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Infinite regress

Infinite regress is a philosophical concept referring to a sequence of explanations, justifications, or dependencies in which each element requires a prior element, forming an endless chain without a foundational starting point or terminating condition.^[1] This arises, for instance, when accounting for the cause of an event demands an infinite series of preceding causes, or when justifying a belief necessitates an unending chain of supporting reasons.^[2] In philosophical discourse, infinite regress arguments are employed to critique theories by demonstrating that they entail such chains, often rendering the position untenable if the regress is deemed "vicious"—that is, if it prevents the initial explanation from ever being established due to the lack of a finite basis.^[1] For example, Gilbert Ryle's critique of intellectualism posits that interpreting an intelligent act requires a prior intelligent act, leading to an impossible infinite sequence of acts that cannot ground the original.^[1] Conversely, not all infinite regresses are vicious; some are considered benign or virtuous, where the chain does not undermine the explanation but emerges as a byproduct, as in certain accounts of truth or arithmetic progressions.^[2] The concept permeates various domains, including metaphysics (e.g., cosmological arguments for a first cause to avoid regress in causation), epistemology (e.g., the regress problem in theories of justification, countered by infinitism which embraces infinite chains), and even extensions into philosophy of science and decision theory.^[3] Whether a regress constitutes a fallacy depends on the direction of dependence and contextual norms, with ongoing debates questioning the automatic dismissal of infinite chains as absurd.^[2]

Core Concepts

Definition

An infinite regress refers to a sequence in which each element depends on a prior element for its explanation or justification, forming an unending chain that lacks a foundational or terminating point. This concept arises in philosophical arguments where attempting to account for a given phenomenon or belief leads to an infinite backward progression without resolution. For instance, in epistemology, justifying a belief might require appealing to another belief, which in turn demands further justification, continuing indefinitely.^[4] In contrast, a finite regress is a similar sequence that terminates at an independent or self-justifying element, providing a stopping point that halts the chain of dependencies. Infinite regresses differ by extending without end, potentially undermining the explanatory power of the initial sequence, while finite ones achieve closure through a base case. This distinction is central to debates in metaphysics and logic, where the acceptability of such chains is evaluated.^[4] The term originates from the Latin phrase regressus ad infinitum, meaning "regression to infinity," which emerged in medieval philosophy but draws from ancient Greek discussions of causal and justificatory series. The idea traces back to early philosophers like Plato, whose theory of Forms faced the "Third Man" argument positing an infinite series of forms, and Aristotle, who rejected actual infinite regresses in favor of potential ones to avoid explanatory failure.^[4]^[5] Logically, an infinite regress can be structured as follows: if proposition A depends on B for support, B on C, C on D, and so on without termination, the chain proceeds ad infinitum without a first principle or ungrounded element to anchor the series. Vicious regresses represent a problematic subtype where this endlessness renders the explanation inadequate.^[4]

Vicious Versus Benign Regresses

In philosophy, infinite regresses are distinguished as vicious or benign based on their impact on explanatory adequacy and theoretical coherence. A vicious regress occurs when the chain of justifications or explanations leads to an infinite deferral that undermines the original claim, failing to provide resolution or foundation while avoiding circularity.^[6] This results in explanatory failure, as each step requires further support without progress toward closure.^[2] In contrast, a benign regress does not compromise the theory; the infinite chain supports the initial phenomenon as a side effect or through convergence, rendering it theoretically tolerable.^[2] Philosophers debate the conditions under which a regress turns vicious, often emphasizing the direction of dependence: if the initial trigger depends on the infinite steps for its existence, viciousness arises due to unachievable completion.^[2] This debate is framed by trilemmas that expose the inescapable alternatives in justification. Agrippa's trilemma, outlined by Sextus Empiricus in his Outlines of Pyrrhonism, identifies three modes for skepticism: infinite regress (endless deferral of proof), reciprocity (circularity where arguments mutually support each other), and hypothesis (unjustified assumption or dogmatism).^[7] These modes demonstrate how regress becomes vicious in epistemological arguments by preventing secure knowledge without falling into the other horns.^[1] The Münchhausen trilemma, formulated by Hans Albert, echoes this structure, asserting that any proof inevitably encounters infinite regress, circular reasoning, or axiomatic assertion without further justification.^[8] Benign regresses illustrate cases where infinity does not erode explanatory power. In mathematics, an infinite geometric series with common ratio |r| < 1 converges to a finite sum, such as \sum_{k=0}^{\infty} r^k = \frac{1}{1-r}, allowing definite computation without requiring a terminating step.^[9]

