Search results for 'Infinite History' (try it on Scholar)

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  1.  24
    Eli Maor (1987/1991). To Infinity and Beyond: A Cultural History of the Infinite. Princeton University Press.
    Eli Maor examines the role of infinity in mathematics and geometry and its cultural impact on the arts and sciences. He evokes the profound intellectual impact the infinite has exercised on the human mind--from the "horror infiniti" of the Greeks to the works of M. C. Escher from the ornamental designs of the Moslems, to the sage Giordano Bruno, whose belief in an infinite universe led to his death at the hands of the Inquisition. But above (...)
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  2.  50
    Karsten Harries (1975). The Infinite Sphere: Comments on the History of a Metaphor. Journal of the History of Philosophy 13 (1):5-15.
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  3. Didier Maleuvre (2011). The Horizon: A History of Our Infinite Longing. University of California Press.
    What is a horizon? A line where land meets sky? The end of the world or the beginning of perception? In this brilliant, engaging, and stimulating history, Didier Maleuvre journeys to the outer reaches of human experience and explores philosophy, religion, and art to understand our struggle and fascination with limits—of life, knowledge, existence, and death. Maleuvre sweeps us through a vast cultural landscape, enabling us to experience each stopping place as the cusp of a limitless journey, whether he (...)
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  4. Jon Mcginnis (2010). Avicennan Infinity: A Select History of the Infinite Through Avicenna. Documenti E Studi Sulla Tradizione Filosofica Medievale 21:199-222.
     
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  5.  5
    Jonathan Wright (2014). The Horizon: A History of Our Infinite Longing. By Didier Maleuvre. Pp. Xxi, 363. Berkeley, University of California Press, 2011, £19.95. [REVIEW] Heythrop Journal 55 (1):169-169.
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  6. Denys A. Turner (2011). Part V. Perspectives on Infinity From Philosophy and Theology : 11. God and Infinity : Directions for Future Research / Graham Oppy ; 12. Notes on the Concept of the Infinite in the History of Western Metaphysics / David Bentley Hart ; 13. God and Infinity : Theological Insights From Cantor's Mathematics / Robert J. Russell ; 14. A Partially Skeptical Response to Hart and Russell. [REVIEW] In Michał Heller & W. H. Woodin (eds.), Infinity: New Research Frontiers. Cambridge University Press
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  7.  42
    Anne Ashley Davenport (1999). Measure of a Different Greatness: The Intensive Infinite, 1250-1650. Brill.
    This volume examines a selection of late medieval works devoted to the intensive infinite in order to draw a comprehensive picture of the context, character and ...
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  8.  68
    Michał Heller & W. H. Woodin (eds.) (2011). Infinity: New Research Frontiers. Cambridge University Press.
    Machine generated contents note: Introduction Rudy Rucker; Part I. Perspectives on Infinity from History: 1. Infinity as a transformative concept in science and theology Wolfgang Achtner; Part II. Perspectives on Infinity from Mathematics: 2. The mathematical infinity Enrico Bombieri; 3. Warning signs of a possible collapse of contemporary mathematics Edward Nelson; Part III. Technical Perspectives on Infinity from Advanced Mathematics: 4. The realm of the infinite W. Hugh Woodin; 5. A potential subtlety concerning the distinction between determinism and (...)
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  9.  19
    Marnie Binder (2010). Anti-Dualism in History and Nature: A Study Between John Dewey and José Ortega y Gasset. Journal of the Philosophy of History 4 (1):44-64.
    This paper argues that a principle manner in which Spanish philosopher José Ortega y Gasset’s historicist maxim ’man has no nature, what he has is history’ can be understood is through a pragmatist basis of anti-dualism, in part inherited from American philosopher John Dewey. The thesis here is that it is not that man has no nature, per se, rather that history is his nature because the two are anti-dualistic concepts; history is our nature because it is (...)
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  10.  98
    A. W. Moore (1990/2002). The Infinite. Routledge.
    This historical study of the infinite covers all its aspects from the mathematical to the mystical. Anyone who has ever pondered the limitlessness of space and time, or the endlessness of numbers, or the perfection of God will recognize the special fascination of the subject. Beginning with an entertaining account of the main paradoxes of the infinite, including those of Zeno, A.W. Moore traces the history of the topic from Aristotle to Kant, Hegel, Cantor, and Wittgenstein.
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  11.  12
    Dale Jacquette (2001). David Hume's Critique of Infinity. Brill.
    The present work considers Hume's critique of infinity in historical context as a product of Enlightenment theory of knowledge, and assesses the prospects of ...
