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  1. D. J. Adams (1986). Diderot, Dialogue & Debate. F. Cairns.
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  2. Leonard Adams (1974). Coyer and the Enlightenment. Voltaire Foundation.
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  3. Marion John Bradshaw (1941/1969). Philosophical Foundations of Faith. New York, Ams Press.
  4. Geoffrey Bremner (1983). Order and Chance: The Pattern of Diderot's Thought. Cambridge University Press.
    This study discovers a pattern to Diderot's thinking, a fundamental dualism attributable largely to the attitudes and assumptions of the time and giving a common structure to his ideas and writing. Geoffrey Bremner draws widely on Diderot's works in studying his ideas on perception and action, aesthetics, ethics and politics, as well as his plays and fiction. The subtlety of the textual analysis and the analogies Dr Bremner draws provide a convincing and illuminating argument for his interpretation. He supports this (...)
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  5. Daniel Brewer (2008). The Enlightenment Past: Reconstructing Eighteenth-Century French Thought. Cambridge University Press.
    An important reassessment of the afterlife of the Enlightenment and its continuing relevance in twenty-first century France.
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  6. Jacqueline Broad & Karen Green (2009). A History of Women's Political Thought in Europe, 1400-1700. Cambridge University Press.
  7. J. H. Broome (1970). Paradoxes of the French Enlightenment: An Inaugural Lecture. [Keele (Staffs.),University of Keele.
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  8. J. H. Brumfitt (1972). The French Enlightenment. London,Macmillan.
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  9. Desmonde Clarke Catherine Wilson (ed.) (forthcoming). Oxford Handbook of Early Modern Philosophy. Oxford University Press.
  10. William Farr Church (1974/1973). The Influence of the Enlightenment on the French Revolution. Lexington, Mass.,D. C. Heath.
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  11. Jean-Antoine-Nicolas Caritat Condorcedet (1976). Condorcet: Selected Writings. Bobbs-Merrill.
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  12. Lester G. Crocker (1974). Diderot's Chaotic Order. [Princeton, N.J.]Princeton University Press.
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  13. Max Pearson Cushing (1971). Baron d'Holbach; a Study of Eighteenth Century Radicalism in France. New York,B. Franklin.
    ... writing to the Princess Dashkofï in, thus analysee! the spirit of his century: Chaque siècle a son esprit qui le caractérise. L'esprit du nôtre semble ...
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  14. Etienne Bonnot de Condillac (2001). Essay on the Origin of Human Knowledge. Cambridge University Press.
    Condillac's Essay on the Origin of Human Knowledge, first published in French in 1746 and offered here in a new translation, represented in its time a radical departure from the dominant conception of the mind as a reservoir of innately given ideas. Descartes had held that knowledge must rest on ideas; Condillac turned this upside down by arguing that speech and words are the origin of mental life and knowledge. He argued, further, that language has its origin in human interaction (...)
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  15. Etienne Bonnot de Condillac (1980/1979). La Logique =. Abaris Books.
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  16. Etienne Bonnot de Condillac (1980). Les Monades. Voltaire Foundation at the Taylor Institution.
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  17. Étienne Bonnot de Condillac (1756/1974). An Essay on the Origin of Human Knowledge. New York,Ams Press.
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  18. Élisabeth de Fontenay (1982). Diderot, Reason and Resonance. G. Braziller.
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  19. Louis Claude de Saint-Martin (1949/1982). Theosophic Correspondence Between Louis Claude De Saint-Martin (the "Unknown Philosopher") and Kirchberger, Baron De Liebistorf. Theosophical University Press.
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  20. Jacques Derrida (1980/1987). The Archeology of the Frivolous: Reading Condillac. University of Nebraska Press.
    In 1746 the French philosophe Condillac published his Essay on the Origin of Human Knowledge , one of many attempts during the century to determine how we organize and validate ideas as knowledge. In investigating language, especially written language, he found not only the seriousness he sought but also a great deal of frivolity whose relation to the sober business of philosophy had to be addressed somehow. If the mind truly reflects the world, and language reflects the mind, why is (...)
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  21. Dennis Des Chene (2006). Animal as Category : Bayle's "Rorarius". In Justin E. H. Smith (ed.), The Problem of Animal Generation in Early Modern Philosophy. Cambridge University Press.
