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  1. Miguel Garcia-Valdecasas (forthcoming). Knowledge and Justification of the First Principles. In Niels Öffenberger & Alejandro Vigo (eds.), Iberoamerikanische Beiträge zur modernen Deutung der Aristotelischen Logik. Olms.
    The claim that knowledge is grounded on a basic, non-inferentially grasped set of principles, which seems to be Aristotle’s view, in contemporary epistemology can be seen as part of a wider foundationalist account. Foundationalists assume that there must be some premise-beliefs at the basis of every felicitous reasoning which cannot be themselves in need of justification and may not be challenged. They provide justification for truths based on these premises, which Aristotle unusually call principles (archái). Can Aristotle be considered a (...)
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  2. Juan A. García González, Ignacio Falgueras Salinas, Juan Fernando Sellés, Miguel García-Valdecasas, Rafael Corazón González & Luz González Umeres (forthcoming). La voluntad y sus actos (I) y (II). Studia Poliana.
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  3. Miguel Garcia-Valdecasas (2013). Do Expectations Have Time Span? Axiomathes 23 (4):665-681.
    If it is possible to think that human life is temporal as a whole, and we can make sense of Wittgenstein’s claim that the psychological phenomena called ‘dispositions’ do not have genuine temporal duration on the basis of a distinction between dispositions and other mental processes, we need a compelling account of how time applies to these dispositions. I undertake this here by examining the concept of expectation, a disposition with a clear nexus to time by the temporal point at (...)
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  4. Miguel García-Valdecasas (2005). Nominalismo, lenguaje trascendental y crítica de la experiencia cognoscitiva en wittgenstein. Studia Poliana 7:209-237.
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  5. Miguel Garcia-Valdecasas (2005). Psychology and Mind in Aquinas. History of Psychiatry 16 (3):291-310.
    This article stresses the main lines of Thomas Aquinas’s philosophy on the nature of the body-soul union. Following Aristotle, Aquinas sees the soul as a ‘principle of life’ which is intimately bound to a body. Together they form a noncontingent composition. In addition, the distinctive feature of the human soul is rationality, which implies that a human needs a mind to be what it is. However, this is not to say, as Descartes proposes, that the reason that I am a (...)
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