Problems with Vicious Regress

Logical Impossibility

In certain contexts, infinite regresses are deemed logically impossible because they lead to paradoxes that undermine the coherence of the underlying assumptions. Zeno's paradoxes of motion, particularly the dichotomy paradox, exemplify this issue: to traverse a finite distance, such as one unit, an object must first cover half that distance, then half of the remaining half, and so on, resulting in an infinite series of tasks that must be completed before reaching the endpoint. This regress implies that motion is impossible, as the infinite divisions prevent completion of even a single step, creating a logical contradiction with observed reality.^[10] In mathematics, the argument from infinite descent demonstrates the logical impossibility of certain regresses within well-ordered structures like the natural numbers. The well-ordering principle states that every non-empty subset of the natural numbers has a least element, which precludes the existence of an infinite descending chain (e.g., ..., n_3 > n_2 > n_1 > n_0 where each n_i is a natural number). This principle is foundational to proofs such as the irrationality of √2, where assuming a rational solution leads to a smaller positive rational solution ad infinitum, contradicting the absence of such chains and implying no initial solution exists. Epistemically, vicious infinite regresses in justification are logically incoherent because they violate the principle of sufficient reason (PSR), which demands that every fact or true proposition have an explanation or ground. If a belief requires an infinite chain of justifications (e.g., belief P justified by Q, Q by R, and so on without end), no ultimate ground is ever reached, rendering the initial belief unjustified as the regress defers explanation indefinitely without resolution. This failure to terminate in a sufficient reason creates a logical gap, as the PSR requires explanatory completeness rather than perpetual deferral.^[11] In formal logic and set theory, infinite regresses manifest as non-well-founded sets, which are prohibited by the Axiom of Foundation (or Regularity) in Zermelo-Fraenkel set theory (ZF). The axiom asserts that every non-empty set contains an element disjoint from it, effectively preventing infinite descending membership chains (e.g., a set A such that A ∋ x_0 ∋ x_1 ∋ ... indefinitely). Without this axiom, structures like sets containing themselves indirectly through infinite loops would arise, leading to paradoxes and undermining the hierarchical foundation of set theory; thus, well-founded sets ensure logical consistency by requiring a basal level with no further regress.

Practical Implausibility

Human reasoning is constrained by finite cognitive capacities, rendering vicious infinite regresses practically untenable as they demand an endless traversal of justificatory chains that no individual can complete. In epistemological contexts, such regresses lead to paralysis in decision-making and inquiry, as the inability to reach a foundational belief halts effective reasoning despite finite mental resources. For instance, attempts to justify beliefs through infinite chains overwhelm human processing limits, preventing practical knowledge acquisition in everyday scenarios like ethical deliberations or scientific hypothesis testing.^[12] In cosmological applications, an infinite regress of causal events conflicts with empirical evidence of the universe's finite age, approximately 13.8 billion years since the Big Bang, which precludes an eternal backward chain without a beginning. This temporal boundary implies that any causal series must terminate, as an infinite past would require traversing an unachievable expanse of time, incompatible with observed cosmic expansion and microwave background radiation data. Such regresses thus fail to align with standard models of the universe's origin, where physical laws and initial conditions provide a practical cutoff.^[4]^[13] Biological systems exemplify the need for finite causal chains, as evolutionary processes rely on bounded historical sequences rather than infinite regresses of adaptations. Darwin's theory of descent with modification through natural selection traces organismal complexity back to simpler ancestral forms, ultimately grounded in primordial chemical origins, avoiding endless dependency loops in explaining traits like avian structures. This framework demonstrates how finite, incremental changes over geological time produce observed diversity without requiring perpetual prior causes.^[14] Philosophically, vicious infinite regresses violate principles of parsimony, such as Occam's razor, by positing unnecessarily proliferating entities or relations that complicate explanations without added explanatory power. Theories endorsing such regresses, like infinite series of supporting causes, introduce ontological excess—idle or redundant elements—that simpler finite alternatives avoid, thereby undermining their practical viability in metaphysical and scientific theorizing.

