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Profile: Michael White
  1. Logan Paul Gage, Bruce L. Gordon, Shawn Klein, Roger Masters, Angus Menuge, Michael J. White, Jay W. Richards, Timothy Sandefur, Richard Weikart, John West & Benjamin Wiker (2013). Darwinian Evolution and Classical Liberalism: Theories in Tension. Lexington Books.
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  2. Michael J. White, Locke on Newton's Principia: Mathematics or Natural Philosophy?
    In his Essay concerning Human Understanding, John Locke explicitly refers to Newton’s Philosophiae naturalis principia mathematica in laudatory but restrained terms: “Mr. Newton, in his never enough to be admired Book, has demonstrated several Propositions, which are so many new Truths, before unknown to the World, and are farther Advances in Mathematical Knowledge” (Essay, 4.7.3). The mathematica of the Principia are thus acknowledged. But what of philosophia naturalis? Locke maintains that natural philosophy, conceived as natural science (as opposed to natural (...)
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  3. Michael J. White (2008). Περι Των Μαθηματων. Ancient Philosophy 14 (2):438 - 442.
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  4. Michael J. White (2006). On Doubling the Cube: Mechanics and Conics. Apeiron 39 (3):201 - 219.
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  5. Michael J. White (2004). Beyond Neutrality. International Studies in Philosophy 36 (1):296-297.
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  6. Michael J. White (2004). The Problem of Aristotle's Nous Poiêtikos. Review of Metaphysics 57 (4):725 - 739.
  7. Michael J. White (2003). Stoic Natural Philosophy (Physics and Cosmology). In Brad Inwood (ed.), The Cambridge Companion to the Stoics. Cambridge University Press. 142.
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  8. Michael J. White (2002). Cause and Explanation in Ancient Greek Thought. Philosophy and Phenomenological Research 65 (2):481-484.
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  9. Michael J. White (2002). The Unclear, the Inconsequential, and Aristotelian Agency. International Philosophical Quarterly 42 (4):509-518.
    The “Aristotelian” conception of human agency and responsibility locates agency and responsibility in the exercise of practical reason in deliberation. A characteristic of such deliberation is that it must pertain to matters that can be decided either one way or the other. Some of Aristotle’s texts suggest an interpretation of deliberation that appears to yield the paradoxical result that agents are most responsible for (or act most freely with respect to) choices that are least determined, to the exclusion of other (...)
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  10. Michael J. White (1999). Aristotle's Physics and the Hegemony of His Prior Commitment. Apeiron 32 (2):140 - 152.
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  11. Michael J. White (1999). The Lessons of Prior's Master Argument. Logical Analysis and History of Philosophy 2:225-238.
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  12. Michael J. White (1997). Aristotle and Mathematics. Ancient Philosophy 17 (2):469-472.
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  13. Michael J. White (1996). Concepts of Space in Greek Thought. Apeiron 29 (2):183 - 198.
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  14. Michael J. White (1996). Guide for Perplexed Liberals: Second Installment. [REVIEW] Law and Philosophy 15 (4):417 - 430.
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  15. Michael J. White (1996). Nature, Justice, and Rights in Aristotle's Politics. Teaching Philosophy 19 (4):407-409.
  16. Michael J. White, Sharon Sassler, S. Kirchengast, E. M. Winkler, D. L. Blackwell, Y. Weiss, R. J. Willis, B. J. Oddens, P. Lehert & F. Kalter (1996). Residential Assimilation and Residential Attainment: Examining the Effects of Ethnicity and Immigration. Journal of Biosocial Science 28 (2):193-210.
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  17. Michael J. White (1995). A Puzzle From Leibniz's "Zettel". History of Philosophy Quarterly 12 (4):405 - 409.
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  18. Michael J. White (1995). Indifference Arguments. Philosophical Books 36 (4):254-256.
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  19. Michael J. White (1994). Περι Των Μαθηματων: Essays on Ancient Mathematics and its Later Development. Ancient Philosophy 14 (2):438-442.
