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Dualism

Edited by Andreas Elpidorou (University of Louisville)
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Subcategories:See also:History/traditions: Dualism
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  1. R. I. Aaron (1931). LOVEJOY, A. O. - The Revolt Against Dualism. [REVIEW] Mind 40:221.
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  2. Thomas M. Alexander (2006). Dewey, Dualism, and Naturalism. In John R. Shook & Joseph Margolis (eds.), A Companion to Pragmatism. Blackwell Pub..
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  3. Alessandro Antonietti (2008). Must Psychologists Be Dualists? In Alessandro Antonietti, Antonella Corradini & E. Jonathan Lowe (eds.), Psycho-Physical Dualism Today: An Interdisciplinary Approach. Lexington Books. 37--67.
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  4. Alessandro Antonietti, Antonella Corradini & E. Jonathan Lowe (eds.) (2008). Psycho-Physical Dualism Today: An Interdisciplinary Approach. Lexington Books.
    This book presents a state-of-the-art overview of current developments in this exciting new area of interdisciplinary collaboration, and will be indispensable ...
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  5. James Baillie (1991). The Case for Dualism. Philosophical Books 32 (2):113-114.
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  6. Gordon P. Baker (2002). Decartes' Dualism. Routledge.
    Arguing against the prevailing view that Cartesian dualism is fundamental to understanding Descartes' philosophy, Gordon Baker and Katherine Morris present a controversial examination of Descartes' philosophy. As the first full-length study of Descartes' conception of the person, Baker and Morris depart radically from traditional representations of Descartes'argument about the persona, the cogito, and the alleged "mind/body" dualism. Contesting the nearly institutionalized view that Cartesian duality is central to understanding Descartes, Baker and Morris illuminate how this "reading" has been ascribed mistakenly (...)
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  7. Gordon Baker & Katherine Morris (1995). Descartes' Dualism. Routledge.
    Was Descartes a Cartesian Dualist? In this controversial study, Gordon Baker and Katherine J. Morris argue that, despite the general consensus within philosophy, Descartes was neither a proponent of dualism nor guilty of the many crimes of which he has been accused by twentieth century philosophers. In lively and engaging prose, Baker and Morris present a radical revision of the ways in which Descartes' work has been interpreted. Descartes emerges with both his historical importance assured and his philosophical importance redeemed.
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  8. Edward G. Ballard (1957). Descartes' Revision of the Cartesian Dualism. Philosophical Quarterly 7 (28):249-259.
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  9. Albert G. A. Balz (1918). Dualism and Early Modern Philosophy. Journal of Philosophy, Psychology and Scientific Methods 15 (8):197-219.
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  10. Albert G. A. Balz (1918). Dualism and Early Modern Philosophy. II. Journal of Philosophy, Psychology and Scientific Methods 15 (9):225-241.
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  11. Friedrich Beck (2008). 1. Dualism: A Historical Survey. In Alessandro Antonietti, Antonella Corradini & E. Jonathan Lowe (eds.), Psycho-Physical Dualism Today: An Interdisciplinary Approach. Lexington Books. 69.
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  12. Adina Bozga (2003). Merleau-Ponty, Henry and Laruelle on Dualism. Studia Phaenomenologica 3 (3-4):21-40.
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  13. Gregory Brown (1986). Dualism and Substance as Substratum in Descartes and Bonaventure. Modern Schoolman 63 (2):119-132.
  14. Hauke Brunkhorst (2012). Critique of Dualism: Hans Kelsen and the Twentieth Century Revolution in International Law. Constellations 18 (4):496-512.
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  15. Bruce Stephen Bubacz (1977). Augistine's Dualism and the Inner-Man. Modern Schoolman 54 (3):245-257.
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  16. Stephen Burwood (1996). Descartes' Dualism, de Gordon Baker and Katherine J. Morris. Teorema: Revista Internacional de Filosofía 16 (1):112-114.
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  17. Brian Calvert (1983). Dualism and the Problem of Evil. Sophia 22 (3):15-28.
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  18. G. Cantelli (1999). Some Critical Considerations on the Gilles Olivo's Article on Descartes and His Critique of Cartesian Dualism. Rivista di Storia Della Filosofia 54 (1):5-28.
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  19. Michael Jerome Carella (1972). Classical Dualism and the Uncertainty Principle. Modern Schoolman 49 (2):125-134.
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  20. Alpana Chakraborty (1997). Mind-Body Dualism: A Philosophical Investigation. D.K. Printworld.
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  21. Andrea Christofidou (2001). Descartes' Dualism: Correcting Some Misconceptions. Journal of the History of Philosophy 39 (2):215-238.
    Citation: Christofidou, A.. Descartes' Dualism: Correcting Some Misconceptions. Journal of the History of Philosophy 39:2 , 215-238. © Journal of the History of Philosophy. Reprinted with permission of The Johns Hopkins University Press.
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  22. Andrea Christofidou (2001). Descartes' Dualism: Correcting Some Misconceptions. Journal of the History of Philosophy 39 (2):215-238.
