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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 This new edition includes three fascinating unpublished pieces that illuminate and amplify the Essay.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. Richard Davnall, The Experiential World.
    There are four positions one might take in respect of the ontological status of the physical world: physicalism, which says that the physical world is ontologically fundamental, and nothing else is; substance dualism, which says that the physical world is ontologically fundamental, but so is the human mental realm, and that these are in some strong metaphysical sense separate; idealism, which says that the physical world is constitutively sustained, at least in part, by facts about the human mental realm; and (...)
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  14. Mirelo Deugh Ausgam Valis (2013). Representational Monetary Identity. Lulu, Inc..
    Whenever debt is itself money, this money becomes a self-inflating debt principal by already being its own interest. Hence modern inflation, deflation, and eventual monetary crises. Yet why does money become debt? The concept of representational monetary identity answers to precisely this question.
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  15. Editor Editor (1893). Henism, Monism And. The Monist 4:228.
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  16. Editor Editor (1893). Monism and Henism. The Monist 4:228.
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  17. Editor Editor (1892). Is Monism Arbitrary? The Monist 3:124.
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  18. 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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  19. F. R. G. (1977). Philosophy in Process, Volume Six. Review of Metaphysics 30 (3):539-540.
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  20. 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.
  21. Edmund Gurney (1881). Monism. Mind 6 (22):153-173.
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  22. Ernst Haeckel (1892). Our Monism. The Monist 2 (4):481-486.
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  23. John Haldane (2006). Ethics, Religion, and Relativism. Review of Metaphysics 60 (1):121-139.
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  24. 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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  25. Herbert Hochberg (2003). Mindless Monism. In Andreas Bächli & Klaus Petrus (eds.), Monism. Ontos 9--209.
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  26. G. Kenny (2000). Robert Kirk, Relativism and Reality. International Journal of Philosophical Studies 8 (3):413-414.
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  27. Theodore T. Lafferty (1931). The Dualism of Means and Value. Journal of Philosophy 28 (15):393-406.
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  28. Simon Somerville Laurie (1884). Metaphysica Nova Et Vetusta a Return to Dualism. Williams and Norgate.
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  29. 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 (...)
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  30. Martin A. Lipman (2015). On Fine’s Fragmentalism. Philosophical Studies 172 (12):3119-3133.
    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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  31. John E. Llewelyn (1961). Collingwood's Doctrine of Absolute Presuppositions. Philosophical Quarterly 11 (42):49-60.
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  32. Rex Martin (1989). Collingwood's Claim That Metaphysics is a Historical Discipline. The Monist 72 (4):489-525.
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  33. Thomas Möllenbeck (ed.) (2009). Geist - Natur: Schöpfung Zwischen Monismus Und Dualismus. Aschendorff.
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  34. 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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  35. Phila Msimang (2015). On Vít Gvoždiak's “John Searle's Theory of Sign”. Organon F: Medzinárodný Časopis Pre Analytickú Filozofiu 22 (2):255-261.
    Vít Gvoždiak published a reconciliatory analysis of Searle’s social ontology with semiotics in Gvoždiak (2012). Without prior knowledge of his paper, an analysis of the same subject appeared in Msimang (2014). Even though Searle’s social ontology is a common point of reference in the formulation of semiotics in these papers, it also serves as a point of departure in their understanding of semiotics and its development. The semiotic theory expressed in Gvoždiak (2012) is an inherently linguistic (speech act centred) theory, (...)
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  36. 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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  37. Ricardo Parellada (2007). Natural Moralities: A Defense of Pluralistic Relativism. Review of Metaphysics 61 (2):451-452.
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  38. Bethany Pierce, Herbert Feigl's Consequence: A Kind of Ethical Relativism.
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  39. Geo P. Prendergast (1926). Monism and Plurality of Forms. Modern Schoolman 3:60.
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  40. Lionel Rubinoff (1970). Collingwood and the Reform of Metaphysics. University of Toronto Press.
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  41. 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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  42. Juan Jose Sanguineti (2015). The Unity of Biological Systems in Polo's Philosophy. Journal of Polian Studies 2:87-108.
    Life as self-organization is philosophically understood by L. Polo in terms of co-causality between matter, formal configuration and intrinsic efficiency. This characterization provides a dynamic account of life and soul, capable to explain both its identity and its continuous renovation. In this article I especially highlight in this author the metaphysical notions of finality, unity and cosmos, which may be helpful to understand the sense of biological systems in the universe.
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  43. Wilfrid S. Sellars (1952). Mind, Meaning, and Behavior. Philosophical Studies 3 (December):83-94.
  44. Kee Soo Shin (1973). Paul Carus's "Positive Monism" and Critique of Other Types of Monism. Dissertation, Temple University
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  45. Michael Slote (2005). The Dualism of the Ethical. Philosophical Issues 15 (1):209–217.
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  46. Damon Sprock, The Spiritual Big Bang: Origin of Universe. The Spiritual Big Bang.
    It is at this juncture that post-modernism in the science field lacks that remaining piece of discipline, accepting the existence of an absolute, inner fabric of creative intelligence that is responsible for the vibratory formation of all physical world phenomena. It is for this reason that science alone will not find a viable answer of how the universe was created. Thus far, the science hierarchy has supplied us with theories that are totally incompatible with the belief that the universe had (...)
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  47. Joseph Urbas (2013). 'Bi-Polar' Emerson: 'Nominalist and Realist'. The Pluralist 8 (2):78-105.
    Emerson 's philosophical rehabilitation, begun in the late 1970s, has neglected an important branch of his thought: his metaphysics. Revisionist interpretations have generally followed Stanley Cavell's anti-metaphysical lead, privileging process and pluralism to the exclusion of any ultimate grounding principle. Russell Goodman's work takes Emerson scholarship in a new direction less hostile to metaphysics. His reading of Emerson 's "Nominalist and Realist" attempts to balance the principles of change and permanence, albeit in "unstable" alternation. What Goodman calls instability I call (...)
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  48. 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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  49. John Prentice Wright (1975). Mind and External Existence: An Analytical-Historical Study of a Problem of Humean Metaphysics. Dissertation, York University (Canada)
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  50. John W. Yolton (1967). Metaphysical Analysis. [Toronto]University of Toronto Press.
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