    A study of the problem of animal souls as treated by Pierre Bayle in his article on Rorarius in the Dictionnaire. Early modern philosophers, if they rejected dualism, tended—as Bayle shows—to be driven either to materialism or to panpsychism.
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  22. Denis Diderot (1937/1979). Diderot, Interpreter of Nature: Selected Writings. Hyperion Press.
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  23. Denis Diderot (1916/1973). Diderot's Early Philosophical Works. New York,Ams Press.
    Philosophic thoughts.--Letter on the blind.--Addition to the letter on the blind.--Letter on the deaf and dumb.
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  24. B. Lynne Dixon (1988). Diderot, Philosopher of Energy: The Development of His Concept of Physical Energy, 1745-1769. Voltaire Foundation at the Taylor Institution.
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  25. T. B. Dlugach (1988). Denis Diderot. Progress Publishers.
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  26. Stewart Duncan & Antonia LoLordo (eds.) (2013). Debates in Modern Philosophy: Essential Readings and Contemporary Responses. Routledge.
    Debates in Modern Philosophy: Essential Readings and Contemporary Responses provides an in-depth, engaging introduction to important issues in modern philosophy. It presents 13 key interpretive debates to students, and ranges in coverage from Descartes' Meditations to Kant's Critique of Pure Reason. -/- Debates include: -/- Did Descartes have a developed and consistent view about how the mind interacts with the body? Was Leibniz an idealist, or did he believe in corporeal substances? What is Locke's theory of personal identity? Could there (...)
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  27. Michèle Le Dœuff & Penelope Deutscher (2000). Feminism Is Back in France: Or Is It? Hypatia 15 (4):243 - 255.
    Michèle Le Dœuff discusses the revival of feminism in France, including the phenomenon of state-sponsored feminism, such as government support for "parity": equal numbers of women and men in government. Le Dœuff analyzes the strategically patchy application of this revival and remains wary about it. Turning to the work of seventeenth-century philosopher Gabrielle Suchon, Le Dœuff considers her concepts of freedom, servitude, and active citizenship, which may well, she argues, have influenced Jean-Jacques Rousseau. Le Dœuff favorably juxtaposes the active citizenship (...)
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  28. Dennis F. Essar (1976). The Language Theory, Epistemology, and Aesthetics of Jean Lerond D'alembert. Voltaire Foundation at the Taylor Institution.
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  29. Fontenelle (1970). The Achievement of Bernard Le Bovier De Fontenelle. New York,Johnson Reprint Corp..
    A plurality of worlds.--The history of oracles and the cheats of the pagan priests.--Discourse concerning the ancients and the moderns.--Selection from Oeuvres.
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  30. Graham Gargett (1994). Jacob Vernet, Geneva, and the Philosophes. Voltaire Foundation.
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  31. Pierre Gassendi (1972). The Selected Works of Pierre Gassendi. New York,Johnson Reprint Corp..
    Letter to du Faur de Pibrac, 1621.--Exercises against the Aristotelians, 1624.--Letter to Diodati, 1634.--De motu, 1642.--The rebuttals against Descartes, 1644.--The syntagma, 1658.
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  32. Daniel Gordon (ed.) (2001). Postmodernism and the Enlightenment: New Perspectives in Eighteenth-Century French Intellectual History. Routledge.
    Why is postmodernist discourse so biased against the Enlightenment? Indeed, postmodern theory challenges the validity of the rational basis of modern historical scholarship and the Enlightenment itself. Rather than avoiding this conflict, the contributors to this vibrant collection return to the philosophical roots of the Enlightenment, and do not hesitate to look at them through a postmodernist lens, engaging issues like anti-Semitism, Utopianism, colonial legal codes, and ideas of authorship. Dismissing the notion that the two camps are ideologically opposed and (...)
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  33. John Gray (1998). Voltaire: Voltaire and Enlightenment. Phoenix.
    The 3rd batch of 6 books in this series on the Greatest Philosophrs by acclaimed specialists writing for the General reader. From Aristotle to Wittgenstein, from Democritus to Derrida, this series provides a lucid and concise survey of philosophers ancient and modern. Each volime is by an acknowledged expert briefed to address the adventurous non-specialist reader.
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  34. John Gray (1997/1999). Voltaire. Routledge.
