Search results for 'eleatic' (try it on Scholar)

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  1. Mark Colyvan (1998). Can the Eleatic Principle Be Justified? Canadian Journal of Philosophy 28 (3):313 - 335.
    The Eleatic Principle or causal criterion is a causal test that entities must pass in order to gain admission to some philosophers’ ontology.1 This principle justifies belief in only those entities to which causal power can be attributed, that is, to those entities which can bring about changes in the world. The idea of such a test is rather important in modern ontology, since it is neither without intuitive appeal nor without influential supporters. Its supporters have included David Armstrong (...)
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  2.  6
    Russell Marcus, The Eleatic and the Indispensabilist.
    The debate over whether we should believe that mathematical objects exist quickly leads to the question of how to determine what we should believe. Indispensabilists claim that we should believe in the existence of mathematical objects because of their ineliminable roles in scientific theory. Eleatics argue that only objects with causal properties exist. Mark Colyvan’s recent defenses of Quine’s indispensability argument against some contemporary eleatics attempt to provide reasons to favor the indispensabilist’s criterion. I show that Colyvan’s argument is not (...)
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  3.  73
    Michael C. Rea (2001). How to Be an Eleatic Monist. Noûs 35 (s15):129-151.
    There is a tradition according to which Parmenides of Elea endorsed the following set of counterintuitive doctrines: (a) There exists exactly one material thing. (b) What exists does not change. (g) Nothing is generated or destroyed. (d) What exists is undivided. For convenience, I will use the label ‘Eleatic monism’ to refer to the conjunction of a–d.
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  4.  7
    Russell Marcus (2015). The Eleatic and the Indispensabilist. Theoria: Revista de Teoría, Historia y Fundamentos de la Ciencia 30 (3):415-429.
    The debate over whether we should believe that mathematical objects exist quickly leads to the question of how to determine what we should believe to exist. Indispensabilists claim that we should believe in the existence of mathematical objects because of their ineliminable roles in scientific theory. Eleatics argue that only objects with causal properties exist. Mark Colyvan’s recent defenses of Quine’s indispensability argument present an intriguing attempt to provide reasons to favor the indispensabilist’s criterion against some contemporary eleatics. I show (...)
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  5.  28
    Gustavo E. Romero (2013). From Change to Spacetime: An Eleatic Journey. [REVIEW] Foundations of Science 18 (1):139-148.
    I present a formal ontological theory where the basic building blocks of the world can be either things or events. In any case, the result is a Parmenidean worldview where change is not a global property. What we understand by change manifests as asymmetries in the pattern of the world-lines that constitute 4-dimensional existents. I maintain that such a view is in accord with current scientific knowledge.
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  6. Yitzhak Y. Melamed (2011). Why Spinoza is Not an Eleatic Monist (Or Why Diversity Exists). In Philip Goff (ed.), Spinoza on Monism. Palgrave
    “Why did God create the World?” is one of the traditional questions of theology. In the twentieth century this question was rephrased in a secularized manner as “Why is there something rather than nothing?” While creation - at least in its traditional, temporal, sense - has little place in Spinoza’s system, a variant of the same questions puts Spinoza’s system under significant pressure. According to Spinoza, God, or the substance, has infinitely many modes. This infinity of modes follow from the (...)
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  7. Josh Parsons (2004). The Eleatic Hangover Cure. Analysis 64 (4):364–366.
    It’s well known that one way to cure a hangover is by a “hair of the dog” — another alcoholic drink. The drawback of this method is that, so it would appear, it cannot be used to completely cure a hangover, since the cure simply induces a further hangover at a later time, which must in turn either be cured or suffered through.
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  8. Simon Prosser (2006). The Eleatic Non-Stick Frying Pan. Analysis 66 (291):187–194.
    A novel way of making a non-stick frying pan using a topologically open surface is described. While the article has a slight humorous element to it, it is also intended to contain some serious philosophical points concerning the nature of infinitely divisible matter and the kind of contact that must occur between objects in order for them to interact.
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  9.  86
    Thomas M. Lennon (2007). The Eleatic Descartes. Journal of the History of Philosophy 45 (1):29-45.
    : Given Descartes's conception of extension, space and body, there are deep problems about how there can be any real motion. The argument here is that in fact Descartes takes motion to be only phenomenal. The paper sets out the problems generated by taking motion to be real, the solution to them found in the Cartesian texts, and an explanation of those texts in which Descartes appears on the contrary to regard motion as real.
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  10.  88
    Graham Oddie (1982). Armstrong on the Eleatic Principle and Abstract Entities. Philosophical Studies 41 (2):285 - 295.
  11. Patricia Curd (2004). The Legacy of Parmenides: Eleatic Monism and Later Presocratic Thought. Parmenides Publishing.
    Parmenides of Elea was the most important and influential philosopher before Plato. He rejected as impossible the scientific inquiry practiced by the earlier Presocratic philosophers and held that generation, destruction, and change are unreal and that only one thing exists. In this book, Patricia Curd argues that Parmenides sought to reform rather than to reject scientific inquiry, and she offers a more coherent account of his influence on later philosophers._ _The Legacy of Parmenides_ examines Parmenides' arguments, considering his connection to (...)
     
