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href="https://www.academia.edu/89626034/_Mortals_Lay_Down_Trusting_to_be_True_"><img alt="Research paper thumbnail of "Mortals Lay Down Trusting to be True"" class="work-thumbnail" src="https://attachments.academia-assets.com/93392472/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/89626034/_Mortals_Lay_Down_Trusting_to_be_True_">"Mortals Lay Down Trusting to be True"</a></div><div class="wp-workCard_item"><span>Epoché</span><span>, 2017</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The goddess's speech in Parmenides's fragments is framed by the opinions of mortals in at least t...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The goddess's speech in Parmenides's fragments is framed by the opinions of mortals in at least two ways. First, the journey of the proem starts in the world described by mortals' opinions, and the second part of the goddess's speech explores those opinions. Second, throughout her speech, the goddess invokes features of the world according to mortals' opinions-negation, coming-to-be, destruction-even when she is arguing for a road of inquiry that excludes those features. Further, we study the fragments by means of the definitions and claims regarding what-is that we use to function and communicate in our mortal lives. This paper proposes to approach the fragments with an awareness of this framing. A result is that the logical conclusion of accepting mortals' opinions is that mortals' opinions are flawed; and that result is based on flawed opinions. The goddess's account thus presents something like a Liar Paradox.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="9855e44e1aa257fd47c10bdae43322bb" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":93392472,"asset_id":89626034,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/93392472/download_file?st=MTczNDYxNTE3OCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="89626034"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="89626034"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 89626034; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=89626034]").text(description); $(".js-view-count[data-work-id=89626034]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 89626034; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='89626034']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 89626034, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "9855e44e1aa257fd47c10bdae43322bb" } } $('.js-work-strip[data-work-id=89626034]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":89626034,"title":"\"Mortals Lay Down Trusting to be True\"","translated_title":"","metadata":{"doi":"10.5840/epoche201721674","abstract":"The goddess's speech in Parmenides's fragments is framed by the opinions of mortals in at least two ways. 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The goddess's account thus presents something like a Liar Paradox.","internal_url":"https://www.academia.edu/89626034/_Mortals_Lay_Down_Trusting_to_be_True_","translated_internal_url":"","created_at":"2022-10-31T08:42:33.241-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":71000,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":93392472,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/93392472/thumbnails/1.jpg","file_name":"MortalsLayDownpaginated.pdf","download_url":"https://www.academia.edu/attachments/93392472/download_file?st=MTczNDYxNTE3OCw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Mortals_Lay_Down_Trusting_to_be_True.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/93392472/MortalsLayDownpaginated-libre.pdf?1667234465=\u0026response-content-disposition=attachment%3B+filename%3DMortals_Lay_Down_Trusting_to_be_True.pdf\u0026Expires=1734618778\u0026Signature=WCs1uSMQGc4Sc3UoUHA46IZ1vk5iNK8XwqecGpNu9TJhWHCZzE1UtU3Ih-vLMeaPaqOEbii-345JE4Y2lbpaam5-i2GA6AUm7JpWQsV4Ub1B3jxf1ipRJHgPZ6Fgt7HJN64Sw0VbNzaZi7HOpsjwpOxytxB-Y0lhgZWU2GW~pQkPhS2C-sAIzI4Zp3bEL6E6R3hNxE5NCu7TWQYc2cSFcSqj1ahwYP6lEikfcRrb08cB1R~m49sxwtaFZ6iLxqebVZdB8vGeLOD7C3p0bm0iA91WFu-3Tjk68-jTu2UgQBntMLM-m7-bpfPqyH5C2s7lmjEXI4eKzNlqUdi-bMXmLg__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"_Mortals_Lay_Down_Trusting_to_be_True_","translated_slug":"","page_count":21,"language":"en","content_type":"Work","summary":"The goddess's speech in Parmenides's fragments is framed by the opinions of mortals in at least two ways. First, the journey of the proem starts in the world described by mortals' opinions, and the second part of the goddess's speech explores those opinions. Second, throughout her speech, the goddess invokes features of the world according to mortals' opinions-negation, coming-to-be, destruction-even when she is arguing for a road of inquiry that excludes those features. Further, we study the fragments by means of the definitions and claims regarding what-is that we use to function and communicate in our mortal lives. This paper proposes to approach the fragments with an awareness of this framing. A result is that the logical conclusion of accepting mortals' opinions is that mortals' opinions are flawed; and that result is based on flawed opinions. The goddess's account thus presents something like a Liar Paradox.","owner":{"id":71000,"first_name":"Rose","middle_initials":null,"last_name":"Cherubin","page_name":"RoseCherubin","domain_name":"gmu","created_at":"2009-10-12T22:58:52.921-07:00","display_name":"Rose Cherubin","url":"https://gmu.academia.edu/RoseCherubin"},"attachments":[{"id":93392472,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/93392472/thumbnails/1.jpg","file_name":"MortalsLayDownpaginated.pdf","download_url":"https://www.academia.edu/attachments/93392472/download_file?st=MTczNDYxNTE3OCw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Mortals_Lay_Down_Trusting_to_be_True.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/93392472/MortalsLayDownpaginated-libre.pdf?1667234465=\u0026response-content-disposition=attachment%3B+filename%3DMortals_Lay_Down_Trusting_to_be_True.pdf\u0026Expires=1734618778\u0026Signature=WCs1uSMQGc4Sc3UoUHA46IZ1vk5iNK8XwqecGpNu9TJhWHCZzE1UtU3Ih-vLMeaPaqOEbii-345JE4Y2lbpaam5-i2GA6AUm7JpWQsV4Ub1B3jxf1ipRJHgPZ6Fgt7HJN64Sw0VbNzaZi7HOpsjwpOxytxB-Y0lhgZWU2GW~pQkPhS2C-sAIzI4Zp3bEL6E6R3hNxE5NCu7TWQYc2cSFcSqj1ahwYP6lEikfcRrb08cB1R~m49sxwtaFZ6iLxqebVZdB8vGeLOD7C3p0bm0iA91WFu-3Tjk68-jTu2UgQBntMLM-m7-bpfPqyH5C2s7lmjEXI4eKzNlqUdi-bMXmLg__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":805,"name":"Ontology","url":"https://www.academia.edu/Documents/in/Ontology"},{"id":865,"name":"Presocratic Philosophy","url":"https://www.academia.edu/Documents/in/Presocratic_Philosophy"},{"id":7085,"name":"Truth","url":"https://www.academia.edu/Documents/in/Truth"},{"id":8676,"name":"Pre-Socratic (Pre-Platonic) Philosophy","url":"https://www.academia.edu/Documents/in/Pre-Socratic_Pre-Platonic_Philosophy"},{"id":18021,"name":"Paradoxes","url":"https://www.academia.edu/Documents/in/Paradoxes"},{"id":27071,"name":"Early Greek poetry","url":"https://www.academia.edu/Documents/in/Early_Greek_poetry"},{"id":28325,"name":"Parmenides","url":"https://www.academia.edu/Documents/in/Parmenides"},{"id":40098,"name":"Liar Paradox","url":"https://www.academia.edu/Documents/in/Liar_Paradox"},{"id":49774,"name":"Greek and Roman Gods \u0026 Goddesses","url":"https://www.academia.edu/Documents/in/Greek_and_Roman_Gods_and_Goddesses"},{"id":71605,"name":"Early Greek philosophy","url":"https://www.academia.edu/Documents/in/Early_Greek_philosophy"},{"id":1031405,"name":"The Eleatics","url":"https://www.academia.edu/Documents/in/The_Eleatics"},{"id":1285112,"name":"Aletheia","url":"https://www.academia.edu/Documents/in/Aletheia"},{"id":2433020,"name":"Human Knowledge","url":"https://www.academia.edu/Documents/in/Human_Knowledge"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="59898683"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" rel="nofollow" href="https://www.academia.edu/59898683/Parmenides_Liars_and_Mortal_Incompleteness"><img alt="Research paper thumbnail of Parmenides, Liars, and Mortal Incompleteness" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" rel="nofollow" href="https://www.academia.edu/59898683/Parmenides_Liars_and_Mortal_Incompleteness">Parmenides, Liars, and Mortal Incompleteness</a></div><div class="wp-workCard_item"><span>Proceedings of the Boston Area Colloquium in Ancient Philosophy</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">On the road of inquiry that Parmenides’ goddess recommends, one is to say and conceive that what-...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">On the road of inquiry that Parmenides’ goddess recommends, one is to say and conceive that what-is is one, unmoving, continuous, ungenerated, undestroyed, complete, and undivided. Yet the goddess’s arguments in favor of this road use negations, distinctions, divisions, and references to generation and destruction. The requisites of inquiry that she outlines are both defined on and at odds with other features that inquiry appears to require. This essay argues that the goddess’s arguments manifest something like a liar paradox: She demonstrates on the basis of the opinions of mortals that mortals’ opinions are flawed. If so, then the goddess’s arguments do not establish that what-is is one and unchanging. What they show is that what inquiry and inference seem to require, given the opinions of mortals, is at odds with itself. To refer to what-is is to make aletheia impossible to reach. To be mortal, for Parmenides, is to journey through that incompleteness.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="59898683"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="59898683"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 59898683; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=59898683]").text(description); $(".js-view-count[data-work-id=59898683]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 59898683; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='59898683']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 59898683, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=59898683]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":59898683,"title":"Parmenides, Liars, and Mortal Incompleteness","translated_title":"","metadata":{"abstract":"On the road of inquiry that Parmenides’ goddess recommends, one is to say and conceive that what-is is one, unmoving, continuous, ungenerated, undestroyed, complete, and undivided. Yet the goddess’s arguments in favor of this road use negations, distinctions, divisions, and references to generation and destruction. The requisites of inquiry that she outlines are both defined on and at odds with other features that inquiry appears to require. This essay argues that the goddess’s arguments manifest something like a liar paradox: She demonstrates on the basis of the opinions of mortals that mortals’ opinions are flawed. If so, then the goddess’s arguments do not establish that what-is is one and unchanging. What they show is that what inquiry and inference seem to require, given the opinions of mortals, is at odds with itself. To refer to what-is is to make aletheia impossible to reach. To be mortal, for Parmenides, is to journey through that incompleteness.","publisher":"Brill","publication_name":"Proceedings of the Boston Area Colloquium in Ancient Philosophy"},"translated_abstract":"On the road of inquiry that Parmenides’ goddess recommends, one is to say and conceive that what-is is one, unmoving, continuous, ungenerated, undestroyed, complete, and undivided. Yet the goddess’s arguments in favor of this road use negations, distinctions, divisions, and references to generation and destruction. The requisites of inquiry that she outlines are both defined on and at odds with other features that inquiry appears to require. This essay argues that the goddess’s arguments manifest something like a liar paradox: She demonstrates on the basis of the opinions of mortals that mortals’ opinions are flawed. If so, then the goddess’s arguments do not establish that what-is is one and unchanging. What they show is that what inquiry and inference seem to require, given the opinions of mortals, is at odds with itself. To refer to what-is is to make aletheia impossible to reach. To be mortal, for Parmenides, is to journey through that incompleteness.","internal_url":"https://www.academia.edu/59898683/Parmenides_Liars_and_Mortal_Incompleteness","translated_internal_url":"","created_at":"2021-10-25T03:36:18.529-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":71000,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[],"slug":"Parmenides_Liars_and_Mortal_Incompleteness","translated_slug":"","page_count":null,"language":"en","content_type":"Work","summary":"On the road of inquiry that Parmenides’ goddess recommends, one is to say and conceive that what-is is one, unmoving, continuous, ungenerated, undestroyed, complete, and undivided. Yet the goddess’s arguments in favor of this road use