    Philosophy is one of the most intimidating and difficult of disciplines, as any of its students can attest. This book is an important entry in a distinctive new series from Routledge: The Great Philosophers . Breaking down obstacles to understanding the ideas of history's greatest thinkers, these brief, accessible, and affordable volumes offer essential introductions to the great philosophers of the Western tradition from Plato to Wittgenstein. In just 64 pages, each author, a specialist on his subject, places the philosopher (...)
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  35. Ronald Grimsley (1974). From Montesquieu to Laclos: Studies on the French Enlightenment. Droz.
    RONALD GRIMSLEY From Montesquieu to Laclos Studies on the French Enlightenment LIBRAIRIE DROZ II, RUE MASSOT GENEVE 1974 ...
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  36. Mordecai Grossman (1926/1972). The Philosophy of Helvetius. [New York,Ams Press.
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  37. Helvétius (1759). De L'Esprit. New York,B. Franklin.
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  38. Ellen McNiven Hine (1979). A Critical Study of Condillac's Traité des Systèmes. Distribution for the U.S. And Canada, Kluwer Boston, Inc..
    ... parmi les meilleurs raisonneurs et les plus profonds metaphysiciens de son siecle." This prophecy of Rousseau's has been only partially fulfilled. ...
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  39. Paul Henri Thiry Holbach (1868/1999). The System of Nature. Clinamen.
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  40. Monte Ransome Johnson (2003). Was Gassendi an Epicurean? History of Philosophy Quarterly 20 (4):339 - 360.
    Pierre Gassendi was a major factor in the revival of Epicureanism in early modern philosophy, not only through his contribution to the restoration and criticism of Epicurean texts, but also by his adaptation of Epicurean ideas in his own philosophy, which was itself influential on such important figures of early modern philosophy as Hobbes, Locke, Newton, and Boyle (to name just a few). Despite his vigorous defense of certain Epicurean ideas and ancient atomism, Gassendi goes to great lengths to differentiate (...)
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  41. Lynn Sumida Joy (1987). Gassendi, the Atomist: Advocate of History in an Age of Science. Cambridge University Press.
    Scholars in the early seventeenth century who studied ancient Greek scientific theories often drew upon philology and history to reconstruct a more general picture of the Greek past. Gassendi's training as a humanist historiographer enabled him to formulate a conception of the history of philosophy in which the rationality of scientific and philosophical inquiry depended on the historical justifications which he developed for his beliefs. Professor Joy examines this conception and analyzes the nature of Gassendi's historical training, especially its relationship (...)
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  42. John Kilcullen (1988). Sincerity and Truth: Essays on Arnauld, Bayle, and Toleration. Oxford University Press.
    Philosophical Commentary on the Words of the Gospel 'Compel Them to Come In', written by the Protestant philosopher Pierre Bayle in 1686-88, was a classic statement of the case for toleration at a time of extreme persecution. This collection of Kilcullen's writings on Bayle's work examines a wide range of 17th-century religious and philosophical issues, including Bayle's arguments, Arnauld's attack on Jesuit moral theories similar to Bayle's, the uses and limitations of "reciprocity" arguments, the "ethics of belief," and questions of (...)
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  43. la Mettrie & Julien Offray (1996). Machine Man and Other Writings. Cambridge University Press.
    Julien Offray de La Mettrie (1709-51), author of Machine Man (1747), was the most uncompromising of the materialists of the eighteenth century, and the provocative title of his work ensured it a succès de scandale in his own time. It was however a serious, if polemical, attempt to provide an explanation of the workings of the human body and mind in purely material terms and to show that thought was the product of the workings of the brain alone. This fully (...)
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  44. Elisabeth Labrousse (1983). Bayle. Oxford University Press.
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  45. Joseph Le Gras (1928/1972). Diderot Et L'encyclopédie. New York,B. Franklin.
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  46. Thomas M. Lennon (1999). Reading Bayle. University of Toronto Press.
    A critical but sympathetic treatment of Pierre Bayle.
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  47. Thomas M. Lennon (1992). The Cartesian Empiricism of François Bayle. Garland Pub..
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  48. Giuseppe Lissa (1973). Fontenelle. Napoli,Morano.
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  49. Rupert Clendon Lodge (1949/1968). The Great Thinkers. Port Washington, N.Y.,Kennikat Press.
    Plato.--Aristotle.--Plotinus.--Descartes.--Spinoza.--Leibniz.--Locke.--Berkeley.--David Hume.--Immanuel Kant.--Post-Kantian movements.
