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  1. J. Aguilar & A. Buckareff (eds.) (2010). Causing Human Action: New Perspectives on the Causal Theory of Action. Bradford.
  2. Jonas Åkerman (2009). Perspectival Thought: A Plea for Moderate Relativism. [REVIEW] Review of Metaphysics 62 (4).
  3. Hilan Bensusan, Holism and Dispositions.
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  4. Arthur Boutwood (1900). A Scientific Monism. Proceedings of the Aristotelian Society 1:140 - 166.
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  5. F. H. Bradley (1893/1969). Appearance and Reality: A Metaphysical Essay,. New York [Etc.]Oxford U.P..
    First published in 2002. Routledge is an imprint of Taylor & Francis, an informa company.
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  6. John Burgess (2010). Could a Zygote Be a Human Being? Bioethics 24 (2):61-70.
    This paper re-examines the question of whether quirks of early human foetal development tell against the view (conceptionism) that we are human beings at conception. A zygote is capable of splitting to give rise to identical twins. Since the zygote cannot be identical with either human being it will become, it cannot already be a human being. Parallel concerns can be raised about chimeras in which two embryos fuse. I argue first that there are just two ways of dealing with (...)
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  7. P. C. (1892). Is Monism Arbitrary? The Monist 3 (1):124 - 127.
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  8. Paul Carus (1894). Monism and Henism. The Monist 4 (2):228-247.
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  9. Paul Carus (1892). Monism Not Mechanicalism. The Monist 2 (3):438-442.
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  10. R. G. Collingwood (1998/1983). An Essay on Metaphysics. Oxford University Press.
    One of the great Oxford philosopher's finest works, Essay on Metaphysics considers the nature of philosophy, and puts forward Collingwood's original and influential theories of causation, presuppositions, and the logic of question and answer. This new edition includes three fascinating unpublished pieces that illuminate and amplify the Essay.
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  11. Raul Corazzon, Roman Ingarden: Ontology as a Science on the Possible Ways of Existence.
    "Ingarden held that philosophy divides into ontology and metaphysics. Ontology is an autonomous discipline in which we discover and establish the necessary connections between pure ideal qualities by intuitive analysis of the contents of ideas. This is an indispensable preparation for metaphysics, which aims to elucidate the necessary truths of factual existence. Each section of philosophy - theory of knowledge, philosophy of man, philosophy of nature and so on - has ontological and metaphysical aspects. Ingarden argues that every being is (...)
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  12. Barry Dainton, Line and Reality.
    For those with an interest in the most fundamental components of reality, reflecting on the simplest of things can yield a rich harvest. Consider two buttons, of exactly the same shade of red, one round and made of plastic, the other square and made of wood. Each button is clearly a distinct object in its own right: each is composed of a different portion of matter, each has its own spatial location. But are the buttons completely distinct? It might seem (...)
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  13. Luis Estrada-González (2011). Logical Monism. In Michael Bruce & Steven Barbone (eds.), Just the Arguments: 100 of the Most Important Arguments in Western Philosophy. Wiley-Blackwell.
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  14. F. R. G. (1977). Philosophy in Process, Volume Six. Review of Metaphysics 30 (3):539-540.
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  15. David Ray Griffin (1994). Dualism, Materialism, Idealism, and Psi: A Reply to John Palmer. Journal of the American Society of Psychical Research 88:23-39.
  16. Edmund Gurney (1881). Monism. Mind 6 (22):153-173.
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  17. Ernst Haeckel (1892). Our Monism. The Monist 2 (4):481-486.
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  18. John Haldane (2006). Ethics, Religion, and Relativism. Review of Metaphysics 60 (1):121-139.
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  19. W. D. Hart (2007). An Argument for Dualism. In Brie Gertler & Lawrence A. Shapiro (eds.), Arguing About the Mind. Routledge. 4--117.
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  20. Herbert Hochberg (2003). Mindless Monism. In Andreas Bächli & Klaus Petrus (eds.), Monism. Ontos. 9--209.
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  21. Theodore T. Lafferty (1931). The Dualism of Means and Value. Journal of Philosophy 28 (15):393-406.
