Results for 'Robert Pascal'

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  1. A Strategy for Origins of Life Research. [REVIEW]Caleb Scharf, Nathaniel Virgo, H. James Cleaves Ii, Masashi Aono, Nathanael Aubert-Kato, Arsev Aydinoglu, Ana Barahona, Laura M. Barge, Steven A. Benner, Martin Biehl, Ramon Brasser, Christopher J. Butch, Kuhan Chandru, Leroy Cronin, Sebastian Danielache, Jakob Fischer, John Hernlund, Piet Hut, Takashi Ikegami, Jun Kimura, Kensei Kobayashi, Carlos Mariscal, Shawn McGlynn, Bryce Menard, Norman Packard, Robert Pascal, Juli Pereto, Sudha Rajamani, Lana Sinapayen, Eric Smith, Christopher Switzer, Ken Takai, Feng Tian, Yuichiro Ueno, Mary Voytek, Olaf Witkowski & Hikaru Yabuta - 2015 - Astrobiology 15:1031-1042.
    Aworkshop was held August 26–28, 2015, by the Earth- Life Science Institute (ELSI) Origins Network (EON, see Appendix I) at the Tokyo Institute of Technology. This meeting gathered a diverse group of around 40 scholars researching the origins of life (OoL) from various perspectives with the intent to find common ground, identify key questions and investigations for progress, and guide EON by suggesting a roadmap of activities. Specific challenges that the attendees were encouraged to address included the following: What key (...)
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  2. Pascal’s Wager and the Origins of Decision Theory: Decision-Making by Real Decision-Makers.James Franklin - 2018 - In Paul Bartha & Lawrence Pasternack (eds.), Pascal's Wager. Cambridge: Cambridge University Press. pp. 27-44.
    Pascal’s Wager does not exist in a Platonic world of possible gods, abstract probabilities and arbitrary payoffs. Real decision-makers, such as Pascal’s “man of the world” of 1660, face a range of religious options they take to be serious, with fixed probabilities grounded in their evidence, and with utilities that are fixed quantities in actual minds. The many ingenious objections to the Wager dreamed up by philosophers do not apply in such a real decision matrix. In the situation (...)
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  3. No-Platforming, Liberalism, and Students (an Interview with Robert Simpson).Alex Davies & Robert Mark Simpson - 2018
    This is the English (and extended version) of an interview originally published in Estonian in October 2018. In the interview, Simpson summarizes a particular way of defending the practice of no-platforming. The varying appeal of different defences of the practice in different socio-historical contexts (i.e. the UK/US versus a post-Soviet country such as Estonia) is discussed also.
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  4. Pascal’s Wager: Tracking an Intended Reader in the Structure of the Argument.Iva SVAČINOVÁ - 2016 - Argument: Biannual Philosophical Journal 6 (2):391-412.
    Pascal’s wager is the name of an argument in favor of belief in God presented by Blaise Pascal in §233 of Thoughts. Ian Hacking (1972) pointed out that Pascal’s text involves three different versions of the argument. This paper proceeds from this identification, but it concerns an examination of the rhetorical strategy realized by Pascal’s argumentation. The final form of Pascal’s argument is considered as a product that could be established only through a specific process (...)
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  5.  88
    Response to John D'Arcy May's Review of Facing Up to Real Doctrinal Difference: How Some Thought-Motifs From Derrida Can Nourish the Catholic-Buddhist Encounter by Robert Magliola.Robert Magliola - 2017 - Buddhist-Christian Studies 37:291-293.
    D'Arcy May, in his review, contends Magliola argues that the Buddhist doctrines of no-self and rebirth are contradictory, whereas Magliola in fact argues just the opposite--that these two Buddhist doctrines are not contradictory (and he explains why). What Magliola does contend is that Buddhist no-self and rebirth contradict the Catholic teachings of individual identity and "one life-span only." D'Arcy May's review contends that Magliola admits "authoritative statements" are "hard to come by" in Buddhism, whereas Magliola in his book contends that (...)
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  6. Resisting the Seductive Appeal of Consequentialism: Goals, Options, and Non-Quantitative Mattering: Robert Noggle.Robert Noggle - 2003 - Utilitas 15 (3):279-307.