Explanatory Shortcomings

Vicious infinite regresses undermine the completeness of explanations by perpetually deferring resolution, violating the principle of explanatory closure, which requires that explanatory chains terminate to fully account for the phenomena in question. According to this principle, each step in an explanatory series must ultimately ground in something that does not require further explanation; otherwise, the regress fails to provide closure, leaving the overall inquiry unsatisfied.^[4] Philosopher Ricki Bliss illustrates this by noting that while an infinite chain may explain individual elements, it neglects to account for the existence of the entire series, as "although everything has its reality accounted for… we have failed to explain how the whole lot… has any reality at all." A classic anecdote capturing this explanatory failure is the "turtles all the way down" story, where an attempt to explain the Earth's support leads to an infinite stack of turtles, each resting on another without a foundational base, rendering the cosmology explanatorily inert. Philosopher Ross Cameron uses this image to highlight how such regresses evade global explanatory demands, as the unending deferral offers no ultimate reason for the structure's stability or existence.^[4] In metaphysics, vicious regresses particularly afflict causal explanations, where an infinite chain of causes—each event produced by a prior one—fails to address why the series as a whole obtains, absent a first cause to initiate it.^[4] Without termination, the regress provides local accounts for each link but leaves the totality unexplained, as the chain's persistence requires an external ground that infinite deferral cannot supply. This shortfall echoes concerns from the principle of sufficient reason, which demands that every contingent fact, including causal series, have a complete rationale beyond mere succession.^[15] From an epistemological perspective, infinite regresses of justification similarly falter, as chains of reasons—each belief supported by another—fail to ground knowledge claims, perpetuating doubt and inviting skepticism about epistemic warrant. Ernest Sosa argues that such regresses undermine the structure of justification, as no belief achieves ultimate support without a non-inferential foundation, leaving all knowledge vulnerable to endless questioning. This explanatory gap arises because the regress disperses justification across an infinite sequence without consolidating it into a stable epistemic base. In contrast, finite explanations achieve closure by halting at established stopping points, such as brute fundamentals beyond which further "why" questions do not apply. This termination ensures explanatory completeness, whereas infinite regresses, even if logically coherent, leave persistent explanatory voids.

Responses to Infinite Regress

Foundationalism

Foundationalism posits that knowledge and justified beliefs are structured hierarchically, with a set of basic beliefs serving as the indubitable foundations that require no further justification, thereby halting the vicious infinite regress in epistemic justification.^[16] These basic beliefs are non-inferentially justified, often through direct sensory experiences or self-evident logical axioms, while all other justified beliefs derive their warrant inferentially from these foundations via deduction, induction, or explanation.^[16] This approach addresses the problem of vicious regress in justification by rejecting the requirement that every belief must be supported by another, instead anchoring the entire edifice of knowledge in self-sufficient basics.^[16] A pivotal historical development in foundationalism is René Descartes' formulation in his Meditations on First Philosophy, where he employs methodical doubt to strip away all potentially false beliefs, arriving at the foundational certainty of "cogito ergo sum" ("I think, therefore I am").^[17] This self-evident truth about one's own existence as a thinking being is immune to hyperbolic doubt and serves as the bedrock from which Descartes rebuilds knowledge, demonstrating how foundational beliefs can terminate regress without circularity or infinite chains.^[17] Descartes' cogito exemplifies strong foundationalism's emphasis on infallible, indubitable propositions as the sole reliable starting points for epistemology.^[17] Foundationalism encompasses distinct types, notably strong (or classical) and modest variants, each differing in the criteria for basic beliefs and their epistemic status. Strong foundationalism, as articulated by Descartes and later Cartesians, restricts basic beliefs to infallible ones, such as immediate introspective awareness of one's mental states (e.g., "I am in pain"), which are incorrigible and certain, ensuring no possibility of error at the base level.^[18] In contrast, modest foundationalism broadens the scope to include fallible perceptual beliefs about the external world (e.g., "There is a tree in front of me") that are prima facie justified by direct experience unless defeated by counterevidence, allowing for defeasible but reliable foundations.^[19] This modest approach applies widely in contemporary epistemology, supporting everyday empirical knowledge through immediate sensory responses while permitting inductive inferences to nonbasic beliefs, thus providing a practical solution to regress without demanding Cartesian certainty.^[19] Critics of foundationalism argue that identifying true foundations remains problematic, potentially generating its own regress: how can one justify the criteria for recognizing basic beliefs without appealing to further reasons, risking arbitrariness or circularity?^[20] For instance, even modest versions face challenges in defining "proper" experiential responses that confer justification, as determinations of defeaters may require additional inferential support.^[19] Despite these issues, foundationalism endures as a key response to infinite regress by prioritizing non-inferential warrant at the base.^[16]

