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  1. P. M. A. (1928). Mind and Body. [REVIEW] Modern Schoolman 5 (1):11-11.
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  2. Abhedānanda (1939). The Path of Realization. Calcutta, Ramakrishna Vedanta Math.
  3. Fred Ablondi (2008). François Lamy, Occasionalism, and the Mind-Body Problem. Journal of the History of Philosophy 46 (4):pp. 619-629.
    There is a long-standing view that Malebranche and his fellow occasionalists accepted occasionalism to solve the problem of interaction between immaterial souls and extended bodies. Recently, however, scholars have shown this story to be a myth. Malebranche, Geulincx, La Forge, and Cordemoy adopted occasionalism for a variety of reasons, but none did so because of a need to provide a solution to a perceived mind-body problem. Yet there is one Cartesian for whom the “traditional” reading is largely on the mark. (...)
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  4. Gustavo Fernández Acevedo (2005). La Ineficacia Causal de Lo Mental y El Éxito Explicativo de la Psicología (The Causal Inefficacy of the Mental and the Explanatory Success of Psychology). Critica 37 (110):53 - 77.
    Las llamadas "estrategias deflacionistas" han constituido una alternativa relativamente popular para enfrentar el problema de la presunta ineficacia causal de los estados mentales en el marco del materialismo no reduccionista. Las propuestas de Lynn Baker y Tyler Burge, desarrolladas en el marco de esta estrategia, coinciden en señalar la necesidad de limitar la importancia de la reflexión metafísica y privilegiar el análisis de la explicación mentalista como fuente para la solución (o "disolución") de los problemas de la causación mental. En (...)
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  5. Gustavo Fernández Acevedo (2003). ¿Puede un dualismo naturalista resolver el problema de la ineficacia causal de lo mental? Revista de Filosofía (Madrid) 28 (2):285-303.
    In this article I defend two theses related to the ontology of the mind and the conception of explanatory levels supposed by evolutionary psychology. First, that the theory of mind adopted by this program can not remove all dualist remnant and present an acceptable picture of mind-body relationship. Second, that the difficulties presented by the ontological hypothesis, in addition to certain plausible theses on the explanatory compatibility, reduce in wide measure the attractiveness of pluralism of levels defended.
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  6. Frederick Adams (1991). Mind-Body Identity Theories. Teaching Philosophy 14 (4):433-436.
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  7. George P. Adams (1913). Mind as Form and as Activity. Philosophical Review 22 (3):265-283.
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  8. Mark Addis (2005). Entries on Goodstein, MacDonald, Masterman, and Pears. In Stuart Brown (ed.), The Dictionary of Twentieth-Century British Philosophers. Thoemmes Press.
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  9. Mortimer J. Adler (1967). Intentionality and Immateriality. New Scholasticism 41 (3):312-344.
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  10. Jan Adrianson (1985). Bortom Arv Och Miljö Kritik Av den Sociala Determinismen.
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  11. J. Aegwon Kim (1997). Supervenience, Emergence, and Realization in the Philosophy of Mind. In P. Machamer & M. Carrier (eds.), Mindscapes: Philosophy, Science, and the Mind. Pittsburgh University Press and Universtaetsverlag Konstanz. 271.
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  12. J. Agassi (1959). Minnesota Studies in the Philosophy of Science. Vol. Ii: Concepts, Theories, and the Mind-Body Problem. Ed. H. Feigl, M. Scriven, G. Maxwell. [REVIEW] Mind 68:275.
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  13. Joseph Agassi (1991). Wittgenstein and Physicalism. Grazer Philosophische Studien 41:67-97.
    In the light of a sketch of the history of modem Anti-Metaphysics up from Francis Bacon Wittgenstein's position - the refusal of the possibility of metaphysical assertions - is compared with the views of Mach, of Camap and Neurath and of Popper. Analysing the notions of 'nonsense', 'meaninglessness' and 'Scheinproblem', their interrelations and connections to physicalism three variants of Anti-Metaphysics are distinguished: the Enlightenment view, the positivistMachian view and the linguistic Wittgensteinian view. The present day actuality of these views is (...)
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  14. Varol Akman, Reading McDermott.
    The author is interested in computational approaches to consciousness. His reason for working in the field of AI is to solve the mind-body problem, that is, to understand how the brain can have experiences. This is an intricate project because it involves elucidation of the relationship between our mentality and its physical foundation. How can a biological/chemical system (the human body) have experiences, beliefs, desires, intentions, and so on? Physicists have good reasons to persuade us that ours is a material (...)
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  15. Károly Ákos (1975). Az Idok Örvényében Agy És Tudat.
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  16. Virgil C. Aldrich (1988). The Body of a Person. Upa.
    This book presents the thesis that appearances should not be viewed simply as functions of a prevailing conceptual system. In addition to making a valuable contribution to the study of the mind/body problem, distinguished between first and second-order extensions, the book provides an excellent evaluation of the philosophy of physicalism and develops an exceptionally sound theory of personhood.