    Impartially Optimizing Consequentialism requires agents to act so as to bring about the best outcome, as judged by a preference ordering which is impartial among the needs and interests of all persons. IOC may seem to be only rational response to the recognition that one is only one person among many others with equal intrinsic moral status. A person who adopts a less impartial deontological alternative to IOC may seem to fail to take seriously the fact that other persons matter (...)
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  7. Tocqueville, Pascal, and the Transcendent Horizon.Alexander Jech - 2016 - American Political Thought 5 (1):109-131.
    Most students of Tocqueville know of his remark, “There are three men with whom I live a little every day; they are Pascal, Montesquieu, and Rousseau.” In this paper I trace out the contours of Pascal’s influence upon Tocqueville’s understanding of the human condition and our appropriate response to it. Similar temperaments lead both Tocqueville and Pascal to emphasize human limitations and contingency, as Peter Lawler rightly emphasizes. Tocqueville and Pascal both emphasize mortality, ignorance of the (...)
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  8. Pascal's Mugger Strikes Again.Dylan Balfour - 2021 - Utilitas 33 (1):118-124.
    In a well-known paper, Nick Bostrom presents a confrontation between a fictionalised Blaise Pascal and a mysterious mugger. The mugger persuades Pascal to hand over his wallet by exploiting Pascal's commitment to expected utility maximisation. He does so by offering Pascal an astronomically high reward such that, despite Pascal's low credence in the mugger's truthfulness, the expected utility of accepting the mugging is higher than rejecting it. In this article, I present another sort of high (...)
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  9. After Pascal’s Wager: On Religious Belief, Regulated and Rationally Held.Jack Warman & David Efird - 2021 - International Journal for Philosophy of Religion 90 (1):61-78.
    In Pascal’s famous wager, he claims that the seeking non-believer can induce genuine religious belief in herself by joining a religious community and taking part in its rituals. This form of belief regulation is epistemologically puzzling: can we form beliefs in this way, and could such beliefs be rationally held? In the first half of the paper, we explain how the regimen could allow the seeking non-believer to regulate her religious beliefs by intervening on her evidence and epistemic standards. (...)
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  10. Salvaging Pascal’s Wager.Elizabeth Jackson & Andrew Rogers - 2019 - Philosophia Christi 21 (1):59-84.
    Many think that Pascal’s Wager is a hopeless failure. A primary reason for this is because a number of challenging objections have been raised to the wager, including the “many gods” objection and the “mixed strategy” objection. We argue that both objections are formal, but not substantive, problems for the wager, and that they both fail for the same reason. We then respond to additional objections to the wager. We show how a version of Pascalian reasoning succeeds, giving us (...)
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  11. Pascal's Wager and the Persistent Vegetative State.Jim Stone - 2007 - Bioethics 21 (2):84–92.
    I argue that a version of Pascal's Wager applies to the persistent vegetative state with sufficient force that it ought to part of advance directives.
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  12.  48
    Pascal’s Wager and Decision-making with Imprecise Probabilities.André Neiva - forthcoming - Philosophia:1-30.
    Unlike other classical arguments for the existence of God, Pascal’s Wager provides a pragmatic rationale for theistic belief. Its most popular version says that it is rationally mandatory to choose a way of life that seeks to cultivate belief in God because this is the option of maximum expected utility. Despite its initial attractiveness, this long-standing argument has been subject to various criticisms by many philosophers. What is less discussed, however, is the rationality of this choice in situations where (...)
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  13. Pascal’s Wager: a Reason to Hesitate.Amos Wollen - forthcoming - Philosophia:1-8.
    One version of Pascal’s Wager says we should commit to, or cultivate belief in, whatever religion we think is most likely to bring us eternal joy. I pose a reductio for this version of the Wager. After exploring some ways the Pascalian might respond, the verdict is that it provides some reason to suspect that somewhere, somehow, the Wager goes wrong.