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  50. John Hope Mason (1982). The Irresistible Diderot. Quartet Books.
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  51. Darrin M. McMahon (2001). Enemies of the Enlightenment: The French Counter-Enlightenment and the Making of Modernity. Oxford University Press.
    Critics have long treated the most important intellectual movement of modern history--the Enlightenment--as if it took shape in the absence of opposition. In this groundbreaking new study, Darrin McMahon demonstrates that, on the contrary, contemporary resistance to the Enlightenment was a major cultural force, shaping and defining the Enlightenment itself from the moment of inception, while giving rise to an entirely new ideological phenomenon-what we have come to think of as the "Right." McMahon skillfully examines the Counter-Enlightenment, showing that it (...)
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  52. Jean Mesnard & Ziad Elmarsafy (eds.) (2001). Philosophies of Classical France =. Weidler.
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  53. Michael Moriarty (2006). Fallen Nature, Fallen Selves: Early Modern French Thought Ii. Oxford University Press.
    From the late sixteenth to the late seventeenth centuries, French writing is especially concerned with analyzing human nature. The ancient ethical vision of man's nature and goal (we achieve fulfillment by living our lives according to reason, the highest and noblest element of our nature) survives, even, to some extent, in Descartes. But it is put into question especially by the revival of St. Augustine's thought, which focuses on the contradictions and disorders of human desires and aspirations. Analyses of behavior (...)
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  54. John Morley (1923/1971). Diderot and the Encyclopaedists. Ann Arbor, Mich.,Plutarch Press.
    This is an EXACT reproduction of a book published before 1923.
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  55. Steven M. Nadler (2008/2010). The Best of All Possible Worlds: A Story of Philosophers, God, and Evil in the Age of Reason. Princeton University Press.
    Leibniz in Paris -- Philosophy on the Left Bank -- Le Grand Arnauld -- Theodicy -- The kingdoms of nature and grace -- "Touch the mountains and they smoke" -- The eternal truths -- The specter of Spinoza.
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  56. Cyril B. O'Keefe (1974). Contemporary Reactions to the Enlightenment (1728-1762): A Study of Three Critical Journals, the Jesuit Journal De Trévoux, the Jansenist Nouvelles Ecclésiastiques, and the Secular Journal des Savants. [REVIEW] Slatkine.
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  57. Walter R. Ott (2009). Causation and Laws of Nature in Early Modern Philosophy. Oxford University Press.
    Arguing for controversial readings of many of the canonical figures, the book also focuses on lesser-known writers such as Pierre-Sylvain Regis, Nicolas ...
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  58. Sarah Patterson (2005). Epiphenomenalism and Occasionalism: Problems of Mental Causation, Old and New. History of Philosophy Quarterly 22 (3):239-257.
  59. Harry C. Payne (1976). The Philosophies and the People. Yale University Press.
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  60. Jason Porterfield (2006). Voltaire: Champion of the French Enlightenment. Rosen Pub. Group.
    The world of Voltaire -- A life of wit and drama -- The wandering exile -- Voltaire's drama and poetry -- Interpreting history, understanding science -- The crusading philosopher -- The impact of Voltaire's work.
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  61. Samuel C. Rickless (2009). Marc A. Hight. Idea and Ontology: An Essay in Early Modern Metaphysics of Ideas. [REVIEW] Berkeley Studies 20:22-33.
    Marc A. Hight has given us a well-researched, well-written, analytically rigorous and thoughtprovoking book about the development of idea ontology in the seventeenth and early eighteenth centuries. The book covers a great deal of material, some in significant depth, some not. The figures discussed include Descartes, Malebranche, Arnauld, Locke, Leibniz, Berkeley, and Hume. Some might think it a tall order for anyone to grapple with the central works of these figures on a subject as fundamental as the nature of ideas. (...)
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  62. Lisa T. Sarasohn (1996). Gassendi's Ethics: Freedom in a Mechanistic Universe. Cornell University Press.
    This is the first book to explore the ethical thought of Pierre Gassendi, the seventeenth-century French priest who rehabilitated Epicurean philosophy in the ...
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  63. J. B. Schneewind (2010). Essays on the History of Moral Philosophy. Oxford University Press.