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  17. Daniel Algom, Lawrence E. Marks & David Wiesenfeld (1991). Tapping the Social Psychology of Psychophysical Experiments: Mode of Responding Does Not Alter Statistical Properties of Magnitude Estimates. Bulletin of the Psychonomic Society 29 (2):226-228.
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  18. Benjamin W. P. Allen (1952). Epiphenomenalism in the Moral Philosophy of George Santayana, Particularly as It Affects Free Will. Dissertation, Drew University
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  19. Colin Allen (2011). Methodological Questions Begged. Behavior and Philosophy 39 (40):83 - 87.
    I argue in opposition to Sam Rakover that the current lack of fully adequate theories of the subjective and qualitative aspects of mind does not justify the adoption of what he calls “methodological dualism” (Rakover, this issue). Scientific understanding of consciousness requires the continuation of attempts to explain it in terms of the neural mechanisms that support it. It would be premature to adopt a methodological stance that could foreclose on the possibility of more reductionistic approaches. The effects of such (...)
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  20. Keith Allen (forthcoming). Colour Physicalism, Naïve Realism, and the Argument From Structure. Minds and Machines:1-20.
    Colours appear to instantiate a number of structural properties: for instance, they stand in distinctive relations of similarity and difference, and admit of a fundamental distinction into unique and binary. Accounting for these structural properties is often taken to present a serious problem for physicalist theories of colour. This paper argues that a prominent attempt by Byrne and Hilbert to account for the structural properties of the colours, consistent with the claim that colours are types of surface spectral reflectance, is (...)
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  21. Maurice Allen (1934). The Creative Synthesis Theory of Mind and Body. Pacific Philosophical Quarterly 15 (1):46.
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  22. Mahrad Almotahari (2013). Flaws of Formal Relationism. Thought: A Journal of Philosophy 2 (4):367-376.
    Formal relationism in the philosophy of mind is the thesis that folk psychological states should be individuated, at least partially, in terms of the purely formal inference-licensing relations between underlying mental representations. It's supposed to provide a Russellian alternative to a Fregean theory of propositional attitudes. I argue that there's an inconsistency between the motivation for formal relationism and the use to which it's put in defense of Russellian propositions. Furthermore, I argue that formal relationism is committed to epiphenomenalism about (...)
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  23. Maria Alvarez (2006). Book Review. Frank Jackson, Philip Pettit and Michael Smith" Mind, Morality, and Explanation". [REVIEW] Philosophical Books 47 (4):362-366.
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  24. M. Cristina Amoretti (2009). C. Penco, M. Beaney, M. Vignolo (a C. Di), Explaining the Mental: Naturalist and Non-Naturalist Approaches to Mental Acts and Processes. [REVIEW] Epistemologia 32 (2):338.
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  25. Ann-Marie Townsend Anchustegui (1997). Qualitative Content and the Mind-Body Problem. Dissertation, Wayne State University
    In this dissertation, I examine an acute problem besetting any materialist attempt to reduce all mental properties to the physical properties of the brain. The qualia of experience, its 'raw feels', seem to systematically elude any and all physical descriptions of the brain and its properties. The most challenging arguments opposing materialism are those offered by Frank Jackson, Thomas Nagel and Saul Kripke. I closely examine the views of Jackson and Kripke as well as those of David Lewis, William Lycan, (...)
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  26. Holly K. Andersen (2010). Mental Causation: The Mind-Body Problem. By Anthony Dardis. Metaphilosophy 41 (3):450-455.
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  27. Tyson Anderson (1974). Some Remarks on 'Physicalism and Immortality': Reply to David Mouton. Religious Studies 10 (1):81 - 84.
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  28. John Andrews (1998). Weak Panpsychism and Environmental Ethics. Environmental Values 7 (4):381 - 396.
    Weak panpsychism, the view that mindlike qualities are wide-spread in nature, has recently been argued for by the prominent ecofeminist Val Plumwood and has been used by her to ground an ethic of respect for nature. This ethic advocates a principle of respect for difference, the rejection of moral hierarchy and the inclusion of plants, mountains, rivers and ecosystems within the moral community. I argue that weak panpsychism cannot, convincingly, justify the rejection of moral hierarchy, as it is compatible with (...)
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  29. Leonard Angel (2010). The Importance of Physicalism in the Philosophy of Religion. International Journal for Philosophy of Religion 67 (3):141 - 156.
    First, some say that core physicalism is not anti-religion. I argue that this seems to be incorrect. Physical completeness is a core element of contemporary physicalism; (the evidence for physical completeness is strong); and physical completeness both logically and not strictly logically rejects many central religious views. Consequently, there is a sense in which core physicalism is, in an important way, anti-religion. Second, physical completeness positively supports one significant religious view; and physical completeness permits one to hold two others. The (...)
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  30. J. R. Angell (1913). Behavior as a Category of Psychology. Philosophical Review 22:673.