negations, distinctions, divisions, and references to generation and destruction. The requisites of inquiry that she outlines are both defined on and at odds with other features that inquiry appears to require. This essay argues that the goddess’s arguments manifest something like a liar paradox: She demonstrates on the basis of the opinions of mortals that mortals’ opinions are flawed. If so, then the goddess’s arguments do not establish that what-is is one and unchanging. What they show is that what inquiry and inference seem to require, given the opinions of mortals, is at odds with itself. To refer to what-is is to make aletheia impossible to reach. To be mortal, for Parmenides, is to journey through that incompleteness.","owner":{"id":71000,"first_name":"Rose","middle_initials":null,"last_name":"Cherubin","page_name":"RoseCherubin","domain_name":"gmu","created_at":"2009-10-12T22:58:52.921-07:00","display_name":"Rose Cherubin","url":"https://gmu.academia.edu/RoseCherubin"},"attachments":[],"research_interests":[],"urls":[{"id":13664971,"url":"https://data.brill.com/files/journals/22134417_033_01_s002_text.pdf"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="59898682"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" rel="nofollow" href="https://www.academia.edu/59898682/Commentary_on_Marmodoro_"><img alt="Research paper thumbnail of Commentary on Marmodoro  " class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" rel="nofollow" href="https://www.academia.edu/59898682/Commentary_on_Marmodoro_">Commentary on Marmodoro  </a></div><div class="wp-workCard_item"><span>Proceedings of the Boston Area Colloquium in Ancient Philosophy</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This paper comments on Anna Marmodoro’s “Stoic Blends.” That essay argues that the “Eleatic Princ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This paper comments on Anna Marmodoro’s “Stoic Blends.” That essay argues that the “Eleatic Principle” is central to Stoic conceptions of what is. It also investigates a key difference between Stoic and Aristotelian conceptions of the roles of form and matter in constituting what is: the Stoics’ insistence that form and matter are bodies, and their concomitant assertion that more than one independent body can occupy the exact same place. The present comment explores the relationships between the “Eleatic Principle,” the arguments of the historical Eleatics, and Aristotle’s hylomorphism. </span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="59898682"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="59898682"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 59898682; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=59898682]").text(description); $(".js-view-count[data-work-id=59898682]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 59898682; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='59898682']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 59898682, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=59898682]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":59898682,"title":"Commentary on Marmodoro \u2029","translated_title":"","metadata":{"abstract":"This paper comments on Anna Marmodoro’s “Stoic Blends.” That essay argues that the “Eleatic Principle” is central to Stoic conceptions of what is. It also investigates a key difference between Stoic and Aristotelian conceptions of the roles of form and matter in constituting what is: the Stoics’ insistence that form and matter are bodies, and their concomitant assertion that more than one independent body can occupy the exact same place. The present comment explores the relationships between the “Eleatic Principle,” the arguments of the historical Eleatics, and Aristotle’s hylomorphism.\u2029","publisher":"Brill Academic Publishers","publication_name":"Proceedings of the Boston Area Colloquium in Ancient Philosophy"},"translated_abstract":"This paper comments on Anna Marmodoro’s “Stoic Blends.” That essay argues that the “Eleatic Principle” is central to Stoic conceptions of what is. It also investigates a key difference between Stoic and Aristotelian conceptions of the roles of form and matter in constituting what is: the Stoics’ insistence that form and matter are bodies, and their concomitant assertion that more than one independent body can occupy the exact same place. The present comment explores the relationships between the “Eleatic Principle,” the arguments of the historical Eleatics, and Aristotle’s hylomorphism.\u2029","internal_url":"https://www.academia.edu/59898682/Commentary_on_Marmodoro_","translated_internal_url":"","created_at":"2021-10-25T03:36:18.393-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":71000,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[],"slug":"Commentary_on_Marmodoro_","translated_slug":"","page_count":null,"language":"en","content_type":"Work","summary":"This paper comments on Anna Marmodoro’s “Stoic Blends.” That essay argues that the “Eleatic Principle” is central to Stoic conceptions of what is. It also investigates a key difference between Stoic and Aristotelian conceptions of the roles of form and matter in constituting what is: the Stoics’ insistence that form and matter are bodies, and their concomitant assertion that more than one independent body can occupy the exact same place. The present comment explores the relationships between the “Eleatic Principle,” the arguments of the historical Eleatics, and Aristotle’s hylomorphism.\u2029","owner":{"id":71000,"first_name":"Rose","middle_initials":null,"last_name":"Cherubin","page_name":"RoseCherubin","domain_name":"gmu","created_at":"2009-10-12T22:58:52.921-07:00","display_name":"Rose Cherubin","url":"https://gmu.academia.edu/RoseCherubin"},"attachments":[],"research_interests":[],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="59898681"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" rel="nofollow" href="https://www.academia.edu/59898681/Inquiry_and_What_Is"><img alt="Research paper thumbnail of Inquiry and What Is" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" rel="nofollow" href="https://www.academia.edu/59898681/Inquiry_and_What_Is">Inquiry and What Is</a></div><div class="wp-workCard_item"><span>Epoché</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="59898681"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="59898681"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 59898681; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="59898679"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/59898679/Mortals_Lay_Down_Trusting_to_be_True"><img alt="Research paper thumbnail of Mortals Lay Down Trusting to be True" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/59898679/Mortals_Lay_Down_Trusting_to_be_True">Mortals Lay Down Trusting to be True</a></div><div class="wp-workCard_item"><span>Epoché</span><span>, 2017</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The goddess’s speech in Parmenides’ fragments is framed by the opinions of mortals in at least tw...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The goddess’s speech in Parmenides’ fragments is framed by the opinions of mortals in at least two ways. First, the journey of the proem starts in the world described by mortals’ opinions, and the second part of the goddess’s speech explores those opinions. Second, throughout her speech, the goddess invokes features of the world according to mortals’ opinions — negation, coming-to-be, destruction — even when she is arguing for a road of inquiry that excludes those features. Further, we study the fragments by means of the definitions and claims regarding what-is that we use to function and communicate in our mortal lives. This paper proposes to approach the fragments with an awareness of this framing. A result is that the logical conclusion of accepting mortals’ opinions is that mortals’ opinions are flawed; and that result is based on flawed opinions. The goddess’s account thus presents something like a Liar Paradox.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="59898679"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="59898679"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 59898679; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=59898679]").text(description); $(".js-view-count[data-work-id=59898679]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 59898679; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='59898679']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 59898679, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=59898679]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":59898679,"title":"Mortals Lay Down Trusting to be True","translated_title":"","metadata":{"abstract":"The goddess’s speech in Parmenides’ fragments is framed by the opinions of mortals in at least two ways. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="54750741"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/54750741/Model_Theory_of_Ultrafinitism_I_Fuzzy_Initial_Segments_of_Arithmetics"><img alt="Research paper thumbnail of Model Theory of Ultrafinitism I: Fuzzy Initial Segments of Arithmetics" class="work-thumbnail" src="https://attachments.academia-assets.com/70965317/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/54750741/Model_Theory_of_Ultrafinitism_I_Fuzzy_Initial_Segments_of_Arithmetics">Model Theory of Ultrafinitism I: Fuzzy Initial Segments of Arithmetics</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This article is the first of an intended series of works on the model theory of Ultrafinitism. It...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This article is the first of an intended series of works on the model theory of Ultrafinitism. It is roughly divided into two parts. The first one addresses some of the issues related to ultrafinitistic programs, as well as some of the core ideas proposed thus far. The second part of the paper presents a model of ultrafinitistic arithmetics based on the notion of fuzzy initial segments of the standard natural numbers series. We also introduce a proof theory and a semantics for ultrafinitism through which feasibly consistent theories can be treated on the same footing as their classically consistent counterparts. We conclude with a brief sketch of a foundational program, that aims at reproducing the transfinite within the finite realm. 1 Preamble To the memory of our unforgettable friend Stanley "Stan" Tennenbaum (1927 − 2005), Mathematician, Educator, Free Spirit As we have mentioned in the abstract, this article is the first one of a series dedicated to ultrafinitistic themes. First papers often tend to take on the dress of manifestos, road maps, or both, and this one is no exception. It is the revised version of an invited conference talk, and was meant from the start for a quite large audience of philosophers, logicians, computer scientists, and mathematicians, who might have some interest in the ultrafinite. Therefore, neither the philosophico-historical, nor the mathematical side, are meant to be detailed investigations. Instead, a number of items, proposals, questions, etc. are raised, which will be further explored in subsequent works of the series. Our chief hope is that readers will find the overall "flavor" a bit "Tennenbaumian". And friends of Stan, old and new, know what we mean. . .</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="d0baf1e3bcc6d76b454b78e6829f7440" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":70965317,"asset_id":54750741,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/70965317/download_file?st=MTczNDYxNTE3OCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="54750741"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="54750741"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 54750741; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=54750741]").text(description); $(".js-view-count[data-work-id=54750741]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 54750741; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='54750741']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 54750741, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "d0baf1e3bcc6d76b454b78e6829f7440" } } $('.js-work-strip[data-work-id=54750741]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":54750741,"title":"Model Theory of Ultrafinitism I: Fuzzy Initial Segments of Arithmetics","translated_title":"","metadata":{"grobid_abstract":"This article is the first of an intended series of works on the model theory of Ultrafinitism. It is roughly divided into two parts. The first one addresses some of the issues related to ultrafinitistic programs, as well as some of the core ideas proposed thus far. The second part of the paper presents a model of ultrafinitistic arithmetics based on the notion of fuzzy initial segments of the standard natural numbers series. We also introduce a proof theory and a semantics for ultrafinitism through which feasibly consistent theories can be treated on the same footing as their classically consistent counterparts. We conclude with a brief sketch of a foundational program, that aims at reproducing the transfinite within the finite realm. 