Coherentism

Coherentism offers an alternative to foundationalism by positing that epistemic justification emerges from the mutual coherence of beliefs within a comprehensive system, rather than relying on linear chains of justification that risk infinite regress.^[21] In this view, a belief is justified not by foundational evidence or an unending sequence of reasons, but by its fit within a holistic network where beliefs support one another through relations of logical consistency, explanatory power, and probabilistic entailment.^[22] This approach, often described as a "web of belief," treats the entire system as the unit of justification, allowing circular support that is deemed non-vicious because it arises from the interconnected structure rather than isolated loops.^[21] A central feature of coherentism is its holism, which denies the existence of basic beliefs immune to further justification; instead, all beliefs are revisable and contribute equally to the system's overall coherence.^[4] By dissolving the regress problem through this symmetrical interdependence, coherentism avoids both foundational stops and infinite chains, proposing that the coherence of the whole provides the necessary grounding.^[22] For instance, in scientific inquiry, a theory like general relativity gains justification not from an infinite evidential regress but from its comprehensive fit with observational data, mathematical consistency, and explanatory success across the belief system.^[21] Despite these strengths, coherentism faces significant criticisms, particularly the isolation problem, which questions how an internally coherent web connects to the external world without some anchoring input, potentially rendering the system detached from truth.^[21] Additionally, the standards of coherence themselves may invite a regress, as determining what counts as sufficient mutual support could require further justification within or beyond the system.^[22]

Infinitism

Infinitism is an epistemological theory that posits the justification of beliefs through an infinite, non-repeating chain of reasons, where each reason supports the previous one without end or foundational base. According to this view, infinite regresses of justification are not vicious but benign, as they allow for progressive warrant that enhances the epistemic status of beliefs. Peter Klein, a primary defender of infinitism, argues that such chains provide genuine justification because each additional reason in the series adds incremental support, enabling knowledge even if the full infinite sequence cannot be traversed.^[23] One key advantage of infinitism is that it avoids the arbitrariness inherent in foundationalism, where certain beliefs are deemed unjustified by further reasons without sufficient rationale, and the isolation problem in coherentism, where mutual support among beliefs fails to connect to external reality. By embracing an unending linear chain, infinitism ensures that justification arises from the process of reasoning itself, rather than relying on privileged foundations or circular coherence. Klein emphasizes that this structure aligns with the intuitive principle that providing reasons for a belief inherently strengthens its warrant.^[23] Formally, infinitism conceives of justification as an infinite series of reasons, denoted as R_1 supports belief B via R_2, which is supported by R_3, and so on ad infinitum. In this model, a belief is justified to the extent that a finite initial segment of the chain is provided, approximating the full justificatory support that an infinite chain would offer; complete justification would require the entire series, but practical knowledge suffices with contextually adequate portions. This partial provision allows for degrees of justification that increase with more reasons, without demanding the impossible completion of the infinite regress.^[23] Infinitism faces several criticisms, notably the energy objection, which contends that human cognitive limitations prevent accessing or considering an infinite chain of reasons, rendering the theory practically unworkable for finite minds. Another is the rules objection, which argues that there is no finite decision procedure or starting rule to evaluate the infinite regress, making justification indeterminate or impossible in practice. Klein responds to these by maintaining that justification does not require actual infinite traversal but only the potential for endless reasons, and that meta-justifications about reasoning rules merely extend the chain rather than halt it.^[24]

Applications and Examples

Ancient Philosophy

In the 5th and 4th centuries BCE, ancient Greek philosophers engaged with infinite regress in debates concerning change, motion, and the nature of being, often using it to challenge or defend monistic and pluralistic views of reality.^[4] Pre-Socratic thinkers like Zeno of Elea employed regress arguments to support Parmenides' doctrine that reality is unchanging and singular, highlighting apparent contradictions in common notions of plurality and motion.^[10] Zeno's paradoxes, particularly the Achilles and the tortoise, exemplify infinite regress in the context of motion. In this paradox, Achilles must cover an initial distance to reach the tortoise's starting point, but by then the tortoise has advanced further, requiring Achilles to cover another distance, and so on, ad infinitum; Zeno concludes that Achilles can never overtake the tortoise, as this would demand completing an infinite series of tasks in finite time, rendering motion illusory.^[10] These arguments illustrate a vicious regress, where the infinite division of space or time leads to logical impossibility, thereby questioning the reality of continuous change.^[4] Aristotle, in his Metaphysics (Book Λ), critiqued infinite regresses of causes, asserting that an endless chain of movers or efficient causes cannot explain eternal motion or the cosmos's order.^[25] He argued that such a regress is impossible because it would lack a primary initiating cause, proposing instead the unmoved mover—a pure actuality, eternal and immaterial—as the first cause that grounds all subsequent motion without itself being moved.^[25] Plato indirectly addressed infinite regress through his theory of Forms, positing eternal, ideal entities to explain the properties of sensible particulars and avoid explanatory chains without foundation. In the Parmenides, the Third Man argument critiques this by suggesting that if particulars participate in a Form (e.g., largeness), and the Form itself is large, another Form is needed to explain their similarity, generating an infinite series of Forms; Plato explores this to refine his doctrine, emphasizing separation between Forms and particulars to halt such regresses.^[26]