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  22. Daniel Lim (2014). Occasionalism and Non-Reductive Physicalism: Another Look at the Continuous Creation Argument. [REVIEW] International Journal for Philosophy of Religion 75 (1):39-57.
    Malebranche’s so-called conservation is continuous creation (CCC) argument has been celebrated as a powerful and persuasive argument for Occasionalism—the claim that only God has and exercises causal powers. In this paper I want to examine the CCC argument for Occasionalism by comparing it to Jaegwon Kim’s so-called Supervenience argument against non-reductive physicalism. Because the arguments have deep similarities it is interesting and fruitful to consider them in tandem. First I argue that both the CCC argument and the Supervenience argument turn (...)
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  23. Martin A. Lipman (forthcoming). On Fine’s Fragmentalism. Philosophical Studies:1-15.
    Fragmentalism is the view that reality is not a metaphysically unified place, but fragmented in a certain sense, and constituted by incompatible facts across such fragments. It was introduced by Kit Fine in a discussion of tense realist theories of time . Here I discuss the conceptual foundations of fragmentalism, identify several open questions in Fine’s characterization of the view, and propose an understanding of fragmentalism that addresses these open questions.
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  24. John E. Llewelyn (1961). Collingwood's Doctrine of Absolute Presuppositions. Philosophical Quarterly 11 (42):49-60.
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  25. Rex Martin (1989). Collingwood's Claim That Metaphysics is a Historical Discipline. The Monist 72 (4):489-525.
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  26. Thomas Möllenbeck (ed.) (2009). Geist - Natur: Schöpfung Zwischen Monismus Und Dualismus. Aschendorff.
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  27. W. P. Montague (1910). Review: 'A Pluralistic Universe' and the Logic of Irrationalism. [REVIEW] Journal of Philosophy, Psychology and Scientific Methods 7 (6):141-155.
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  28. Nelson Orringer (2002). Cognitive Intertexts of "Estructura Dinámica de la Realidad" or Aristotle Dynamized. The Xavier Zubiri Review 4:5-18.
    In one of his last published interviews before his death in 2001, Pedro Laín Entralgo expressed his admiration of Zubiri for his expertise in the latest philosophy and science without sacrificing his religious faith.1 Faith and cognition harmonize in Zubiri’s posthumously published course Estructura dinámica de la realidad,2 a work valuable for understanding his evolution as a whole. EDR incorporates much doctrinal material employed previously, as well as ideas to be developed in subsequent works. It belongs to the period of (...)
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  29. Ricardo Parellada (2007). Natural Moralities: A Defense of Pluralistic Relativism. Review of Metaphysics 61 (2):451-452.
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  30. Lionel Rubinoff (1970). Collingwood and the Reform of Metaphysics. University of Toronto Press.
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  31. Sergeiy Sandler, The Reinterpretation of Kant and the Neo-Kantians: On Bakhtin’s Pattern of Appropriation.
    Studies of the origins of Mikhail Bakhtin’s thought have tended to either follow a traditional intellectual history paradigm—where establishing the presence of an influence is taken to be a sign of Bakhtin’s identity as a thinker—or to view terminological and conceptual borrowings in Bakhtin’s work as mere veneer in which he dressed his own ideas to make them publishable or acceptable to his peers in a hostile political and intellectual environment. And while Bakhtin did absorb some genuine formative influences, and (...)
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  32. Wilfrid S. Sellars (1952). Mind, Meaning, and Behavior. Philosophical Studies 3 (December):83-94.
  33. Michael Slote (2005). The Dualism of the Ethical. Philosophical Issues 15 (1):209–217.
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  34. Godfrey N. A. Vesey (1965). The Embodied Mind. London,: Allen Unwin.
    Originally published in 1965. For hundreds of years the thinking of philosophers, psychologists, and theologians on the problem of the mind’s relation to the body was dominated by the Cartesian notion that mind and matter are distinct substances. That Descartes also held that there is a union of mind and matter, in a person, has largely been ignored. This may be because, as he admitted in his private correspondence, it is impossible to think of mind and matter both as being (...)
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  35. John W. Yolton (1967). Metaphysical Analysis. [Toronto]University of Toronto Press.