1 Preamble To the memory of our unforgettable friend Stanley \"Stan\" Tennenbaum (1927 − 2005), Mathematician, Educator, Free Spirit As we have mentioned in the abstract, this article is the first one of a series dedicated to ultrafinitistic themes. First papers often tend to take on the dress of manifestos, road maps, or both, and this one is no exception. It is the revised version of an invited conference talk, and was meant from the start for a quite large audience of philosophers, logicians, computer scientists, and mathematicians, who might have some interest in the ultrafinite. Therefore, neither the philosophico-historical, nor the mathematical side, are meant to be detailed investigations. Instead, a number of items, proposals, questions, etc. are raised, which will be further explored in subsequent works of the series. Our chief hope is that readers will find the overall \"flavor\" a bit \"Tennenbaumian\". 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Eric Sanday and Sean Kirkland)</span><span>, 2018</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Aristotle extensively criticized Eleatic treatments of phusis (roughly, nature). At De Caelo III ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Aristotle extensively criticized Eleatic treatments of phusis (roughly, nature). At De Caelo III 298b12-25, however, he allows that some Eleatics spoke rightly on at least some things. What does Aristotle think that those around Parmenides and Melissus got right? How is this related to the study of nature? This essay argues that Aristotle, Parmenides, and Melissus all associated the quest for understanding with accepting that somethings is permanent and stable. Like Parmenides, Aristotle was concerned to discover what we would need to say and conceive in order to seek reasoned understanding. Aristotle diverged from Parmenides and Melissus by exploring a way to delineate an area in which some limited grasp of movement and change would be possible, a conceptual space wherein the account of movement and change would be coherent and internally consistent.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="39764944"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="39764944"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 39764944; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=39764944]").text(description); $(".js-view-count[data-work-id=39764944]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 39764944; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='39764944']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 39764944, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=39764944]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":39764944,"title":"Justice, Change, and Knowledge: Aristotle, Parmenides, and Melissus on Genesis and Natural Science","translated_title":"","metadata":{"doi":"10.2307/j.ctv75d7w6.8","abstract":"Aristotle extensively criticized Eleatic treatments of phusis (roughly, nature). At De Caelo III 298b12-25, however, he allows that some Eleatics spoke rightly on at least some things. What does Aristotle think that those around Parmenides and Melissus got right? How is this related to the study of nature? This essay argues that Aristotle, Parmenides, and Melissus all associated the quest for understanding with accepting that somethings is permanent and stable. Like Parmenides, Aristotle was concerned to discover what we would need to say and conceive in order to seek reasoned understanding. Aristotle diverged from Parmenides and Melissus by exploring a way to delineate an area in which some limited grasp of movement and change would be possible, a conceptual space wherein the account of movement and change would be coherent and internally consistent.","page_numbers":"37-52","publication_date":{"day":null,"month":null,"year":2018,"errors":{}},"publication_name":"A Companion to Ancient Philosophy (ed. Eric Sanday and Sean Kirkland)"},"translated_abstract":"Aristotle extensively criticized Eleatic treatments of phusis (roughly, nature). At De Caelo III 298b12-25, however, he allows that some Eleatics spoke rightly on at least some things. What does Aristotle think that those around Parmenides and Melissus got right? How is this related to the study of nature? This essay argues that Aristotle, Parmenides, and Melissus all associated the quest for understanding with accepting that somethings is permanent and stable. Like Parmenides, Aristotle was concerned to discover what we would need to say and conceive in order to seek reasoned understanding. Aristotle diverged from Parmenides and Melissus by exploring a way to delineate an area in which some limited grasp of movement and change would be possible, a conceptual space wherein the account of movement and change would be coherent and internally consistent.","internal_url":"https://www.academia.edu/39764944/Justice_Change_and_Knowledge_Aristotle_Parmenides_and_Melissus_on_Genesis_and_Natural_Science","translated_internal_url":"","created_at":"2019-07-06T12:42:59.688-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":71000,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[],"slug":"Justice_Change_and_Knowledge_Aristotle_Parmenides_and_Melissus_on_Genesis_and_Natural_Science","translated_slug":"","page_count":null,"language":"en","content_type":"Work","summary":"Aristotle extensively criticized Eleatic treatments of phusis (roughly, nature). At De Caelo III 298b12-25, however, he allows that some Eleatics spoke rightly on at least some things. What does Aristotle think that those around Parmenides and Melissus got right? How is this related to the study of nature? This essay argues that Aristotle, Parmenides, and Melissus all associated the quest for understanding with accepting that somethings is permanent and stable. Like Parmenides, Aristotle was concerned to discover what we would need to say and conceive in order to seek reasoned understanding. Aristotle diverged from Parmenides and Melissus by exploring a way to delineate an area in which some limited grasp of movement and change would be possible, a conceptual space wherein the account of movement and change would be coherent and internally consistent.","owner":{"id":71000,"first_name":"Rose","middle_initials":null,"last_name":"Cherubin","page_name":"RoseCherubin","domain_name":"gmu","created_at":"2009-10-12T22:58:52.921-07:00","display_name":"Rose Cherubin","url":"https://gmu.academia.edu/RoseCherubin"},"attachments":[],"research_interests":[{"id":815,"name":"Epistemology","url":"https://www.academia.edu/Documents/in/Epistemology"},{"id":865,"name":"Presocratic Philosophy","url":"https://www.academia.edu/Documents/in/Presocratic_Philosophy"},{"id":2019,"name":"Aristotle","url":"https://www.academia.edu/Documents/in/Aristotle"},{"id":10191,"name":"Justice","url":"https://www.academia.edu/Documents/in/Justice"},{"id":12423,"name":"Natural philosophy","url":"https://www.academia.edu/Documents/in/Natural_philosophy"},{"id":17178,"name":"Ancient Philosophy","url":"https://www.academia.edu/Documents/in/Ancient_Philosophy"},{"id":25198,"name":"Ancient Greek Philosophy","url":"https://www.academia.edu/Documents/in/Ancient_Greek_Philosophy"},{"id":28325,"name":"Parmenides","url":"https://www.academia.edu/Documents/in/Parmenides"},{"id":73958,"name":"Presocratics","url":"https://www.academia.edu/Documents/in/Presocratics"},{"id":137711,"name":"Principle of Non-Contradiction","url":"https://www.academia.edu/Documents/in/Principle_of_Non-Contradiction"},{"id":145920,"name":"Destruction","url":"https://www.academia.edu/Documents/in/Destruction"},{"id":197587,"name":"Dike","url":"https://www.academia.edu/Documents/in/Dike"},{"id":409604,"name":"Negation - Not-Being Plato and Parmenides","url":"https://www.academia.edu/Documents/in/Negation_-_Not-Being_Plato_and_Parmenides"},{"id":790956,"name":"De caelo","url":"https://www.academia.edu/Documents/in/De_caelo"},{"id":898137,"name":"Melissus","url":"https://www.academia.edu/Documents/in/Melissus"},{"id":1031405,"name":"The Eleatics","url":"https://www.academia.edu/Documents/in/The_Eleatics"},{"id":1285112,"name":"Aletheia","url":"https://www.academia.edu/Documents/in/Aletheia"}],"urls":[{"id":8802882,"url":"https://www.jstor.org/stable/j.ctv75d7w6.8"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="38567061"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/38567061/Sex_Gender_and_Class_in_the_Poem_of_Parmenides_Difference_without_Dualism"><img alt="Research paper thumbnail of Sex, Gender, and Class in the Poem of Parmenides: Difference without Dualism?" class="work-thumbnail" src="https://attachments.academia-assets.com/116484484/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/38567061/Sex_Gender_and_Class_in_the_Poem_of_Parmenides_Difference_without_Dualism">Sex, Gender, and Class in the Poem of Parmenides: Difference without Dualism?</a></div><div class="wp-workCard_item"><span>American Journal of Philology</span><span>, 2019</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Parmenides has been criticized as denying and disparaging human diversity; anathematizin...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Parmenides  has  been  criticized  as  denying  and  disparaging  human  diversity; anathematizing sex, reproduction, and bodies; supporting the suppression of women and others outside the Greek ruling classes; and silencing important concerns by excluding certain kinds of thought and reasoning from philosophical and civil discourse. I argue that the fragments do not support these charges, and that  instead  Parmenides  provides  ideas  and  ways  of  thinking  that  subvert  the  kinds of doctrine and ways of philosophizing he is accused of promoting.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="e7236d88d69eb9da3824801a23d85254" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":116484484,"asset_id":38567061,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/116484484/download_file?st=MTczNDYxNTE3OCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="38567061"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="38567061"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 38567061; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=38567061]").text(description); $(".js-view-count[data-work-id=38567061]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 38567061; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='38567061']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 38567061, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "e7236d88d69eb9da3824801a23d85254" } } $('.js-work-strip[data-work-id=38567061]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":38567061,"title":"Sex, Gender, and Class in the Poem of Parmenides: Difference without Dualism?","translated_title":"","metadata":{"doi":"10.1353/ajp.2019.0002","issue":"1","volume":"140","abstract":"Parmenides has been criticized as denying and disparaging human diversity; anathematizing sex, reproduction, and bodies; supporting the suppression of women and others outside the Greek ruling classes; and silencing important concerns by excluding certain kinds of thought and reasoning from philosophical and civil discourse. I argue that the fragments do not support these charges, and that instead Parmenides provides ideas and ways of thinking that subvert the kinds of doctrine and ways of philosophizing he is accused of promoting.","page_numbers":"29-66","publication_date":{"day":null,"month":null,"year":2019,"errors":{}},"publication_name":"American Journal of Philology"},"translated_abstract":"Parmenides has been criticized as denying and disparaging human diversity; anathematizing sex, reproduction, and bodies; supporting the suppression of women and others outside the Greek ruling classes; and silencing important concerns by excluding certain kinds of thought and reasoning from philosophical and civil discourse. I argue that the fragments do not support these charges, and that instead Parmenides provides ideas and ways of thinking that subvert the kinds of doctrine and ways of philosophizing he is accused of promoting.","internal_url":"https://www.academia.edu/38567061/Sex_Gender_and_Class_in_the_Poem_of_Parmenides_Difference_without_Dualism","translated_internal_url":"","created_at":"2019-03-17T06:41:31.839-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":71000,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":116484484,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/116484484/thumbnails/1.jpg","file_name":"SexGenderClassParmenides.pdf","download_url":"https://www.academia.edu/attachments/116484484/download_file?st=MTczNDYxNTE3OCw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Sex_Gender_and_Class_in_the_Poem_of_Parm.