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  14.  75
    Pascal's Challenge.Steven Merle Duncan - manuscript
    Subtitled "The Lazy Gambler's Guide to Choosing a Religion," this essay presents an account of Pascal's Wager that avoids most of the major traditional objections to Pascal's appeal to self-interest as an incentive to the investigation of Christian evidences. I then turn to what I call "the Lazy Objection" to the wager, which claims that there are too many religions all of which can make a similar appeal and argue that this is simply false. I conclude that, considered (...)
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  15. Pascal's Wager is a Possible Bet (but Not a Very Good One): Reply to Harmon Holcomb III.Graham Oppy - 1996 - International Journal for Philosophy of Religion 40 (2):101 - 116.
    In "To Bet The Impossible Bet", Harmon Holcomb III argues: (i) that Pascal's wager is structurally incoherent; (ii) that if it were not thus incoherent, then it would be successful; and (iii) that my earlier critique of Pascal's wager in "On Rescher On Pascal's Wager" is vitiated by its reliance on "logicist" presuppositions. I deny all three claims. If Pascal's wager is "incoherent", this is only because of its invocation of infinite utilities. However, even if infinite (...)
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  16.  16
    Artspeak. The Bullshit Language of Art.Pascal Unbehaun - 2021 - Polish Journal of Aesthetics 4 (63):15-31.
    Pseudo-profound language is a stylistic means in many different contexts, like advertising, politics, economics, or even science. Contemporary visual art is notoriously known for its variant: artspeak. We develop a syntactical analysis and show how artspeak is constructed. We point out that it is “evocative” bullshit in that it aims at contextualizing art with traditional art myths (i.e., artists are, among other adjectives, autonomous, critical, or free). Furthermore, we argue that artspeak should be regarded as a particular type of bullshit (...)
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  17. Blaise Pascal dans l’œuvre de Pierre Duhem.Jean-François Stoffel - 1993 - In Robert Halleux & Anne-Catherine Bernès (eds.), Nouvelles tendances en histoire et philosophie des sciences / Nieuwe tendenzen in de geschiedenis en de filosofie van de wetenschappen : colloque national / nationaal colloquium (15-16/10/1992). Bruxelles, Belgique: Palais des Académies. pp. 53-81.
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  18. Comprendre les processus de professionnalisation: une perspective en trois niveaux d'analyse.Pascal Roquet - 2012 - Revue Phronesis 1 (2):82-88.
    the article suggests understanding(including) better the professionalization of the formative activities and the professional activities by an approach which articulates three levels of analysis: macro (historic construction and social construction of the knowledges of the activity), méso (institutional devices (plans) of training (formation) and work) and microphone(microcomputing) (lived on the subjects, the individual dynamics). This reflection leans on the presentation (display) of various processes of professionalization stemming from empirical searches (researches) realized by the author. l’article propose de mieux comprendre la (...)
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  19. Against Metaphysical Disjunctivism.Pascal Ludwig & Emile Thalabard - 2014 - Liber Amicorum Pascal Engel.
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  20. Free Will and the Moral Vice Explanation of Hell's Finality.Robert J. Hartman - forthcoming - Religious Studies.
    According to the Free Will Explanation of a traditional view of hell, human freedom explains why some people are in hell. It also explains hell’s punishment and finality: persons in hell have freely developed moral vices that are their own punishment and that make repentance psychologically impossible. So, even though God continues to desire reconciliation with persons in hell, damned persons do not want reconciliation with God. But this moral vice explanation of hell’s finality is implausible. I argue that God (...)
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  21.  54
    Merging Biological Metaphors. Creativity, Darwinism and Biosemiotics.Carlos David Suárez Pascal - 2017 - Biosemiotics 10 (3):369-378.
    Evolutionary adaptation has been suggested as the hallmark of life that best accounts for life’s creativity. However, current evolutionary approaches still fail to give an adequate account of it, even if they are able to explain both the origin of novelties and the proliferation of certain traits in a population. Although modern-synthesis Darwinism is today usually appraised as too narrow a position to cope with all the complexities of developmental and structural biology—not to say biosemiotic phenomena—, Darwinism need not be (...)
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  22. Infinity in Pascal's Wager.Graham Oppy - 2018 - In Paul Bartha & Lawrence Pasternack (eds.), Pascal's Wager. Cambridge, UK: pp. 260-77.
