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Geoffrey Gorham [31]Geoffrey A. Gorham [4]
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Profile: Geoffrey Gorham (Macalester College)
  1. Geoffrey Gorham (forthcoming). Spinoza on the Ideality of Time in Advance. Idealistic Studies.
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  2. Geoffrey Gorham (2014). Hobbes on the Reality of Time. Hobbes Studies 27 (1):80-103.
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  3. Geoffrey Gorham (2014). Mixing Bodily Fluids: Hobbes's Stoic God. Sophia 53 (1):33-49.
    The pantheon of seventeenth-century European philosophy includes some remarkably heterodox deities, perhaps most famously Spinoza’s deus-sive-natura. As in ethics and natural philosophy, early modern philosophical theology drew inspiration from classical sources outside the mainstream of Christianized Aristotelianism, such as the highly immanentist, naturalistic theology of Greek and Roman Stoicism. While the Stoic background to Spinoza’s pantheist God has been more thoroughly explored, I maintain that Hobbes’s corporeal God is the true modern heir to the Stoic theology. The Stoic and Hobbesian (...)
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  4. Geoffrey Gorham (2013). The Theological Foundation of Hobbesian Physics: A Defence of Corporeal God. British Journal for the History of Philosophy 21 (2):240 - 261.
    (2013). The Theological Foundation of Hobbesian Physics: A Defence of Corporeal God. British Journal for the History of Philosophy: Vol. 21, No. 2, pp. 240-261. doi: 10.1080/09608788.2012.692663.
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  5. Geoffrey Gorham (2012). 'The Twin-Brother of Space': Spatial Analogy in the Emergence of Absolute Time. Intellectual History Review 22 (1):23-39.
    Seventeenth-century authors frequently infer the attributes of time by analogy from already established features of space. The rationale for this can be traced back to Aristotle's analysis of time as ?the number of movement?, where movement requires a prior understanding of spatial magnitude. Although these authors are anti-Aristotelian, they were concerned, contra Aristotle, to establish the existence of ?empty space?, and a notion of absolute space which fit this idea. Although they had no independent rationale for the existence of absolute (...)
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  6. Geoffrey A. Gorham & Edward Slowik (2012). Co-Editor and Introduction, Seventeenth Century Absolute Space and Time: Special Issue. Intellectual History Review 22.
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  7. Geoffrey A. Gorham & Edward Slowik (2012). Introduction to Special Issue Seventeenth Century Absolute Space and Time. Intellectual History Review 22:1-17.
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  8. Geoffrey Gorham (2011). From Form to Mechanism. Metascience 20 (2):287-290.
    From form to mechanism Content Type Journal Article DOI 10.1007/s11016-010-9455-7 Authors Geoffrey Gorham, Department of Philosophy, Macalester College, St. Paul, MN 55105, USA Journal Metascience Online ISSN 1467-9981 Print ISSN 0815-0796.
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  9. Geoffrey Gorham (2011). John Locke & Natural Philosophy. Early Science and Medicine 16 (6):626-628.
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  10. Geoffrey Gorham (2011). Newton on God's Relation to Space and Time: The Cartesian Framework. Archiv für Geschichte der Philosophie 93 (3):281-320.
    Beginning with Berkeley and Leibniz, philosophers have been puzzled by the close yet ambivalent association in Newton's ontology between God and absolute space and time. The 1962 publication of Newton's highly philosophical manuscript De Gravitatione has enriched our understanding of his subtle, sometimes cryptic, remarks on the divine underpinnings of space and time in better-known published works. But it has certainly not produced a scholarly consensus about Newton's exact position. In fact, three distinct lines of interpretation have emerged: (1) Independence (...)
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  11. Geoffrey Gorham (2011). Stephen Gaukroger , Collapse of Mechanism and the Rise of Sensibility: Science and the Shaping of Modernity, 1680 -1760 . Reviewed By. [REVIEW] Philosophy in Review 31 (4):274-277.
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  12. Geoffrey Gorham (2011). Walter Ott . Causation & Laws in Early Modern Philosophy . Oxford: Oxford University Press, 2009. Pp. Xii+260. $75.00 (Cloth). [REVIEW] Hopos: The Journal of the International Society for the History of Philosophy of Science 1 (2):371-375.
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  13. Geoffrey A. Gorham (2011). How Newton Solved the Mind-Body Problem. History of Philosophy Quarterly 28:21-44.
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  14. Geoffrey Gorham & Edward Slowik (2011). Introduction. Intellectual History Review 22 (1):1-3.
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  15. Geoffrey Gorham (2010). Descartes on Persistence and Temporal Parts. In Joseph Keim Campbell, Michael O'Rourke & Harry Silverstein (eds.), Time and Identity. Mit Press.
     
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  16. Geoffrey Gorham (2010). John Cottingham, Cartesian Reflections Reviewed By. Philosophy in Review 30 (1):20-23.
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  17. Geoffrey Gorham (2009). Descartes on Causation Tad M. Schmaltz Oxford: Oxford University Press, 2008, Xii + 237 Pp. [REVIEW] Dialogue 48 (04):889-.
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  18. Geoffrey Gorham (2009). God and the Natural World in the Seventeenth Century: Space, Time, and Causality. Philosophy Compass 4 (5):859-872.