  20. Michael J. White (1994). The Concept of Identity. Review of Metaphysics 47 (3):621-622.
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  21. Theodore Scaltsas, Michael V. Wedin, Michael J. White, Anna Ioppolo, Christopher Rowe, Bob Sharples & Anne Sheppard (1993). Brill Online Books and Journals. Phronesis 38 (2).
     
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  22. Michael J. White (1993). The Metaphysical Location of Aristotle's. Phronesis 38 (2):166-182.
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  23. Michael J. White (1993). Aristotle on the Non-Supervenience of Local Motion. Philosophy and Phenomenological Research 53 (1):143-155.
  24. Michael J. White (1993). The Metaphysical Location of Aristotle's Ma6T]¡ a, aTixá. Phronesis 38 (2).
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  25. Michael J. White (1992). The Continuous and the Discrete: Ancient Physical Theories From a Contemporary Perspective. Oxford University Press.
    This book presents a detailed analysis of three ancient models of spatial magnitude, time, and local motion. The Aristotelian model is presented as an application of the ancient, geometrically orthodox conception of extension to the physical world. The other two models, which represent departures from mathematical orthodoxy, are a "quantum" model of spatial magnitude, and a Stoic model, according to which limit entities such as points, edges, and surfaces do not exist in (physical) reality. The book is unique in its (...)
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  26. Michael J. White (1992). The Foundations of the Calculus and the Conceptual Analysis of Motion: The Case of the Early Leibniz (1670-1676). Pacific Philosophical Quarterly 73 (3):283-313.
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  27. David W. Cowles & Michael J. White (1991). Vague Objects for Those Who Want Them. Philosophical Studies 63 (2):203 - 216.
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  28. Michael J. White (1989). Aristotle on 'Time' and 'A Time'. Apeiron 22 (3):207 - 224.
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  29. Michael J. White (1988). An ``Almost Classical'' Period-Based Tense Logic. Notre Dame Journal of Formal Logic 29 (3):438-453.
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  30. Michael J. White (1988). On Continuity: Aristotle Versus Topology? History and Philosophy of Logic 9 (1):1-12.
    This paper begins by pointing out that the Aristotelian conception of continuity (synecheia) and the contemporary topological account share the same intuitive, proto-topological basis: the conception of a ?natural whole? or unity without joints or seams. An argument of Aristotle to the effect that what is continuous cannot be constituted of ?indivisibles? (e.g., points) is examined from a topological perspective. From that perspective, the argument fails because Aristotle does not recognize a collective as well as a distributive concept of a (...)
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  31. Michael J. White (1988). The Unimportance of Being Random. Synthese 76 (1):171 - 178.
    This note fleshes in and generalizes an argument suggested by W. Salmon to the effect that the addition of a requirement of mathematical randomness to his requirement of physical homogeneity is unimportant for his ontic account of objective homogeneity. I consider an argument from measure theory as a plausible justification of Salmon''s skepticism concerning the possibility that a physically homogeneous sequence might nonetheless be recursive and show that this argument does not succeed. However, I state a principle (the Generalized Salmon (...)
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  32. Michael J. White (1986). Can Unequal Quantities of Stuffs Be Totally Blended? History of Philosophy Quarterly 3 (4):379 - 389.
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  33. Michael J. White (1986). The Fourth Account of Conditionals in Sextus Empiricus. History and Philosophy of Logic 7 (1):1-14.
    This paper develops an interpretation of the fourth account of conditionals in Sextus Empiricus's Outlines of Pyrrhonism that conceptually links it with contemporary ?relevance? interpretations of entailment. It is argued that the third account of conditionals, which analyzes the truth of a conditional in terms of the joint impossibility of antecedent and denial of consequent, should not be interpreted in terms of a relative incompatibility of antecedent and denial of consequent because of Stoic acceptance of the truth of some conditionals (...)
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  34. Michael J. White (1986). What Worried the Crows? Classical Quarterly 36 (02):534-.
  35. Michael J. White (1985). David Charles, Aristotle's Philosophy of Action Reviewed By. Philosophy in Review 5 (7):283-286.