    Citation: Christofidou, A.. Descartes' Dualism: Correcting Some Misconceptions. Journal of the History of Philosophy 39:2 , 215-238. © Journal of the History of Philosophy. Reprinted with permission of The Johns Hopkins University Press.
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  23. Desmond M. Clarke (2002). Explanation, Consciousness, and Cartesian Dualism. In R. E. Auxier & L. E. Hahn (eds.), The Philosophy of Marjorie Grene. La Salle, Illinois: Open Court. 29--471.
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  24. Eli Cohen (1980). Cartesian Dualism and the Problem of Human Unity. Dissertation, City University of New York
    The problem of Cartesian dualism is viewed as falling under a more general problem: the problem of human unity. This problem is both ancient and modern: whether a human being is a substantial unity of soul and body or merely a contingent one. I compare Aristotle's and Descartes's response to this problem. My thesis is that an important factor in generating Cartesian dualism is the rejection implicit in Descartes's metaphysical codification of the new mathematical science of nature, namely, the rejection (...)
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  25. John Cooper (2007). The Bible and Dualism Once Again: A Reply to Joel B. Green and Nancey Murphy. Philosophia Christi 9 (2):459-472.
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  26. Antonella Corradini (2008). Emergent Dualism. In Alessandro Antonietti, Antonella Corradini & E. Jonathan Lowe (eds.), Psycho-Physical Dualism Today: An Interdisciplinary Approach. Lexington Books. 185--209.
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  27. J. E. Creighton (1912). Consistency and Ultimate Dualism. Philosophical Review 21 (3):344-350.
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  28. Theresa M. Crem (1979). A Moderate Dualist Alternative to Cartesian Dualism. Laval Théologique et Philosophique 35 (2):153-175.
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  29. Liam P. Dempsey (2009). Thinking-Matter Then and Now: The Evolution of Mind-Body Dualism. History of Philosophy Quarterly 26 (1):43 - 61.
    Since the seventeenth century, mind-body dualism has undergone an evolution, both in its metaphysics and its supporting arguments. In particular, debates in seventeenth- and eighteenth-century England prepared the way for the fall of substance dualism—the view that the human mind is an immaterial substance capable of independent existence—and the rise of a much less radical property dualism. The evolution from the faltering plausibility of substance dualism to the growing appeal of property dualism depended on at least two factors. On the (...)
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  30. George Dicker (2005). Descartes' Dualism. International Studies in Philosophy 37 (4):140-141.
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  31. Alan Donagan (1980). Spinoza's Dualism. In Richard Kennington (ed.), The Philosophy of Baruch Spinoza. Catholic University of America Press. 89--102.
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  32. Substantially Duelled (2008). Substance Dualism Substantially Duelled. In Nicola Mößner, Sebastian Schmoranzer & Christian Weidemann (eds.), Richard Swinburne. Christian Philosophy in a Modern World. Ontos. 11--113.
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  33. Jason T. Eberl (2010). Varieties of Dualism. International Philosophical Quarterly 50 (1):39-56.
    Thomas Aquinas argues that matter is informed by a rational soul to compose a human person. But a person may survive her body’s death since a rational soul is able to exist and function without matter. This leads to the typical characterization of Aquinas as a dualist. Thomistic dualism, however, is distinct from both Platonic dualism and various accounts of substance dualism offered by philosophers such as Richard Swinburne. For both Plato and Swinburne, a person is identical to an immaterial (...)
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  34. Nicholas Everitt (2000). Substance Dualism and Disembodied Existence. Faith and Philosophy 17 (3):333-347.
    In a number of places, Richard Swinburne has defended the logical possibility of perception without a body; and has inferred from this logical possibility that substance dualism is true. I challenge his defence of disembodied perception by arguing that a disembodied perceiver would not be able to distinguish between perceptions and hallucinations. I then claim that even if disembodied perception were possible, this could not be used to support substance dualism: such an inference would be either invalid or question-begging.
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  35. Petrus Franciscus Maria Fontaine (1986). The Light and the Dark: A Cultural History of Dualism. J.C. Gieben.
    v. 1. Dualism in the Archaic and Early Classical periods of Greek history -- v. 2. Dualism in the political and social history of Greece in the fifth and fourth century B.C. -- v. 3. Dualism in Greek literature and philosophy in the fifth and fourth centuries B.C. -- v. 4. Dualism in the ancient Middle East -- v. 5. A cultural history of Dualism -- v. 6. Dualism in the Hellenistic world -- v. 7. Dualism in the Palestinian-Syrian region (...)
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  36. John Foster (1996). The Immaterial Self: A Defence of the Cartesian Dualist Conception of the Mind. Routledge.
    Dualism argues that the mind is more than just the brain. It holds that there exists two very different realms, one mental and the other physical. Both are fundamental and one cannot be reduced to the other - there are minds and there is a physical world. This book examines and defends the most famous dualist account of the mind, the cartesian, which attributes the immaterial contents of the mind to an immaterial self. John Foster's new book exposes the inadequacies (...)
