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Dualism

Edited by Andreas Elpidorou (University of Louisville)
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  1. 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..
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  2. Lynne Rudder Baker (1995). Need a Christian Be a Mind/Body Dualist' ? Faith and Philosophy 12 (4):489-504.
    Although prominent Christian theologians and philosophers have assumed the truth of mind/body dualism, I want to raise the question of whether the Christian ought to be a mind/body dualist. First, I sketch a picture of mind, and of human persons, that is not a form of mind/body dualism. Then, I argue that the nondualistic picture is compatible with a major traditional Christian doctrine, the doctrine of the resurrection of the dead. Finally, I suggest that if a Christian need not be (...)
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  3. Jeffrey A. Barrett (2006). A Quantum-Mechanical Argument for Mind–Body Dualism. Erkenntnis 65 (1):97 - 115.
    I argue that a strong mind–body dualism is required of any formulation of quantum mechanics that satisfies a relatively weak set of explanatory constraints. Dropping one or more of these constraints may allow one to avoid the commitment to a mind–body dualism but may also require a commitment to a physical–physical dualism that is at least as objectionable. Ultimately, it is the preferred basis problem that pushes both collapse and no-collapse theories in the direction of a strong dualism in resolving (...)
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  4. Michel Bitbol (2001). Non-Representationalist Theories of Knowledge and Quantum Mechanics. SATS 2 (1):37-61.
  5. Tyler Burge (2009). Modest Dualism. In Robert C. Koons & George Bealer (eds.), The Waning of Materialism: New Essays. Oxford University Press.
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  6. Scott Calef, Dualism and Mind. Internet Encyclopedia of Philosophy.
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  7. 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; (...)
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  8. Alpana Chakraborty (1997). Mind-Body Dualism: A Philosophical Investigation. D.K. Printworld.
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  9. C. Chamberlain & J. K. McDonough (2013). Occasionalism: Causation Among the Cartesians. Philosophical Review 122 (1):125-128.
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  10. Durant Drake (1917). Dr. Dewey's Duality and Dualism. Journal of Philosophy, Psychology and Scientific Methods 14 (24):660-663.
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  11. Terence Rajivan Edward, Why Does Descartes Say That He is Not His Body in the Second Meditation?
    This paper contests a standard interpretation of how Descartes comes to the conclusion that he is not his body in the second meditation. I propose an alternative interpretation in its place.
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  12. 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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  13. Benedikt Paul Göcke (ed.) (2012). After Physicalism. The University of Notre Dame Press.
    Although physicalism has been the dominant position in recent work in the philosophy of mind, this dominance has not prevented a small but growing number of philosophers from arguing that physicalism is untenable for several reasons: both ontologically and epistemologically it cannot reduce mentality to the realm of the physical, and its attempts to reduce subjectivity to objectivity have thoroughly failed. The contributors to After Physicalism provide powerful alternatives to the physicalist account of the human mind from a dualistic point (...)
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  14. Simone Gozzano & Christopher S. Hill (eds.) (2012). New Perspectives on Type Identity: The Mental and the Physical. Cambridge University Press.
    Th e type identity theory, according to which types of mental state are identical to types of physical state, fell out of favour for some years but is now being considered with renewed interest. Many philosophers are critically re-examining the arguments which were marshalled against it, fi nding in the type identity theory both resources to strengthen a comprehensive, physicalistic metaphysics, and a useful tool in understanding the relationship between developments in psychology and new results in neuroscience. Th is volume (...)
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  15. Eric W. Hagedorn (2010). Is Anyone Else Thinking My Thoughts? Aquinas's Response to the Too-Many-Thinkers Problem. Proceedings of the American Catholic Philosophical Association 84:275-286.
    It has been recently argued by a number of metaphysicians—Trenton Merricks and Eric Olson among them—that any variety of dualism that claims that human persons have souls as proper parts (rather than simply being identical to souls) will face a too-many-thinker problem. In this paper, I examine whether this objection applies to the views of Aquinas, who famously claims that human persons are soul-body composites. I go on to argue that a straightforward readingof Aquinas’s texts might lead us to believe (...)
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  16. Christian F. Hoffstadt (ed.) (2012). Dualitäten. Projektverlag.
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  17. Emmett Holman (2006). Dualism and Secondary Quality Eliminativism. Philosophical Studies 128 (2):229--56.
    Frank Jackson formulated his knowledge argument as an argument for dualism. In this paper I show how the argument can be modified to also establish the irreducibility of the secondary qualities to the properties of physical theory, and ultimately "secondary quality eliminativism"- the view that the secondary qualities are physically uninstantiated.
