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Michael Futch [14]Michael J. Futch [5]
  1. Michael Futch (2014). Philip Ball .Curiosity: How Science Became Interested in Everything. Chicago: University of Chicago Press, 2012. Pp. Viii+465. $35.00 (Cloth). [REVIEW] Hopos: The Journal of the International Society for the History of Philosophy of Science 4 (1):186-189.
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  2. Michael Futch (2013). Life and Organism in Leibniz's Philosophy. Metascience 22 (2):335-338.
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  3. Randall E. Auxier, Shane J. Ralston, Randy L. Friedman, Michael Futch, Tadd Ruetenik, István Aranyosi & Marilyn Fischer (2012). 1. Front Matter Front Matter (Pp. I-Iii). The Pluralist 7 (1).
     
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  4. Michael Futch (2012). La métaphysique du temps chez Leibniz et Kant. The Leibniz Review 21:171-174.
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  5. Michael Futch (2012). Leibnizian Relationalism and Temporal Essentialism. Studia Leibnitiana 44 (1):60-80.
     
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  6. Michael Futch (2012). The Dogma of Necessity: Royce on Nature and Scientific Law. The Pluralist 7 (1):54-71.
    The philosophical ramifications of modern science—physical, biological, and formal and mathematical—figure centrally in Royce's philosophy. Even the most cursory of glances at his corpus reveals a systematic and deep engagement with many of the leading developments in nineteenth-century science, from the nebular hypothesis, or evolution in both its Darwinian and Spencerian forms, to the work of Cantor and Dedekind. It would perhaps not be going too far to suggest that, from his first to last writings, the development of Royce's philosophy (...)
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  7. Michael J. Futch (2012). Leibniz on the Logical Order of Time. Intellectual History Review 22 (1):91-106.
    As regards the question of the nature of time, Leibniz's account of monads raises the question of whether they have a temporal order and what this temporal order derives from. His account is generally taken to be an attempt to ground the asymmetric direction of time in a non-temporal sequence, such a chain of causes or reasons. The problem is whether such chains can ground temporal sequences without presupposing what it is that they are supposed to ground. Is his attempt (...)
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  8. Michael Futch (2011). Substance and Intelligibility in Leibniz's Metaphysics (Review). Journal of the History of Philosophy 49 (2):257-258.
  9. Michael Futch (2010). Leibniz and the Foundations of Natural Philosophy. Metascience 19 (3):391-394.
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  10. Michael Futch (2008). Spinoza's Ethics: An Introduction - by Steven Nadler. Philosophical Books 49 (4):373-375.
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  11. Michael Futch (2007). Leibniz and the Natural World: Activity, Passivity, and Corporeal Substances in Leibniz's Philosophy (Review). Journal of the History of Philosophy 45 (1):162-163.
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  12. Michael Futch (2006). Leibniz on Time and Substance. Idealistic Studies 36 (2):109-122.
    Leibniz’s metaphysics is centered on the claim that ultimate reality is composed of mind-like, immaterial substances, monads. While it is universally agreed that such substances are non-spatial, monads’ relation to time is less clear. In some passages, Leibniz suggests that monads are themselves temporal, yet in others he implies that they have only derived temporal properties in virtue of being connected to phenomenal bodies. This has led to predictable disagreements among commentators, some insisting that monads are intrinsically temporal and some (...)
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  13. Michael J. Futch (2005). Leibnizian Causation. British Journal for the Philosophy of Science 56 (3):451-467.
    This article examines Leibniz's philosophy of causation with the aim of clarifying how causes are related to their effects. I argue that, much like J. L. Mackie's INUS conditions, Leibnizian causes are members of complex causal conditions. More precisely, Leibniz identifies causes with elements of complex causal conditions, where the complex condition as a whole is sufficient for the effect, and the cause is a necessary part of that condition. This conception of causation is able to incorporate Leibniz's many other (...)
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  14. Michael J. Futch (2004). Time Unbounded. International Philosophical Quarterly 44 (3):321-334.
    Leibniz’s philosophy of time stands at the center not only of his metaphysics but also of his overall philosophy. For this reason, it has attracted the interest of Leibniz scholars and of philosophers of science alike. This concern notwithstanding, scant attention has been paid to what Leibniz himself takes to be a principal philosophical and theological issue in his philosophy of time: the world’s eternity. This article aims to redress this imbalance by ascertaining Leibniz’s views on the beginning, or beginninglessness, (...)
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  15. Michael Futch (2002). Augustine on the Successiveness of Time. Augustinian Studies 33 (1):17-38.
  16. Michael Futch (2002). Leibniz on Plenitude, Infinity, and the Eternity of the World. British Journal for the History of Philosophy 10 (4):541-560.
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  17. Michael J. Futch (2002). Leibniz's Non-Tensed Theory of Time. International Studies in the Philosophy of Science 16 (2):125 – 139.
    Leibniz's philosophy of time, often seen as a precursor to current forms of relationalism and causal theories of time, has rightly earned the admiration of his more recent counterparts in the philosophy of science. In this article, I examine Leibniz's philosophy of time from a new perspective: the role that tense and non-tensed temporal properties/relations play in it. Specifically, I argue that Leibniz's philosophy of time is best (and non-anachronistically) construed as a non-tensed theory of time, one that dispenses with (...)
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  18. Michael J. Futch (2002). Supervenience and (Non-Modal) Reductionism in Leibniz's Philosophy of Time. Studies in History and Philosophy of Science Part A 33 (4):793-810.
  19. Michael Futch & Donald Rutherford (2001). Substance & Individuation in Leibniz (Review). Journal of the History of Philosophy 39 (4):591-592.