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  37. Christopher Gilbert (2005). Catholic Cartesian Dualism. American Catholic Philosophical Quarterly 79 (2):233-249.
    Alfred Freddoso has argued that Cartesian dualism cannot serve as the model for a philosophical anthropology that will be consistent with the plain sense of Church teachings. I disagree. Although the interpretation of Cartesian dualism to which Freddoso objects is not unwarranted by the Cartesian texts, a close reading of those texts suggests a diff erent interpretation. I shall defend a reading of Cartesian dualism that departs from the one which Freddoso discusses. I shall then demonstrate that this alternative reading (...)
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  38. Mark Glouberman (1990). Certainty, the Cogito, and Cartesian Dualism. Studia Leibnitiana 22 (2):123-137.
    Il se peut du point de vue des etudiants qui s'approchent de la position contextuelle de Descartes, qu'il accepte la distinction reelle entre l'esprit et le corps parce qu'il n'a pas percu comment une forme d'explicarion mecanique-materialiste pourrait etre appropriee aux phenomenes psychologiques. Mais on pourrait demander la signification de cette proposition en ce qui concerne le raisonnement de Descartes pour Pactualite du dualisme. Je demontre que son raisonnement dans les Meditations est defectueux relatif a un probleme theorique emanant de (...)
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  39. Schmod God & Gratuitous Evil (1993). Mind/Consciousness Dualism in Sankhya-Yoga Philosophy. Phronesis 38 (3).
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  40. Stewart Goetz (2012). Is N. T. Wright Right About Substance Dualism? Philosophia Christi 14 (1):183-192.
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  41. Alan Hausman & David B. Hausman (1998). Descartes' Dualism (Review). Journal of the History of Philosophy 36 (2):318-320.
    318 JOURNAL OF THE HISTORY OF PHILOSOPHY 36:2 APRIL 1998 stress should not be placed on Spinoza's excommunication . One among many who held radical views and during a period of unrest brought on by an influx of emigration, Spinoza was dealt the same punishment as those who failed to pay their communal dues. The apt conclusion drawn is that from the perspective of the commu- nity, this excommunication was of no great significance. Such history corrects earlier interpretations and helps (...)
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  42. John Hawthorne (2007). A Neglected Cartesian Argument for Dualism. In Peter van Inwagen & Dean Zimmerman (eds.), Persons: Human and Divine. Clarendon Press.
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  43. Kenneth Einar Himma (2011). Explaining Why This Body Gives Rise to Me Qua Subject Instead of Someone Else : An Argument for Classical Substance Dualism. Religious Studies 47 (4):431 - 448.
    Since something cannot be conscious without being a conscious subject, a complete physicalist explanation of consciousness must resolve an issue first raised by Thomas Nagel, namely to explain why a particular mass of atoms that comprises my body gives rise to me as conscious subject, rather than someone else.In this essay, I describe a thought-experiment that suggests that physicalism lacks the resources to address Nagel's question and seems to pose a counter-example to any form of non-reductive physicalism relying on the (...)
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  44. W. Hinzen (2006). Prospects for Dualism: Interdisciplinary Perspectives (Special Issue). Erkenntnis 65:1-4.
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  45. Paul Hoffman (1990). Cartesian Passions and Cartesian Dualism. Pacific Philosophical Quarterly 71 (4):310.
    Descartes retains the Aristotelian doctrine that when an agent acts on a patient, the action of the agent is one and the same as the passion in the patient. However, unlike his Aristotelian predecessors who located the agent's action in the patient, Descartes locates the agent's action in the agent. I examine briefly his motives for modifying, but not abandoning this doctrine. My central claim is that his use of this doctrine implies that he thinks there are modes straddling mind (...)
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  46. E. E. C. Jones (1900). Dr. Ward's Refutation of Dualism. Mind 9 (35):356-371.
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  47. R. W. Jordan (1989). Dualism in the Classical Greek World. The Classical Review 39 (02):268-.
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  48. Jos (1996). Locke, Metaphysical Dualism and Property Dualism. British Journal for the History of Philosophy 4 (2):223 – 245.
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  49. Timo Kaitaro (2004). Brain–Mind Identities in Dualism and Materialism: A Historical Perspective. Studies in History and Philosophy of Science Part C 35 (4):627-645.
    So-called identity theories that postulate the identity of mental phenomena with brain states are usually associated with materialistic ontology. However, the historical picture of the actual attempts at spelling out the mind–brain identities is more complex. In the eighteenth century such identities were most enthusiastically proposed by dualists , whereas non-reductionistic materialists such as Diderot tried to get along without them. In the nineteenth century physiologists such as Broca, Charcot and Wernicke, who postulated discrete and localizable neural correlates for ideas (...)
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  50. Anthony Kenny (1999). Descartes the Dualist. Ratio 12 (2):114–127.
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