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Geoffrey Gorham [42]Geoffrey A. Gorham [4]Geoffrey Alexander Joseph Gorham [1]
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Geoffrey Gorham
Macalester College
  1. Hobbes and Evil.Geoffrey Gorham - 2018 - In Chad Meister & Charles Taliaferro (eds.), Evil in Early Modern Philosophy. London: Routledge.
  2. Descartes on the Infinity of Space Vs. Time.Geoffrey Gorham - 2018 - In Ohad Nachtomy & Reed Winegar (eds.), Infinity in Early Modern Philosophy. Berlin: Brill.
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  3.  55
    The Theological Foundation of Hobbesian Physics: A Defence of Corporeal God.Geoffrey Gorham - 2013 - British Journal for the History of Philosophy 21 (2):240 - 261.
    (2013). The Theological Foundation of Hobbesian Physics: A Defence of Corporeal God. British Journal for the History of Philosophy: Vol. 21, No. 2, pp. 240-261. doi: 10.1080/09608788.2012.692663.
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  4.  97
    Newton on God's Relation to Space and Time: The Cartesian Framework.Geoffrey Gorham - 2011 - Archiv für Geschichte der Philosophie 93 (3):281-320.
    Beginning with Berkeley and Leibniz, philosophers have been puzzled by the close yet ambivalent association in Newton's ontology between God and absolute space and time. The 1962 publication of Newton's highly philosophical manuscript De Gravitatione has enriched our understanding of his subtle, sometimes cryptic, remarks on the divine underpinnings of space and time in better-known published works. But it has certainly not produced a scholarly consensus about Newton's exact position. In fact, three distinct lines of interpretation have emerged: Independence: space (...)
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  5.  63
    Descartes on Time and Duration.Geoffrey Gorham - 2007 - Early Science and Medicine 12 (1):28-54.
    Descartes' account of the material world relies heavily on time. Most importantly, time is a component of speed, which figures in his fundamental conservation principle and laws. However, in his most systematic discussion of the concept, time is treated as some-how reducible both to thought and to motion. Such reductionistic views, while common among Descartes' late scholastic contemporaries, are very ill-suited to Cartesian physics. I show that, in spite of the apparent identifications with thought and motion, Cartesian time retains—in the (...)
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  6.  70
    Descartes on the Innateness of All Ideas.Geoffrey Gorham - 2002 - Canadian Journal of Philosophy 32 (3):355 - 388.
    Though Descartes is traditionally associated with the moderately nativist doctrine that our ideas of God, of eternal truths, and of true and immutable natures are innate, on two occasions he explicitly argued that all of our ideas, even sensory ideas, are innate in the mind. One reason it is surprising to find Descartes endorsing universal innateness is that such a view seems to leave no role for bodies in the production of our ideas of them.
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  7. Cartesian Causation: Continuous, Instantaneous, Overdetermined.Geoffrey Gorham - 2004 - Journal of the History of Philosophy 42 (4):389-423.
    : Descartes provides an original and puzzling argument for the traditional theological doctrine that the world is continuously created by God. His key premise is that the parts of the duration of anything are "completely independent" of one another. I argue that Descartes derives this temporal independence thesis simply from the principle that causes are necessarily simultaneous with their effects. I argue further that it follows from Descartes's version of the continuous creation doctrine that God is the instantaneous and total (...)
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  8.  70
    Leibniz on Time and Duration.Geoffrey Gorham - 2017 - In W. Li (ed.), Für unser Glück oder das Glück anderer: Vorträge des X. Internationalen Leibniz-Kongresses Hannover, 18.-23. Juli 2016,. Hildesheim, Germany:
  9.  16
    Hobbes on the Reality of Time.Geoffrey Gorham - 2014 - Hobbes Studies 27 (1):80-103.
  10.  16
    How Newton Solved the Mind-Body Problem.Geoffrey A. Gorham - 2011 - History of Philosophy Quarterly 28 (1):21-44.
  11.  20
    'The Twin-Brother of Space': Spatial Analogy in the Emergence of Absolute Time.Geoffrey Gorham - 2012 - Intellectual History Review 22 (1):23-39.
    Seventeenth-century authors frequently infer the attributes of time by analogy from already established features of space. The rationale for this can be traced back to Aristotle's analysis of time as ?the number of movement?, where movement requires a prior understanding of spatial magnitude. Although these authors are anti-Aristotelian, they were concerned, contra Aristotle, to establish the existence of ?empty space?, and a notion of absolute space which fit this idea. Although they had no independent rationale for the existence of absolute (...)
