513:
other than by demonstration, maintain that an infinite regress is involved, on the ground that if behind the prior stands no primary, we could not know the posterior through the prior (wherein they are right, for one cannot traverse an infinite series): if on the other hand – they say – the series terminates and there are primary premises, yet these are unknowable because incapable of demonstration, which according to them is the only form of knowledge. And since thus one cannot know the primary premises, knowledge of the conclusions which follow from them is not pure scientific knowledge nor properly knowing at all, but rests on the mere supposition that the premises are true. The other party agrees with them as regards knowing, holding that it is only possible by demonstration, but they see no difficulty in holding that all truths are demonstrated, on the ground that demonstration may be circular and reciprocal. Our own doctrine is that not all knowledge is demonstrative: on the contrary, knowledge of the immediate premises is independent of demonstration. (The necessity of this is obvious; for since we must know the prior premises from which the demonstration is drawn, and since the regress must end in immediate truths, those truths must be indemonstrable.) Such, then, is our doctrine, and in addition, we maintain that besides scientific knowledge there is its original source which enables us to recognize the definitions.
455:. It posits that there is a first element in the series from which all the other elements arise but which is not itself explained this way. So from any given position, the series can be traced back to elements on the most fundamental level, which the recursive principle fails to explain. This way an infinite regress is avoided. This position is well-known from its applications in the field of epistemology. Foundationalist theories of epistemic justification state that besides inferentially justified beliefs, which depend for their justification on other beliefs, there are also non-inferentially justified beliefs. The non-inferentially justified beliefs constitute the foundation on which the superstructure consisting of all the inferentially justified beliefs rests. Acquaintance theories, for example, explain the justification of non-inferential beliefs through acquaintance with the objects of the belief. On such a view, an agent is inferentially justified to believe that it will rain tomorrow based on the belief that the weather forecast told so. They are non-inferentially justified in believing that they are in pain because they are directly acquainted with the pain. So a different type of explanation (acquaintance) is used for the foundational elements.
488:, mostly found in the field of epistemology, is another way to avoid infinite regresses. It is based on a holistic explanation that usually sees the entities in question not as a linear series but as an interconnected network. For example, coherentist theories of epistemic justification hold that beliefs are justified because of the way they hang together: they cohere well with each other. This view can be expressed by stating that justification is primarily a property of the system of beliefs as a whole. The justification of a single belief is derivative in the sense that it depends on the fact that this belief belongs to a coherent whole.
278:. Other types occur when the infinite regress is responsible for the theory in question being implausible or for its failure to solve the problem it was formulated to solve. The vice of an infinite regress can be local if it causes problems only for certain theories when combined with other assumptions, or global otherwise. For example, an otherwise virtuous regress is locally vicious for a theory that posits a finite domain. In some cases, an infinite regress is not itself the source of the problem but merely indicates a different underlying problem.
295:
has been argued that only certain types of infinities are problematic in this way, like infinite intensive magnitudes (e.g. infinite energy densities). But other types of infinities, like infinite cardinality (e.g. infinitely many causes) or infinite extensive magnitude (e.g. the duration of the universe's history) are unproblematic from the point of view of metaphysical impossibility. While there may be some instances of viciousness due to metaphysical impossibility, most vicious regresses are problematic because of other reasons.