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/116484484/SexGenderClassParmenides-libre.pdf?1719778222=\u0026response-content-disposition=attachment%3B+filename%3DSex_Gender_and_Class_in_the_Poem_of_Parm.pdf\u0026Expires=1734618778\u0026Signature=GBfR80iKPxSIs2AQho07nFANfDnLpPMXEFBVdW14engUNaw1QxGdGf1inbqIfjkQK82yln3XNJ4SgHDDVgNThw4uGNzkl7AAaGv0~TKpf87Y3p4vbC12e4xQ6oAQrEbRQ1F-RiX-88p13N~jFEwfFdV0tAc0ORO5dGL~kjCmzqWouTWEUxuIKxf4R9h7On-6hr8qRhL~XLroXVaGqZ5S0QmH2hpn9BejjqFlpEaPDnkmK6JHu9xF-85q-FzENbI45agUHEueinK5121~tjgeGIRc9lR8pBzzNVWS7x5QRhmiUIHHQtzpsKtRdia~HTf7MvMvWpuOm-Z6RH4UAGY2pA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Sex_Gender_and_Class_in_the_Poem_of_Parmenides_Difference_without_Dualism","translated_slug":"","page_count":39,"language":"en","content_type":"Work","summary":"Parmenides has been criticized as denying and disparaging human diversity; anathematizing sex, reproduction, and bodies; supporting the suppression of women and others outside the Greek ruling classes; and silencing important concerns by excluding certain kinds of thought and reasoning from philosophical and civil discourse. I argue that the fragments do not support these charges, and that instead Parmenides provides ideas and ways of thinking that subvert the kinds of doctrine and ways of philosophizing he is accused of promoting.","owner":{"id":71000,"first_name":"Rose","middle_initials":null,"last_name":"Cherubin","page_name":"RoseCherubin","domain_name":"gmu","created_at":"2009-10-12T22:58:52.921-07:00","display_name":"Rose Cherubin","url":"https://gmu.academia.edu/RoseCherubin"},"attachments":[{"id":116484484,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/116484484/thumbnails/1.jpg","file_name":"SexGenderClassParmenides.pdf","download_url":"https://www.academia.edu/attachments/116484484/download_file?st=MTczNDYxNTE3OCw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Sex_Gender_and_Class_in_the_Poem_of_Parm.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/116484484/SexGenderClassParmenides-libre.pdf?1719778222=\u0026response-content-disposition=attachment%3B+filename%3DSex_Gender_and_Class_in_the_Poem_of_Parm.pdf\u0026Expires=1734618778\u0026Signature=GBfR80iKPxSIs2AQho07nFANfDnLpPMXEFBVdW14engUNaw1QxGdGf1inbqIfjkQK82yln3XNJ4SgHDDVgNThw4uGNzkl7AAaGv0~TKpf87Y3p4vbC12e4xQ6oAQrEbRQ1F-RiX-88p13N~jFEwfFdV0tAc0ORO5dGL~kjCmzqWouTWEUxuIKxf4R9h7On-6hr8qRhL~XLroXVaGqZ5S0QmH2hpn9BejjqFlpEaPDnkmK6JHu9xF-85q-FzENbI45agUHEueinK5121~tjgeGIRc9lR8pBzzNVWS7x5QRhmiUIHHQtzpsKtRdia~HTf7MvMvWpuOm-Z6RH4UAGY2pA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":805,"name":"Ontology","url":"https://www.academia.edu/Documents/in/Ontology"},{"id":975,"name":"Sex and Gender","url":"https://www.academia.edu/Documents/in/Sex_and_Gender"},{"id":2019,"name":"Aristotle","url":"https://www.academia.edu/Documents/in/Aristotle"},{"id":4124,"name":"Feminist Philosophy","url":"https://www.academia.edu/Documents/in/Feminist_Philosophy"},{"id":18118,"name":"Ancient Greek Religion","url":"https://www.academia.edu/Documents/in/Ancient_Greek_Religion"},{"id":25198,"name":"Ancient Greek Philosophy","url":"https://www.academia.edu/Documents/in/Ancient_Greek_Philosophy"},{"id":26879,"name":"Social Class","url":"https://www.academia.edu/Documents/in/Social_Class"},{"id":28325,"name":"Parmenides","url":"https://www.academia.edu/Documents/in/Parmenides"},{"id":41758,"name":"Val Plumwood","url":"https://www.academia.edu/Documents/in/Val_Plumwood"},{"id":98679,"name":"Theophrastus","url":"https://www.academia.edu/Documents/in/Theophrastus"},{"id":171660,"name":"Ancient Greek Medicine","url":"https://www.academia.edu/Documents/in/Ancient_Greek_Medicine"},{"id":339274,"name":"ancient Greek poetry","url":"https://www.academia.edu/Documents/in/ancient_Greek_poetry"},{"id":438032,"name":"Soranus","url":"https://www.academia.edu/Documents/in/Soranus"},{"id":1031405,"name":"The Eleatics","url":"https://www.academia.edu/Documents/in/The_Eleatics"},{"id":2220739,"name":"Caelius Aurelianus","url":"https://www.academia.edu/Documents/in/Caelius_Aurelianus"}],"urls":[{"id":8720489,"url":"https://muse.jhu.edu/article/719132"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="32754355"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/32754355/_Mortals_Lay_Down_Trusting_to_be_True_"><img alt="Research paper thumbnail of " Mortals Lay Down Trusting to be True "" class="work-thumbnail" src="https://attachments.academia-assets.com/52911781/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/32754355/_Mortals_Lay_Down_Trusting_to_be_True_">" Mortals Lay Down Trusting to be True "</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The goddess’s speech in Parmenides’ fragments is framed by the opinions of mortals in at least tw...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The goddess’s speech in Parmenides’ fragments is framed by the opinions of mortals in at least two ways. First, the journey of the proem starts in the world described by mortals’ opinions, and the second part of the goddess’s speech explores those opinions. Second, throughout her speech, the goddess invokes features of the world according to mortals’ opinions — negation, coming-to-be, destruction — even when she is arguing for a road of inquiry that excludes those features. Further, we study the fragments by means of the definitions and claims regarding what-is that we use to function and communicate in our mortal lives. This paper proposes to approach the fragments with an awareness of this framing. A result is that the logical conclusion of accepting mortals’ opinions is that mortals’ opinions are flawed; and that result is based on flawed opinions. The goddess’s account thus presents something like a Liar Paradox.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="568599474a6a443c99adcd7c9f647b72" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":52911781,"asset_id":32754355,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/52911781/download_file?st=MTczNDYxNTE3OCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="32754355"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="32754355"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 32754355; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=32754355]").text(description); $(".js-view-count[data-work-id=32754355]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 32754355; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='32754355']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 32754355, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "568599474a6a443c99adcd7c9f647b72" } } $('.js-work-strip[data-work-id=32754355]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":32754355,"title":"\" Mortals Lay Down Trusting to be True \"","translated_title":"","metadata":{"abstract":"The goddess’s speech in Parmenides’ fragments is framed by the opinions of mortals in at least two ways. First, the journey of the proem starts in the world described by mortals’ opinions, and the second part of the goddess’s speech explores those opinions. Second, throughout her speech, the goddess invokes features of the world according to mortals’ opinions — negation, coming-to-be, destruction — even when she is arguing for a road of inquiry that excludes those features. Further, we study the fragments by means of the definitions and claims regarding what-is that we use to function and communicate in our mortal lives. This paper proposes to approach the fragments with an awareness of this framing. A result is that the logical conclusion of accepting mortals’ opinions is that mortals’ opinions are flawed; and that result is based on flawed opinions. The goddess’s account thus presents something like a Liar Paradox.","location":"https://www.pdcnet.org/collection/browse?fp=epoche","more_info":"DOI: 10.5840/epoche201721674","journal_name":"Epoché vol. 21 no. 2","publication_date":{"day":null,"month":2,"year":2017,"errors":{}}},"translated_abstract":"The goddess’s speech in Parmenides’ fragments is framed by the opinions of mortals in at least two ways. First, the journey of the proem starts in the world described by mortals’ opinions, and the second part of the goddess’s speech explores those opinions. Second, throughout her speech, the goddess invokes features of the world according to mortals’ opinions — negation, coming-to-be, destruction — even when she is arguing for a road of inquiry that excludes those features. Further, we study the fragments by means of the definitions and claims regarding what-is that we use to function and communicate in our mortal lives. This paper proposes to approach the fragments with an awareness of this framing. A result is that the logical conclusion of accepting mortals’ opinions is that mortals’ opinions are flawed; and that result is based on flawed opinions. The goddess’s account thus presents something like a Liar Paradox.","internal_url":"https://www.academia.edu/32754355/_Mortals_Lay_Down_Trusting_to_be_True_","translated_internal_url":"","created_at":"2017-05-01T12:11:47.009-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":71000,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":52911781,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/52911781/thumbnails/1.jpg","file_name":"mortalslaydownepoche2017.pdf","download_url":"https://www.academia.edu/attachments/52911781/download_file?st=MTczNDYxNTE3OCw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Mortals_Lay_Down_Trusting_to_be_True.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/52911781/mortalslaydownepoche2017-libre.pdf?1493666033=\u0026response-content-disposition=attachment%3B+filename%3DMortals_Lay_Down_Trusting_to_be_True.pdf\u0026Expires=1734618778\u0026Signature=VbJMDRkpbKtyDP2T3GF6Vdhm9jPB6~AMi7SVHkCzIJJI8chFAMEtjwqUdLZ2fLphIIB473Hxos3r0el3NACng96W4kQnq-BY6pUsEjfcWfs~gsxpNO69xqdcDprffZWZF8O4PVQqjTU53GWhCcdUEUDxUpi2K9MJqcMKRqtsUapJGMMKXwzH7Gs0MgXUWtjywV6FByCFlF615ZtSqwWIS6PEoMGxm9EhJ7hMpl0E9485YGMA8ZXrlkGUfjcMhtesCshKL-xqBGCXj49dHa~BSFlrEjXGPkVKANiX6NYzNHwQcEol40PJB8IpOMCLCX76Qp5PhyRfbIihKg2J8X6FEA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"_Mortals_Lay_Down_Trusting_to_be_True_","translated_slug":"","page_count":21,"language":"en","content_type":"Work","summary":"The goddess’s speech in Parmenides’ fragments is framed by the opinions of mortals in at least two ways. First, the journey of the proem starts in the world described by mortals’ opinions, and the second part of the goddess’s speech explores those opinions. Second, throughout her speech, the goddess invokes features of the world according to mortals’ opinions — negation, coming-to-be, destruction — even when she is arguing for a road of inquiry that excludes those features. Further, we study the fragments by means of the definitions and claims regarding what-is that we use to function and communicate in our mortal lives. This paper proposes to approach the fragments with an awareness of this framing. A result is that the logical conclusion of accepting mortals’ opinions is that mortals’ opinions are flawed; and that result is based on flawed opinions. 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It...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This article is the first of an intended series of works on the model theory of Ultrafinitism. It is roughly divided into two parts. The first one addresses some of the issues related to ultrafinitistic programs, as well as some of the core ideas proposed thus far. The second part of the paper presents a model of ultrafinitistic arithmetics based on the notion of fuzzy initial segments of the standard natural numbers series. We also introduce a proof theory and a semantics for ultrafinitism through which feasibly consistent theories can be treated on the same footing as their classically consistent counterparts. 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We conclude with a brief sketch of a foundational program, that aims at reproducing the transfinite within the finite realm.","owner":{"id":6108473,"first_name":"Mirco","middle_initials":null,"last_name":"Mannucci","page_name":"MircoMannucci","domain_name":"gc-cuny","created_at":"2013-10-13T00:07:09.196-07:00","display_name":"Mirco Mannucci","url":"https://gc-cuny.academia.edu/MircoMannucci"},"attachments":[{"id":49456447,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/49456447/thumbnails/1.jpg","file_name":"0611100v1.pdf","download_url":"https://www.academia.edu/attachments/49456447/download_file?st=MTczNDYxNTE3OCw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Model_Theory_of_Ultrafinitism_I_Fuzzy_In.