    Bartha (2012) conjectures that, if we meet all of the other objections to Pascal’s wager, then the many-Gods objection is already met. Moreover, he shows that, if all other objections to Pascal’s wager are already met, then, in a choice between a Jealous God, an Indifferent God, a Very Nice God, a Very Perverse God, the full range of Nice Gods, the full range of Perverse Gods, and no God, you should wager on the Jealous God. I argue (...)
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  23.  68
    Colóquio com o Senhor de Saci sobre Epicteto e Montaigne.Blaise Pascal & Jaimir Conte - 2005 - Princípios 12 (17):183-204.
    Traduçáo do texto: Colóquio com o Senhor de Saci Sobre Epicteto e Montaigne, de Blaise Pascal, por Traduçáo: Jaimir Conte.
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  24. Faithfully Taking Pascal’s Wager.Elizabeth Jackson - forthcoming - The Monist.
    This paper examines the relationship between taking Pascal’s wager, faith, and hope. First, I argue that many who take Pascal’s wager have genuine faith that God exists. The person of faith and the wagerer have several things in common, including a commitment to God and positive cognitive and conative attitudes toward God’s existence. I also argue that if one’s credences in theism are too low to have faith, the wagerer can still hope that God exists, another commitment-justifying theological (...)
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  25. Enseignement et apprentissage de l’infini : aspects philosophiques, épistemologiques et didactiques.Pascale Boulais, R. Brouzet, Viviane Durand-Guerrier, Maha Majaj, David Marino, Francoise Monnoyeur & Martine Vergnac - 2018 - In Mathématiques en scène des ponts entre les disciplines. Paris, France: pp. 246-255.
    Résumé – Nous nous intéressons à l’enseignement et l’apprentissage de l’infini en classe de mathématiques en considérant les différences et les relations entre infini potentiel et infini actuel. Nous présentons les principaux éléments de notre étude philosophique, épistémologique et didactique, ainsi que trois situations visant à conduire un travail explicite avec les élèves sur ces questions en début de lycée. ---------------------------------------------------------------------------------------------------- --------------------------------- Abstract – We are interested in the teaching and learning of infinite in mathematics class, taking into account the relations (...)
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  26. Pascal’s Mugging.Nick Bostrom & Tomasz Żuradzki - 2015 - Analiza I Egzystencja 31:135-138.
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  27. Comprendre les processus de professionnalisation : une perspective en trois niveaux d’analyseUnderstanding the process of professionalization: a perspective three levels of analysis.Pascal Roquet - 2012 - Revue Phronesis 1 (2):82-88.
    the article suggests understanding(including) better the professionalization of the formative activities and the professional activities by an approach which articulates three levels of analysis: macro (historic construction and social construction of the knowledges of the activity), méso (institutional devices (plans) of training (formation) and work) and microphone(microcomputing) (lived on the subjects, the individual dynamics). This reflection leans on the presentation (display) of various processes of professionalization stemming from empirical searches (researches) realized by the author. l’article propose de mieux comprendre la (...)
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  28. Les données en première personne et l’expérimentation en psychologie (First-Person Data and Psychological Experiments).Pascal Ludwig & Matthias Michel - 2019 - Philosophia Scientae 23:111-130.
    En sciences sociales, les scientifiques utilisent les rapports des sujets sur leurs propres états mentaux dans leurs démarches expérimentales. Ainsi, l’introspection, ou la capacité des sujets à former des croyances sur leurs propres états mentaux, y joue un rôle important. Selon les tenants de l’introspectionnisme, l’introspection est une méthode, certes privée, mais qui permet de justifier directement des hypothèses scientifiques. Ainsi, contrairement aux méthodes utilisées dans les sciences de la nature qui se fondent uniquement sur des données publiques, les sciences (...)
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  29. 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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  30. Philosophy and Ataraxia in Sextus Empiricus.Pascal Massie - 2013 - Peitho 4 (1):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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  31.  28
    Contradiction, Being, and Meaning in Aristotle’s Metaphysics Gamma.Pascal Massie - 2022 - Journal of Ancient Philosophy 16 (1):27-50.