398:. The problem is that to transfer something, it first must be possessed, so the possession is presumed rather than explained. For example, in trying to explain why one's neighbor has the property of being the owner of a bag of sugar, it is revealed that this bag was first in someone else's possession before it was transferred to the neighbor and that the same is true for this and every other previous owner. This explanation is unsatisfying since ownership is presupposed at every step. In non-transmissive explanations, however,
27:
1384:
218:
triggering condition) and (2) that this infinite regress is vicious (e.g. by showing that it is implausible given the limitations of the human mind). In this example, the argument has a negative form since it only denies that another theory is true. But it can also be used in a positive form to support a theory by showing that its alternative involves a vicious regress. This is how the
342:. From the perspective of a mythological world view, for example, one way to explain why the earth seems to be at rest instead of falling down is to hold that it rests on the back of a giant turtle. In order to explain why the turtle itself is not in free fall, another even bigger turtle is posited and so on, resulting in a world that is
304:
possible. It only denies that it is actual. For example, it seems implausible due to the limitations of the human mind that there are justified beliefs if this entails that the agent needs to have an infinite amount of them. But this is not metaphysically impossible, e.g. if it is assumed that the infinite number of beliefs are only
313:, which posits that we should avoid ontological extravagance by not multiplying entities without necessity. Considerations of parsimony are complicated by the distinction between quantitative and qualitative parsimony: concerning how many entities are posited in contrast to how many kinds of entities are posited. For example, the
512:
Some hold that owing to the necessity of knowing the primary premises, there is no scientific knowledge. Others think there is, but that all truths are demonstrable. Neither doctrine is either true or a necessary deduction from the premises. The first school, assuming that there is no way of knowing
152:
stands for a property in the widest sense. In the epistemic regress, for example, a belief is justified because it is based on another belief that is justified. But this other belief is itself in need of one more justified belief for itself to be justified and so on. Or in the cosmological argument,
294:
are impossible, thereby directly leading to a contradiction. This anti-infinitists position is opposed to infinity in general, not just specifically to infinite regresses. But it is open to defenders of the theory in question to deny this outright prohibition on actual infinities. For example, it
362:
explanation, on the other hand, tries to explain why there are any things with this property at all. So as a local explanation, the regress in the turtle theory is benign: it succeeds in explaining why the earth is not falling. But as a global explanation, it fails because it has to assume rather
333:
Another form of viciousness applies not to the infinite regress by itself but to it in relation to the explanatory goals of a theory. Theories are often formulated with the goal of solving a specific problem, e.g. of answering the question why a certain type of entity exists. One way how such an
303:
A more common form of viciousness arises from the implausibility of the infinite regress in question. This category often applies to theories about human actions, states or capacities. This argument is weaker than the argument from impossibility since it allows that the regress in question is
217:
in epistemology holds that a belief is only justified if it is based on another belief that is justified. An opponent of this theory could use an infinite regress argument by demonstrating (1) that this theory leads to an infinite regress (e.g. by pointing out the recursive principle and the
71:
Traditionally, it was often assumed without much argument that each infinite regress is vicious but this assumption has been put into question in contemporary philosophy. While some philosophers have explicitly defended theories with infinite regresses, the more common strategy has been to
470:
is the thesis that these dependence relations do not form an infinite regress: that there is a most fundamental level that grounds the existence of the entities from all other levels. This is sometimes expressed by stating that the grounding-relation responsible for this hierarchy is
213:. The mere existence of an infinite regress by itself is not a proof for anything. So in addition to connecting the theory to a recursive principle paired with a triggering condition, the argument has to show in which way the resulting regress is vicious. For example, one form of
250:. Traditionally, it was often assumed without much argument that each infinite regress is vicious but this assumption has been put into question in contemporary philosophy. In most cases, it is not self-evident whether an infinite regress is vicious or not. The
422:
point of view, for example, justification or evidence can be defined in terms of one belief raising the probability that another belief is true. The former belief may also be justified but this is not relevant for explaining why the latter belief is justified.
346:. Despite its shortcomings in clashing with modern physics and due to its ontological extravagance, this theory seems to be metaphysically possible assuming that space is infinite. One way to assess the viciousness of this regress is to distinguish between
208:
is an argument against a theory based on the fact that this theory leads to an infinite regress. For such an argument to be successful, it has to demonstrate not just that the theory in question entails an infinite regress but also that this regress is
254:
constitutes an example of an infinite regress that is not vicious: if the proposition "P" is true, then the proposition that "It is true that P" is also true and so on. Infinite regresses pose a problem mostly if the regress concerns concrete objects.
