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Full-Text Articles in History of Philosophy

David Hume, "The Dialogues Concerning Natural Religion," And Religious Tolerance, Jarrett Delozier May 2020

David Hume, "The Dialogues Concerning Natural Religion," And Religious Tolerance, Jarrett Delozier

Chancellor’s Honors Program Projects

No abstract provided.


Nāgārjuna’S Pañcakoṭi, Agrippa’S Trilemma, And The Uses Of Skepticism, Ethan A. Mills Jul 2016

Nāgārjuna’S Pañcakoṭi, Agrippa’S Trilemma, And The Uses Of Skepticism, Ethan A. Mills

Comparative Philosophy

While the contemporary problem of the criterion raises similar epistemological issues as Agrippa’s Trilemma in ancient Pyrrhonian skepticism, the consideration of such epistemological questions has served two different purposes. On one hand, there is the purely practical purpose of Pyrrhonism, in which such questions are a means to reach suspension of judgment, and on the other hand, there is the theoretical purpose of contemporary epistemologists, in which these issues raise theoretical problems that drive the search for theoretical resolution. In classical India, similar issues arise in Nāgārjuna’s Vigrahavyāvartanī, but it is not entirely clear what Nāgārjuna’s purpose is. Contrary …


Hume's Argument That Empirical Knowledge Cannot Be Certain, From The Enquires (Argument Map), Michael Hoffmann Jan 2015

Hume's Argument That Empirical Knowledge Cannot Be Certain, From The Enquires (Argument Map), Michael Hoffmann

Michael H.G. Hoffmann

This argument map reconstructs David Hume's famous skeptical argument in logical form. The argument is open for debate and comments in AGORA-net (http://agora.gatech.edu/). Search for map ID 9857.


How To Survive The Apocalypse, Stephen Asma Aug 2007

How To Survive The Apocalypse, Stephen Asma

Stephen T Asma

The article presents a guide on how people with skepticism and critical thinking can survive the Rapture and Armageddon. According to the Book of Revelations, the Lord will return to the earth to separate the good and the bad. When the Great Tribulation comes, people have no more time for repentance. The impostor strategy is one way to avoid the Tribulation.


The Alleged Pragmatism Of T.S. Eliot, Gregory Brazeal Jan 2006

The Alleged Pragmatism Of T.S. Eliot, Gregory Brazeal

Gregory Brazeal

Before gaining recognition as a poet, T.S. Eliot pursued a doctoral degree in philosophy. His dissertation on the philosophy of F.H. Bradley has been a source of longstanding critical dispute. Some read the dissertation as a defense of Bradley’s views, while others read it as a repudiation of Bradley in favor of a kind of American philosophical pragmatism. This essay considers whether the dissertation can be properly characterized as pragmatist, despite Eliot’s enthusiastic and repeated dismissals of William James’ philosophy of truth. Eliot comes closest to a Jamesian view of belief when he writes of the endless ways we can …


Carneades' Pithanon And Its Relation To Epoche And Apraxia, Suzanne Obdrzalek Dec 2002

Carneades' Pithanon And Its Relation To Epoche And Apraxia, Suzanne Obdrzalek

The Society for Ancient Greek Philosophy Newsletter

Though the interpretation of ancient texts is notoriously difficult, Cameades presents what one might call a worst-case scenario. In the first place, he wrote nothing. His faithful disciple Clitomachus, attempting to play Plato to Cameades' Socrates, reportedly recorded Cameades' teachings in four hundred books. Not one remains. However, Clitomachus' attempt to make a philosophy of Cameades' anti-theoretical stance was not a complete failure; Cameades had a tremendous influence on the later Academy as well as the Stoa, and his views (or lack thereof) have been handed down to us by both Sextus Empiricus and Cicero. These sources are, nonetheless, problematic. …


Xenophanes' Skepticism, James H. Lesher Dec 1975

Xenophanes' Skepticism, James H. Lesher

The Society for Ancient Greek Philosophy Newsletter

The character of Xenophanes’ skepticism was the subject of dispute as early as the 4th century BC and the central statement of his position, fragment 34, has been variously interpreted ever since. In this paper I argue that Xenophanes’ remarks about knowledge are best understood in connection with his distinctive, austere conception of the divine (B 23-26) and related rejection of the claims of seers and diviners to gain access to divine matters (A 52). When Xenophanes denies that there ever was or will be anyone who “knows about the gods and such things as I say about all things,” …