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  12.  16
    Lukas M. Verburgt (2014). John Venn's Hypothetical Infinite Frequentism and Logic. History and Philosophy of Logic 35 (3):248-271.
    The goal of this paper is to provide a detailed reading of John Venn's Logic of Chance as a work of logic or, more specifically, as a specific portion of the general system of so-called ‘material’ logic developed in his Principles of Empirical or Inductive Logic and to discuss it against the background of his Boolean-inspired views on the connection between logic and mathematics. It is by means of this situating of Venn 1866 [The Logic of Chance. An Essay (...)
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  13. Joël Biard & J. Celeyrette (eds.) (2005). De la Théologie aux Mathématiques: L'Infini au XIVe Siècle. Belles Lettres.
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  14.  11
    Norman Kretzmann (ed.) (1982). Infinity and Continuity in Ancient and Medieval Thought. Cornell University Press.
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  15.  1
    Frederic Will (2009). Temporal Foundations in the Construction of History: Two Essays. Cosmos and History: The Journal of Natural and Social Philosophy 5 (2):161-177.
    The two essays included here are parts of a longer study of temporality, and the genesis of the “religious.” The first part, “Multiple Nows,” depicts a universe in which a present to past relation is establishable from any and every point in consciousness. The resulting perspective differs from that offered by the linear timeline of chronological history. Remembering where I put my glasses is an historicizing act, as fully as is remembering when the Battle of Zama was fought or (...)
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  16. N. I. Beresneva (2004). I͡azyk I Realʹnostʹ. Permskiĭ Gos. Universitet.
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  17. Hongliang Shen (2010). Wu Xian de Tan Suo. Qing Hua da Xue Chu Ban She.
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  18. Nicholas Stang (2012). Kant on Complete Determination and Infinite Judgement. British Journal for the History of Philosophy 20 (6):1117-1139.
    In the Transcendental Ideal Kant discusses the principle of complete determination: for every object and every predicate A, the object is either determinately A or not-A. He claims this principle is synthetic, but it appears to follow from the principle of excluded middle, which is analytic. He also makes a puzzling claim in support of its syntheticity: that it represents individual objects as deriving their possibility from the whole of possibility. This raises a puzzle about why Kant regarded it as (...)
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  19.  64
    Scott Edgar, Hermann Cohen's Principle of the Infinitesimal Method and its History: A Rationalist Interpretation.
    This paper defends a Leibnizian rationalist interpretation of Hermann Cohen’s Principle of the Infinitesimal Method and its History (1883). The first half of the paper identifies Cohen’s various different philosophical aims in the PIM. It argues that they are unified by the fact that Cohen’s arguments for addressing those aims all depend on a single shared premise. That linchpin premise is the claim that mathematical natural science can represent individual objects only if it also represents infinitesimal magnitudes. The (...)
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  20. John Corcoran (2006). Schemata: The Concept of Schema in the History of Logic. Bulletin of Symbolic Logic 12 (2):219-240.
    The syllogistic figures and moods can be taken to be argument schemata as can the rules of the Stoic propositional logic. Sentence schemata have been used in axiomatizations of logic only since the landmark 1927 von Neumann paper [31]. Modern philosophers know the role of schemata in explications of the semantic conception of truth through Tarski’s 1933 Convention T [42]. Mathematical logicians recognize the role of schemata in first-order number theory where Peano’s second-order Induction Axiom is approximated by Herbrand’s Induction-Axiom (...)
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  21. Freeman J. Dyson (1988/2004). Infinite in All Directions: Gifford Lectures Given at Aberdeen, Scotland, April-November 1985. Perennial.
    Infinite in All Directions is a popularized science at its best. In Dyson's view, science and religion are two windows through which we can look out at the world around us. The book is a revised version of a series of the Gifford Lectures under the title "In Praise of Diversity" given at Aberdeen, Scotland. They allowed Dyson the license to express everything in the universe, which he divided into two parts in polished prose: focusing on the diversity of (...)
     
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  22.  56
    James Franklin (1994). Achievements and Fallacies in Hume's Account of Infinite Divisibility. Hume Studies 20 (1):85-101.
    Throughout history, almost all mathematicians, physicists and philosophers have been of the opinion that space and time are infinitely divisible. That is, it is usually believed that space and time do not consist of atoms, but that any piece of space and time of non-zero size, however small, can itself be divided into still smaller parts. This assumption is included in geometry, as in Euclid, and also in the Euclidean and non- Euclidean geometries used in modern physics. Of the (...)