153:
an event occurred because it was caused by another event that occurred before it, which was itself caused by a previous event, and so on. This principle by itself is not sufficient: it does not lead to a regress if there is no
107:
is an infinite series of entities governed by a recursive principle that determines how each entity in the series depends on or is produced by its predecessor. This principle can often be expressed in the following form:
308:
while the limitation only applies to the number of beliefs one is actually thinking about at one moment. Another reason for the implausibility of theories involving an infinite regress is due to the principle known as
49:, for example, a belief is justified because it is based on another belief that is justified. But this other belief is itself in need of one more justified belief for itself to be justified and so on. An
466:. One position in this debate claims that some entities exist on a more fundamental level than other entities and that the latter entities depend on or are grounded in the former entities.
435:, on the other hand, embrace the regress but deny that it is vicious. Another response is to modify the theory in order to avoid the regress. This can be achieved in the form of
431:
Philosophers have responded to infinite regress arguments in various ways. The criticized theory can be defended, for example, by denying that an infinite regress is involved.
68:. Other forms occur when the infinite regress is responsible for the theory in question being implausible or for its failure to solve the problem it was formulated to solve.
358:
explanation is only interested in explaining why one thing has a certain property through reference to another thing without trying to explain this other thing as well. A
201:
and so on. Once the regress has started, there is no way of stopping it since a new entity has to be introduced at each step in order to make the previous step possible.
366:
It has been argued that infinite regresses can be benign under certain circumstances despite aiming at global explanation. This line of thought rests on the idea of the
259:, on the other hand, are often considered to be unproblematic in this respect. For example, the truth-regress leads to an infinite number of true propositions or the
78:, which posits that there is a first element in the series from which all the other elements arise but which is not itself explained this way. Another way is
545:
is implausible because it produces an infinite regress of "inner observers" when trying to explain how mental states are able to influence physical states.
56:
For such an argument to be successful, it must demonstrate not just that the theory in question entails an infinite regress but also that this regress is
84:, which is based on a holistic explanation that usually sees the entities in question not as a linear series but as an interconnected network.
1203:"Infinite Regress Arguments > Metaphysical Foundationalism and the Well-Foundedness of Grounding (Stanford Encyclopedia of Philosophy)"
418:
but this is just seen as a contingent fact. This line of thought has been used to argue that the epistemic regress is not vicious. From a
334:
attempt can fail is if the answer to the question already assumes in disguised form what it was supposed to explain. This is akin to the
222:
for the existence of God works: it claims that positing God's existence is necessary in order to avoid an infinite regress of causes.
321:
parsimony by positing that there is one first cause instead of allowing an infinite chain of events. But it does so by decreasing
625:
363:
than explain at each step that there is another thing that is not falling. It does not explain why nothing at all is falling.
1292:
290:
are the most serious cases of viciousness. The easiest way to arrive at this result is by accepting the assumption that
635:
508:
argued that knowing does not necessitate an infinite regress because some knowledge does not depend on demonstration:
1388:
1339:
20:
1403:
60:. There are different ways in which a regress can be vicious. The most serious form of viciousness involves a
560:
555:
463:
270:
There are different ways how a regress can be vicious. The most serious type of viciousness involves a
1202:
87:
Infinite regress arguments have been made in various areas of philosophy. Famous examples include the
42:
principle that determines how each entity in the series depends on or is produced by its predecessor.
1314:
343:
53:
is an argument against a theory based on the fact that this theory leads to an infinite regress.
1272:
610:
1329:
580:
473:
419:
314:
219:
88:
1364:
1057:
1334:. SUNY Series in Ancient Greek Philosophy. State University of New York Press. p. 83.
570:
339:
305:
92:
1128:
72:
reformulate the theory in question in a way that avoids the regress. One such strategy is
8:
640:
605:
520:
161:. This is why an additional triggering condition has to be fulfilled: there has to be an
1408:
1302:
1228:
1104:
1004:
962:
759:
717:
630:
575:
538:
1345:
1335:
1288:
1108:
966:
542:
310:
291:
177:. According to the recursive principle, this is only possible if there is a distinct
46:
1008:
1280:
1096:
1038:
996:
954:
799:
751:
620:
600:
565:
489:
335:
256:
267:. But these regresses are usually not held against the theories that entail them.