    Theory. Moral knowledge and moral principles -- Victorian Matters. First principles and common-sense morality in Sidgwick's ethics ; Moral problems and moral philosophy in the Victorian Period -- On the historiography of moral philosophy. Moral crisis and the history of ethics ; Modern moral philosophy : from beginning to end? : No discipline, no history : the case of moral philosophy ; Teaching the history of moral philosophy -- Seventeenth- and eighteenth-century moral philosophy. The divine corporation and the history of (...)
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  64. Bertram Eugene Schwarzbach (1971). Voltaire's Old Testament Criticism. Genève,Droz.
    ETUDES DE PHILOLOGIE ET D'HISTOIRE Bertram Eugene Schwarzbach Voltaire's Old Testament Criticism 1971 - LIBRAIRIE DROZ- GENEVE ...
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  65. R. W. Serjeantson (1999). Testimony and Proof in Early-Modern England. Studies in History and Philosophy of Science Part A 30 (2):195-236.
  66. David Warner Smith (1965/1982). Helvétius: A Study in Persecution. Greenwood Press.
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  67. Ivan Sviták (1976). Baron d'Holbach, Philosopher of Common Sense. California State University.
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  68. Ann Thomson (1981). Materialism and Society in the Mid-Eighteenth Century: La Mettrie's Discours Préliminaire. Droz.
    INTRODUCTION The text presented here is one which, by virtue of its title, Discours preliminaire, has hitherto been overlooked in most discussions of La ...
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  69. Voltaire (2000). Treatise on Tolerance. Cambridge University Press.
    Voltaire is widely known as the author of a literary masterpiece, Candide, while his reputation as a thinker rests largely on his Philosophical Letters and Philosophical Dictionary. He is equally renowned as a critic of the forces of superstition and fanaticism, and a champion of freedom of thought and belief. The works presented here, in a new English translation, are among the most important and characteristic texts of the Enlightenment, and bring together all three aspects of Voltaire: the writer, the (...)
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  70. Voltaire (1935/1994). A Treatise on Toleration and Other Essays. Prometheus Books.
  71. Henry Vyverberg (1989). Human Nature, Cultural Diversity, and the French Enlightenment. Oxford University Press.
    In this work, Henry Vyverberg traces the evolution and consequences of a crucial idea in French Enlightenment thought--the idea of human nature. Human nature was commonly seen as a broadly universal, unchanging entity, though perhaps modifiable by geographical, social, and historical factors. Enlightenment empiricism suggested a degree of cultural diversity that has often been underestimated in studies of the age. Evidence here is drawn from Diderot's celebrated Encyclopedia and from a vast range of writing by such Enlightenment notables as Voltaire, (...)
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  72. Ira Owen Wade (1977). The Structure and Form of the French Enlightenment. Princeton University Press.
    v. 1. Esprit philosophique.--v. 2. Esprit révolutionnaire.
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  73. Ira Owen Wade (1971). The Intellectual Origins of the French Enlightenment. Princeton, N.J.,Princeton University Press.
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  74. Reginald James White (1970). The Anti-Philosophers: A Study of the Philosophes in Eighteenth-Century France. New York,St. Martin's P..
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  75. John W. Yolton (1991). Locke and French Materialism. Oxford University Press.
    This book tells for the first time the long and complex story of the involvement of Locke's suggestion that God could add to matter the power of thought in his Essay Concerning Human Understanding in the growth of French materialism. There is a discussion of the 'affaire de Prades', in which Locke's name was linked with a censored thesis at the Faculty of Theology in Paris. The similarities and differences between English "thinking matter" and the French "matiere pensante" of the (...)
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René Descartes
  1. John Edward Abbruzzese (2008). Do Descartes and St. Thomas Agree on the Ontological Proof? Pacific Philosophical Quarterly 89 (4):413-435.
    Abstract: Contrary to received opinion, Descartes' view on the merits of the ontological proof may actually agree with that of Thomas Aquinas, whose rejection of the a priori existence proof has stocked the armories of anti-Anselmians ever since. In a rarely noted passage of the First Replies, Descartes claims not to differ in any respect from Thomas on the proof, a claim that gains sense in light of recent work on the Fifth Meditation. That work in turn reveals a well-founded, (...)
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  2. John Edward Abbruzzese (2007). A Reply to Cunning on the Nature of True and Immutable Natures. British Journal for the History of Philosophy 15 (1):155 – 167.
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  3. John Edward Abbruzzese (2007). The Structure of Descartes's Ontological Proof. British Journal for the History of Philosophy 15 (2):253 – 282.
