This category needs an editor. We encourage you to help if you are qualified.
Volunteer, or read more about what this involves.
Related categories
Siblings:See also:
112 found
Search inside:
(import / add options)   Sort by:
1 — 50 / 112
  1. J. Almog (2001). What Am I?: Descartes and the Mind-Body Problem. Oxford University Press.
    In his Meditations, Rene Descartes asks, "what am I?" His initial answer is "a man." But he soon discards it: "But what is a man? Shall I say 'a rational animal'? No: for then I should inquire what an animal is, what rationality is, and in this way one question would lead down the slope to harder ones." Instead of understanding what a man is, Descartes shifts to two new questions: "What is Mind?" and "What is Body?" These questions develop (...)
    Remove from this list | Direct download (3 more)  
     
    My bibliography  
     
    Export citation  
  2. Mitchell G. Ash, Horst Gundlach & Thomas Sturm (2010). Irreducible Mind? On E. Kelly Et Al., Irreducible Mind: Toward a Psychology for the 21st Century. [REVIEW] American Journal of Psychology 123:246-250.
    This is a review of a book that tries to re-establish mind-body dualism by using (a) empirical research on near-death experiences, placebo effects, creativity, claiming even that parapsychology should become a respected part of science, and (b) Frederic W. H. Myers' (1843-1901) metaphor of the brain as a kind of receiving device that records what the irreducible mind sends as messages. Among other things, we criticize the lack of philosophical clarity about mind-body relation, and question the book's tendency to refer (...)
    Remove from this list |
    Translate to English
    | Direct download (2 more)  
     
    My bibliography  
     
    Export citation  
  3. Lynne Rudder Baker (2004). Contemporary Debates in Philosophy of Religion. Malden MA: Blackwell Publishing.
    Remove from this list |
    Translate to English
    |
     
    My bibliography  
     
    Export citation  
  4. Lynne Rudder Baker (2004). Christians Should Reject Mind-Body Dualism. In Michael L. Peterson & Raymond J. VanArragon (eds.), Contemporary Debates in Philosophy of Religion. Blackwell Pub..
    Remove from this list |
     
    My bibliography  
     
    Export citation  
  5. Lynne Rudder Baker (2004). Reply to Zimmerman's 'Should a Christian Be a Mind/Body Dualist?' - Yes. In Michael L. Peterson & Raymond Vanarragon (eds.), Contemporary Debates in Philosophy of Religion. Malden MA: Blackwell Publishing.
    Remove from this list |
     
    My bibliography  
     
    Export citation  
  6. Lynne Rudder Baker (2004). Should a Christian Be a Mind-Body Dualist? - No. In Contemporary Debates in Philosophy of Religion. Malden MA: Blackwell Publishing.
    Through the ages, Christians have almost automatically been Mind-Body dualists. The Bible portrays us as spiritual beings, and one obvious way to be a spiritual being is to be (or to have) an immaterial soul. Since it is also evident that we have bodies, Christians naturally have thought of themselves as composite beings, made of two substances—a material body and a nonmaterial soul. Despite the historical weight of this position, I do not think that it is required either by Scripture (...)
    Remove from this list |
     
    My bibliography  
     
    Export citation  
  7. Mark C. Baker & Stewart Goetz (eds.) (2011). The Soul Hypothesis: Investigations Into the Existence of the Soul. Continuum Press.
    Presents views from an interdisciplinary team of scholars addressing questions about the existence and nature of the soul.
    Remove from this list |
    Translate to English
    | Direct download  
     
    My bibliography  
     
    Export citation  
  8. Gordon Barnes (2001). Should Property-Dualists Be Substance-Hylomorphists? Proceedings of the American Catholic Philosophical Association 75:285-299.
    In recent years there has been a resurgence of interest in property dualism—the view that some mental properties are neither identical with, nor strongly supervenient on, physical properties. One of the principal objections to this view is that, according to natural science, the physical world is a causally closed system. So if mental properties are really distinct from physical properties, then it would seem that mental properties never really cause anything that happens in the physical world. Thus, dualism threatens to (...)
    Remove from this list | Direct download (4 more)  
     