1284:
1000:
264:
74:
1172:
1042:
958:
803:
1397:
585:
271:
214:
61:
981:
534:
260:
1100:
590:
459:
169:
for the regress to get started. So the regress starts with the fact that
80:
1026:
763:
1255:
1157:
The
Architecture of Reason: The Structure and Substance of Rationality
1155:
26:
853:
615:
505:
39:
1084:
942:
852:
Huemer, Michael (2016). "13. Assessing
Infinite Regress Arguments".
787:
755:
739:
887:
886:
Maurin, Anna-Sofia (2007). "Infinite
Regress - Virtue or Vice?".
595:
1349:
909:
1383:
626:
The
Unreality of Time § The contradiction of the A-series
234:
to be successful, it has to show that the involved regress is
426:
492:
is a well-known contemporary defender of this position.
1129:"Foundationalist Theories of Epistemic Justification"
1196:
1194:
370:
involved in the vicious cases: it is explained that
325:parsimony: it posits God as a new type of entity.
1229:"Coherentist Theories of Epistemic Justification"
1191:
1395:
724:. Metaphysics Research Lab, Stanford University.
38:is an infinite series of entities governed by a
1235:. Metaphysics Research Lab, Stanford University
1179:. Metaphysics Research Lab, Stanford University
1135:. Metaphysics Research Lab, Stanford University
1064:. Metaphysics Research Lab, Stanford University
1160:. Oxford University Press. pp. 13, 29–31.
556:Action (philosophy) § Basic and non-basic
317:for the existence of God promises to increase
1126:
1170:
892:. Department of Philosophy, Lund University.
185:. But in order to account for the fact that
451:Traditionally, the most common response is
1279:. Springer Netherlands. pp. 125–133.
711:
709:
707:
705:
703:
701:
699:
697:
695:
693:
691:
689:
687:
685:
683:
681:
679:
677:
1362:
1277:The Current State of the Coherence Theory
936:
934:
932:
930:
847:
845:
843:
841:
839:
837:
835:
833:
675:
673:
671:
669:
667:
665:
663:
661:
659:
657:
1122:
1120:
1118:
1082:
982:"What Not to Multiply Without Necessity"
979:
881:
879:
877:
875:
873:
871:
869:
867:
865:
831:
829:
827:
825:
823:
821:
819:
817:
815:
813:
458:Another example comes from the field of
263:entail the existence of infinitely many
25:
1270:
1253:
1233:The Stanford Encyclopedia of Philosophy
1177:The Stanford Encyclopedia of Philosophy
1133:The Stanford Encyclopedia of Philosophy
1062:The Stanford Encyclopedia of Philosophy
1055:
940:
903:
901:
899:
733:
731:
722:The Stanford Encyclopedia of Philosophy
715:
427:Responses to infinite regress arguments
1396:
1226:
1127:Hasan, Ali; Fumerton, Richard (2018).
1020:
1018:
927:
885:
851:
654:
1327:
1171:Bliss, Ricki; Trogdon, Kelly (2016).
1115:
862:
810:
781:
779:
777:
775:
773:
737:
529:
328:
1257:The Structure of Empirical Knowledge
1153:
1024:
896:
740:"Vicious Infinite Regress Arguments"
728:
1331:Analysis & Science in Aristotle
1200:
1015:
914:Internet Encyclopedia of Philosophy
785:
30:An illustration of infinite regress
13:
989:Australasian Journal of Philosophy
770:
636:What the Tortoise Said to Achilles
446:
14:
1420:
1377:
907:
298:
21:Infinite regress (disambiguation)
1382:
1083:Hájek, Alan; Lin, Hanti (2017).
286:Infinite regresses that involve
281:
1356:
1321:
1264:
1247:
1220:
1164:
1147:
1085:"A Tale of Two Epistemologies?"
1076:
1049:
858:. New York: Palgrave Macmillan.
566:Axiology § Intrinsic value
973:
480:
306:non-occurrent or dispositional
225:
1:
647:
561:Antecedent-contained deletion
390:was somehow transmitted from
98:
1369:. B.H. Blackwell. p. 7.
1328:Byrne, Patrick Hugh (1997).