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/49456447/0611100v1-libre.pdf?1475950483=\u0026response-content-disposition=attachment%3B+filename%3DModel_Theory_of_Ultrafinitism_I_Fuzzy_In.pdf\u0026Expires=1734618778\u0026Signature=dJtiYU11qdFv3I1GuXKwG37bwO1lnhx3Chjemei9eztGXsJIp6aPF6~EnwqJ6HOqFaKHOBq6RZDFgbEPLelYXv-p5L1IavE3mMbhA~QZH0-AwBcSBnJ2nVSF8Qf3klkWIRBzboAPzzCMJextvzCFWRoyG952yTLTsQ7TlqNAS9nf7ctAkvWWsUubTV8x58NJhe-hoHAvTfNphgK1X1e0dXB8SX3xouQnQs4qUq5HVi20sWGy9A0fKIfm8FrYeT1LXZDTkP-nwLdb14qtXCdatrmt0nzfQOUFTxeSfOMbOTZVH~NtmDB5xhDhl2Idj4WneIt0m3nb7beR0PJqAmAurQ__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":365,"name":"Model Theory","url":"https://www.academia.edu/Documents/in/Model_Theory"},{"id":2392,"name":"Proof Theory","url":"https://www.academia.edu/Documents/in/Proof_Theory"},{"id":2509,"name":"Philosophy Of Mathematics","url":"https://www.academia.edu/Documents/in/Philosophy_Of_Mathematics"},{"id":25198,"name":"Ancient Greek Philosophy","url":"https://www.academia.edu/Documents/in/Ancient_Greek_Philosophy"}],"urls":[{"id":1919650,"url":"http://adsabs.harvard.edu/abs/2006cs.......11100M"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> </div><div class="profile--tab_content_container js-tab-pane tab-pane" data-section-id="602007" id="papers"><div class="js-work-strip profile--work_container" data-work-id="89626034"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/89626034/_Mortals_Lay_Down_Trusting_to_be_True_"><img alt="Research paper thumbnail of "Mortals Lay Down Trusting to be True"" class="work-thumbnail" src="https://attachments.academia-assets.com/93392472/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/89626034/_Mortals_Lay_Down_Trusting_to_be_True_">"Mortals Lay Down Trusting to be True"</a></div><div class="wp-workCard_item"><span>Epoché</span><span>, 2017</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The goddess's speech in Parmenides's fragments is framed by the opinions of mortals in at least t...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The goddess's speech in Parmenides's fragments is framed by the opinions of mortals in at least two ways. First, the journey of the proem starts in the world described by mortals' opinions, and the second part of the goddess's speech explores those opinions. Second, throughout her speech, the goddess invokes features of the world according to mortals' opinions-negation, coming-to-be, destruction-even when she is arguing for a road of inquiry that excludes those features. Further, we study the fragments by means of the definitions and claims regarding what-is that we use to function and communicate in our mortal lives. This paper proposes to approach the fragments with an awareness of this framing. A result is that the logical conclusion of accepting mortals' opinions is that mortals' opinions are flawed; and that result is based on flawed opinions. The goddess's account thus presents something like a Liar Paradox.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="9855e44e1aa257fd47c10bdae43322bb" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":93392472,"asset_id":89626034,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/93392472/download_file?st=MTczNDYxNTE3OCw4LjIyMi4yMDguMTQ2&st=MTczNDYxNTE3OCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="89626034"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="89626034"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 89626034; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=89626034]").text(description); $(".js-view-count[data-work-id=89626034]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 89626034; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='89626034']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 89626034, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "9855e44e1aa257fd47c10bdae43322bb" } } $('.js-work-strip[data-work-id=89626034]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":89626034,"title":"\"Mortals Lay Down Trusting to be True\"","translated_title":"","metadata":{"doi":"10.5840/epoche201721674","abstract":"The goddess's speech in Parmenides's fragments is framed by the opinions of mortals in at least two ways. 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A result is that the logical conclusion of accepting mortals' opinions is that mortals' opinions are flawed; and that result is based on flawed opinions. The goddess's account thus presents something like a Liar Paradox.","internal_url":"https://www.academia.edu/89626034/_Mortals_Lay_Down_Trusting_to_be_True_","translated_internal_url":"","created_at":"2022-10-31T08:42:33.241-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":71000,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":93392472,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/93392472/thumbnails/1.jpg","file_name":"MortalsLayDownpaginated.pdf","download_url":"https://www.academia.edu/attachments/93392472/download_file?st=MTczNDYxNTE3OCw4LjIyMi4yMDguMTQ2&st=MTczNDYxNTE3OCw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Mortals_Lay_Down_Trusting_to_be_True.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/93392472/MortalsLayDownpaginated-libre.pdf?1667234465=\u0026response-content-disposition=attachment%3B+filename%3DMortals_Lay_Down_Trusting_to_be_True.pdf\u0026Expires=1734618778\u0026Signature=WCs1uSMQGc4Sc3UoUHA46IZ1vk5iNK8XwqecGpNu9TJhWHCZzE1UtU3Ih-vLMeaPaqOEbii-345JE4Y2lbpaam5-i2GA6AUm7JpWQsV4Ub1B3jxf1ipRJHgPZ6Fgt7HJN64Sw0VbNzaZi7HOpsjwpOxytxB-Y0lhgZWU2GW~pQkPhS2C-sAIzI4Zp3bEL6E6R3hNxE5NCu7TWQYc2cSFcSqj1ahwYP6lEikfcRrb08cB1R~m49sxwtaFZ6iLxqebVZdB8vGeLOD7C3p0bm0iA91WFu-3Tjk68-jTu2UgQBntMLM-m7-bpfPqyH5C2s7lmjEXI4eKzNlqUdi-bMXmLg__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"_Mortals_Lay_Down_Trusting_to_be_True_","translated_slug":"","page_count":21,"language":"en","content_type":"Work","summary":"The goddess's speech in Parmenides's fragments is framed by the opinions of mortals in at least two ways. 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Yet the goddess’s arguments in favor of this road use negations, distinctions, divisions, and references to generation and destruction. The requisites of inquiry that she outlines are both defined on and at odds with other features that inquiry appears to require. This essay argues that the goddess’s arguments manifest something like a liar paradox: She demonstrates on the basis of the opinions of mortals that mortals’ opinions are flawed. If so, then the goddess’s arguments do not establish that what-is is one and unchanging. What they show is that what inquiry and inference seem to require, given the opinions of mortals, is at odds with itself. To refer to what-is is to make aletheia impossible to reach. To be mortal, for Parmenides, is to journey through that incompleteness.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="59898683"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="59898683"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 59898683; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=59898683]").text(description); $(".js-view-count[data-work-id=59898683]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 59898683; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='59898683']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 59898683, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=59898683]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":59898683,"title":"Parmenides, Liars, and Mortal Incompleteness","translated_title":"","metadata":{"abstract":"On the road of inquiry that Parmenides’ goddess recommends, one is to say and conceive that what-is is one, unmoving, continuous, ungenerated, undestroyed, complete, and undivided. Yet the goddess’s arguments in favor of this road use negations, distinctions, divisions, and references to generation and destruction. The requisites of inquiry that she outlines are both defined on and at odds with other features that inquiry appears to require. This essay argues that the goddess’s arguments manifest something like a liar paradox: She demonstrates on the basis of the opinions of mortals that mortals’ opinions are flawed. If so, then the goddess’s arguments do not establish that what-is is one and unchanging. What they show is that what inquiry and inference seem to require, given the opinions of mortals, is at odds with itself. To refer to what-is is to make aletheia impossible to reach. To be mortal, for Parmenides, is to journey through that incompleteness.","publisher":"Brill","publication_name":"Proceedings of the Boston Area Colloquium in Ancient Philosophy"},"translated_abstract":"On the road of inquiry that Parmenides’ goddess recommends, one is to say and conceive that what-is is one, unmoving, continuous, ungenerated, undestroyed, complete, and undivided. Yet the goddess’s arguments in favor of this road use negations, distinctions, divisions, and references to generation and destruction. The requisites of inquiry that she outlines are both defined on and at odds with other features that inquiry appears to require. This essay argues that the goddess’s arguments manifest something like a liar paradox: She demonstrates on the basis of the opinions of mortals that mortals’ opinions are flawed. If so, then the goddess’s arguments do not establish that what-is is one and unchanging. What they show is that what inquiry and inference seem to require, given the opinions of mortals, is at odds with itself. To refer to what-is is to make aletheia impossible to reach. To be mortal, for Parmenides, is to journey through that incompleteness.","internal_url":"https://www.academia.edu/59898683/Parmenides_Liars_and_Mortal_Incompleteness","translated_internal_url":"","created_at":"2021-10-25T03:36:18.529-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":71000,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[],"slug":"Parmenides_Liars_and_Mortal_Incompleteness","translated_slug":"","page_count":null,"language":"en","content_type":"Work","summary":"On the road of inquiry that Parmenides’ goddess recommends, one is to say and conceive that what-is is one, unmoving, continuous, ungenerated, undestroyed, complete, and undivided. Yet the goddess’s arguments in favor of this road use negations, distinctions, divisions, and references to generation and destruction. The requisites of inquiry that she outlines are both defined on and at odds with other features that inquiry appears to require. This essay argues that the goddess’s arguments manifest something like a liar paradox: She demonstrates on the basis of the opinions of mortals that mortals’ opinions are flawed. If so, then the goddess’s arguments do not establish that what-is is one and unchanging. What they show is that what inquiry and inference seem to require, given the opinions of mortals, is at odds with itself. To refer to what-is is to make aletheia impossible to reach. To be mortal, for Parmenides, is to journey through that incompleteness.","owner":{"id":71000,"first_name":"Rose","middle_initials":null,"last_name":"Cherubin","page_name":"RoseCherubin","domain_name":"gmu","created_at":"2009-10-12T22:58:52.921-07:00","display_name":"Rose Cherubin","url":"https://gmu.academia.edu/RoseCherubin"},"attachments":[],"research_interests":[],"urls":[{"id":13664971,"url":"https://data.brill.com/files/journals/22134417_033_01_s002_text.pdf"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="59898682"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" rel="nofollow" href="https://www.academia.edu/59898682/Commentary_on_Marmodoro_"><img alt="Research paper thumbnail of Commentary on Marmodoro  " class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" rel="nofollow" href="https://www.academia.edu/59898682/Commentary_on_Marmodoro_">Commentary on Marmodoro  </a></div><div class="wp-workCard_item"><span>Proceedings of the Boston Area Colloquium in Ancient Philosophy</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This paper comments on Anna Marmodoro’s “Stoic Blends.” That essay argues that the “Eleatic Princ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This paper comments on Anna Marmodoro’s “Stoic Blends.” That essay argues that the “Eleatic Principle” is central to Stoic conceptions of what is. It also investigates a key difference between Stoic and Aristotelian conceptions of the roles of form and matter in constituting what is: the Stoics’ insistence that form and matter are bodies, and their concomitant assertion that more than one independent body can occupy the exact same place. The present comment explores the relationships between the “Eleatic Principle,” the arguments of the historical Eleatics, and Aristotle’s hylomorphism. </span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="59898682"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="59898682"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 59898682; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=59898682]").text(description); $(".js-view-count[data-work-id=59898682]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 59898682; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='59898682']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 59898682, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=59898682]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":59898682,"title":"Commentary on Marmodoro \u2029","translated_title":"","metadata":{"abstract":"This paper comments on Anna Marmodoro’s “Stoic Blends.” That essay argues that the “Eleatic Principle” is central to Stoic conceptions of what is. 