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  12.  5
    J. Parsons (2004). The Eleatic Hangover Cure. Analysis 64 (4):364-366.
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  13.  55
    Jonathan Barnes (1979). Parmenides and the Eleatic One. Archiv für Geschichte der Philosophie 61 (1):1-21.
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  14.  87
    Montgomery Furth (1968). Elements of Eleatic Ontology. Journal of the History of Philosophy 6 (2):111.
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  15.  74
    G. E. L. Owen (1960). Eleatic Questions. Classical Quarterly 10 (1-2):84-.
    The following suggestions for the interpretation of Parmenides and Melissus can be grouped for convenience about one problem. This is the problem whether, as Aristotle thought and as most commentators still assume, Parmenides wrote his poem in the broad tradition of Ionian and Italian cosmology. The details of Aristotle's interpretation have been challenged over and again, but those who agree with his general assumptions take comfort from some or all of the following major arguments. First, the cosmogony which formed the (...)
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  16.  93
    V. Tejera (1978). Plato's Politicus: An Eleatic Sophist on Politics (Part II). Philosophy and Social Criticism 5 (2):106-125.
  17.  25
    Laura Grams (2012). The Eleatic Visitor's Method of Division. Apeiron 45 (2):130-156.
  18.  11
    R. B. B. Wardy (1988). Eleatic Pluralism. Archiv für Geschichte der Philosophie 70 (2):125-146.
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  19.  59
    V. Tejera (1978). Plato's Politicus, an Eleatic Sophist on Politics. Philosophy and Social Criticism 5 (1):106-125.
  20.  14
    Samuel C. Wheeler (1983). Megarian Paradoxes as Eleatic Arguments. American Philosophical Quarterly 20 (3):287-295.
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  21.  8
    R. S. B. (1960). Parmenides, Melissus, Gorgias. A Reinterpretation of Eleatic Philosophy. Review of Metaphysics 14 (1):173-174.
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  22.  7
    Donna Jones (2008). The Eleatic Bergson. Diacritics 37 (1):21-31.
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  23.  7
    E. F. A. (1962). Parmenides, Melissus, Gorgias: A Reinterpretation of Eleatic Philosophy. [REVIEW] Review of Metaphysics 15 (3):526-526.
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  24.  23
    Patricia Kenig Curd (1993). Eleatic Monism in Zeno and Melissus. Ancient Philosophy 13 (1):1-22.
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  25. Kenneth Dorter (1994). Form and Good in Plato's Eleatic Dialogues the Parmenides, Theaetetus, Sophist, and Statesman. Monograph Collection (Matt - Pseudo).
     