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  18. Ludger Jansen & Niko Strobach (1999). Die Unzulänglichkeit von Richard Swinburnes Versuch, die Existenz einer Seele modallogisch zu beweisen. Zeitschrift für Philosophische Forschung 53 (2):268 - 277.
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  19. Jinqing Ji (2008). Er Yuan Dui Li Yu Yin Yang: Shi Jie Guan de Chong Tu Yu Tiao He. Taiwan Shang Wu Yin Shu Guan.
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  20. Robert C. Koons & George Bealer (2009). Preface. In Robert C. Koons & George Bealer (eds.), The Waning of Materialism: New Essays. Oxford University Press.
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  21. William Lycan (2009). Giving Dualism its Due. Australasian Journal of Philosophy 87 (4):551-563.
    Despite the current resurgence of modest forms of mind?body dualism, traditional Cartesian immaterial-substance dualism has few, if any, defenders. This paper argues that no convincing case has been made against substance dualism, and that standard objections to it can be credibly answered.
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  22. Penelope Mackie (2011). Property Dualism and Substance Dualism. Proceedings of the Aristotelian Society 111 (1pt1):181-199.
    I attempt to rebut Dean Zimmerman's novel argument (2010), which he presents in support of substance dualism, for the conclusion that, in spite of its popularity, the combination of property dualism with substance materialism represents a precarious position in the philosophy of mind. I take issue with Zimmerman's contention that the vagueness of ‘garden variety’ material objects such as brains or bodies makes them unsuitable candidates for the possession of phenomenal properties. I also argue that the ‘speculative materialism’ that is (...)
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  23. Thomas Möllenbeck (ed.) (2009). Geist - Natur: Schöpfung Zwischen Monismus Und Dualismus. Aschendorff.
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  24. H. H. Price (1974). The Self and Immortality By H. D. Lewis London: Macmillan, 1973, Viii + 228 Pp., £3.95. [REVIEW] Philosophy 49 (187):102-.
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  25. Raia Prokhovnik (2002). Rational Woman: A Feminist Critique of Dichotomy. Distributed Exclusively in the Usa by Palgrave.
    This book is a comprehensive, analytical study of the way the mind/body dichotomy has perpetuated social hierarchy on the basis of gender. It challenges the tradition of dualism and argues that the term “rational woman” is not a contradiction in terms. Having investigated the two major dualisms contained in the term “rational woman”, the author develops an argument for a new relational conception of all the terms involved in “rational woman”, emphasizing the relationship of interdependence of reason and emotion, man (...)
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  26. Alexander Riegler & Stefan Weber (eds.) (2010). Die Dritte Philosophie: Kritische Beiträge Zu Josef Mitterers Non-Dualismus. Velbrück.
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  27. Gregor Schiemann (2006). Naturalismus und Dualismus als naturphilosophisches Problem. Das Verhältnis von Natur und Erfahrung. In K. Köchy & M. Norwig (eds.), Umwelt-Handeln. Zum Zusammenhang von Naturphilosophie und Umweltethik, („Lebenswissenschaften im Dialog“ Bd. 2).
    Der Diskurs über die Natur ist durch eine Bedeutungsvielfalt gekennzeichnet, die sich kaum unter einen einheitlichen Begriff bringen läßt. Unter Natur wird beispielsweise die von den Naturwissenschaften beschriebene Welt verstanden. Natur meint aber auch Wirklichkeiten abseits der wissenschaftlich erfaßten Welt. In unberührter Wildnis wird Natur in ihrer Fremdheit als das Andere der Kultur erfahren, in gepflegten Parklandschaften dient sie der zivilisierten Erholung, am eigenen Leib erleben wir sie in unserer inneren Sinnenwelt - um nur einige weitere Verständnisweisen zu nennen. Die (...)
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  28. Sydney Shoemaker (1976). Immortality and Dualism. In SC Brown (ed.), Reason and Religion.
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  29. Jacquelyn Small (1994). Embodying Spirit: Coming Alive with Meaning and Purpose. Harpercollins.
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  30. Godfrey Norman Agmondisham Vesey (1954/1991). Inner and Outer: Essays on a Philosophical Myth. St. Martin's Press.
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  31. David Wade (1991). Crystal & Dragon: The Cosmic Two-Step. Green Books.