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It also investigates a key difference between Stoic and Aristotelian conceptions of the roles of form and matter in constituting what is: the Stoics’ insistence that form and matter are bodies, and their concomitant assertion that more than one independent body can occupy the exact same place. The present comment explores the relationships between the “Eleatic Principle,” the arguments of the historical Eleatics, and Aristotle’s hylomorphism.\u2029","internal_url":"https://www.academia.edu/59898682/Commentary_on_Marmodoro_","translated_internal_url":"","created_at":"2021-10-25T03:36:18.393-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":71000,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[],"slug":"Commentary_on_Marmodoro_","translated_slug":"","page_count":null,"language":"en","content_type":"Work","summary":"This paper comments on Anna Marmodoro’s “Stoic Blends.” That essay argues that the “Eleatic Principle” is central to Stoic conceptions of what is. 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The present comment explores the relationships between the “Eleatic Principle,” the arguments of the historical Eleatics, and Aristotle’s hylomorphism.\u2029","owner":{"id":71000,"first_name":"Rose","middle_initials":null,"last_name":"Cherubin","page_name":"RoseCherubin","domain_name":"gmu","created_at":"2009-10-12T22:58:52.921-07:00","display_name":"Rose Cherubin","url":"https://gmu.academia.edu/RoseCherubin"},"attachments":[],"research_interests":[],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="59898681"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" rel="nofollow" href="https://www.academia.edu/59898681/Inquiry_and_What_Is"><img alt="Research paper thumbnail of Inquiry and What Is" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" rel="nofollow" href="https://www.academia.edu/59898681/Inquiry_and_What_Is">Inquiry and What Is</a></div><div class="wp-workCard_item"><span>Epoché</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="59898681"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="59898681"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 59898681; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="59898679"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/59898679/Mortals_Lay_Down_Trusting_to_be_True"><img alt="Research paper thumbnail of Mortals Lay Down Trusting to be True" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/59898679/Mortals_Lay_Down_Trusting_to_be_True">Mortals Lay Down Trusting to be True</a></div><div class="wp-workCard_item"><span>Epoché</span><span>, 2017</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The goddess’s speech in Parmenides’ fragments is framed by the opinions of mortals in at least tw...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The goddess’s speech in Parmenides’ fragments is framed by the opinions of mortals in at least two ways. First, the journey of the proem starts in the world described by mortals’ opinions, and the second part of the goddess’s speech explores those opinions. Second, throughout her speech, the goddess invokes features of the world according to mortals’ opinions — negation, coming-to-be, destruction — even when she is arguing for a road of inquiry that excludes those features. Further, we study the fragments by means of the definitions and claims regarding what-is that we use to function and communicate in our mortal lives. This paper proposes to approach the fragments with an awareness of this framing. A result is that the logical conclusion of accepting mortals’ opinions is that mortals’ opinions are flawed; and that result is based on flawed opinions. The goddess’s account thus presents something like a Liar Paradox.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="59898679"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="59898679"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 59898679; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=59898679]").text(description); $(".js-view-count[data-work-id=59898679]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 59898679; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='59898679']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 59898679, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=59898679]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":59898679,"title":"Mortals Lay Down Trusting to be True","translated_title":"","metadata":{"abstract":"The goddess’s speech in Parmenides’ fragments is framed by the opinions of mortals in at least two ways. First, the journey of the proem starts in the world described by mortals’ opinions, and the second part of the goddess’s speech explores those opinions. Second, throughout her speech, the goddess invokes features of the world according to mortals’ opinions — negation, coming-to-be, destruction — even when she is arguing for a road of inquiry that excludes those features. Further, we study the fragments by means of the definitions and claims regarding what-is that we use to function and communicate in our mortal lives. This paper proposes to approach the fragments with an awareness of this framing. A result is that the logical conclusion of accepting mortals’ opinions is that mortals’ opinions are flawed; and that result is based on flawed opinions. The goddess’s account thus presents something like a Liar Paradox.","publisher":"Philosophy Documentation Center","publication_date":{"day":null,"month":null,"year":2017,"errors":{}},"publication_name":"Epoché"},"translated_abstract":"The goddess’s speech in Parmenides’ fragments is framed by the opinions of mortals in at least two ways. First, the journey of the proem starts in the world described by mortals’ opinions, and the second part of the goddess’s speech explores those opinions. Second, throughout her speech, the goddess invokes features of the world according to mortals’ opinions — negation, coming-to-be, destruction — even when she is arguing for a road of inquiry that excludes those features. Further, we study the fragments by means of the definitions and claims regarding what-is that we use to function and communicate in our mortal lives. This paper proposes to approach the fragments with an awareness of this framing. A result is that the logical conclusion of accepting mortals’ opinions is that mortals’ opinions are flawed; and that result is based on flawed opinions. The goddess’s account thus presents something like a Liar Paradox.","internal_url":"https://www.academia.edu/59898679/Mortals_Lay_Down_Trusting_to_be_True","translated_internal_url":"","created_at":"2021-10-25T03:36:18.129-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":71000,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[],"slug":"Mortals_Lay_Down_Trusting_to_be_True","translated_slug":"","page_count":null,"language":"en","content_type":"Work","summary":"The goddess’s speech in Parmenides’ fragments is framed by the opinions of mortals in at least two ways. First, the journey of the proem starts in the world described by mortals’ opinions, and the second part of the goddess’s speech explores those opinions. Second, throughout her speech, the goddess invokes features of the world according to mortals’ opinions — negation, coming-to-be, destruction — even when she is arguing for a road of inquiry that excludes those features. Further, we study the fragments by means of the definitions and claims regarding what-is that we use to function and communicate in our mortal lives. This paper proposes to approach the fragments with an awareness of this framing. A result is that the logical conclusion of accepting mortals’ opinions is that mortals’ opinions are flawed; and that result is based on flawed opinions. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="54750741"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/54750741/Model_Theory_of_Ultrafinitism_I_Fuzzy_Initial_Segments_of_Arithmetics"><img alt="Research paper thumbnail of Model Theory of Ultrafinitism I: Fuzzy Initial Segments of Arithmetics" class="work-thumbnail" src="https://attachments.academia-assets.com/70965317/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/54750741/Model_Theory_of_Ultrafinitism_I_Fuzzy_Initial_Segments_of_Arithmetics">Model Theory of Ultrafinitism I: Fuzzy Initial Segments of Arithmetics</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This article is the first of an intended series of works on the model theory of Ultrafinitism. It...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This article is the first of an intended series of works on the model theory of Ultrafinitism. It is roughly divided into two parts. The first one addresses some of the issues related to ultrafinitistic programs, as well as some of the core ideas proposed thus far. The second part of the paper presents a model of ultrafinitistic arithmetics based on the notion of fuzzy initial segments of the standard natural numbers series. We also introduce a proof theory and a semantics for ultrafinitism through which feasibly consistent theories can be treated on the same footing as their classically consistent counterparts. We conclude with a brief sketch of a foundational program, that aims at reproducing the transfinite within the finite realm. 1 Preamble To the memory of our unforgettable friend Stanley "Stan" Tennenbaum (1927 − 2005), Mathematician, Educator, Free Spirit As we have mentioned in the abstract, this article is the first one of a series dedicated to ultrafinitistic themes. First papers often tend to take on the dress of manifestos, road maps, or both, and this one is no exception. It is the revised version of an invited conference talk, and was meant from the start for a quite large audience of philosophers, logicians, computer scientists, and mathematicians, who might have some interest in the ultrafinite. Therefore, neither the philosophico-historical, nor the mathematical side, are meant to be detailed investigations. Instead, a number of items, proposals, questions, etc. are raised, which will be further explored in subsequent works of the series. Our chief hope is that readers will find the overall "flavor" a bit "Tennenbaumian". And friends of Stan, old and new, know what we mean. . .</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="d0baf1e3bcc6d76b454b78e6829f7440" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":70965317,"asset_id":54750741,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/70965317/download_file?st=MTczNDYxNTE3OCw4LjIyMi4yMDguMTQ2&st=MTczNDYxNTE3OCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="54750741"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="54750741"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 54750741; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=54750741]").text(description); $(".js-view-count[data-work-id=54750741]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 54750741; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='54750741']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 54750741, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "d0baf1e3bcc6d76b454b78e6829f7440" } } $('.js-work-strip[data-work-id=54750741]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":54750741,"title":"Model Theory of Ultrafinitism I: Fuzzy Initial Segments of Arithmetics","translated_title":"","metadata":{"grobid_abstract":"This article is the first of an intended series of works on the model theory of Ultrafinitism. 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Eric Sanday and Sean Kirkland)</span><span>, 2018</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Aristotle extensively criticized Eleatic treatments of phusis (roughly, nature). At De Caelo III ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Aristotle extensively criticized Eleatic treatments of phusis (roughly, nature). At De Caelo III 298b12-25, however, he allows that some Eleatics spoke rightly on at least some things. What does Aristotle think that those around Parmenides and Melissus got right? How is this related to the study of nature? This essay argues that Aristotle, Parmenides, and Melissus all associated the quest for understanding with accepting that somethings is permanent and stable. Like Parmenides, Aristotle was concerned to discover what we would need to say and conceive in order to seek reasoned understanding. Aristotle diverged from Parmenides and Melissus by exploring a way to delineate an area in which some limited grasp of movement and change would be possible, a conceptual space wherein the account of movement and change would be coherent and internally consistent.