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  36. Michael J. White (1985). Harmless Actualism. Philosophical Studies 47 (2):183 - 190.
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  37. Michael J. White (1984). The Necessity of the Past and Modal-Tense Logic Incompleteness. Notre Dame Journal of Formal Logic 25 (1):59-71.
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  38. Michael J. White (1983). Could Rossini Actually Have Written Don Giovanni? Philosophical Studies 43 (3):337 - 347.
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  39. Michael J. White (1983). Time and Determinism in the Hellenistic Philosophical Schools. Archiv für Geschichte der Philosophie 65 (1):40-62.
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  40. Michael J. White (1982). Zeno's A Rrow, Divisible Infinitesimals, and Chrysippus. Phronesis 27 (3):239-254.
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  41. Michael J. White (1981). Fatalism and Causal Determinism: An Aristotelian Essay. Philosophical Quarterly 31 (124):231-241.
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  42. Michael J. White (1981). On Some Ascending Chains of Brouwerian Modal Logics. Studia Logica 40 (1):75 - 87.
    This paper specifies classes of framesmaximally omnitemporally characteristic for Thomas' normal modal logicT 2 + and for each logic in the ascending chain of Segerberg logics investigated by Segerberg and Hughes and Cresswell. It is shown that distinct a,scending chains of generalized Segerberg logics can be constructed from eachT n + logic (n 2). The set containing allT n + and Segerberg logics can be totally- (linearly-) ordered but not well-ordered by the inclusion relation. The order type of this ordered (...)
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  43. Michael J. White (1980). Aristotle's Concept of Θεωρία and the Ένέργια-Κίνησις Distinction. Journal of the History of Philosophy 18 (3):253-263.
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  44. Michael J. White (1980). Diodorus' “Master” Argument: A Semantic Interpretation. [REVIEW] Erkenntnis 15 (1):65 - 72.
    This paper discusses the 'master argument' of diodorus cronos from a semantic perspective. An argument is developed which suggests that proposition (1), 'every proposition true about the past is necessary', May have provided the principal motivation for diodorus denial of proposition (3), I.E., His equation of possibility with present-Or-Future truth. It is noted that (1) and (3) are jointly inconsistent only given the assumption of a linear ordering of time. It is further noted that diodorus' fatalism "could" be employed to (...)
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  45. Michael J. White (1980). Facets of Megarian Fatalism: Aristotelian Criticisms and the Stoic Doctrine of Eternal Recurrence. Canadian Journal of Philosophy 10 (2):189 - 206.
  46. Michael J. White (1980). Necessity and Unactualized Possibilities in Aristotle. Philosophical Studies 38 (3):287 - 298.
    THIS PAPER PRESENTS THE SEMANTIC THEORY FOR A TEMPORAL-MODAL LOGIC WITH RIGIDLY REFERENTIAL TEMPORAL OPERATORS ('dtomorrow' AND 'dnow') IN WHICH THE 'TRADITIONAL' INDETERMINIST INTERPRETATION OF ARISTOTLE'S _DE INTERPRETATIONE 9 CAN BE MODELED. THIS LOGIC HAS, I BELIEVE, SOME INTRINSIC PHILOSOPHICAL INTEREST AND PLAUSIBILITY. HOWEVER, THE PRESENT PAPER IS PRINCIPALLY DEVOTED TO AN INITIAL EXAMINATION OF THE RELATION BETWEEN THE LOGIC AND SUCH TOPICS IN THE ANCIENT PHILOSOPHY OF THE TIME AND OF THE MODALITIES AS THE NECESSITY OF THE PAST, ABSOLUTE (...)
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  47. Michael J. White (1979). Aristotle and Temporally Relative Modalities. Analysis 39 (2):88 - 93.
  48. Michael J. White (1979). Functionalism and the Moral Virtues in Aristotle's Ethics. International Studies in Philosophy 11:49-57.
  49. Michael J. White (1979). The First Person Pronoun: A Reply to Anscombe and Clarke. Analysis 39 (3):120 - 123.
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