    My bibliography  
     
    Export citation  
  9. Alexander Batthyany & Avshalom Elitzur (eds.) (2009). Irreducibly Conscious. Winter.
    Remove from this list |
     
    My bibliography  
     
    Export citation  
  10. William P. Bechtel (1982). Taking Vitalism and Dualism Seriously: Towards a More Adequate Materialism. Nature and System 4 (March-June):23-44.
    Remove from this list |
     
    My bibliography  
     
    Export citation  
  11. John Beloff, The Mind-Brain Problem.
    Remove from this list |
     
    My bibliography  
     
    Export citation  
  12. John Beloff, What Are Minds For?
    _Two positions on the mind-body problem are here_ _compared:__Materialism__, which is here taken to mean the thesis_ _that mind plays no part in the determination of behaviour so that,_ _for all the good it does us, we might just as well have evolved as_ _insentient automata, and_ _Ineractionism_ _which is here taken as its_ _contradictory._.
    Remove from this list |
     
    My bibliography  
     
    Export citation  
  13. Jose Luis Bermudez (1996). Locke, Property Dualism and Metaphysical Dualism. British Journal for the History of Philosophy 4:223-245.
  14. Thomas W. Bestor (1976). Dualism and Bodily Movements. Inquiry 19 (1-4):1-26.
    Philosophers.all too often think that statements about human bodily movements are basic and unproblematic. It is argued here that just the opposite is the case: with human beings action descriptions are the basic ones and bodily movement descriptions are the problematic ones. They are problematic because they are the offspring of the Cartesian dualist's notion of a human body as something ?conceptually separable? from anything mental, a notion which in fact is wholly empty. This claim is supported by examining three (...)
    Remove from this list | Direct download (3 more)  
     
    My bibliography  
     
    Export citation  
  15. Marnie Binder (2010). Anti-Dualism in History and Nature: A Study Between John Dewey and José Ortega y Gasset. Journal of the Philosophy of History 4 (1):44-64.
    This paper argues that a principle manner in which Spanish philosopher Josrtega y Gasset’s historicist maxim ’man has no nature, what he has is history’ can be understood is through a pragmatist basis of anti-dualism, in part inherited from American philosopher John Dewey. The thesis here is that it is not that man has no nature, per se, rather that history is his nature because the two are anti-dualistic concepts; history is our nature because it is comprised of, as famously (...)
    Remove from this list | Direct download (6 more)  
     
    My bibliography  
     
    Export citation  
  16. Will Bynoe & Nicholas K. Jones (2013). Solitude Without Souls: Why Peter Unger Hasn't Established Substance Dualism. [REVIEW] Philosophia 41 (1):109-125.
    Unger has recently argued that if you are the only thinking and experiencing subject in your chair, then you are not a material object. This leads Unger to endorse a version of Substance Dualism according to which we are immaterial souls. This paper argues that this is an overreaction. We argue that the specifically Dualist elements of Unger’s view play no role in his response to the problem; only the view’s structure is required, and that is available to Unger’s opponents. (...)
    Remove from this list | Direct download (5 more)  
     
    My bibliography  
     
    Export citation  
  17. Anthony Campbell (1994). Cartesian Dualism and the Concept of Medical Placebos. Journal of Consciousness Studies 1 (2):230-233.
    Discusses the placebo concept and its purported concealment of a philosophical trap related to Cartesian dualism. The author points out that in discussing the placebo concept there is a temptation to say, in effect, that there is the body, which is a physiological system on which drugs and other medical treatments are supposed to operate, and there is the mind, which can be affected by suggestion to produce a spurious effect. Within this context, the author discusses the notion of pain; (...)
    Remove from this list | Direct download (2 more)  
     