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  36. Jolanta Żelazna (2004). Substancja, atrybuty, modi - nieporozumienia związane z recepcją \"Etyki\" Spinozy. Filo-Sofija 4 (1(4)):141-170.
    Substance, attributes, modi - misunderstandings connected with the reception of Spinoza's "Ethics" The text tries to answer the question of the sources of misunderstandings connected with the reception of Spinoza's philosophy, especially with his understanding of the substance, attributes, modifications and infinity in "Ethics". Assumptions made by Spinoza, for instance the postulate of describing the human being as a "state in state" of Nature during a research procedure comply with the rules of model of the modern science. In "Ethics", based (...)
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  37. Jolanta Żelazna (1997). Myślenie, pojęcie i słowo w Etyce Spinozy. Idea 9 (9):53-64.
  38. M. Zimmerman (1962). The "is-Ought": An Unnecessary Dualism. Mind 71 (281):53-61.
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Idealism
  1. S. C. A. (1974). Conceptual Idealism. Review of Metaphysics 27 (4):811-812.
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  2. Robert Merrihew Adams (1987). Berkeley and Epistemology. In Ernest Sosa (ed.), Essays on the Philosophy of George Berkeley. D. Reidel.
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  3. Stacey Ake (1996). José Ortega y Gasset's Metaphysical Innovation: A Critique and Overcoming of Idealism, by Antonio Rodríguez Huéscar. [REVIEW] Review of Metaphysics 49 (3):677-678.
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  4. Edwin B. Allaire (1982). Berkeley's Idealism Revisited. In Colin M. Turbayne (ed.), Berkeley: Critical and Interpretive Essays.
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  5. Edwin B. Allaire (1963). Berkeley's Idealism. Theoria 29 (3):229-244.
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  6. Alex Astrov (2005). The Sceptical Idealist: Michael Oakeshott as a Critic of the Enlightenment. Contemporary Political Theory 4 (2):211.
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  7. Luis M. Augusto (2005). Who's Afraid of Idealism? Upa.
    In Who's Afraid of Idealism? the philosophical concept of idealism, the extent to which reality is mind-made, is examined in new light. Author Luis M. Augusto explores epistemological idealism, at the source of all other kinds of idealism, from the viewpoints of Immanuel Kant and Friedrich Nietzsche, two philosophers who spent a large part of their lives denigrating the very concept. Working from Kant and Nietzsche's viewpoints that idealism was a scandal to philosophy and the cause of nihilism, Augusto evaluates (...)
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  8. Murat Baç & Renée Elio (2004). Scheme-Based Alethic Realism: Agency, the Environment, and Truthmaking. Minds and Machines 14 (2):173-196.
    This paper presents a position called Scheme-based Alethic Realism, which reconciles a realist position on the nature of truth with a pluralistic Kantian perspective that allows for multiple environments in which truthmaking relationships are established. We argue that truthmaking functions are constrained by a stable phenomenal world and a stable cognitive architecture. This account takes truth as normatively distinct from epistemic justification while relativizing the truth conditions of our statements to what we call Frameworks. The pluralistic aspect allows that these (...)
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  9. Isaac D. Balbus (2003). Against the Idealism of the Affects. Political Theory 31 (6):859-870.
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  10. Edward G. Ballard (1955). Jules Lachelier's Idealism. Review of Metaphysics 8 (4):685 - 705.
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  11. Marina Paola Banchetti (1992). My Station and Its Duties. Idealistic Studies 22 (1):11-27.
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  12. E. Barkin (2003). Relative Phenomenalism - Toward a More Plausible Theory of Mind. Journal of Consciousness Studies 10 (8):3-13.
    Most philosophers believe that qualitative states must be explained in terms of physical states of the brain in order to resolve the mind/ body problem. But the severe difficulties involved in deriving the mental from the physical or, even more bizarrely, eliminating the mental altogether, have caused some to seriously investigate Russell's longstanding ideas about the intrinsic nature of physical entities. The resulting microphenomenal approaches, however, are of necessity extremely vague and complicated. Consequently, a macrophenomenal theory of mind may well (...)
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