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Mohammad Saleh Zarepour
University of Manchester
  1.  11
    Infinite Magnitudes, Infinite Multitudes, and the Beginning of the Universe.Mohammad Saleh Zarepour - 2021 - Australasian Journal of Philosophy 99 (3):472-489.
    ABSTRACT W.L. Craig has argued that the universe has a beginning because the infinitude of the past entails the existence of actual infinite multitudes of past intervals of time, and the existence of actual infinite multitudes is impossible. Puryear has rejected and argued that what the infinitude of the past entails is only the existence of an actual infinite magnitude of past time. But this does not preclude the infinitude of the past, Puryear claims, because there can be no justification (...)
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  2.  25
    Infinite Magnitudes, Infinite Multitudes, and the Beginning of the Universe.Mohammad Saleh Zarepour - 2020 - Australasian Journal of Philosophy:1-18.
    W.L. Craig has argued that the universe has a beginning because (1) the infinitude of the past entails the existence of actual infinite multitudes of past intervals of time, and (2) the existence of actual infinite multitudes is impossible. Puryear has rejected (1) and argued that what the infinitude of the past entails is only the existence of an actual infinite magnitude of past time. But this does not preclude the infinitude of the past, Puryear claims, because there can be (...)
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  3.  23
    Relationality of intentionality.Mohammad Saleh Zarepour - forthcoming - Philosophical Psychology:1-24.
    At face value, intentionality is a relational notion. There are, however, arguments intended to show that it is not. I categorize the strongest arguments against the relationality of intentionality into three major groups: Brentanian arguments, Fregean arguments, and Quinean arguments. I argue that, despite their prima facie plausibility, none of these arguments eventually succeeds. I then conclude that, in the absence of defeating evidence against what at face value looks correct, we are justified to consider intentionality as a relational notion.
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  4.  11
    Avicenna on grasping mathematical concepts.Mohammad Saleh Zarepour - 2021 - Arabic Sciences and Philosophy 31 (1):95-126.
    RésuméSelon Avicenne, certains objets des mathématiques existent et d'autres non. Chaque objet mathématique existant est un attribut connotationnel non sensible d'un objet physique et peut être perçu par la faculté d'estimation. Les objets mathématiques non existants peuvent être représentés et perçus par la faculté d'imagination en séparant et en combinant des parties d'images d'objets mathématiques existants qui sont précédemment perçues par estimation. Dans tous les cas, même les objets mathématiques non existants doivent être considérés comme des propriétés d'entités matérielles. Ils (...)
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  5.  21
    Abharī’s Solution to the Liar Paradox: A Logical Analysis.Mohammad Saleh Zarepour - 2020 - History and Philosophy of Logic 42 (1):1-16.
    The medieval Islamic solutions to the liar paradox can be categorized into three different families. According to the solutions of the first family, the liar sentences are not well-formed truth-apt...
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  6.  11
    Avicenna on Mathematical Infinity.Mohammad Saleh Zarepour - 2020 - Archiv für Geschichte der Philosophie 102 (3):379-425.
    Avicenna believed in mathematical finitism. He argued that magnitudes and sets of ordered numbers and numbered things cannot be actually infinite. In this paper, I discuss his arguments against the actuality of mathematical infinity. A careful analysis of the subtleties of his main argument, i. e., The Mapping Argument, shows that, by employing the notion of correspondence as a tool for comparing the sizes of mathematical infinities, he arrived at a very deep and insightful understanding of the notion of mathematical (...)
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  7.  16
    Counting to infinity, successive addition, and the length of the past.Mohammad Saleh Zarepour - 2022 - International Journal for Philosophy of Religion 92 (3):167-176.
    The Successive Addition Argument (SAA) is one of the arguments proposed by the defenders of the Kalām Cosmological Argument to support the claim that the universe has a beginning. The main premise of SAA states that a collection formed by successive addition cannot be an actual infinite. This premise is challenged by an argument originally proposed by Fred Dretske. According to Dretske’s Argument (DA), the scenario of a counter who starts counting numbers and never stops can provide a counterexample to (...)
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  8.  6
    Avicenna on empty intentionality: a case study in analytical Avicennianism.Mohammad Saleh Zarepour - forthcoming - British Journal for the History of Philosophy:1-20.
    Appealing to some analytic tools developed by contemporary analytic philosophers, I discuss Avicenna’s views regarding the problem(s) of linguistic and mental reference to non-existents, also known as the problem(s) of ‘empty intentionality’. I argue that, according to Avicenna, being in an intentional state directed towards an existing thing involves three elements: (1) an indirect relation to that thing, (2) a direct relation to a mental representation of that thing, and (3) a direct relation to the essence of that thing. Empty (...)
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  9.  37
    Avicenna on the Nature of Mathematical Objects.Mohammad Saleh Zarepour - 2016 - Dialogue 55 (3):511-536.
    Some authors have proposed that Avicenna considers mathematical objects, i.e., geometric shapes and numbers, to be mental existents completely separated from matter. In this paper, I will show that this description, though not completely wrong, is misleading. Avicenna endorses, I will argue, some sort of literalism, potentialism, and finitism.
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  10.  11
    On the Varieties of Finitism.Mohammad Saleh Zarepour - 2021 - Faith and Philosophy 38 (3):302-312.
    Defenders of the Kalām Cosmological Argument appeal to the so-called Hilbert’s Hotel Argument to establish the finitude of the past based on the impossibility of actual infinites. Some of their opponents argue that this proves too much because if the universe cannot be beginningless due to the impossibility of actual infinites, then, for the same reason, it cannot be endless either. Discussing four different senses of the existence of an actual infinite, I criticize both sides of the debate by showing, (...)