    This paper focuses on Aristotle’s discussion of PNC in Metaphysics Gamma and argues that the argument operates at three different levels: ontological, doxastic, and semantic through the invocation of three philosophical personae: the first one can only state what is otherwise unprovable, the second one can only confirm that we should trust PNC, the third one denies PNC and must be silenced. Aristotle cannot prove what is beyond proof. This situation results in a fundamental ambiguity in the figure of the (...)
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  32. Blaise Pascal. Il Paradosso Al Cuore Della Ragione.Gianluca De Candia - 2012 - Odegitria. Annali Dell'istituto Superiore di Scienze Religiose - Bari 19 (2012):131-150.
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  33. Two Caricatures, I: Pascal's Wager.James Franklin - 1998 - International Journal for Philosophy of Religion 44 (2):109 - 114.
    Pascal’s wager and Leibniz’s theory that this is the best of all possible worlds are latecomers in the Faith-and-Reason tradition. They have remained interlopers; they have never been taken as seriously as the older arguments for the existence of God and other themes related to faith and reason.
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  34. Colóquio de Pascal com o senhor de Saci: sobre Epicteto e Montaigne, de Blaise Pascal.Jaimir Conte - 2005 - Princípios 12 (17):12.
    Tradução para o português de "L'Entretien de Pascal avec M. de Saci" - Colóquio com o Senhor de Saci Sobre Epicteto e Montaigne". Tradução realizada com base na edição das Œuvres completes de Pascal, estabelecida e anotada por Jacques Chevalier, da Bibliothèque de la Plêiade, Paris, 1954, p. 560-574.
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  35. On Rescher on Pascal's Wager.Graham Oppy - 1991 - International Journal for Philosophy of Religion 30 (3):159 - 168.
    In Pascal's Wager: A Study Of Practical Reasoning In Philosophical Theology ,[1] Nicholas Rescher aims to show that, contrary to received philosophical opinion, Pascal's Wager argument is "the vehicle of a fruitful and valuable insight--one which not only represents a milestone in the development of an historically important tradition of thought but can still be seen as making an instructive contribution to philosophical theology".[2] In particular, Rescher argues that one only needs to adopt a correct perspective in order (...)
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  36. A Permissivist Defense of Pascal’s Wager.Elizabeth Jackson - forthcoming - Erkenntnis:1-26.
    Epistemic permissivism is the thesis that the evidence can rationally permit more than one attitude toward a proposition. Pascal’s wager is the idea that one ought to believe in God for practical reasons, because of what one can gain if theism is true and what one has to lose if theism is false. In this paper, I argue that if epistemic permissivism is true, then the defender of Pascal’s wager has powerful responses to two prominent objections. First, I (...)
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  37. Wagering with and Without Pascal.Daniel Collette & Joseph Anderson - 2018 - Res Philosophica 95 (1):95-110.
    Pascal’s wager has received the attention of philosophers for centuries. Most of its criticisms arise from how the wager is often framed. We present Pascal’s wager three ways: in isolation from any further apologetic arguments, as leading toward a regimen intended to produce belief, and finally embedded in a larger apology that includes evidence for Christianity. We find that none of the common objections apply when the wager is presented as part of Pascal’s larger project. Pascal’s (...)
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  38. Die Rolle des Vertrauens für eine Sicherheitspolitik der Kooperation.Pascal Delhom - 2019 - In Ines-Jacqueline Werkner & Martina Fischer (eds.), Europäische Friedensordnungen Und Sicherheitsarchitekturen: Politisch-Ethische Herausforderungen • Band 3. Springer Fachmedien Wiesbaden. pp. 93-110.
    Der Schutz vor Gewalt und Verletzungen ist ohne Zweifel eine der wichtigsten Aufgaben jeder Friedens- und Sicherheitspolitik. Denn kein Frieden kann von Dauer sein, in dem ein solcher Schutz nicht gewährleistet wird und in dem sich Menschen vor anderen Menschen fürchten müssen. Dies gilt umso mehr für eine Auffassung des gerechten Friedens, die nicht nur vor Gewalt, sondern auch vor Not zu schützen beansprucht. Wie allerdings dieser Schutz gewährt wird, hängt weitgehend von der Auffassung von Sicherheit ab, die ihn realisieren (...)