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  23.  21
    Adam Harmer (2014). Leibniz on Infinite Numbers, Infinite Wholes, and Composite Substances. British Journal for the History of Philosophy 22 (2):236-259.
    Leibniz claims that nature is actually infinite but rejects infinite number. Are his mathematical commitments out of step with his metaphysical ones? It is widely accepted that Leibniz has a viable response to this problem: there can be infinitely many created substances, but no infinite number of them. But there is a second problem that has not been satisfactorily resolved. It has been suggested that Leibniz’s argument against the world soul relies on his rejection (...)
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  24.  47
    José Ferreirós (2009). C.K. Raju. Cultural Foundations of Mathematics: The Nature of Mathematical Proof and the Transmission of the Calculus From India to Europe in the 16th C. Ce. History of Science, Philosophy and Culture in Indian Civilization. [REVIEW] Philosophia Mathematica 17 (3):nkn028.
    This book is part of a major project undertaken by the Centre for Studies in Civilizations , being one of a total of ninety-six planned volumes. The author is a statistician and computer scientist by training, who has concentrated on historical matters for the last ten years or so. The book has very ambitious aims, proposing an alternative philosophy of mathematics and a deviant history of the calculus. Throughout, there is an emphasis on the need to combine history (...)
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  25.  10
    Pedro Geiger (2011). Civilization, Mode of Production, Ages of History and the Three-Legged Movements. Dialogue and Universalism 21 (1):123-134.
    Since its presumed origin by the big bang, about 14 pasts billion years, the Universe is composed of entities, or objects, that produce movements that produce new objects that produce new movements, in an endless sequence.The human mind is one of these entities, whose movements are capable to produce many objects, materialized or as ideas. Those objects in their turn will interact with the mind and new movements will be produced. This process had composed the history of mankind.The Nature (...)
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  26.  1
    Slavoj ŽI.žek, Clayton Crockett & Creston Davis (eds.) (2011). Hegel and the Infinite: Religion, Politics, and Dialectic. Columbia University Press.
    Catherine Malabou, Antonio Negri, John D. Caputo, Bruno Bosteels, Mark C. Taylor, and Slavoj Zizek join seven others--including William Desmond, Katrin Pahl, Adrian Johnston, Edith Wyschogrod, and Thomas A. Lewis--to apply Hegel's thought to twenty-first-century philosophy, politics, and religion. Doing away with claims that the evolution of thought and history is at an end, these thinkers safeguard Hegel's innovations against irrelevance and, importantly, reset the distinction of secular and sacred. These original contributions focus on Hegelian analysis and the transformative (...)
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  27. Ned Lukacher (1999). Time-Fetishes: The Secret History of Eternal Recurrence. Duke University Press Books.
    For over two and a half millennia human beings have attempted to invent strategies to “discover” the truth of time, to determine whether time is infinite, whether eternity is the infinite duration of a continuous present, or whether it too rises and falls with the cycles of universal creation and destruction. _Time-Fetishes_ recounts the history of a tradition that runs counter to the dominant tradition in Western metaphysics, which has sought to purify eternity of its temporal character. (...)
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  28. Theo Salemink (2005). No Sense of History Beyond the History We Sense. Bijdragen 61 (4):437-458.
    A question that occupies centre stage in what the Germans call ‘Zeitgeschichte’ – the historiography of our own time, i.e. the nineteenth and especially the twentieth century, reads: How much inner coherence can still be discerned in this modern age with its unprecedented change and devastation? Is there any significant meaning for humanity to be ‘discovered’ in the near infinite number of events that fill this period? Does religion and God still make sense? In this essay, which is an (...)
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  29. Caleb Cohoe (2013). There Must Be A First: Why Thomas Aquinas Rejects Infinite, Essentially Ordered, Causal Series. British Journal for the History of Philosophy 21 (5):838 - 856.
    Several of Thomas Aquinas's proofs for the existence of God rely on the claim that causal series cannot proceed in infinitum. I argue that Aquinas has good reason to hold this claim given his conception of causation. Because he holds that effects are ontologically dependent on their causes, he holds that the relevant causal series are wholly derivative: the later members of such series serve as causes only insofar as they have been caused by and are effects of the (...)
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  30. David Dunér (2004). Världsmaskinen: Emanuel Swedenborgs Naturfilosofi. Bokförlaget Nya Doxa.
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  31. Jakub Sirovátka (ed.) (2012). Endlichkeit Und Transzendenz: Perspektiven Einer Grundbeziehung. Meiner.