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  12.  45
    Descartes’s Dilemma of Eminent Containment.Geoffrey Gorham - 2003 - Dialogue 42 (1):3-.
    In his recent survey of the “dialectic of creation” in seventeenth-century philosophy, Thomas Lennon has suggested that Descartes’s assumptions about causality encourage a kind of “pantheistic emanationism”. Lennon notes that Descartes regularly invokes the principle that there is nothing in the effect which was not previously present, either formally or eminently, in the cause. Descartes also believes that God is the continuous, total, and efficient cause of everything. From these assumptions it should follow that everything that exists in the created (...)
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  13. Introduction to Special Issue on Seventeenth Century Absolute Space and Time.Geoffrey A. Gorham & Edward Slowik - 2012 - Intellectual History Review 22 (1):1-3.
    The articles that comprise this special issue of Intellectual History Review are briefly described.
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  14.  22
    Early American Immaterialism: Samuel Johnson's Emendations of Berkeley.Geoffrey Gorham - 2018 - Transactions of the Charles S. Peirce Society 54 (4):441.
    Richard Popkin opened an early paper with the observation "No figure in the history of European philosophy has had a more direct and enduring influence on American thought than George Berkeley."2 Popkin's case for Berkeley's "enduring" influence well into classical pragmatism is compelling.3 But in what follows I will be concerned with his more "direct" influence on the Connecticut philosopher and theologian Samuel Johnson —not to be confused with the English stone-kicking confuter of Berkeley—during Berkeley's brief, abortive Rhode Island sojourn (...)
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  15.  49
    Descartes on God's Relation to Time.Geoffrey Gorham - 2008 - Religious Studies 44 (4):413-431.
    God and time play crucial, intricately related roles in Descartes' project of grounding mathematical physics on metaphysical first principles. This naturally raises the perennial theological question of God's precise relation to time. I argue, against the strong current of recent commentary, that Descartes' God is fully temporal. This means that God's duration is successive, with parts ordered 'before and after', rather than permanent or 'all at once'. My argument will underscore the seamless connection between Descartes' theology and his physics, and (...)
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  16.  40
    Cartesian Temporal Atomism: A New Defence, a New Refutation.Geoffrey Gorham - 2008 - British Journal for the History of Philosophy 16 (3):625 – 637.
  17.  24
    Mind-Body Dualism and the Harvey-Descartes Controversy.Geoffrey Gorham - 1994 - Journal of the History of Ideas 55 (2):211-234.
    Descartes and William Harvey engaged in a polite dispute about the cause of the heart's motion. Descartes saw the heart's motion of passive; Harvey saw it as active. I criticize three prominent explanations for Descartes' opposition to Harvey's theory. I argue that Descartes found Harvey's model to be inconsistent with mind-body dualism and this was the reason he opposed it.
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  18.  35
    Similarity as an Intertheory Relation.Geoffrey Gorham - 1996 - Philosophy of Science 63 (5):S220-S229.
    In line with the semantic conception of scientific theories, I develop an account of the intertheory relation of comparative structural similarity. I argue that this relation is useful in explaining the concept of verisimilitude and I support this contention with a concrete historical example. Finally, I defend this relation against the familiar charge that the concept of similarity is insufficiently objective.
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  19. The Concept of Truth in Feminist Sciences.Geoffrey Gorham - 1995 - Hypatia 10 (3):99 - 116.
    If we view the aim of feminist science as truthlikeness, instead of either absolute or relative truth, then we can explain the sense in which the feminist sciences bring an objective advance in knowledge without implicating One True Theory. I argue that a certain non-linguistic theory of truthlikeness is especially well-suited to this purpose and complements the feminist epistemologies of Harding, Haraway, and Longino.
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  20.  12
    Descartes on Persistence and Temporal Parts.Geoffrey Gorham - 2010 - In Joseph Keim Campbell, Michael O'Rourke & Harry Silverstein (eds.), Time and Identity. MIT Press.
    This chapter discusses the “real distinction” between the mind and the body and a demonstration of the immortality of the soul as demonstrated in Descartes’s Meditations. Early readers of Descartes’s work like Arnauld and Mersenne rejected the idea on the grounds that “it does not seem to follow from the fact that the mind is distinct from the body that it is incorruptible or immortal.” In light of this, Descartes devised a more detailed proof of immortality based on two assumptions (...)
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  21.  33
    Descartes on Causation. [REVIEW]Geoffrey Gorham - 2009 - Dialogue 48 (4):889-892.