    My bibliography  
     
    Export citation  
  18. Keith Campbell (1993). Swimming Against the Tide. Inquiry 36 (1-2):161-177.
    Remove from this list | Direct download (4 more)  
     
    My bibliography  
     
    Export citation  
  19. Gregg Caruso (2001). Review of Nicholas Humphrey’s How to Solve the Mind-Body Problem. [REVIEW] Metapsychology 5 (46).
    Remove from this list |
    Translate to English
    | Direct download  
     
    My bibliography  
     
    Export citation  
  20. Hugh Chandler, -≫Fuzzy Minds.
    Remove from this list |
    Translate to English
    |
     
    My bibliography  
     
    Export citation  
  21. Kevin Corcoran (ed.) (2001). Soul, Body, and Survival: Essays on the Metaphysics of Human Persons. Cornell University Press.
    This collection brings together cutting-edge research on the metaphysics of human nature and soul-body dualism.Kevin Corcoran's collection, Soul, Body, and ...
    Remove from this list | Direct download  
     
    My bibliography  
     
    Export citation  
  22. Tim Crane (2003). Mental Substances. In Anthony O'Hear (ed.), Minds and Persons. Cambridge University Press. 229-250.
    Philosophers of mind typically conduct their discussions in terms of mental events, mental processes, mental properties, mental states – but rarely in terms of minds themselves. Sometimes this neglect is explicitly acknowledged. Donald Davidson, for example, writes that ‘there are no such things as minds, but people have mental properties, which is to say that certain psychological predicates are true of them. These properties are constantly changing, and such changes are mental events’.2 Hilary Putnam agrees, though for somewhat different reasons: (...)
    Remove from this list | Direct download (7 more)  
     
    My bibliography  
     
    Export citation  
  23. K. Crone, R. Schnepf & J. Stolzenberg (eds.) (2010). Über Die Seele. Suhrkamp.
    Remove from this list |
    Translate to English
    |
     
    My bibliography  
     
    Export citation  
  24. Giuseppina D'Oro (2005). Collingwood's Solution to the Problem of Mind-Body Dualism. Philosophia 32 (1-4):349-368.
    This paper contrasts two approaches to the mind-body problem and the possibility of mental causation: the conceptual approach advocated by Collingwood/Dray and the metaphysical approach advocated by Davidson. On the conceptual approach to show that mental causation is possible is equivalent to demonstrating that mentalistic explanations possess a different logical structure from naturalistic explanations. On the metaphysical approach to show that mental causation is possible entails explaining how the mind can intelligibly be accommodated within a physicalist universe. I argue that (...)
    Remove from this list | Direct download (8 more)  
     
    My bibliography  
     
    Export citation  
  25. Rene Descartes (2004/2002). Meditations on First Philosophy. Caravan Books.
    I have always considered that the two questions respecting God and the Soul were the chief of those that ought to be demonstrated by philosophical rather than ...
    Remove from this list | Direct download (9 more)  
     
    My bibliography  
     
    Export citation  
  26. John Dewey (1917). Duality and Dualism. Journal of Philosophy, Psychology and Scientific Methods 14 (18):491-493.
    Remove from this list | Direct download (3 more)  
     
    My bibliography  
     
    Export citation  
  27. Frank B. Dilley (2003). A Critique of Emergent Dualism. Faith and Philosophy 20 (1):37-49.
    Remove from this list | Direct download (5 more)  
     
    My bibliography  
     
    Export citation  
  28. Durant Drake (1917). Dr. Dewey's Duality and Dualism. Journal of Philosophy, Psychology and Scientific Methods 14 (24):660-663.
    Remove from this list | Direct download (2 more)  
     
    My bibliography  
     
    Export citation  
  29. Arthur Efron (1992). Residual Asymmetric Dualism: A Theory of Mind-Body Relations. Journal of Mind and Behavior 13 (2):113-36.
    Remove from this list |
     