    Weder soll die Endlichkeit in ihrer Eigenständigkeit aufgelöst noch die Transzendenz aufgehoben werden. Das Absolute ist sowohl in seiner radikalen Transzendenz als auch in der Beziehung zum Menschen zu denken.
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  32. Zsigmond Szabó (2005). A Keletkezés Ontológiája: A Végtelen Fenomenológiája. Magyar Filozófiai Társaság.
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  33.  67
    Robert Batterman (2005). Critical Phenomena and Breaking Drops: Infinite Idealizations in Physics. Studies in History and Philosophy of Science Part B 36 (2):225-244.
    Thermodynamics and Statistical Mechanics are related to one another through the so-called "thermodynamic limit'' in which, roughly speaking the number of particles becomes infinite. At critical points (places of physical discontinuity) this limit fails to be regular. As a result, the "reduction'' of Thermodynamics to Statistical Mechanics fails to hold at such critical phases. This fact is key to understanding an argument due to Craig Callender to the effect that the thermodynamic limit leads to mistakes in Statistical Mechanics. I (...)
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  34.  46
    Anat Schechtman (2014). Descartes's Argument for the Existence of the Idea of an Infinite Being. Journal of the History of Philosophy 52 (3):487-517.
    the meditations on first philosophy presents us with an alleged proof for the existence of God that proceeds from the existence of an idea of an infinite being in the human mind—an idea of God—to the existence of God himself. Insofar as we have an idea of an infinite being, an idea with “infinite objective reality,” we can legitimately ask whence it came to us. The only possible cause of this idea, claims Descartes, is an infinite (...)
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  35.  64
    Sylvia Wenmackers (2012). Ultralarge and Infinite Lotteries. In B. Van Kerkhove, T. Libert, G. Vanpaemel & P. Marage (eds.), Logic, Philosophy and History of Science in Belgium II (Proceedings of the Young Researchers Days 2010). Koninklijke Vlaamse Academie van België Voor Wetenschappen En Kunsten
    By exploiting the parallels between large, yet finite lotteries on the one hand and countably infinite lotteries on the other, we gain insights in the foundations of probability theory as well as in epistemology. We solve the 'adding problems' that occur in these two contexts using a similar strategy, based on non-standard analysis.
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  36.  42
    Tad M. Schmaltz (1997). Spinoza's Mediate Infinite Mode. Journal of the History of Philosophy 35 (2):199-235.
    Spinoza's Mediate Infinite Mode TAD M. SCHMALTZ IN PART I of the Ethics, Spinoza argued that a modification is infinite just in case it either "follows from the absolute nature of any attribute of God" or "follows from some attribute of God, as it is modified by such a modification" that is infinite. 1 The main purpose of this argument is to bolster the claim later in this text that a finite modification can follow from a divine (...)
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  37.  16
    Marshall Abrams (2006). Infinite Populations and Counterfactual Frequencies in Evolutionary Theory. Studies in History and Philosophy of Science Part C 37 (2):256-268.
    One finds intertwined with ideas at the core of evolutionary theory claims about frequencies in counterfactual and infinitely large populations of organisms, as well as in sets of populations of organisms. One also finds claims about frequencies in counterfactual and infinitely large populations—of events—at the core of an answer to a question concerning the foundations of evolutionary theory. The question is this: To what do the numerical probabilities found throughout evolutionary theory correspond? The answer in question says that (...)
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  38.  4
    Theodore Hailperin (1992). Herbrand Semantics, the Potential Infinite, and Ontology-Free Logic. History and Philosophy of Logic 13 (1):69-90.
    This paper investigates the ontological presuppositions of quantifier logic. It is seen that the actual infinite, although present in the usual completeness proofs, is not needed for a proper semantic foundation. Additionally, quantifier logic can be given an adequate formulation in which neither the notion of individual nor that of a predicate appears.
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  39.  22
    Donald L. M. Baxter (1988). Hume on Infinite Divisibility. History of Philosophy Quarterly 5 (2):133-140.
    Hume seems to argue unconvincingly against the infinite divisibility of finite regions of space. I show that his conclusion is entailed by respectable metaphysical principles which he held. One set of principles entails that there are partless (unextended) things. Another set entails that these cannot be ordered so that an infinite number of them compose a finite interval.
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  40.  31
    Theodore Hailperin (2011). Logic Semantics with the Potential Infinite. History and Philosophy of Logic 31 (2):145-159.
    A form of quantification logic referred to by the author in earlier papers as being 'ontologically neutral' still made use of the actual infinite in its semantics. Here it is shown that one can have, if one desires, a formal logic that refers in its semantics only to the potential infinite. Included are two new quantifiers generalizing the sentential connectives, equivalence and non-equivalence. There are thus new avenues opening up for exploration in both quantification logic and semantics of (...)
