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Pascal Massie [22]Pascal Jacques Massie [1]
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Profile: Pascal Massie
  1. Bringing Elsewhere Home: A Song of Ice and Fire’s Ethics of Disability.Pascal Massie & Lauryn Mayer - 2014 - In Karl Fugelso (ed.), Studies in Medievalism. D S Brewer. pp. 45-60.
  2.  98
    Philosophy and Ataraxia in Sextus Empiricus.Pascal Massie - 2013 - Peitho Examina Antiqua 1 (4):211-234.
    This essay is concerned with two interrelated questions. First, a broad question: in what sense is Skepticism a philosophy− or in what sense is it “philosophy” (as we will see, these are not identical questions)? Second, a narrow one: how should we understand the process whereby ataraxia (freedom from disturbance) emerges out of epochē (suspension of judgment)? The first question arises because Skepticism is often portrayed as anti-philosophy. This depiction, I contend, surreptitiously turns a Skeptical method into a so-called Skeptical (...)
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  3.  91
    Touching, Thinking, Being: The Sense of Touch in Aristotle's De Anima and its Implications.Pascal Massie - 2013 - Minerva - An Internet Journal of Philosophy 17:74-101.
    Aristotle’s treatment of tactility is at odds with the hierarchical order of psyche’s faculties. Touching is the commonest and lowest power; it is possessed by all sentient beings; thinking is, on the contrary, the highest faculty that distinguishes human beings. Yet, while Aristotle maintains against some of his predecessors that to think is not to sense, he nevertheless posits a causal link between practical intelligence and tactility and even describes noetic activity as a certain kind of touch. This essay elucidates (...)
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  4.  81
    The Irony of Chance.Pascal Massie - 2003 - International Philosophical Quarterly 43 (1):15-28.
    The diversity of interpretations of Aristotle’s treatment of chance and luck springs from an apparent contradiction between the claims that “chance events are for the sake of something” and that “chance events are not for the sake of their outcome.” Chance seems to entail the denial of an end. Yet Aristotle systematically refers it to what is for the sake of an end. This paper suggests that, in order to give an account of chance, a reference to “per accidens causes” (...)
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  5.  52
    Difference and Dissent. [REVIEW]Pascal Massie - 1998 - Review of Metaphysics 52 (2):471-472.
  6.  44
    The Actual Infinite as a Day or the Games.Pascal Massie - 2007 - Review of Metaphysics 60 (3):573-596.
    It is commonly assumed that Aristotle denies any real existence to infinity. Nothing is actually infinite. If, in order to resolve Zeno’s paradoxes, Aristotle must talk of infinity, it is only in the sense of a potentiality that can never be actualized. Aristotle’s solution has been both praised for its subtlety and blamed for entailing a limitation of mathematic. His understanding of the infinite as simply indefinite (the “bad infinite” that fails to reach its accomplishment), his conception of the cosmos (...)
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  7.  26
    Religious Experience and the End of Metaphysics. [REVIEW]Pascal Massie - 2005 - Teaching Philosophy 28 (2):201-203.
  8.  12
    The Fate of Place, a Philosophical History. [REVIEW]Pascal Massie - 1997 - Review of Metaphysics 51 (2):411-413.
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  9.  27
    Between Past and Future.Pascal Massie - 2009 - Epoché: A Journal for the History of Philosophy 13 (2):317-329.
    Time prevents being from forming a totality. Whenever there is time fragmentation and multiplicity occur. Yet, there also ought to be continuity since it is thesame being that was, is and will be. Because of time, being must be both identical and different. This is the key problem that Aristotle attempts to resolve in his discussion of time in Book IV of the Physics. This essay considers three privileged notions: limit, number and ecstasies on which Aristotle relies at crucial moments (...)
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  10.  20
    Aristotle's Criticism of Plato's Republic. [REVIEW]Pascal Massie - 1999 - Review of Metaphysics 52 (3):709-710.
  11.  38
    The Secret and the Neuter: On Heidegger and Blanchot.Pascal Massie - 2007 - Research in Phenomenology 37 (1):32-55.
    Blanchot's thought has often been understood as a critique and a reversal of Heidegger's. Indeed, many formulas of the former are construed as mere inversions of the latter. Yet, the philosophical problem raised by the encounter between Blanchot and Heidegger cannot be suffciently accounted for in terms of 'inversion' or 'reversal'. Focusing on the question of the secret in its relation to Geheimnis , this essay starts with a discussion of the notion of secrecy in relation to mysticism and argues (...)