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  39.  30
    Emmanuel Lévinas: Das skeptische Sprechen.Pascal Delhom - 2008 - In Alice Lagaay & Emmanuel Alloa (eds.), Nicht Sagen: Strategien der Sprachabwendung Im 20. Jahrhundert. Transcript Verlag. pp. 115-132.
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  40. Ethics of Property, Ethics of Poverty.Massie Pascal - 2016 - Saint Anselm Journal 12 (1):38-62.
    It is surprisingly difficult to justify private property. Two questions are at stake: (a) a metaphysical and juridical one concerning the nature of property and (b) an ethical one concerning our attitude toward wealth. This issue reached an unprecedented importance during the 12th and 13th centuries as a new moral ideal emerged. This essays analyses the controversy (with emphasis on Bonaventure’s Defense of the Mendicants) by first locating it in relation to the philosophical and theological authorities as well as the (...)
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  41. Diodorus Cronus and the Logic of Time.Massie Pascal - 2016 - Review of Metaphysics 70 (2):279-309.
    The master argument posits a metaphysical thesis: Diodorus does away with Aristotle’s dunamis understood as a power simultaneously oriented toward being and non-being and proclaims that possibilities that fail to actualize are simply nothing. My contention is that this claim is not a mere application of Diodorus’ contribution to modal logic. Rather, Diodorus creates an ontologico-temporal concept of possibility and impossibility. Diodorus envisions the future as the past that the future will become. Since what will have been can never be (...)
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  42.  60
    Robert B. Stewart: Intelligent Design: William A. Dembski & Michael Ruse in Dialogue. [REVIEW]Logan Paul Gage - 2008 - Journal of Lutheran Ethics 8 (10).
    A review of Robert. B. Stewart's edited volume concerning a discussion between William Dembski and Michael Ruse. Further contributions are included from William Lane Craig and others.
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  43. Robert Zimmermann and Herbartianism in Vienna. The Critical Reception From Brentano and His Followers.Denis Fisette - forthcoming - Meinong Studies.
    This study is about an aspect of the reception of Herbatianism in Austria which has not been thoroughly investigated so far. It pertains to a controversy opposing Robert Zimmermann and Franz Brentano in the context of discussions which took place in the Philosophical Society of the University of Vienna. This study looks more specifically at three important episodes involving the Philosophical Society, first, the controversy over Herbartianism, second that over the evaluation of Schelling’s philosophy, and finally the reception of (...)
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  44.  94
    On Behalf of Pascal: A Reply to Le Poidevin.Sebastian Gäb - 2020 - European Journal for Philosophy of Religion 12 (3):189-196.
    When we were on the subway back from his lecture, I said to Robin: “I’m not sure there actually are any religious fictionalists.” We keep talking about them in papers and lectures, acting as if fictionalism in religion is a real possibility, but to be honest, I haven’t been able to spot one in the wild so far. The only potential candidate who comes to mind is Don Cupitt, who wrote things like: “I still pray and love God, even though (...)
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  45. The Functionalist's Body.Robert D. Rupert - 2014 - Avant: Trends in Interdisciplinary Studies 5 (2):258-268.
    Interview with professor Robert D Rupert.
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  46. 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.
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  47.  92
    Anne O’Byrne. Natality and Finitude. [REVIEW]Pascal Massie - 2012 - philoSOPHIA: A Journal of Continental Feminism 2 (1):105-108.
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  48. Difference and Dissent: Theories of Tolerance in Medieval and Early Modern Europe. [REVIEW]Pascal Massie - 1998 - Review of Metaphysics 52 (2):471-472.
    Western liberal democracies praise themselves for protecting a full range of differences among individuals and groups. The origin of this ongoing process is thought to be Locke’s Epistola de Tolerantia. Before the Reformation, it is assumed, “a multiplicity of beliefs was deemed to be dangerous, as well as evil; diversity was, so to speak, the devil’s work, and where it existed it was to be stamped out”. Yet, although flattering to liberalism, the conceit of a modern liberal discovery of liberty (...)
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  49. 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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  50. 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 (1):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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