Epistemology and Justification

In epistemology, the problem of infinite regress arises prominently in the context of justifying beliefs, where each justification appears to require further justification, potentially leading to an unending chain that undermines claims to knowledge. This issue is encapsulated in Agrippa's trilemma, which presents three horns for any attempt at epistemic justification: the regress may continue infinitely without resolution, it may loop back circularly, or it may halt at an unjustified foundational belief (often deemed dogmatic). Agrippa's argument, attributed to the ancient Pyrrhonian skeptic, challenges the possibility of justified knowledge by suggesting that none of these options provides a satisfactory stopping point, thereby supporting skepticism.^[27] Post-Cartesian philosophy grappled with this regress in distinct ways through rationalism and empiricism. Rationalists like René Descartes sought to avoid infinite regress by establishing indubitable foundational beliefs, such as the cogito ("I think, therefore I am"), which serve as self-evident starting points for deductive knowledge without needing further justification. In contrast, empiricists like David Hume highlighted the regress in empirical justification, particularly through his analysis of induction in An Enquiry Concerning Human Understanding. Hume's fork distinguishes between "relations of ideas" (analytic truths known a priori) and "matters of fact" (synthetic truths derived from experience), but he argued that inductive inferences from past experiences to future events cannot be justified without falling into circular reasoning—relying on induction to prove induction—or an infinite regress of empirical observations. This empiricist skepticism underscores how sensory data, while foundational in intent, fail to provide non-circular warrant for broader knowledge claims.^[28]^[29] In contemporary epistemology, debates over infinite regress have evolved, with process reliabilism offering a response by shifting focus from internal chains of reasons to the reliability of belief-forming processes. Pioneered by Alvin Goldman, reliabilism posits that a belief is justified if produced by a process that reliably yields true beliefs, such as perception or memory, without requiring an infinite series of internal justifications or checks for each instance. Critics, however, question whether assessing process reliability itself demands infinite regress, as one might need to verify the reliability of the verification process ad infinitum; proponents counter that reliability is an external, non-doxastic property that halts the epistemic chain. This approach integrates with externalist views, allowing foundational-like beliefs to emerge from reliable mechanisms rather than explicit reasoning.^[30] The 20th-century revival of analytic philosophy's engagement with the regress problem owes much to figures like Wilfrid Sellars and Roderick Chisholm, who reframed foundationalism amid critiques of empiricism. Sellars, in his influential essay "Empiricism and the Philosophy of Mind" (1956), attacked the "Myth of the Given"—the idea that non-inferential sensory experiences could directly justify beliefs—arguing that such "givens" either lack conceptual content (failing to justify propositional beliefs) or require inferential support (reinstating regress). Chisholm, responding in works like Theory of Knowledge (1966), defended a modest foundationalism where basic beliefs are directly evident from appearances, such as "I am appeared to redly," providing a non-regressive base while acknowledging fallibility. Their exchanges revitalized discussions of justification, influencing subsequent theories like phenomenal conservatism and bridging internalist and externalist approaches to the trilemma.^[31]^[32]^[33]