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="39764944"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="39764944"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 39764944; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=39764944]").text(description); $(".js-view-count[data-work-id=39764944]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 39764944; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='39764944']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 39764944, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=39764944]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":39764944,"title":"Justice, Change, and Knowledge: Aristotle, Parmenides, and Melissus on Genesis and Natural Science","translated_title":"","metadata":{"doi":"10.2307/j.ctv75d7w6.8","abstract":"Aristotle extensively criticized Eleatic treatments of phusis (roughly, nature). 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Aristotle diverged from Parmenides and Melissus by exploring a way to delineate an area in which some limited grasp of movement and change would be possible, a conceptual space wherein the account of movement and change would be coherent and internally consistent.","internal_url":"https://www.academia.edu/39764944/Justice_Change_and_Knowledge_Aristotle_Parmenides_and_Melissus_on_Genesis_and_Natural_Science","translated_internal_url":"","created_at":"2019-07-06T12:42:59.688-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":71000,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[],"slug":"Justice_Change_and_Knowledge_Aristotle_Parmenides_and_Melissus_on_Genesis_and_Natural_Science","translated_slug":"","page_count":null,"language":"en","content_type":"Work","summary":"Aristotle extensively criticized Eleatic treatments of phusis (roughly, nature). At De Caelo III 298b12-25, however, he allows that some Eleatics spoke rightly on at least some things. What does Aristotle think that those around Parmenides and Melissus got right? How is this related to the study of nature? This essay argues that Aristotle, Parmenides, and Melissus all associated the quest for understanding with accepting that somethings is permanent and stable. Like Parmenides, Aristotle was concerned to discover what we would need to say and conceive in order to seek reasoned understanding. Aristotle diverged from Parmenides and Melissus by exploring a way to delineate an area in which some limited grasp of movement and change would be possible, a conceptual space wherein the account of movement and change would be coherent and internally consistent.","owner":{"id":71000,"first_name":"Rose","middle_initials":null,"last_name":"Cherubin","page_name":"RoseCherubin","domain_name":"gmu","created_at":"2009-10-12T22:58:52.921-07:00","display_name":"Rose Cherubin","url":"https://gmu.academia.edu/RoseCherubin"},"attachments":[],"research_interests":[{"id":815,"name":"Epistemology","url":"https://www.academia.edu/Documents/in/Epistemology"},{"id":865,"name":"Presocratic Philosophy","url":"https://www.academia.edu/Documents/in/Presocratic_Philosophy"},{"id":2019,"name":"Aristotle","url":"https://www.academia.edu/Documents/in/Aristotle"},{"id":10191,"name":"Justice","url":"https://www.academia.edu/Documents/in/Justice"},{"id":12423,"name":"Natural philosophy","url":"https://www.academia.edu/Documents/in/Natural_philosophy"},{"id":17178,"name":"Ancient Philosophy","url":"https://www.academia.edu/Documents/in/Ancient_Philosophy"},{"id":25198,"name":"Ancient Greek Philosophy","url":"https://www.academia.edu/Documents/in/Ancient_Greek_Philosophy"},{"id":28325,"name":"Parmenides","url":"https://www.academia.edu/Documents/in/Parmenides"},{"id":73958,"name":"Presocratics","url":"https://www.academia.edu/Documents/in/Presocratics"},{"id":137711,"name":"Principle of Non-Contradiction","url":"https://www.academia.edu/Documents/in/Principle_of_Non-Contradiction"},{"id":145920,"name":"Destruction","url":"https://www.academia.edu/Documents/in/Destruction"},{"id":197587,"name":"Dike","url":"https://www.academia.edu/Documents/in/Dike"},{"id":409604,"name":"Negation - Not-Being Plato and Parmenides","url":"https://www.academia.edu/Documents/in/Negation_-_Not-Being_Plato_and_Parmenides"},{"id":790956,"name":"De caelo","url":"https://www.academia.edu/Documents/in/De_caelo"},{"id":898137,"name":"Melissus","url":"https://www.academia.edu/Documents/in/Melissus"},{"id":1031405,"name":"The Eleatics","url":"https://www.academia.edu/Documents/in/The_Eleatics"},{"id":1285112,"name":"Aletheia","url":"https://www.academia.edu/Documents/in/Aletheia"}],"urls":[{"id":8802882,"url":"https://www.jstor.org/stable/j.ctv75d7w6.8"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="38567061"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/38567061/Sex_Gender_and_Class_in_the_Poem_of_Parmenides_Difference_without_Dualism"><img alt="Research paper thumbnail of Sex, Gender, and Class in the Poem of Parmenides: Difference without Dualism?" class="work-thumbnail" src="https://attachments.academia-assets.com/116484484/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/38567061/Sex_Gender_and_Class_in_the_Poem_of_Parmenides_Difference_without_Dualism">Sex, Gender, and Class in the Poem of Parmenides: Difference without Dualism?</a></div><div class="wp-workCard_item"><span>American Journal of Philology</span><span>, 2019</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Parmenides has been criticized as denying and disparaging human diversity; anathematizin...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Parmenides  has  been  criticized  as  denying  and  disparaging  human  diversity; anathematizing sex, reproduction, and bodies; supporting the suppression of women and others outside the Greek ruling classes; and silencing important concerns by excluding certain kinds of thought and reasoning from philosophical and civil discourse. I argue that the fragments do not support these charges, and that  instead  Parmenides  provides  ideas  and  ways  of  thinking  that  subvert  the  kinds of doctrine and ways of philosophizing he is accused of promoting.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="e7236d88d69eb9da3824801a23d85254" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":116484484,"asset_id":38567061,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/116484484/download_file?st=MTczNDYxNTE3OCw4LjIyMi4yMDguMTQ2&st=MTczNDYxNTE3OCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="38567061"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="38567061"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 38567061; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=38567061]").text(description); $(".js-view-count[data-work-id=38567061]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 38567061; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='38567061']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 38567061, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "e7236d88d69eb9da3824801a23d85254" } } $('.js-work-strip[data-work-id=38567061]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":38567061,"title":"Sex, Gender, and Class in the Poem of Parmenides: Difference without Dualism?","translated_title":"","metadata":{"doi":"10.1353/ajp.2019.0002","issue":"1","volume":"140","abstract":"Parmenides has been criticized as denying and disparaging human diversity; anathematizing sex, reproduction, and bodies; supporting the suppression of women and others outside the Greek ruling classes; and silencing important concerns by excluding certain kinds of thought and reasoning from philosophical and civil discourse. I argue that the fragments do not support these charges, and that instead Parmenides provides ideas and ways of thinking that subvert the kinds of doctrine and ways of philosophizing he is accused of promoting.","page_numbers":"29-66","publication_date":{"day":null,"month":null,"year":2019,"errors":{}},"publication_name":"American Journal of Philology"},"translated_abstract":"Parmenides has been criticized as denying and disparaging human diversity; anathematizing sex, reproduction, and bodies; supporting the suppression of women and others outside the Greek ruling classes; and silencing important concerns by excluding certain kinds of thought and reasoning from philosophical and civil discourse. I argue that the fragments do not support these charges, and that instead Parmenides provides ideas and ways of thinking that subvert the kinds of doctrine and ways of philosophizing he is accused of promoting.","internal_url":"https://www.academia.edu/38567061/Sex_Gender_and_Class_in_the_Poem_of_Parmenides_Difference_without_Dualism","translated_internal_url":"","created_at":"2019-03-17T06:41:31.839-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":71000,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":116484484,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/116484484/thumbnails/1.jpg","file_name":"SexGenderClassParmenides.pdf","download_url":"https://www.academia.edu/attachments/116484484/download_file?st=MTczNDYxNTE3OCw4LjIyMi4yMDguMTQ2&st=MTczNDYxNTE3OCw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Sex_Gender_and_Class_in_the_Poem_of_Parm.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/116484484/SexGenderClassParmenides-libre.pdf?1719778222=\u0026response-content-disposition=attachment%3B+filename%3DSex_Gender_and_Class_in_the_Poem_of_Parm.pdf\u0026Expires=1734618778\u0026Signature=GBfR80iKPxSIs2AQho07nFANfDnLpPMXEFBVdW14engUNaw1QxGdGf1inbqIfjkQK82yln3XNJ4SgHDDVgNThw4uGNzkl7AAaGv0~TKpf87Y3p4vbC12e4xQ6oAQrEbRQ1F-RiX-88p13N~jFEwfFdV0tAc0ORO5dGL~kjCmzqWouTWEUxuIKxf4R9h7On-6hr8qRhL~XLroXVaGqZ5S0QmH2hpn9BejjqFlpEaPDnkmK6JHu9xF-85q-FzENbI45agUHEueinK5121~tjgeGIRc9lR8pBzzNVWS7x5QRhmiUIHHQtzpsKtRdia~HTf7MvMvWpuOm-Z6RH4UAGY2pA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Sex_Gender_and_Class_in_the_Poem_of_Parmenides_Difference_without_Dualism","translated_slug":"","page_count":39,"language":"en","content_type":"Work","summary":"Parmenides has been criticized as denying and disparaging human diversity; anathematizing sex, reproduction, and bodies; supporting the suppression of women and others outside the Greek ruling classes; and silencing important concerns by excluding certain kinds of thought and reasoning from philosophical and civil discourse. I argue that the fragments do not support these charges, and that instead Parmenides provides ideas and ways of thinking that subvert the kinds of doctrine and ways of philosophizing he is accused of promoting.","owner":{"id":71000,"first_name":"Rose","middle_initials":null,"last_name":"Cherubin","page_name":"RoseCherubin","domain_name":"gmu","created_at":"2009-10-12T22:58:52.921-07:00","display_name":"Rose Cherubin","url":"https://gmu.academia.edu/RoseCherubin"},"attachments":[{"id":116484484,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/116484484/thumbnails/1.jpg","file_name":"SexGenderClassParmenides.pdf","download_url":"https://www.academia.edu/attachments/116484484/download_file?st=MTczNDYxNTE3OCw4LjIyMi4yMDguMTQ2&st=MTczNDYxNTE3OCw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Sex_Gender_and_Class_in_the_Poem_of_Parm.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/116484484/SexGenderClassParmenides-libre.pdf?1719778222=\u0026response-content-disposition=attachment%3B+filename%3DSex_Gender_and_Class_in_the_Poem_of_Parm.pdf\u0026Expires=1734618778\u0026Signature=GBfR80iKPxSIs2AQho07nFANfDnLpPMXEFBVdW14engUNaw1QxGdGf1inbqIfjkQK82yln3XNJ4SgHDDVgNThw4uGNzkl7AAaGv0~TKpf87Y3p4vbC12e4xQ6oAQrEbRQ1F-RiX-88p13N~jFEwfFdV0tAc0ORO5dGL~kjCmzqWouTWEUxuIKxf4R9h7On-6hr8qRhL~XLroXVaGqZ5S0QmH2hpn9BejjqFlpEaPDnkmK6JHu9xF-85q-FzENbI45agUHEueinK5121~tjgeGIRc9lR8pBzzNVWS7x5QRhmiUIHHQtzpsKtRdia~HTf7MvMvWpuOm-Z6RH4UAGY2pA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":805,"name":"Ontology","url":"https://www.academia.edu/Documents/in/Ontology"},{"id":975,"name":"Sex and Gender","url":"https://www.academia.edu/Documents/in/Sex_and_Gender"},{"id":2019,"name":"Aristotle","url":"https://www.academia.edu/Documents/in/Aristotle"},{"id":4124,"name":"Feminist Philosophy","url":"https://www.academia.edu/Documents/in/Feminist_Philosophy"},{"id":18118,"name":"Ancient Greek Religion","url":"https://www.academia.edu/Documents/in/Ancient_Greek_Religion"},{"id":25198,"name":"Ancient Greek Philosophy","url":"https://www.academia.edu/Documents/in/Ancient_Greek_Philosophy"},{"id":26879,"name":"Social Class","url":"https://www.academia.edu/Documents/in/Social_Class"},{"id":28325,"name":"Parmenides","url":"https://www.academia.edu/Documents/in/Parmenides"},{"id":41758,"name":"Val Plumwood","url":"https://www.academia.edu/Documents/in/Val_Plumwood"},{"id":98679,"name":"Theophrastus","url":"https://www.academia.edu/Documents/in/Theophrastus"},{"id":171660,"name":"Ancient Greek Medicine","url":"https://www.academia.edu/Documents/in/Ancient_Greek_Medicine"},{"id":339274,"name":"ancient Greek poetry","url":"https://www.academia.edu/Documents/in/ancient_Greek_poetry"},{"id":438032,"name":"Soranus","url":"https://www.academia.edu/Documents/in/Soranus"},{"id":1031405,"name":"The Eleatics","url":"https://www.academia.edu/Documents/in/The_Eleatics"},{"id":2220739,"name":"Caelius Aurelianus","url":"https://www.academia.edu/Documents/in/Caelius_Aurelianus"}],"urls":[{"id":8720489,"url":"https://muse.jhu.edu/article/719132"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="32754355"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/32754355/_Mortals_Lay_Down_Trusting_to_be_True_"><img alt="Research paper thumbnail of " Mortals Lay Down Trusting to be True "" class="work-thumbnail" src="https://attachments.academia-assets.com/52911781/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/32754355/_Mortals_Lay_Down_Trusting_to_be_True_">" Mortals Lay Down Trusting to be True "</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The goddess’s speech in Parmenides’ fragments is framed by the opinions of mortals in at least tw...