    The employment by seventeenth-century natural philosophers of stock theological notions like creation, immensity, and eternity in the articulation and justification of emerging physical programs disrupted a delicate but longstanding balance between transcendent and immanent conceptions of God. By playing a prominent (if not always leading) role in many of the major scientific developments of the period, God became more intimately involved with natural processes than at any time since antiquity. In this discussion, I am particularly concerned with the causal and (...)
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  19. Geoffrey Gorham (2008). Cartesian Temporal Atomism: A New Defence, a New Refutation. British Journal for the History of Philosophy 16 (3):625 – 637.
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  20. Geoffrey Gorham (2008). Descartes on God's Relation to Time. Religious Studies 44 (4):413-431.
    God and time play crucial, intricately related roles in Descartes' project of grounding mathematical physics on metaphysical first principles. This naturally raises the perennial theological question of God's precise relation to time. I argue, against the strong current of recent commentary, that Descartes' God is fully temporal. This means that God's duration is successive, with parts ordered 'before and after', rather than permanent or 'all at once'. My argument will underscore the seamless connection between Descartes' theology and his physics, and (...)
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  21. Geoffrey Gorham (2007). Descartes on Time and Duration. Early Science and Medicine 12 (1):28-54.
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  22. Geoffrey A. Gorham (2006). Jonathan Edwards and the Metaphysics of Sin. Faith and Philosophy 23 (4):484-488.
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  23. Geoffrey Gorham (2005). Review of Christia Mercer (Ed.), Eileen O'Neill (Ed.), Early Modern Philosophy: Mind, Matter, and Metaphysics. [REVIEW] Notre Dame Philosophical Reviews 2005 (9).
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  24. Geoffrey Gorham (2005). The Metaphysical Roots of Cartesian Physics: The Law of Rectilinear Motion. Perspectives on Science 13 (4):431-451.
    : This paper presents a detailed account of Descartes' derivation of his second law of nature—the law of rectilinear motion—from a priori metaphysical principles. Unlike the other laws the proof of the second depends essentially on a metaphysical assumption about the temporal immediacy of God's operation. Recent commentators (e.g., Des Chene and Garber) have not adequately explained the precise role of this assumption in the proof and Descartes' reasoning has continued to seem somewhat arbitrary as a result. My account better (...)
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  25. Geoffrey Gorham (2004). Cartesian Causation: Continuous, Instantaneous, Overdetermined. Journal of the History of Philosophy 42 (4):389-423.
    : Descartes provides an original and puzzling argument for the traditional theological doctrine that the world is continuously created by God. His key premise is that the parts of the duration of anything are "completely independent" of one another. I argue that Descartes derives this temporal independence thesis simply from the principle that causes are necessarily simultaneous with their effects. I argue further that it follows from Descartes's version of the continuous creation doctrine that God is the instantaneous and total (...)
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  26. Geoffrey Gorham (2003). Descartes's Dilemma of Eminent Containment. Dialogue 42 (01):3-.
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  27. Geoffrey Gorham (2002). Descartes on the Innateness of All Ideas. Canadian Journal of Philosophy 32 (3):355 - 388.
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  28. Geoffrey Gorham (2002). God, Time and Eternity. Faith and Philosophy 19 (4):520-523.
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  29. Geoffrey Gorham (1999). Causation and Similarity in Descartes. In Gennaro Rocco & Huenemann Charles (eds.), New Essays on the Rationalists. Oxford. 296--309.
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  30. Geoffrey Gorham (1998). David Hausman and Alan Hausman, Descartes's Legacy: Minds and Meaning in Early Modern Philosophy Reviewed By. Philosophy in Review 18 (4):264-266.
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  31. Geoffrey Gorham (1998). John Leslie, The End of the World: The Science and Ethics of Human Extinction Reviewed By. Philosophy in Review 18 (2):122-124.
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  32. Geoffrey Gorham (1996). Does Scientific Realism Beg the Question? Informal Logic 18 (2).
    In a series of influential articles, the anti-realist Arthur Fine has repeatedly charged that a certain very popular argument for scientific realism, that only realism can explain the instrumental success of science, begs the question. I argue that on no plausible reading ofthe fallacy does the realist argument beg the question. In fact, Fine is himself guilty of what DeMorgan called the "opponent fallacy.".
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  33. Geoffrey Gorham (1996). Similarity as an Intertheory Relation. Philosophy of Science 63 (3):229.
    In line with the semantic conception of scientific theories, I develop an account of the intertheory relation of comparative structural similarity. I argue that this relation is useful in explaining the concept of verisimilitude and I support this contention with a concrete historical example. Finally, I defend this relation against the familiar charge that the concept of similarity is insufficiently objective.
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  34. Geoffrey Gorham (1995). The Concept of Truth in Feminist Sciences. Hypatia 10 (3):99 - 116.
    If we view the aim of feminist science as truthlikeness, instead of either absolute or relative truth, then we can explain the sense in which the feminist sciences bring an objective advance in knowledge without implicating One True Theory. I argue that a certain non-linguistic theory of truthlikeness is especially well-suited to this purpose and complements the feminist epistemologies of Harding, Haraway, and Longino.
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  35. Geoffrey Gorham (1991). Planck's Principle and Jeans's Conversion. Studies in History and Philosophy of Science Part A 22 (3):471-497.
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