford Goldberg & Andrew Pessin (1997). Gray Matters an Introduction to the Philosophy of Mind.
     
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  20. Andrew Pessin & Sanford Goldberg (eds.) (1996). Social Content and Psychological Content (1985). M. E. Sharpe.
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  21. Andrew Pessin & Sanford Goldberg (eds.) (1996). The Twin Earth Chronicles: Twenty Years of Reflection on Hilary Putnam's ``the Meaning of `Meaning' ''. M. E. Sharpe.
    This volume will acquaint novice philosophers with one of the most important debates in twentieth-century philosophy, and will provide seasoned readers with a ...
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  22. Andrew Pessin (1995). In Defense of Conceptual Holism: Reply to Fodor and Lepore. Journal of Philosophical Research 20:269-280.
    In their recent book Holism, Jerry Fodor & Ernest Lepore (F&L) argue that various species of content holism face insuperable difficulties. In this paper I reply to their claims. After describing the version of holism to which I subscribe, I follow them in addressing, in turn, its implications for these related topics: interpersonal understanding, false beliefs and reference, psychological explanation, content sirnilarity and identity, the analytic-synthetic distinction, and empirical evidence. The most prominent theme in my response to F&L is that (...)
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  23. Andrew Pessin (1995). Mentalese Syntax: Between a Rock and Two Hard Places. [REVIEW] Philosophical Studies 78 (1):33-53.
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  24. Andrew Pessin (1994). Book Reviews. [REVIEW] Mind 103 (412):538-541.
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  25. Andrew Pessin (1994). The New Schizophrenia: Diagnosis and Dynamics of the Homeless Mentally Ill. Journal of Mind and Behavior 15 (3):199-222.
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  26. Andrew W. Pessin (1993). Concepts and Symbols: The Semantics and Syntax of Mental Representation. Dissertation, Columbia University
    This study focuses on concepts and, ultimately, their possible implementation in brains. Especially salient is analysis of Jerry Fodor's work. The view of concepts found therein is one where many of both are "simple": to be ascribed or to token most concepts doesn't require being ascribed or tokening any other concepts, and most symbols lack "parts" which are themselves symbols. This is, I think, a very popular, and mistaken, view. ;In chapter 1, I argue that Fodor's theory of content is, (...)
     
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