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  11.  35
    God, Personhood, and Infinity: Against a Hickian Argument.Mohammad Saleh Zarepour - 2020 - European Journal for Philosophy of Religion 12 (1):61.
    Criticizing Richard Swinburne’s conception of God, John Hick argues that God cannot be personal because infinity and personhood are mutually incompatible. An essential characteristic of a person, Hick claims, is having a boundary which distinguishes that person from other persons. But having a boundary is incompatible with being infinite. Infinite beings are unbounded. Hence God cannot be thought of as an infinite person. In this paper, I argue that the Hickian argument is flawed because boundedness is an equivocal notion: in (...)
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  12.  60
    Concept originalism, reference-shift and belief reports.Seyed N. Mousavian & Mohammad Saleh Zarepour - 2018 - Synthese 195 (1):269-285.
    Concept originalism, recently introduced and defended by Sainsbury and Tye, Tye, and Sainsbury, holds that “atomic concepts are to be individuated by their historical origins, as opposed to their semantic or epistemic properties”. The view is immune to Gareth Evans’s “Madagascar” objection to the Causal Theory of Reference since it allows a concept to change its reference over time without losing its identity. The possibility of reference-shift, however, raises the problem of misleading belief reports. S&T try to tackle the problem (...)
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  13.  19
    Abharī’s Solution to the Liar Paradox: A Logical Analysis.Mohammad Saleh Zarepour - 2021 - History and Philosophy of Logic 42 (1):1-16.
    The medieval Islamic solutions to the liar paradox can be categorized into three different families. According to the solutions of the first family, the liar sentences are not well-formed truth-apt sentences. The solutions of the second family are based on a violation of the classical principles of logic (e.g. the principle of non-contradiction). Finally, the solutions of the third family render the liar sentences as simply false without any contradiction. In the Islamic tradition, almost all the well-known solutions of the (...)
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  14.  65
    Sunday School Student and Theological Fatalism.Mohammad Saleh Zarepour - 2013 - Sophia 52 (3):553-555.
    I will briefly argue that theological fatalism is not a genuine ‘theological’ problem, for it can be reduced to another alleged incompatibility that arises independently of the existence or non-existence of God. I will conclude that the way of arguing against the existence of God or His omniscience by appealing to theological fatalism is blocked for libertarian atheists.
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  15. Global Dialogues in the Philosophy of Religion: from Religious Experience to the Afterlife.Yujin Nagasawa & Mohammad Saleh Zarepour (eds.) - forthcoming - Oxford University Press.
  16. On Descriptional Propositions in Ibn Sīnā: Elements for a Logical Analysis.Shahid Rahman & Mohammad Saleh Zarepour - 2021 - In Mojtaba Mojtahedi, Shahid Rahman & MohammadSaleh Zarepour (eds.), Mathematics, Logic, and Their Philosophies: Essays in Honour of Mohammad Ardeshir. Springer. pp. 411-431.
    Employing Constructive Type Theory Constructive Type Theory, we provide a logical analysis of[aut]Ibn SīnāIbn Sīnā’sIbn Sīnā descriptional propositions. Compared to its rivals, our analysis is more faithful to the grammatical subject-predicate structure of propositions and can better reflect the morphological features of the verbs that extend time to intervals. We also study briefly the logical structure of some fallacious inferences that are discussed by Ibn Sīnā. The CTT-framework makes the fallacious nature of these inferences apparent.
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  17. Necessary Existence and Monotheism: An Avicennian Account of the Islamic Conception of Divine Unity.Mohammad Saleh Zarepour - 2022 - Cambridge University Press.
    Avicenna believes that God must be understood in the first place as the Necessary Existent. In his various works, he provides different versions of an ingenious argument for the existence of the Necessary Existent—the so-called Proof of the Sincere —and argues that all the properties that are usually attributed to God can be extracted merely from God's having necessary existence. Considering the centrality of tawḥîd to Islam, the first thing Avicenna tries to extract from God's necessary existence is God's oneness. (...)
     
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  18.  23
    Andrei A. Buckareff and Yujin Nagasawa, , Alternative Concepts of God: Essays on the Metaphysics of the Divine. Reviewed by. [REVIEW]Mohammad Saleh Zarepour - 2017 - Philosophy in Review 37 (5/6):185-187.
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  19.  8
    Non-Innate A Priori Knowledge in Avicenna.Mohammad Saleh Zarepour - 2020 - Philosophy East and West 70 (3):841-848.
    In his "The Empiricism of Avicenna," Dimitri Gutas interprets Avicenna as an empiricist.1 He analyzes Avicennian 'principles of syllogism' and claims that none of them are a priori. Moreover, regarding awwalīyāt and fiṭrīyāt—which are two groups of such principles—Gutas suggests that "[i]t appears that both kinds of propositions would be analytic, in Kantian terms. As for Locke, they would be what he called 'trifling.'"2 In my first comment in this issue, I disagreed with this view and argued that these two (...)
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  20.  11
    Avicenna’s Notion of Fiṭrīyāt: A Note on Gutas’s Interpretation.Mohammad Saleh Zarepour - forthcoming - Philosophy East and West.
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  21.  7
    Avicenna's Notion of Fiṭrīyāt: A Comment on Dimitri Gutas' Interpretation.Mohammad Saleh Zarepour - 2020 - Philosophy East and West 70 (3):819-833.
    In an illuminating article, Dimitri Gutas has tried to show that Avicenna's theory of knowledge should be understood within a full-blown empiricist framework very similar to that of John Locke.1 Gutas' argument is based on an analysis of Avicennian 'principles of syllogism'2. The principles of syllogism are those judgments and propositions that form the irreducible and axiomatic foundations of syllogisms and definitions.3 Avicenna categorizes these principles based on how we accept and acknowledge the truth of them. This categorization appears, with (...)
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