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  12.  17
    Bobik, Joseph. Aquinas on Matter and Form and the Elements. [REVIEW]Pascal Massie - 2000 - Review of Metaphysics 53 (3):685-686.
  13.  14
    Saving Contingency.Pascal Massie - 2004 - Epoché: A Journal for the History of Philosophy 8 (2):333-350.
    It is a common view that Ockham’s critique of Scotus’s position on the issue of contingency is “devastating,” for it seems obvious that a possibility that does notactualize is simply no possibility. This rejection however does not commit Ockham to necessitarism, for the consideration of the temporal discontinuity of volitions should suffice to save contingency. But does it? Is it the case that diachronic volitions (which Scotus also acknowledges) are sufficient?This essay argues that (1) the debate between Ockham and Scotus (...)
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  14.  11
    The Cambridge Companion to Duns Scotus. [REVIEW]Pascal Massie - 2004 - Review of Metaphysics 57 (3):655-656.
  15.  3
    Les Principes des Choses En Ontologie Médiévale (Thomas d'Aquin, Scot, Occam). [REVIEW]Pascal Massie - 1999 - Review of Metaphysics 52 (4):930-931.
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  16.  4
    Natality and Finitude (Review). [REVIEW]Pascal Massie - 2012 - Philosophia 2 (1):105-108.
  17.  2
    Achard of Saint Victor and Primordial Plurality.Pascal Massie - 2008 - Saint Anselm Journal 5 (2):1-18.
    The conditions for an investigation of Achard of Saint Victor (who died in 1171) have only recently become available. Now the discovery of a very significant turn in the history of twelfth-century thought is open to examination. The author focuses on Achard’s claim concerning an ontologically primary plurality. In the very title of Achard’s main treatise, De unitate Dei et pluralitate creaturarum, it is the word ‘et’ that joins together unity and plurality, expressing the core of Achard’s ontological insight, whereby (...)
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  18.  6
    In Search of a Philosophical Anthropology, a Compilation of Essays by Antoine Vergote. [REVIEW]Pascal Massie - 1998 - Review of Metaphysics 51 (3):722-724.
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  19. Between Past and Future: Aristotle and the Division of Time.Pascal Massie - 2009 - Epoché: A Journal for the History of Philosophy 13 (2):317-329.
    Time prevents being from forming a totality. Whenever there is time fragmentation and multiplicity occur. Yet, there also ought to be continuity since it is thesame being that was, is and will be. Because of time, being must be both identical and different. This is the key problem that Aristotle attempts to resolve in his discussion of time in Book IV of the Physics. This essay considers three privileged notions: limit, number and ecstasies on which Aristotle relies at crucial moments (...)
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  20.  18
    Contingency, Time and Possibility, an Essay on Aristotle and Duns Scotus.Pascal Massie - 2010 - Lexington Pbl..
    In Contingency, Time and Possibility, Pascal Massie explores the inquiries of Aristotle and Duns Scotus into contingency and possibility, as well as the complex and fascinating questions they raise.
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  21. Saving Contingency: On Ockham’s Objection to Duns Scotus.Pascal Massie - 2004 - Epoché: A Journal for the History of Philosophy 8 (2):333-350.
    It is a common view that Ockham’s critique of Scotus’s position on the issue of contingency is “devastating,” for it seems obvious that a possibility that does notactualize is simply no possibility. This rejection however does not commit Ockham to necessitarism, for the consideration of the temporal discontinuity of volitions should suffice to save contingency. But does it? Is it the case that diachronic volitions are sufficient?This essay argues that the debate between Ockham and Scotus is not to be reduced (...)
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  22. The Irony of Chance: On Aristotle’s Physics B, 4-6.Pascal Massie - 2003 - International Philosophical Quarterly 43 (1):15-28.
    The diversity of interpretations of Aristotle’s treatment of chance and luck springs from an apparent contradiction between the claims that “chance events are for the sake of something” and that “chance events are not for the sake of their outcome.” Chance seems to entail the denial of an end. Yet Aristotle systematically refers it to what is for the sake of an end. This paper suggests that, in order to give an account of chance, a reference to “per accidens causes” (...)
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