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  4. Fred Ablondi (2007). Why It Matters That I'm Not Insane: The Role of the Madness Argument in Descartes's First Meditation. International Philosophical Quarterly 47 (1):79-89.
    Descartes’s First Meditation employs a series of arguments designed to generate the worry that the senses might not provide sufficient evidence to justify one’staking as certain one’s beliefs about the way the world is. As the meditator considers what principle describes the conditions under which it is possible to attain certain knowledge, one after another doubt-generating device is ushered in, until at last he finds himself like someone caught in a whirlpool, able neither to stand firm nor to swim out. (...)
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  5. Fred Ablondi (2006). Descartes Reinvented. Review of Metaphysics 60 (2):426-427.
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  6. Fred Ablondi (2005). Almog's Descartes. Philosophy 80 (3):423-431.
    The answer which Joseph Almog gives to the question which serves as the title of his recent book What Am I? (subtitled: Descartes and the Mind-Body Problem) is based upon his interpretation of (1) and objection to Descartes' argument for the distinction of the mind and the body raised by Antoine Arnauld, as well as Descartes' response to it, and (2) Descartes' letters of 9 February 1645 to Denis Mesland. I will argue that both of these interpretations are incorrect, and (...)
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  7. Fred Ablondi (1998). Automata, Living and Non-Living: Descartes' Mechanical Biology and His Criteria for Life. Biology and Philosophy 13 (2).
    Despite holding to the essential distinction between mind and body, Descartes did not adopt a life-body dualism. Though humans are the only creatures which can reason, as they are the only creatures whose body is in an intimate union with a soul, they are not the only finite beings who are alive. In the present note, I attempt to determine Descartes'' criteria for something to be ''living.'' Though certain passages associate such a principle with the presence of a properly functioning (...)
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  8. Darren Abramson (2011). Descartes' Influence on Turing. Studies in History and Philosophy of Science Part A 42 (4):544-551.
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  9. B. M. Adkins (1952). The Dictum of Descartes. British Journal for the Philosophy of Science 3 (11):259-260.
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  10. Igor Agostini (2010). L'idea di Dio in Descartes: Dalle Meditationes Alle Responsiones. Le Monnier Università.
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  11. Kristoffer Ahlstrom (2010). What Descartes Did Not Know. Journal of Value Inquiry 44 (3):297-311.
    Descartes’ epistemologies of meditation and sense imply that we cannot know anything about the mind-body union, either in the Cartesian sense of having scientia or, more interestingly, in terms of any other concept of knowledge available to Descartes. After considering the implications of this conclusion for what we may know about mind-body interaction, it becomes clear that, on Descartes’ view, we at best can be said to know that mind-body interaction, if it does in fact take place, does not violate (...)
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  12. Abraham Akkerman (2001). Urban Planning in the Founding of Cartesian Thought. Philosophy and Geography 4 (2):141 – 167.
    It is a matter of tacit consensus that rationalist adeptness in urban planning traces its foundations to the philosophy of the Renaissance thinker and mathematician Ren Descartes. This study suggests, in turn, that the planned urban environment of the Renaissance may have also led Descartes, and his intellectual peers, to tenets that became the foundations of modern philosophy and science. The geometric street pattern of the late middle ages and the Renaissance, the planned townscapes, street views and the formal garden (...)
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  13. Lilli Alanen (2009). Review of John Cottingham, Cartesian Reflections: Essays on Descartes's Philosophy. [REVIEW] Notre Dame Philosophical Reviews 2009 (8).
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  14. Lilli Alanen (2008). Cartesian Scientia and the Human Soul. Vivarium 46 (3):418-442.
    Descartes's conception of matter changed the account of physical nature in terms of extension and related quantitative terms. Plants and animals were turned into species of machines, whose natural functions can be explained mechanistically. This article reflects on the consequences of this transformation for the psychology of human soul. In so far the soul is rational it lacks extension, yet it is also united with the body and affected by it, and so it is able to act on extended matter. (...)
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  15. Lilli Alanen (2008). Descartes' Mind-Body Composites, Psychology and Naturalism. Inquiry 51 (5):464 – 484.