1285:10.1007/978-94-009-2360-7_11
1001:10.1080/00048402.2014.992447
943:"Infinite Regress Arguments"
941:Wieland, Jan Willem (2013).
910:"Infinitism in Epistemology"
788:"Infinite Regress Arguments"
786:Day, Timothy Joseph (1987).
718:"Infinite Regress Arguments"
500:
468:Metaphysical foundationalism
7:
1260:. Harvard University Press.
1043:10.1111/1468-0068.36.s16.11
980:Schaffer, Jonathan (2015).
548:
495:
10:
1425:
1254:BonJour, Laurence (1985).
744:Philosophical Perspectives
462:concerning the problem of
288:metaphysical impossibility
276:metaphysical impossibility
148:stands for a relation and
66:metaphysical impossibility
18:
1271:Goldman, Alan H. (1989).
1056:Talbott, William (2016).
1027:"The Source Of Necessity"
959:10.1007/s12136-012-0165-1
804:10.1080/05568648709506273
232:infinite regress argument
206:infinite regress argument
51:infinite regress argument
1173:"Metaphysical Grounding"
402:is still the reason for
344:turtles all the way down
1404:Philosophical arguments
1273:"BonJour's Coherentism"
1058:"Bayesian Epistemology"
738:Clark, Romane (1988).
716:Cameron, Ross (2018).
527:
31:
1391:at Wikimedia Commons
1227:Olsson, Erik (2017).
1154:Audi, Robert (2001).
1101:10.11612/resphil.1540
581:Cosmological argument
510:
464:ontological hierarchy
315:cosmological argument
220:cosmological argument
193:, we need to posit a
89:cosmological argument
29:
16:Philosophical problem
855:Approaching Infinity
792:Philosophical Papers
611:Münchhausen trilemma
340:begging the question
19:For other uses, see
1366:Posterior Analytics
606:Homunculus argument
521:Posterior Analytics
144:stand for objects,
1363:Aristotle (1901).
1207:plato.stanford.edu
1025:Hale, Bob (2002).
631:Third man argument
576:Chicken or the egg
539:philosophy of mind
530:Philosophy of mind
329:Failure to explain
242:regress is called
32:
1387:Media related to
1294:978-94-010-7563-3
571:Bradley's regress
543:mind-body dualism
292:actual infinities
93:Bradley's regress
47:epistemic regress
1416:
1389:Infinite regress
1386:
1371:
1370:
1360:
1354:
1353:
1325:
1319:
1318:
1312:
1308:
1306:
1298:
1268:
1262:
1261:
1251:
1245:
1244:
1242:
1240:
1224:
1218:
1217:
1215:
1213:
1198:
1189:
1188:
1186:
1184:
1168:
1162:
1161:
1151:
1145:
1144:
1142:
1140:
1124:
1113:
1112:
1089:Res Philosophica
1080:
1074:
1073:
1071:
1069:
1053:
1047:
1046:
1037:(s16): 299–319.
1022:
1013:
1012:
986:
977:
971:
970:
938:
925:
924:
922:
920:
908:Klein, Peter D.
905:
894:
893:
889:Hommage À Wlodek
883:
860:
859:
849:
808:
807:
783:
768:
767:
735:
726:
725:
713:
641:Zeno's paradoxes
621:Regress argument
601:Gunk (mereology)
525:
490:Laurence BonJour
354:explanations. A
336:informal fallacy
257:Abstract objects
105:infinite regress
36:infinite regress
1424:
1423:
1419:
1418:
1417:
1415:
1414:
1413:
1394:
1393:
1380:
1375:
1374:
1361:
1357:
1342:
1326:
1322:
1310:
1309:
1300:
1299:
1295:
1269:
1265:
1252:
1248:
1238:
1236:
1225:
1221:
1211:
1209:
1201:Cameron, Ross.