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  22.  4
    Causation and Similarity in Descartes.Geoffrey Gorham - 1999 - In Gennaro Rocco & Huenemann Charles (eds.), New Essays on the Rationalists. Oxford University Press. pp. 296--309.
  23.  52
    Mixing Bodily Fluids: Hobbes’s Stoic God.Geoffrey Gorham - 2014 - Sophia 53 (1):33-49.
    The pantheon of seventeenth-century European philosophy includes some remarkably heterodox deities, perhaps most famously Spinoza’s deus-sive-natura. As in ethics and natural philosophy, early modern philosophical theology drew inspiration from classical sources outside the mainstream of Christianized Aristotelianism, such as the highly immanentist, naturalistic theology of Greek and Roman Stoicism. While the Stoic background to Spinoza’s pantheist God has been more thoroughly explored, I maintain that Hobbes’s corporeal God is the true modern heir to the Stoic theology. The Stoic and Hobbesian (...)
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  24.  5
    Descartes’s Dilemma of Eminent Containment.Geoffrey Gorham - 2003 - Dialogue 42 (1):3-26.
    In his recent survey of the “dialectic of creation” in seventeenth-century philosophy, Thomas Lennon has suggested that Descartes’s assumptions about causality encourage a kind of “pantheistic emanationism”. Lennon notes that Descartes regularly invokes the principle that there is nothing in the effect which was not previously present, either formally or eminently, in the cause. Descartes also believes that God is the continuous, total, and efficient cause of everything. From these assumptions it should follow that everything that exists in the created (...)
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  25.  41
    Spinoza on the Ideality of Time.Geoffrey Gorham - 2013 - Idealistic Studies 43 (1-2):27-40.
    When McTaggart puts Spinoza on his short list of philosophers who considered time unreal, he is falling in line with a reading of Spinoza’s philosophy of time advanced by contemporaneous British Idealists and by Hegel. The idealists understood that there is much at stake concerning the ontological status of Spinozistic time. If time is essential to motion then temporal idealism entails that nearly everything—apart from God conceived sub specie aeternitatis—is imaginary. I argue that although time is indeed ‘imaginary’—in a sense (...)
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  26.  72
    God and the Natural World in the Seventeenth Century: Space, Time, and Causality.Geoffrey Gorham - 2009 - Philosophy Compass 4 (5):859-872.
    The employment by seventeenth-century natural philosophers of stock theological notions like creation, immensity, and eternity in the articulation and justification of emerging physical programs disrupted a delicate but longstanding balance between transcendent and immanent conceptions of God. By playing a prominent (if not always leading) role in many of the major scientific developments of the period, God became more intimately involved with natural processes than at any time since antiquity. In this discussion, I am particularly concerned with the causal and (...)
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  27.  41
    Does Scientific Realism Beg the Question?Geoffrey Gorham - 1996 - Informal Logic 18 (2).
    In a series of influential articles, the anti-realist Arthur Fine has repeatedly charged that a certain very popular argument for scientific realism, that only realism can explain the instrumental success of science, begs the question. I argue that on no plausible reading ofthe fallacy does the realist argument beg the question. In fact, Fine is himself guilty of what DeMorgan called the "opponent fallacy.".
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  28.  42
    From Form to Mechanism: Helen Hattab: Descartes on Forms and Mechanisms. Cambridge: Cambridge University Press, 2009, X+236 Pp, US$ 90.00 HB.Geoffrey Gorham - 2011 - Metascience 20 (2):287-290.
    From form to mechanism Content Type Journal Article DOI 10.1007/s11016-010-9455-7 Authors Geoffrey Gorham, Department of Philosophy, Macalester College, St. Paul, MN 55105, USA Journal Metascience Online ISSN 1467-9981 Print ISSN 0815-0796.
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  29.  47
    The Metaphysical Roots of Cartesian Physics: The Law of Rectilinear Motion.Geoffrey Gorham - 2005 - Perspectives on Science 13 (4):431-451.
    : This paper presents a detailed account of Descartes' derivation of his second law of nature—the law of rectilinear motion—from a priori metaphysical principles. Unlike the other laws the proof of the second depends essentially on a metaphysical assumption about the temporal immediacy of God's operation. Recent commentators (e.g., Des Chene and Garber) have not adequately explained the precise role of this assumption in the proof and Descartes' reasoning has continued to seem somewhat arbitrary as a result. My account better (...)