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  26.  32
    Eric C. Sanday (2009). Eleatic Metaphysics in Plato's Parmenides : Zeno's Puzzle of Plurality. Journal of Speculative Philosophy 23 (3):pp. 208-226.
  27.  21
    Scott Berman (1996). Form and Good in Plato's Eleatic Dialogues. Ancient Philosophy 16 (2):487-491.
  28.  2
    Scott Austin (2014). Some Eleatic Features of Platonic and Neoplatonic Method. Ancient Philosophy 34 (1):65-74.
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  29.  6
    Mitchell H. Miller (1999). The Legacy of Parmenides, Eleatic Monism and Later Presocratic Thought (Review). Journal of the History of Philosophy 37 (1):157-159.
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  30.  21
    Kenneth Neil M. Dorter, Form and Good in Plato's Eleatic Dialogues.
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  31.  2
    Daniel W. Graham (2009). 7. Anaxagoras and Empedocles: Eleatic Pluralists. In Explaining the Cosmos: The Ionian Tradition of Scientific Philosophy. Princeton University Press 186-223.
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  32.  8
    Wallace Matson (1984). Eleatic Motions. Philosophical Inquiry 6 (3-4):184-201.
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  33.  9
    Jacob Howland (1996). Form and Good in Plato's Eleatic Dialogues. Review of Metaphysics 49 (3):646-648.
  34.  8
    G. B. Kerferd (1961). Eleatic Philosophy J. H. M. M. Loenen: Parmenides, Melissus, Gorgias. A Reinterpretation of Eleatic Philosophy. Pp. 207. Assen: Van Gorcum, 1959. Paper, Fl. 14.50. [REVIEW] The Classical Review 11 (01):26-27.
  35.  1
    Drew A. Hyland (2015). Colloquium 4 Strange Encounters: Theaetetus, Theodorus, Socrates, and the Eleatic Stranger. Proceedings of the Boston Area Colloquium in Ancient Philosophy 30 (1):103-117.
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  36.  2
    M. C. Scholar (1965). Parmenides, Melissus and Gorgias. A Reinterpretation of Eleatic Philosophy. Journal of the History of Philosophy 3 (2):255-260.
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  37.  7
    M. Schofield (1998). The Legacy of Parmenides. Eleatic Monism and Later Presocratic Thought. P Curd. The Classical Review 48 (2):347-348.
  38.  1
    Montgomery Furth (1994). 11. Elements of Eleatic Ontology. In Alexander P. D. Mourelatos (ed.), The Pre-Socratics: A Collection of Critical Essays. Princeton University Press 241-270.
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  39.  1
    Samuel C. Wheeler Iii (1983). Megarian Paradoxes as Eleatic Arguments. American Philosophical Quarterly 20 (3):287 - 295.
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  40.  1
    S. B. R. (1960). Parmenides, Melissus, Gorgias. A Reinterpretation of Eleatic Philosophy. [REVIEW] Review of Metaphysics 14 (1):173-174.
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  41. David Ambuel (1995). Kenneth Dorter, "Form and Good in Plato's Eleatic Dialogues: The "Parmenides," "Theaetetus," "Sophist," and "Statesman"". [REVIEW] Journal of the History of Philosophy 33 (4):679.
     
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  42. Luis Andres Bredlow (2011). Plato and Invention of the Eleatic School (Sof. 242 D). Convivium 24:25-42.
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  43. P. Curd (1998). Eleatic Arguments. In Jyl Gentzler (ed.), Method in Ancient Philosophy. Oxford University Press 1--28.
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  44. Adam Drozdek (2001). Eleatic Being:: Finite or Infinite? Hermes 129 (3):306-313.
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  45. Denis Grey & J. H. M. M. Loenen (1961). Parmenides, Melissus, Gorgias: A Reinterpretation of Eleatic Philosophy. Journal of Hellenic Studies 81 (3):184.
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  46. Jacob Howland (1993). The Eleatic Stranger's Socratic Condemnation of Socrates. Polis 12:15-36.
     
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  47. Russell Marcus (2015). The Eleatic and the Indispensabilist. Theoria. An International Journal for Theory, History and Foundations of Science 30 (3):415-429.
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  48. David Sedley (2008). Atomism's Eleatic Roots. In Patricia Curd & Daniel W. Graham (eds.), The Oxford Handbook of Presocratic Philosophy. Oxford University Press
     
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  49. Friedrich Solmsen (1969). The "Eleatic One" in Melissus. North-Holland Publishing Company.
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  50. H. Tarrant (2000). The Legacy of Parmenides: Eleatic Monism and Later Presocratic Thought. By Patricia Curd. The European Legacy 5 (2):322-322.
     
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