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Interactionism
  1. Laird Addis (1984). Parallelism, Interactionism, and Causation. Midwest Studies in Philosophy 9 (1):329-344.
    One may gather from the arguments of two of the last papers published before his death that J. L. Mackie held the following three theses concerning the mind/body problem : (1) There is a distinct realm of mental properties, so a dualism of properties at least is true and materialism false.
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  2. 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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  3. Edward W. Averill & Bernard Keating (1981). Does Interactionism Violate a Law of Classical Physics? Mind 90 (January):102-7.
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  4. Andrew M. Bailey, Joshua Rasmussen & Luke van Horn (2011). No Pairing Problem. Philosophical Studies 154 (3):349-360.
    Many have thought that there is a problem with causal commerce between immaterial souls and material bodies. In Physicalism or Something Near Enough, Jaegwon Kim attempts to spell out that problem. Rather than merely posing a question or raising a mystery for defenders of substance dualism to answer or address, he offers a compelling argument for the conclusion that immaterial souls cannot causally interact with material bodies. We offer a reconstruction of that argument that hinges on two premises: Kim’s Dictum (...)
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  5. Alexander Batthyany & Avshalom C. Elitzur (eds.) (2009). Irreducibly Conscious. Selected Papers on Consciousness. Winter.
  6. John Beloff (1994). Minds and Machines: A Radical Dualist Perspective. Journal of Consciousness Studies 1 (1):32-37.
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  7. John Beloff (1976). Mind-Body Interactionism in Light of the Parapsychological Evidence. Theoria to Theory 10 (May):125-37.
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  8. Kieran Bonner (1994). Hermeneutics and Symbolic Interactionism: The Problem of Solipsism. [REVIEW] Human Studies 17 (2):225 - 249.
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  9. John Bricke (1975). Interaction and Physiology. Mind 84 (April):255-9.
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  10. May Brodbeck (1966). Objectivism and Interaction: A Reaction to Margolis. Philosophy of Science 33 (September):287-292.
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  11. M. Buncombe (1995). The Substance of Consciousness: An Argument for Interactionism. Avebury.
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  12. Patricia M. Burbank & Diane C. Martins (2010). Symbolic Interactionism and Critical Perspective: Divergent or Synergistic? Nursing Philosophy 11 (1):25-41.
    Throughout their history, symbolic interactionism and critical perspective have been viewed as divergent theoretical perspectives with different philosophical underpinnings. A review of their historical and philosophical origins reveals both points of divergence and areas of convergence. Their underlying philosophies of science and views of human freedom are different as is their level of focus with symbolic interactionism having a micro perspective and critical perspective using a macro perspective. This micro/macro difference is reflected in the divergence of their major concepts, goals (...)
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  13. David J. Chalmers, How Cartesian Dualism Might Have Been True.
    We could have been characters in a huge computer simulation. It is a familiar idea that the whole world might be simulated on a computer, and things would seem exactly the same to us (and indeed, who is to say that we are not).
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  14. John C. Eccles (1980). The Human Psyche. Berlin: Springer.
    The Human Psyche is an in-depth exploration of dualist-interactionism, a concept Sir John Eccles developed with Sir Karl Popper in the context of a wide...
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  15. Avshalom C. Elitzur (2009). Consciousness Makes a Difference: A Reluctant Dualist’s Confession. In A. Batthyany & A. C. Elitzur (eds.), Irreducibly Conscious: Selected Papers on Consciousness.
    This paper’s outline is as follows. In sections 1-3 I give an exposi¬tion of the Mind-Body Problem, with emphasis on what I believe to be the heart of the problem, namely, the Percepts-Qualia Nonidentity and its incompatibility with the Physical Closure Paradigm. In 4 I present the “Qualia Inaction Postulate” underlying all non-interactionist theo¬ries that seek to resolve the above problem. Against this convenient postulate I propose in section 5 the “Bafflement Ar¬gument,” which is this paper's main thesis. Sections 6-11 (...)
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  16. Avshalom C. Elitzur (1995). Consciousness Can No Longer Be Ignored. Journal of Consciousness Studies 2 (4):353-58.
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  17. Avshalom C. Elitzur (1990). Neither Idealism nor Materialism: A Reply to Snyder. Journal of Mind and Behavior 303:303-307.
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  18. Avshalom C. Elitzur (1989). Consciousness and the Incompleteness of the Physical Explanation of Behavior. Journal of Mind and Behavior 10 (1):1-20.
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  19. John A. Foster (1991). The Immaterial Self: A Defense of the Cartesian Dualist Conception of Mind. Routledge.
    The Immaterial Self examines and defends this thesis, and in particular argues for its Cartesian version, which assigns the non-physical ingredients of the ...
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