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  30.  35
    Planck's Principle and Jeans's Conversion.Geoffrey Gorham - 1991 - Studies in History and Philosophy of Science Part A 22 (3):471-497.
  31.  15
    Walter Ott. Causation & Laws in Early Modern Philosophy. Oxford: Oxford University Press, 2009. Pp. Xii+260. $75.00. [REVIEW]Geoffrey Gorham - 2011 - Hopos: The Journal of the International Society for the History of Philosophy of Science 1 (2):371-375.
  32.  18
    John Locke & Natural Philosophy.Geoffrey Gorham - 2011 - Early Science and Medicine 16 (6):626-628.
  33.  22
    God, Time and Eternity.Geoffrey Gorham - 2002 - Faith and Philosophy 19 (4):520-523.
  34.  20
    Jonathan Edwards and the Metaphysics of Sin.Geoffrey A. Gorham - 2006 - Faith and Philosophy 23 (4):484-488.
  35.  9
    Daniel Garber. Leibniz: Body, Substance, Monad. Xxi + 428 Pp., Illus., Bibl., Index. Originally Published in 2009. Oxford/New York: Oxford University Press, 2011. £35. [REVIEW]Geoffrey Gorham - 2012 - Isis 103 (3):589-590.
  36.  7
    No Title Available: Dialogue.Geoffrey Gorham - 2009 - Dialogue 48 (4):889-892.
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  37. David Hausman and Alan Hausman, Descartes's Legacy: Minds and Meaning in Early Modern Philosophy Reviewed By.Geoffrey Gorham - 1998 - Philosophy in Review 18 (4):264-266.
  38.  14
    Review of Christia Mercer (Ed.), Eileen O'Neill (Ed.), Early Modern Philosophy: Mind, Matter, and Metaphysics[REVIEW]Geoffrey Gorham - 2005 - Notre Dame Philosophical Reviews 2005 (9).
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  39.  7
    Co-Editor and Introduction, Seventeenth Century Absolute Space and Time: Special Issue.Geoffrey A. Gorham & Edward Slowik - 2012 - Intellectual History Review 22 (1).
  40.  5
    Stephen Gaukroger , Collapse of Mechanism and the Rise of Sensibility: Science and the Shaping of Modernity, 1680 -1760 . Reviewed By. [REVIEW]Geoffrey Gorham - 2011 - Philosophy in Review 31 (4):274-277.
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  41.  4
    John Cottingham, Cartesian Reflections Reviewed By.Geoffrey Gorham - 2010 - Philosophy in Review 30 (1):20-23.
  42.  3
    Leibniz: Body, Substance, Monad. [REVIEW]Geoffrey Gorham - 2012 - Isis 103:589-590.
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  43. John Leslie, The End of the World: The Science and Ethics of Human Extinction Reviewed By.Geoffrey Gorham - 1998 - Philosophy in Review 18 (2):122-124.
     
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  44. Infinity in Early Modern Philosophy.Igor Agostini, Richard T. W. Arthur, Geoffrey Gorham, Paul Guyer, Mogens Lærke, Yitzhak Y. Melamed, Ohad Nachtomy, Sanja Särman, Anat Schechtman, Noa Shein & Reed Winegar - 2018 - Springer Verlag.
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  45. Locke and Newton on Space and Time and Their Sensible Measures.Edward Slowik & Geoffrey Gorham - 2014 - In Zvi Biener & Eric Schliesser (eds.), Newton and Empiricism. Oxford, UK: Oxford University Press: pp. 119-137.
    It is well-known that Isaac Newton’s conception of space and time as absolute -- “without reference to anything external” (Principia, 408) -- was anticipated, and probably influenced, by a number of figures among the earlier generation of seventeenth century natural philosophers, including Pierre Gassendi, Henry More, and Newton’s own teacher Isaac Barrow. The absolutism of Newton’s contemporary and friend, John Locke, has received much less attention, which is unfortunate for several reasons. First, Locke’s views of space and time undergo a (...)
     
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  46. Locke on Space, Time and God.Geoffrey Gorham - 2020 - Ergo: An Open Access Journal of Philosophy 7.
    Locke is famed for his caution in speculative matters: “Men, extending their enquiries beyond their capacities and letting their thoughts wander into those depths where they can find no sure footing; ‘tis no wonder that they raise questions and multiply disputes”. And he is skeptical about the pretensions of natural philosophy, which he says is “not capable of being made a science”. And yet Locke is confident that “Our reason leads us to the knowledge of this certain and evident truth, (...)
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