Metaphysics and Cosmology

In metaphysics, infinite regress features prominently in discussions of causation, particularly in arguments positing that the universe cannot have an infinite past due to the impossibility of traversing an actual infinite series of events. The Kalam cosmological argument, as formulated by William Lane Craig, contends that whatever begins to exist has a cause and that the universe began to exist, thereby rejecting an eternal regress of causes. To support the second premise, Craig employs Hilbert's Hotel paradox as an analogy: imagine a fully occupied hotel with infinitely many rooms; accommodating one more guest requires shifting all occupants (room n to n+1), yet the hotel remains full, illustrating the absurdity of actual infinities in reality, such as an infinite sequence of past events that would preclude arriving at the present.^[34] This causal regress argument implies a first cause to halt the chain, avoiding explanatory shortcomings in cosmic origins. In ontology, infinite regress arises in theories of properties and universals, exemplified by Plato's Third Man Argument, which critiques the participation of particulars in Forms. The argument assumes that if multiple particulars (e.g., large objects) share a property F, they participate in a single Form of F, which itself exemplifies F; however, the particulars plus the Form then require a second Form (F₁) to explain their shared F-ness, generating an infinite series of Forms (F, F₁, F₂, ...).^[35] This regress undermines the explanatory power of Forms, as each new Form merely postpones the explanation of similarity without resolving it, leading modern ontologists to extensions like Bradley's regress, where relations between properties demand further relational properties ad infinitum.^[35] Modern cosmology contrasts models permitting infinite regresses with those that do not, highlighting debates over the universe's temporal structure. The steady-state theory, proposed by Fred Hoyle, Hermann Bondi, and Thomas Gold in 1948, posits an eternal, infinite universe that maintains constant density through continuous matter creation as it expands, implying an infinite past regress of events without a beginning.^[36] In contrast, the Big Bang model, supported by evidence like cosmic microwave background radiation discovered in 1965, describes a finite-age universe originating from a hot, dense state approximately 13.8 billion years ago (as confirmed by 2025 analyses), thereby avoiding an infinite causal regress by establishing a temporal origin.^[37] The steady-state model's rejection in favor of the Big Bang underscores philosophical preferences for finite histories that evade regress paradoxes. Multiverse models in cosmology sometimes accommodate benign infinite regresses to address fine-tuning issues, such as the precise value of the cosmological constant. In eternal inflation scenarios, like Andrei Linde's chaotic inflation, quantum fluctuations generate an infinite ensemble of bubble universes with varying parameters, where our universe is one realization; this setup allows an infinite spatial or branching regress of domains without vicious circularity, as the ensemble's generating mechanism (e.g., inflationary field) provides a unified explanation.^[38] Similarly, string theory landscapes propose up to 10^500 possible vacua, forming a multiverse where infinite regresses of meta-structures (e.g., why this landscape?) remain philosophically open but empirically benign if testable predictions emerge.^[38] Ongoing developments in loop quantum cosmology (LQC), derived from loop quantum gravity, seek to resolve Big Bang singularities while navigating potential regresses. LQC replaces the classical singularity with a quantum bounce, where repulsive gravity effects at high densities cause the universe to rebound from a contracting phase, avoiding the infinite density of a point-like origin.^[39] However, this bounce implies a pre-bounce contracting universe, raising the possibility of cyclic models with successive bounces, which could lead to an infinite temporal regress of universes unless terminated by a fundamental asymmetry or initial condition. Recent studies, including 2025 work on anomaly freedom and new bounce predictions, confirm bounces as generic in LQC evolutions, but the risk of regress persists in eternal cyclic scenarios without additional constraints.^[40]^[41]

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Aug 9, 2011 · Sellars was influential in part through his editorial work as a co-founder of the first American journal devoted to “analytic” philosophy and co ...Missing: infinite | Show results with:infinite
[34]
Roderick M. Chisholm: Epistemology
Chisholm provides an analysis of epistemic justification as a response to the Socratic question “What is the difference between knowledge and true opinion?” He ...
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Foundationalist Theories of Epistemic Justification
Feb 21, 2000 · One other response is to embrace infinitism and hold that an infinite regress is not necessarily vicious or problematic. Infinitism has a ...
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The Kalam Cosmological Argument | Popular Writings
An infinite temporal regress of events is an actual infinite. 3 ... The standard Big Bang model thus predicts an absolute beginning of the universe.
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[PDF] Plato's Response to the Third Man Argument in the Paradoxical ...
Independently of her difficulties with the third man argument, it appears that Meinwald has proven that. Plato had a plausible partial response to the third man ...
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The Uncaused Beginning of the Universe - Oxford Academic
Most philosophers today are aware that the Big Bang cosmological theory has superseded the steady state theory, but a great number of these philosophers ...
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[PDF] Multiverses and Cosmology: Philosophical Issues - arXiv
Obviously an infinite regress lurks in the wings. Though intermediate scientific answers to these questions can in principle be given, it is clear that no ...
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[PDF] A perspective on the landscape problem - arXiv
Feb 15, 2012 · literature on loop quantum cosmology which shows that bounces are generic in exact quantum evolutions ... and not fall into an infinite regress ...