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  41.  33
    Dale Jacquette (1996). Hume on Infinite Divisibility and Sensible Extensionless Indivisibles. Journal of the History of Philosophy 34 (1):61-78.
    This essay examines David Hume's principal criticism of the idea of the infinite divisibility of extension in the ink-spot experiment of _Treatise, Book I, Part II, and his arguments for his positive theory of finitely divisible space as composed of finitely many sensible extensionless indivisibles or _minima sensibilia. The essay considers Hume's strict finitist metaphysics of space in the context of his reactions to a trilemma about the impossibility of the divisibility of extension on any theory posed by Pierre (...)
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  42.  1
    A. Louch (1969). History as Narrative. History and Theory 8 (1):54-70.
    Narrative as it is used by historians is not merely an incidental, stylistic feature of the historian's craft, but essential to historical explanation. Narrative presupposes a world of things that endure through change. Stories fill in the gaps in our experience and thus make continuity visible. Ideally, narrative stands proxy for experience, though this ideal can never be attained. No criterion can be formulated that will signify when a story is complete enough. The changing perspective of the historian and the (...)
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  43.  4
    Lee C. Rice (1996). Spinoza's Infinite Extension. History of European Ideas 22 (1):33-43.
    My examination of Spinoza's arguments for the infinity of extended substance lead to a comparison of his views with the anti-Kantian arguments offered by Moritz Schlick, and finally to some general remarks concerning Spinoza's concept of infinite magnitude, and its limitations from a contemporary perspective.
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  44.  3
    John Gerard Moore (1996). Dilthey and the Narrative of History. Journal of the History of Philosophy 34 (2):309-312.
    BOOK REWEWS 309 down, Adam's "happy sin" sin was a fall "upward" that reversed involution and initiated the agonizing evolution of consciousness. Following Gnosticism, He- gel maintains that the divine "image" according to which humankind was created lies not "in the archaeological past but in the eschatological future" . The third moment of the trinitarian narrative, Spirit, involves the process whereby finite humankind attains "sonship" with the infinite divine. In Hegel's Christology, the "death of God" represents the temporary divine (...)
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  45.  2
    Lynn Sebastian Purcell (2012). Two Paths to Infinite Thought: Alain Badiou and Jacques Derrida on the Question of the Whole. Cosmos and History: The Journal of Natural and Social Philosophy 8 (1):151-176.
    This essay defends an idea that is no longer fashionable: that there is a whole. The motivation for a defense of this notion has nothing to do with intellectual conservatism or a penchant for Hegel. Rather, what we hope to establish is a second path into what Alain Badiou has called the ‘Cantorian Revolution’. In order to open this path we undertake a three-fold task. First, we deconstruct Badiou’s onto-logical project by isolating the suppressed significance of Ernst Zermelo. This point (...)
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  46.  1
    Antoinette Mann Paterson (1970). The Infinite Worlds of Giordano Bruno. Springfield, Ill.,Thomas.
  47.  97
    Jing Zhu (2004). Understanding Volition. Philosophical Psychology 17 (2):247-274.
    The concept of volition has a long history in Western thought, but is looked upon unfavorably in contemporary philosophy and psychology. This paper proposes and elaborates a unifying conception of volition, which views volition as a mediating executive mental process that bridges the gaps between an agent's deliberation, decision and voluntary bodily action. Then the paper critically examines three major skeptical arguments against volition: volition is a mystery, volition is an illusion, and volition is a fundamentally flawed conception that (...)
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  48.  18
    Norbert Herold (1984). The Manifestation of Self-Consciousness in the Concrete “I Am”. Finite and Infinite Ego in the Thought of S.T. Coleridge. [REVIEW] Philosophy and History 17 (1):46-48.
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  49.  55
    David Corfield (2011). Understanding the Infinite II: Coalgebra. Studies in History and Philosophy of Science Part A 42 (4):571-579.
    In this paper we give an account of the rise and development of coalgebraic thinking in mathematics and computer science as an illustration of the way mathematical frameworks may be transformed. Originating in a foundational dispute as to the correct way to characterise sets, logicians and computer scientists came to see maximizing and minimizing extremal axiomatisations as a dual pair, each necessary to represent entities of interest. In particular, many important infinitely large entities can be characterised in terms of such (...)
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  50.  8
    Jitendranath Mohanty (1975). Edmund Husserl: Philosopher of Infinite Tasks. Journal of the History of Philosophy 13 (4):542-545.
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