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Mohammad Saleh Zarepour
Cambridge University
  1.  4
    Avicenna on Mathematical Infinity.Mohammad Saleh Zarepour - 2020 - Archiv für Geschichte der Philosophie 102 (3):379-425.
    Avicenna believed in mathematical finitism. He argued that magnitudes and sets of ordered numbers and numbered things cannot be actually infinite. In this paper, I discuss his arguments against the actuality of mathematical infinity. A careful analysis of the subtleties of his main argument, i. e., The Mapping Argument, shows that, by employing the notion of correspondence as a tool for comparing the sizes of mathematical infinities, he arrived at a very deep and insightful understanding of the notion of mathematical (...)
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  2.  31
    Avicenna on the Nature of Mathematical Objects.Mohammad Saleh Zarepour - 2016 - Dialogue 55 (3):511-536.
    Some authors have proposed that Avicenna considers mathematical objects, i.e., geometric shapes and numbers, to be mental existents completely separated from matter. In this paper, I will show that this description, though not completely wrong, is misleading. Avicenna endorses, I will argue, some sort of literalism, potentialism, and finitism.
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  3.  17
    Relationality of Intentionality.Mohammad Saleh Zarepour - forthcoming - Philosophical Psychology:1-24.
    At face value, intentionality is a relational notion. There are, however, arguments intended to show that it is not. I categorize the strongest arguments against the relationality of intentionality into three major groups: Brentanian arguments, Fregean arguments, and Quinean arguments. I argue that, despite their prima facie plausibility, none of these arguments eventually succeeds. I then conclude that, in the absence of defeating evidence against what at face value looks correct, we are justified to consider intentionality as a relational notion.
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  4.  10
    Avicenna on Grasping Mathematical Concepts.Mohammad Saleh Zarepour - 2021 - Arabic Sciences and Philosophy 31 (1):95-126.
    According to Avicenna, some of the objects of mathematics exist and some do not. Every existing mathematical object is a non-sensible connotational attribute of a physical object and can be perceived by the faculty of estimation. Non-existing mathematical objects can be represented and perceived by the faculty of imagination through separating and combining parts of the images of existing mathematical objects that are previously perceived by estimation. In any case, even non-existing mathematical objects should be considered as properties of material (...)
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  5.  22
    Infinite Magnitudes, Infinite Multitudes, and the Beginning of the Universe.Mohammad Saleh Zarepour - 2020 - Australasian Journal of Philosophy:1-18.
    W.L. Craig has argued that the universe has a beginning because (1) the infinitude of the past entails the existence of actual infinite multitudes of past intervals of time, and (2) the existence of actual infinite multitudes is impossible. Puryear has rejected (1) and argued that what the infinitude of the past entails is only the existence of an actual infinite magnitude of past time. But this does not preclude the infinitude of the past, Puryear claims, because there can be (...)
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  6.  22
    God, Personhood, and Infinity: Against a Hickian Argument.Mohammad Saleh Zarepour - 2020 - European Journal for Philosophy of Religion 12 (1):61.
    Criticizing Richard Swinburne’s conception of God, John Hick argues that God cannot be personal because infinity and personhood are mutually incompatible. An essential characteristic of a person, Hick claims, is having a boundary which distinguishes that person from other persons. But having a boundary is incompatible with being infinite. Infinite beings are unbounded. Hence God cannot be thought of as an infinite person. In this paper, I argue that the Hickian argument is flawed because boundedness is an equivocal notion: in (...)
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  7.  12
    Abharī’s Solution to the Liar Paradox: A Logical Analysis.Mohammad Saleh Zarepour - forthcoming - Tandf: History and Philosophy of Logic:1-16.
  8.  55
    Concept Originalism, Reference-Shift and Belief Reports.Seyed N. Mousavian & Mohammad Saleh Zarepour - 2018 - Synthese 195 (1):269-285.
    Concept originalism, recently introduced and defended by Sainsbury and Tye, Tye, and Sainsbury, holds that “atomic concepts are to be individuated by their historical origins, as opposed to their semantic or epistemic properties”. The view is immune to Gareth Evans’s “Madagascar” objection to the Causal Theory of Reference since it allows a concept to change its reference over time without losing its identity. The possibility of reference-shift, however, raises the problem of misleading belief reports. S&T try to tackle the problem (...)
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  9.  12
    Abharī’s Solution to the Liar Paradox: A Logical Analysis.Mohammad Saleh Zarepour - 2020 - History and Philosophy of Logic 42 (1):1-16.
    The medieval Islamic solutions to the liar paradox can be categorized into three different families. According to the solutions of the first family, the liar sentences are not well-formed truth-apt...
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  10.  3
    Infinite Magnitudes, Infinite Multitudes, and the Beginning of the Universe.Mohammad Saleh Zarepour - 2021 - Australasian Journal of Philosophy 99 (3):472-489.
    ABSTRACT W.L. Craig has argued that the universe has a beginning because the infinitude of the past entails the existence of actual infinite multitudes of past intervals of time, and the existence of actual infinite multitudes is impossible. Puryear has rejected and argued that what the infinitude of the past entails is only the existence of an actual infinite magnitude of past time. But this does not preclude the infinitude of the past, Puryear claims, because there can be no justification (...)
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  11.  63
    Sunday School Student and Theological Fatalism.Mohammad Saleh Zarepour - 2013 - Sophia 52 (3):553-555.
    I will briefly argue that theological fatalism is not a genuine ‘theological’ problem, for it can be reduced to another alleged incompatibility that arises independently of the existence or non-existence of God. I will conclude that the way of arguing against the existence of God or His omniscience by appealing to theological fatalism is blocked for libertarian atheists.
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  12.  20
    Andrei A. Buckareff and Yujin Nagasawa, , Alternative Concepts of God: Essays on the Metaphysics of the Divine. Reviewed By. [REVIEW]Mohammad Saleh Zarepour - 2017 - Philosophy in Review 37 (5/6):185-187.
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  13.  9
    Avicenna’s Notion of Fiṭrīyāt: A Note on Gutas’s Interpretation.Mohammad Saleh Zarepour - forthcoming - Philosophy East and West.
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  14.  5
    Avicenna's Notion of Fiṭrīyāt: A Comment on Dimitri Gutas' Interpretation.Mohammad Saleh Zarepour - 2020 - Philosophy East and West 70 (3):819-833.
    In an illuminating article, Dimitri Gutas has tried to show that Avicenna's theory of knowledge should be understood within a full-blown empiricist framework very similar to that of John Locke.1 Gutas' argument is based on an analysis of Avicennian 'principles of syllogism'2. The principles of syllogism are those judgments and propositions that form the irreducible and axiomatic foundations of syllogisms and definitions.3 Avicenna categorizes these principles based on how we accept and acknowledge the truth of them. This categorization appears, with (...)
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  15.  4
    Non-Innate A Priori Knowledge in Avicenna.Mohammad Saleh Zarepour - 2020 - Philosophy East and West 70 (3):841-848.
    In his "The Empiricism of Avicenna," Dimitri Gutas interprets Avicenna as an empiricist.1 He analyzes Avicennian 'principles of syllogism' and claims that none of them are a priori. Moreover, regarding awwalīyāt and fiṭrīyāt—which are two groups of such principles—Gutas suggests that "[i]t appears that both kinds of propositions would be analytic, in Kantian terms. As for Locke, they would be what he called 'trifling.'"2 In my first comment in this issue, I disagreed with this view and argued that these two (...)
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