    This paper reflects on the status of Descartes' notion of the mind-body union as an object of knowledge in the framework of his new philosophy of nature, and argues that it should be taken seriously as representing a third kind of real thing or reality—that of human nature. Because it does not meet the criteria of distinctness that the two natures composing it—those of thinking minds and extended bodies— meet, the phenomena referred to it, which are objects of psychology as (...)
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  16. Lilli Alanen (2003). Descartes's Concept of Mind. Harvard University Press.
    This is the first book to give an analysis of Descartes's pivotal concept that deals with all the functions of the mind, cognitive as well as volitional, ...
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  17. Lilli Alanen (1996). Reconsidering Descartes's Notion of the Mind-Body Union. Synthese 106 (1):3 - 20.
    This paper examines Descartes's third primary notion and the distinction between different kinds of knowledge based on different and mutually irreducible primary notions. It discusses the application of the notions of clearness and distinctness to the domain of knowledge based on that of mind-body union. It argues that the consequences of the distinctions Descartes is making with regard to our knowledge of the human mind and nature are rather different from those that have been attributed to Descartes due to the (...)
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  18. Lilli Alanen (1991). Descartes, Conceivability, and Logical Modality. In Tamara Horowitz (ed.), Thought Experiments in Science and Philosophy. Rowman and Littlefield.
    This paper examines Descartes' controversial theory of the creation of eternal truths and the views of modality attributed to Descartes in recent interpretations of it. It shows why attempts to make Descartes' view intelligible by distinctions of different kinds of modality fail to do justice to his theory, which is radical indeed without being incoherent or involving universal possibilism or irrationalism. Descartes' opposition to traditional rationalist views of modality, it suggests, can be seen instead as foreshadowing contemporary views prefixed, logical (...)
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  19. Lilli Alanen (1989). Descartes's Dualism and the Philosophy of Mind. Revue de Métaphysique Et de Morale 94 (3):391 - 413.
    Cet article étudie la vue cartésienne de l'homme et la connaissance obtenue par la notion de l'union de l'âme et du corps. Le but est d'analyser les conséquences de la distinction cartésienne entre des notions primitives différentes et incomparables, et des différents genres de connaître qui s'en suivent, conséquences qui à cause de l'influence de la version Ryleienne du dualisme cartésien sont restées largement ignorées dans les débats anglo-américains récents. This paper examines Descartes's view of man and the understanding involved (...)
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  20. Lilli Alanen (1988). The Foundations of Modality and Conceivability in Descartes and His Predecessors. In Simo Knuuttila (ed.), Modern Modalities: Studies of the History of Modal Theories From Medieval Nominalism to Logical Positivism. Kluwer.
    Descartes's view of modality is analyzed by contrast to two earlier models: the ancient realist one, defended by Boethius, where possibility and necessity are connected to natural potency, and the modern intensionalist one, which dissociates necessary and possible truths from any ontological foundation, treating them as conceptual, a priori given preconditions for any intellect. The emergence of this view is traced from Gilbert of Poitiers to duns Scotus, Ockham and Suarez. The Cartesian theory of the creation of eternal truths, it (...)
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  21. Lilli Alanen (1982). Studies in Cartesian Epistemology and Philosophy of Mind. Distributed by Akateeminen Kirjakauppa.
  22. Lilli K. Alanen (1992). Thought-Talk: Descartes and Sellars on Intentionality. American Philosophical Quarterly 29 (1):19-34.
  23. Tamara Albertini (2005). Crisis and Certainty of Knowledge in Al-Ghazali (1058-1111) and Descartes (1596-1650). Philosophy East and West 55 (1):1-14.
    : In his autobiographical account, the Munqidh min al-Dalāl, al-Ghazālī reflects on his conversion from skepticism to faith. Previous scholarship has interpreted this text as an anticipation of Cartesian positions regarding epistemic certainty. Although the existing similarities between al-Ghazālī and Descartes are striking, the focus of the present essay lies on the different philosophical aims pursued by the two thinkers. It is thus argued that al-Ghazālī operates with a broader notion of the Self than Descartes, because it is inclusive of (...)
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  24. Ramon Alcoberro I. Pericay (2008). El Racionalisme Cartesià. Editorial Uoc.
    Ser modern és ser racionalista. Aquest llibre repassa amb detall les tesis de Descartes, la seva relació amb els contemporanis i les conseqüències de les seves teories.
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  25. Virgil C. Aldrich (1937). Descartes' Method of Doubt. Philosophy of Science 4 (4):395-411.
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