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Berkeley's Master Argument

The Philosophical Review, 1974
Philonous: ". . . If you can conceive it possible for any mixture or combination of qualities, or any sensible object whatever, to exist without the mind, then I will grant it actually to be so." Hylas: "If it comes to that the point will soon be decided.
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Diodorus and prior and the master argument

Synthese, 1979
The Master Argument of the Megarian logician Diodorus Cronos, famous in antiquity,1 has received a considerable amount of attention in the past quarter century. On the one hand, its apparent use of tense-logic and its implications for modal logic have been a source of interest to modern philosophers,2 while on the other, historians of thought have ...
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A Three-Valued Approach to the Master Argument

2011 41st IEEE International Symposium on Multiple-Valued Logic, 2011
The Master Argument due to Diodorus Cronos claims that nothing is possible that neither is true nor will be true and that therefore every (present) possibility must be realized at a present or future time. Unfortunately, it leads to logical determinism. In this paper, based on Prior's insight, a three-valued approach to the Master Argument is presented
Seiki Akama, Yasunori Nagata
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The Tense Logic for Master Argument in Prior’s Reconstruction

Studia Logica, 2009
zbMATH Open Web Interface contents unavailable due to conflicting licenses.
Jarmużek, Tomasz, Pietruszczak, Andrzej
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Chrysippus’ counterargument against the Master Argument: a reappraisal

SATS, 2018
Abstract It is widely held that as a nego suppositum, Chrysippus’ response to Diodorus Cronus’ Master Argument is that the impossible “this man has died” follows from the possible “Dio has died”. A principal claim of this article is that Chrysippus was not actually committed, against Diodorus, to the tenet that there are deductions and conditionals ...
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The Master Argument

2013
In TD Kant makes the striking claim, his ‘master argument’ in fact, that transcendental apperception not only establishes the possibility of the experience of objects but also constitutes what it is for objects to be objects. In view of what Kant asserts explicitly at B197 = A158 (and earlier at A111), transcendental apperception appears to be both the
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