1199:
1192:
1182:
1180:
1169:
1165:
1152:
1148:
1138:
1136:
1125:
1116:
1081:
1077:
1067:
1065:
1054:
1050:
1023:
1016:
984:
978:
974:
939:
928:
918:
916:
906:
897:
884:
863:
850:
811:
784:
771:
756:10.2307/2214081
736:
729:
714:
655:
650:
645:
551:
532:
526:
517:
503:
498:
483:
453:foundationalism
449:
447:Foundationalism
437:foundationalism
429:
331:
301:
284:
274:in the form of
265:natural numbers
228:
101:
75:foundationalism
64:in the form of
24:
17:
12:
11:
5:
1422:
1412:
1411:
1406:
1379:
1378:External links
1376:
1373:
1372:
1355:
1340:
1320:
1311:|journal=
1293:
1263:
1246:
1219:
1190:
1163:
1146:
1114:
1095:(2): 207–232.
1075:
1048:
1014:
995:(4): 644–664.
972:
947:Acta Analytica
926:
895:
861:
809:
798:(2): 155–164.
769:
727:
652:
651:
649:
646:
644:
643:
638:
633:
628:
623:
618:
613:
608:
603:
598:
593:
588:
583:
578:
573:
568:
563:
558:
552:
550:
547:
537:argues in the
531:
528:
515:
502:
499:
497:
494:
482:
479:
448:
445:
428:
425:
330:
327:
311:Ockham's razor
300:
299:Implausibility
297:
283:
280:
227:
224:
100:
97:
15:
9:
6:
4:
3:
2:
1421:
1410:
1407:
1405:
1402:
1401:
1399:
1392:
1390:
1385:
1368:
1367:
1359:
1351:
1347:
1343:
1341:9780791433218
1337:
1333:
1332:
1324:
1316:
1304:
1296:
1290:
1286:
1282:
1278:
1274:
1267:
1259:
1258:
1250:
1234:
1230:
1223:
1208:
1204:
1197:
1195:
1178:
1174:
1167:
1159:
1158:
1150:
1134:
1130:
1123:
1121:
1119:
1110:
1106:
1102:
1098:
1094:
1090:
1086:
1079:
1063:
1059:
1052:
1044:
1040:
1036:
1032:
1028:
1021:
1019:
1010:
1006:
1002:
998:
994:
990:
983:
976:
968:
964:
960:
956:
953:(1): 95–109.
952:
948:
944:
937:
935:
933:
931:
915:
911:
904:
902:
900:
891:
890:
882:
880:
878:
876:
874:
872:
870:
868:
866:
857:
856:
848:
846:
844:
842:
840:
838:
836:
834:
832:
830:
828:
826:
824:
822:
820:
818:
816:
814:
805:
801:
797:
793:
789:
782:
780:
778:
776:
774:
765:
761:
757:
753:
749:
745:
741:
734:
732:
723:
719:
712:
710:
708:
706:
704:
702:
700:
698:
696:
694:
692:
690:
688:
686:
684:
682:
680:
678:
676:
674:
672:
670:
668:
666:
664:
662:
660:
658:
653:
642:
639:
637:
634:
632:
629:
627:
624:
622:
619:
617:
614:
612:
609:
607:
604:
602:
599:
597:
594:
592:
589:
587:
586:Droste effect
584:
582:
579:
577:
574:
572:
569:
567:
564:
562:
559:
557:
554:
553:
546:
544:
540:
536:
523:
522:
514:
509:
507:
493:
491:
487:
478:
476:
475:
469:
465:
461:
456:
454:
444:
442:
438:
434:
424:
421:
417:
413:
409:
405:
401:
397:
393:
389:
385:
381:
377:
373:
369:
364:
361:
357:
353:
349:
345:
341:
337:
326:
324:
320:
316:
312:
307:
296:
293:
289:
282:Impossibility
279:
277:
273:
272:contradiction
268:
266:
262:
258:
253:
252:truth regress
249:
245:
241:
237:
233:
223:
221:
216:
215:evidentialism
212:
207:
202:
200:
196:
192:
188:
184:
181:that is also
180:
176:
172:
168:
164:
160:
156:
151:
147:
143:
139:
135:
131:
127:
123:
119:
115:
111:
106:
96:
94:
90:
85:
83:
82:
77:
76:
69:
67:
63:
62:contradiction
59:
54:
52:
48:
43:
41:
37:
28:
22:
1381:
1365:
1358:
1330:
1323:
1276:
1266:
1256:
1249:
1237:. Retrieved
1232:
1222:
1210:. Retrieved
1206:
1181:. Retrieved
1176:
1166:
1156:
1149:
1137:. Retrieved
1132:
1092:
1088:
1078:
1066:. Retrieved
1061:
1051:
1034:
1030:
992:
988:
975:
950:
946:
917:. Retrieved
913:
888:
854:
795:
791:
747:
743:
721:
535:Gilbert Ryle
533:
519:
511:
504:
485:
484:
474:well-founded
472:
467:
457:
452:
450:
440:
436:
432:
430:
415:
411:
407:
403:
399:
395:
391:
387:
383:
379:
375:
371:
368:transmission
367:
365:
359:
355:
351:
347:
332:
322:
319:quantitative
318:
302:
287:
285:
275:
269:
261:Peano axioms
251:
247:
243:
239:
235:
231:
229:
210:
205:
203:
198:
194:
190:
186:
182:
178:
174:
170:
166:
162:
158:
154:
149:
145:
141:
137:
133:
129:
125:
121:
117:
113:
109:
104:
102:
86:
79:
73:
70:
65:
57:
55:
50:
44:
35:
33:
750:: 369–380.
591:First cause
524:I.3 72b1–15
518:Aristotle,
486:Coherentism
481:Coherentism
460:metaphysics
441:coherentism
433:Infinitists
386:where this
323:qualitative
240:non-vicious
226:Viciousness
81:coherentism
1398:Categories
648:References
120:stands in
99:Definition
1409:Recursion
1313:ignored (
1303:cite book
1109:160029122
967:170181468
616:Recursion
506:Aristotle
501:Aristotle
40:recursive
1350:96037783
1212:10 March
1183:10 March
1009:16923735
919:10 March
549:See also
516:—
496:Examples
420:Bayesian
414:is also
378:because
244:virtuous
197:that is
165:that is
157:that is
116:because
1239:9 March
1139:9 March
1068:6 March
764:2214081
596:Fractal
236:vicious
230:For an
211:vicious
58:vicious
45:In the
1348:
1338:
1291:
1107:
1007:
965:
762:
439:or of
406:being
360:global
352:global
248:benign
1105:S2CID
1005:S2CID
985:(PDF)
963:S2CID
760:JSTOR
541:that
356:local
348:local
1346:LCCN
1336:ISBN
1315:help
1289:ISBN
1241:2021
1214:2021
1185:2021
1141:2021
1070:2021
1031:Noûs
921:2021
410:and
350:and
238:. A
140:and
128:and
91:and
1281:doi
1097:doi
1039:doi
997:doi
955:doi
800:doi
752:doi
394:to
382:is
374:is
338:of
246:or
204:An
189:is
173:is
132:is
124:to
112:is
103:An
34:An
1400::
1344:.
1307::
1305:}}
1301:{{
1287:.
1275:.
1231:.
1205:.
1193:^
1175:.
1131:.
1117:^
1103:.
1093:94
1091:.
1087:.
1060:.
1035:36
1033:.
1029:.
1017:^
1003:.
993:93
991:.
987:.
961:.
951:28
949:.
945:.
929:^
912:.
898:^
864:^
812:^
796:16
794:.
790:.
772:^
758:.
746:.
742:.
730:^
720:.
656:^
477:.
443:.
136:.
95:.
1352:.
1317:)
1297:.
1283::
1243:.
1216:.
1187:.
1143:.
1111:.
1099::
1072:.
1045:.
1041::
1011:.
999::
969:.
957::
923:.
806:.
802::
766:.
754::
748:2
416:F
412:Y
408:F
404:X
400:Y
396:X
392:Y
388:F
384:F
380:Y
376:F
372:X
199:F
195:Z
191:F
187:Y
183:F
179:Y
175:F
171:X
167:F
163:X
159:F
155:X
150:F
146:R
142:Y
138:X
134:F
130:Y
126:Y
122:R
118:X
114:F
110:X
23:.
Text is available under the Creative Commons Attribution-ShareAlike License. Additional terms may apply.