    My bibliography  
     
    Export citation  
  30. Christina E. Erneling & D. Johnson (eds.) (2005). Mind As a Scientific Object. Oxford University Press.
  31. Suzette M. Evans (1981). Separable Souls: A Defense of Minimal Dualism. Southern Journal of Philosophy 19 (3):313-332.
    Remove from this list | Direct download (5 more)  
     
    My bibliography  
     
    Export citation  
  32. Peter Forrest (1996). Difficulties with Physicalism, and a Programme for Dualists. In Howard M. Robinson (ed.), Objections to Physicalism. New York: Clarendon Press.
    Remove from this list |
     
    My bibliography  
     
    Export citation  
  33. John Foster (1989). A Defense of Dualism. In The Case for Dualism. Univ Pr of Virginia.
    Remove from this list |
    Translate to English
    |
     
    My bibliography  
     
    Export citation  
  34. John A. Foster (2000). The Case for Dualism. In Theos, Anthropos, Christos: A Compendium of Modern Philosophical Theology. New York: Lang.
    Remove from this list |
     
    My bibliography  
     
    Export citation  
  35. John A. Foster (2000). Theos, Anthropos, Christos: A Compendium of Modern Philosophical Theology. New York: Lang.
    Remove from this list |
    Translate to English
    |
     
    My bibliography  
     
    Export citation  
  36. Robert Francescotti (2001). Property Dualism Without Substance Dualism? Philosophical Papers 30 (2):93-116.
    Substance dualism is widely rejected by philosophers of mind, but many continue to accept some form of property dualism. The assumption here is that one can consistently believe that (1) mental properties are not physical properties, while denying that (2) mental particulars are not physical particulars. But is this assumption true? This paper considers several analyses of what makes something a physical particular (as opposed to a non-physical particular), and it is argued that on any plausible analysis, accepting (1) requires (...)
    Remove from this list | Direct download (6 more)  
     
    My bibliography  
     
    Export citation  
  37. Stewart C. Goetz (1994). Dualism, Causation, and Supervenience. Faith and Philosophy 11 (1):92-108.
    Remove from this list | Direct download (3 more)  
     
    My bibliography  
     
    Export citation  
  38. Herbert Granger (1994). Supervenient Dualism. Ratio 7 (1):1-13.
    Remove from this list | Direct download (4 more)  
     
    My bibliography  
     
    Export citation  
  39. John J. Haldane (1992). An Embarrassing Question About Reproduction. Philosophical Psychology 5 (4):427-431.
    Standard objections to dualism focus on problems of individuation: what, in the absence of matter, serves to diversify immaterial items? and interaction: how can material and immaterial elements causally affect one another? Given certain ways of conceiving mental phenomena and causation, it is not obvious that one cannot reply to these objections. However, a different kind of difficulty comes into view when one considers the question of the origin of the mental. Here attention is directed upon the case of intentionality. (...)
    Remove from this list | Direct download (4 more)  
     
    My bibliography  
     
    Export citation  
  40. Jonathan Harrison (1985). A Philosopher's Nightmare: And Other Stories. Nottingham: University Of Nottingham.
    Remove from this list |
     
    My bibliography  
     
    Export citation  
  41. William D. Hart (1988). The Engines of the Soul. Cambridge University Press.
    Dr Hart sets out to answer this question by showing that the issue is as much about the nature of causation as it is about the natures of mind and matter.
    Remove from this list | Direct download (4 more)  
     
    My bibliography  
     
    Export citation  
  42. John Hawthorne (2007). Cartesian Dualism. In Peter van Inwagen & D. Zimmerman (eds.), Persons Human and Divine. Oxford University Press.
    In this short paper, I shall examine some key structural features of Descartes’s metaphysics, as it relates to mind–body dualism. The style of presentation will partly be one of rational reconstruction, designed to present the Cartesian system in a way that will be of maximal interest to contemporary metaphysicians. Section 1 focuses on five key Cartesian theses about principal attributes. Sections 2 and 3 examine how those theses play themselves out in Descartes’s discussion of mind–body dualism.
    Remove from this list | Direct download  
     