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The goddess’s speech in Parmenides’ fragments is framed by the opinions of mortals in at least two ways. First, the journey of the proem starts in the world described by mortals’ opinions, and the second part of the goddess’s speech explores those opinions. Second, throughout her speech, the goddess invokes features of the world according to mortals’ opinions — negation, coming-to-be, destruction — even when she is arguing for a road of inquiry that excludes those features. Further, we study the fragments by means of the definitions and claims regarding what-is that we use to function and communicate in our mortal lives. This paper proposes to approach the fragments with an awareness of this framing. A result is that the logical conclusion of accepting mortals’ opinions is that mortals’ opinions are flawed; and that result is based on flawed opinions. The goddess’s account thus presents something like a Liar Paradox.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="568599474a6a443c99adcd7c9f647b72" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":52911781,"asset_id":32754355,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/52911781/download_file?st=MTczNDYxNTE3OCw4LjIyMi4yMDguMTQ2&st=MTczNDYxNTE3OCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="32754355"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="32754355"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 32754355; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=32754355]").text(description); $(".js-view-count[data-work-id=32754355]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 32754355; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='32754355']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 32754355, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "568599474a6a443c99adcd7c9f647b72" } } $('.js-work-strip[data-work-id=32754355]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":32754355,"title":"\" Mortals Lay Down Trusting to be True \"","translated_title":"","metadata":{"abstract":"The goddess’s speech in Parmenides’ fragments is framed by the opinions of mortals in at least two ways. First, the journey of the proem starts in the world described by mortals’ opinions, and the second part of the goddess’s speech explores those opinions. Second, throughout her speech, the goddess invokes features of the world according to mortals’ opinions — negation, coming-to-be, destruction — even when she is arguing for a road of inquiry that excludes those features. Further, we study the fragments by means of the definitions and claims regarding what-is that we use to function and communicate in our mortal lives. This paper proposes to approach the fragments with an awareness of this framing. A result is that the logical conclusion of accepting mortals’ opinions is that mortals’ opinions are flawed; and that result is based on flawed opinions. The goddess’s account thus presents something like a Liar Paradox.","location":"https://www.pdcnet.org/collection/browse?fp=epoche","more_info":"DOI: 10.5840/epoche201721674","journal_name":"Epoché vol. 21 no. 2","publication_date":{"day":null,"month":2,"year":2017,"errors":{}}},"translated_abstract":"The goddess’s speech in Parmenides’ fragments is framed by the opinions of mortals in at least two ways. First, the journey of the proem starts in the world described by mortals’ opinions, and the second part of the goddess’s speech explores those opinions. Second, throughout her speech, the goddess invokes features of the world according to mortals’ opinions — negation, coming-to-be, destruction — even when she is arguing for a road of inquiry that excludes those features. Further, we study the fragments by means of the definitions and claims regarding what-is that we use to function and communicate in our mortal lives. This paper proposes to approach the fragments with an awareness of this framing. A result is that the logical conclusion of accepting mortals’ opinions is that mortals’ opinions are flawed; and that result is based on flawed opinions. The goddess’s account thus presents something like a Liar Paradox.","internal_url":"https://www.academia.edu/32754355/_Mortals_Lay_Down_Trusting_to_be_True_","translated_internal_url":"","created_at":"2017-05-01T12:11:47.009-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":71000,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":52911781,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/52911781/thumbnails/1.jpg","file_name":"mortalslaydownepoche2017.pdf","download_url":"https://www.academia.edu/attachments/52911781/download_file?st=MTczNDYxNTE3OCw4LjIyMi4yMDguMTQ2&st=MTczNDYxNTE3OCw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Mortals_Lay_Down_Trusting_to_be_True.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/52911781/mortalslaydownepoche2017-libre.pdf?1493666033=\u0026response-content-disposition=attachment%3B+filename%3DMortals_Lay_Down_Trusting_to_be_True.pdf\u0026Expires=1734618778\u0026Signature=VbJMDRkpbKtyDP2T3GF6Vdhm9jPB6~AMi7SVHkCzIJJI8chFAMEtjwqUdLZ2fLphIIB473Hxos3r0el3NACng96W4kQnq-BY6pUsEjfcWfs~gsxpNO69xqdcDprffZWZF8O4PVQqjTU53GWhCcdUEUDxUpi2K9MJqcMKRqtsUapJGMMKXwzH7Gs0MgXUWtjywV6FByCFlF615ZtSqwWIS6PEoMGxm9EhJ7hMpl0E9485YGMA8ZXrlkGUfjcMhtesCshKL-xqBGCXj49dHa~BSFlrEjXGPkVKANiX6NYzNHwQcEol40PJB8IpOMCLCX76Qp5PhyRfbIihKg2J8X6FEA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"_Mortals_Lay_Down_Trusting_to_be_True_","translated_slug":"","page_count":21,"language":"en","content_type":"Work","summary":"The goddess’s speech in Parmenides’ fragments is framed by the opinions of mortals in at least two ways. First, the journey of the proem starts in the world described by mortals’ opinions, and the second part of the goddess’s speech explores those opinions. Second, throughout her speech, the goddess invokes features of the world according to mortals’ opinions — negation, coming-to-be, destruction — even when she is arguing for a road of inquiry that excludes those features. Further, we study the fragments by means of the definitions and claims regarding what-is that we use to function and communicate in our mortal lives. This paper proposes to approach the fragments with an awareness of this framing. A result is that the logical conclusion of accepting mortals’ opinions is that mortals’ opinions are flawed; and that result is based on flawed opinions. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="5082399"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/5082399/Model_Theory_of_Ultrafinitism_I_Fuzzy_Initial_Segments_of_Arithmetics"><img alt="Research paper thumbnail of Model Theory of Ultrafinitism I: Fuzzy Initial Segments of Arithmetics" class="work-thumbnail" src="https://attachments.academia-assets.com/49456447/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/5082399/Model_Theory_of_Ultrafinitism_I_Fuzzy_Initial_Segments_of_Arithmetics">Model Theory of Ultrafinitism I: Fuzzy Initial Segments of Arithmetics</a></div><div class="wp-workCard_item wp-workCard--coauthors"><span>by </span><span><a class="" data-click-track="profile-work-strip-authors" href="https://gc-cuny.academia.edu/MircoMannucci">Mirco Mannucci</a> and <a class="" data-click-track="profile-work-strip-authors" href="https://gmu.academia.edu/RoseCherubin">Rose Cherubin</a></span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This article is the first of an intended series of works on the model theory of Ultrafinitism. It...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This article is the first of an intended series of works on the model theory of Ultrafinitism. It is roughly divided into two parts. The first one addresses some of the issues related to ultrafinitistic programs, as well as some of the core ideas proposed thus far. The second part of the paper presents a model of ultrafinitistic arithmetics based on the notion of fuzzy initial segments of the standard natural numbers series. We also introduce a proof theory and a semantics for ultrafinitism through which feasibly consistent theories can be treated on the same footing as their classically consistent counterparts. We conclude with a brief sketch of a foundational program, that aims at reproducing the transfinite within the finite realm.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="005f298ca01a460f23464d4f021d273d" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":49456447,"asset_id":5082399,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/49456447/download_file?st=MTczNDYxNTE3OCw4LjIyMi4yMDguMTQ2&st=MTczNDYxNTE3OCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="5082399"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="5082399"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 5082399; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=5082399]").text(description); $(".js-view-count[data-work-id=5082399]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 5082399; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='5082399']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 5082399, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "005f298ca01a460f23464d4f021d273d" } } $('.js-work-strip[data-work-id=5082399]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":5082399,"title":"Model Theory of Ultrafinitism I: Fuzzy Initial Segments of Arithmetics","translated_title":"","metadata":{"abstract":"This article is the first of an intended series of works on the model theory of Ultrafinitism. 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Année, Parménide: Fragments Poème" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/9667014/Review_of_M_Ann%C3%A9e_Parm%C3%A9nide_Fragments_Po%C3%A8me">Review of M. Année, Parménide: Fragments Poème</a></div><div class="wp-workCard_item"><span>The Classical Review 65.1</span><span>, Apr 2015</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Additional services for The Classical Review: Email alerts: Click here Subscriptions: Click here ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Additional services for The Classical Review: Email alerts: Click here Subscriptions: Click here Commercial reprints: Click here Terms of use : Click here PARMENIDES. (M.) Année (ed., trans.)Parménide: Fragments Poème. Pp. 215.Paris:J. Vrin,2012. Paper, €12. ISBN:978-2-7116-2414-0. 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Locke’s a...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Alain LeRoy Locke: African-American philosopher, educator, critic, curator, and editor. Locke’s account of race and interracial relations built upon critical analysis of research in sociology, anthropology, political economy, and pragmatist and classical philosophy. Locke proposed a theory of race as “civilization type,” and thus as socially constituted and determined. The content of this theory should be understood in the context of Locke’s philosophical themes of cultural pluralism and critical relativism. Author of “Enter the New Negro,” and leading figure in the Harlem Renaissance, Locke also wrote extensively on African and African-American art, literature, drama, and music.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="d5413c36e4db0a032e7e9e51c72f4787" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":52911413,"asset_id":32754002,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/52911413/download_file?st=MTczNDYxNTE3OCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="32754002"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="32754002"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 32754002; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=32754002]").text(description); $(".js-view-count[data-work-id=32754002]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 32754002; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='32754002']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 32754002, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "d5413c36e4db0a032e7e9e51c72f4787" } } $('.js-work-strip[data-work-id=32754002]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":32754002,"title":"Locke, Alain (1885–1954)","translated_title":"","metadata":{"abstract":"Alain LeRoy Locke: African-American philosopher, educator, critic, curator, and editor. 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