    My bibliography  
     
    Export citation  
  43. Robert T. Herbert (1998). Dualism/Materialism. Philosophical Quarterly 48 (191):159-75.
    I argue that in rejecting Cartesian ‘mind’ and retaining Cartesian ‘body’, materialism/physicalism falls to the allure of three charming but deadly ‘eliminative’ identities: perceivable properties become particles in motion; perception, by being ‘sensationized’, turns into neuronal activity; and a perceiver becomes a brain in a body. In rebuttal I argue that ‘particles in motion’ does not nullify but instead preserves the perceivable properties it seeks to explain; ‘neuronal activity’ is not a reduction of, but is doubtlessly necessary to, perception; and (...)
    Remove from this list | Direct download (10 more)  
     
    My bibliography  
     
    Export citation  
  44. Kenneth E. Himma (2005). When a Problem for All is a Problem for None: Substance Dualism, Physicalism, and the Mind-Body Problem. American Philosophical Quarterly 42 (2):81-92.
    Remove from this list | Direct download (3 more)  
     
    My bibliography  
     
    Export citation  
  45. Wolfram Hinzen (2006). Dualism and the Atoms of Thought. Journal of Consciousness Studies 13 (9):25-55.
    Contemporary arguments for forms of psycho-physical dualism standardly depart from phenomenal aspects of consciousness ('what it is like' to have some particular conscious experience). Conceptual aspects of conscious experience, as opposed to phenomenal or visual/perceptual ones, are often taken to be within the scope of functionalist, reductionist, or physicalist theories. I argue that the particular conceptual structure of human consciousness makes this asymmetry unmotivated. The argument for a form of dualism defended here proceeds from the empirical premise that (...)
    Remove from this list | Direct download  
     
    My bibliography  
     
    Export citation  
  46. K. Mitch Hodge (2008). Descartes Mistake: How Afterlife Beliefs Challenge the Assumption That Humans Are Intuitive Cartesian Dualists. Journal of Cognition and Culture 8 (3-4):387-415.
    This article presents arguments and evidence that run counter to the widespread assumption among scholars that humans are intuitive Cartesian substance dualists. With regard to afterlife beliefs, the hypothesis of Cartesian substance dualism as the intuitive folk position fails to have the explanatory power with which its proponents endow it. It is argued that the embedded corollary assumptions of the intuitive Cartesian substance dualist position (that the mind and body are different substances, that the mind and soul are intensionally identical, (...)
    Remove from this list |
    Translate to English
    | Direct download  
     
    My bibliography  
     
    Export citation  
  47. Michael P. Hodges (1974). Criteria and Dualism. Southern Journal of Philosophy 12 (2):191-199.
    Remove from this list | Direct download (6 more)  
     
    My bibliography  
     
    Export citation  
  48. Jennifer Hornsby (1998). Dualism in Action. Royal Institute of Philosophy Supplement 43:377-401.
    Remove from this list | Direct download (6 more)  
     
    My bibliography  
     
    Export citation  
  49. Edward W. James (1991). Mind-Body Continuism: Dualities Without Dualism. Journal of Speculative Philosophy 233 (4):233-255.
    Remove from this list | Direct download (2 more)  
     
    My bibliography  
     
    Export citation  
  50. D. Jehle (2006). Kim Against Dualism. Philosophical Studies 130 (3):565-78.
    This paper presents and evaluates Jaegwon Kim’s recent argument against substance dualism. The argument runs as follows. Causal interaction between two entities requires pairing relations. Pairing relations are spatial relations, such as distance and orientation. Souls are supposedly nonspatial, immaterial substances. So it is hard to see how souls could enter into paired causal relations with material substances. I show that Kim’s argument against dualism fails. I conclude by sketching a way the substance dualist could meet Kim’s central (...)
    Remove from this list | Direct download (7 more)  
     
    My bibliography  
     
    Export citation  
1 — 50 / 112