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  31. G. E. M. Anscombe (1981). Metaphysics and the Philosophy of Mind, Collected Philosophical Papers Vol. Ii. Basil Blackwell.
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  32. Lm Antony & J. Levine (1996). Reduction with Autonomy: Mental Causation, Reduction and Supervenience. Philosophical Perspectives 11:83-105.
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  33. Louise Antony (2010). Realization Theory and the Philosophy of Mind: Comments on Sydney Shoemaker's Physical Realization. Philosophical Studies 148 (1):89 - 99.
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  34. István Aranyosi (2002). Carl Gillett and Barry Loewer (Eds.), Physicalism and Its Discontents. Croatian Journal of Philosophy 6:363-370.
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  35. István Aranyosi (2002). Physicalism and Its Discontents. Croatian Journal of Philosophy 2 (3):363-370.
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  36. I. Kim’S. Exclusion Argument (2013). And Patterns of Variation. In Sophie C. Gibb & Rögnvaldur Ingthorsson (eds.), Mental Causation and Ontology. Oxford University Press. 88.
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  37. D. H. Armstrong (1969). A Materialist Theory of the Mind. Philosophical Quarterly 19 (74):73-79.
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  38. D. M. Armstrong (1988). The Mind-Body Problem: An Opinionated Introduction (Boulder: Westview, 1999); U. Place,'Thirty Years On: Is Consciousness Still a Brain Process?'. Australasian Journal of Philosophy 66 (2).
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  39. David M. Armstrong (1999). The Mind-Body Problem: An Opinionated Introduction. Westview Press.
    The emphasis is always on the arguments used, and the way one position develops from another. By the end of the book the reader is afforded both a grasp of the state of the controversy, and how we got there.
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  40. Edgar ArthurSinger Jr (1926). Mind as Behavior. Philosophical Review 35:287.
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  41. Gisa Aschersleben, Jorg Gehrke & Wolfgang Prinz (2004). A Psychophysical Approach to Action Timing. In Christian Kaernbach, Erich Schroger & Hermann Müller (eds.), Psychophysics Beyond Sensation: Laws and Invariants of Human Cognition. Psychology Press. 117--136.
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  42. James B. Ashbrook (1989). The Human Brain and Human Destiny: A Pattern for Old Brain Empathy with the Emergence of Mind. Zygon 24 (3):335-356.
    . The human brain combines empathy and imagination via the old brain which sets our destiny in the evolutionary scheme of things. This new understanding of cognition is an emergent phenomenon—basically an expressive ordering of reality as part of “a single natural system.” The holographic and subsymbolic paradigms suggest that we live in a contextual universe, one which we create and yet one in which we are required to adapt. The inadequacy of the new brain—specially the left hemisphere's rational view (...)
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  43. H. J. D. Astley (1918). H. Latimer Jackson, The Problem of the Fourth Gospel. [REVIEW] Hibbert Journal 17:345.
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  44. John Michael Atherton (2007). Philosophy Outdoors : First Person Physical. In M. J. McNamee (ed.), Philosophy, Risk, and Adventure Sports. London ;Routledge.
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  45. H. Atmanspacher (2005). Non-Physicalist Physical Approaches. Guest Editorial. Mind Matter 3:3-6.
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  46. Harald Atmanspacher, Mind and Matter as Asymptotically Disjoint, Inequivalent Representations with Broken.
    Many philosophical and scientific discussions of topics of mind-matter research make implicit assumptions, in various guises, about the distinction between mind and matter. Currently predominant positions are based on either reduction or emergence, providing either monistic or dualistic scenarios. A more-involved framework of thinking, which can be traced back to Spinoza and Leibniz, combines the two scenarios, dualistic (with mind and matter separated) and monistic (with mind and matter unseparated), in one single picture. Based on such a picture, the transition (...)
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  47. Paul Audi (2011). Primitive Causal Relations and the Pairing Problem. Ratio 24 (1):1-16.
    There is no doubt that spatial relations aid us in pairing up causes and effects. But when we consider the possibility of qualitatively indiscernible things, it might seem that spatial relations are more than a mere aid – they might seem positively required. The belief that spatial relations are required for causal relations is behind an important objection to Cartesian Dualism, the pairing problem. I argue that the Cartesian can answer this objection by appeal to the possibility of primitive causal (...)
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  48. Sunny Auyang, Who Am I? What is It? The Subject-Object Relation.
    Mind is not some mysterious mind stuff; no such stuff exists and the universe comprises only physical matter. It is an emergent property of certain complex material entities, not brains alone but whole human beings living and coping in the physical and social world. This thesis involves three ideas: materialism, emergent properties, and intentionality. The first two belong to the mind-body problem and the status of mental properties in the material universe. The third refers to the mind-world relation, the symbiotic (...)
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  49. Edward Wilson Averill (1994). Book Review:Sensations: A Defense of Type Materialism Christopher S. Hill. [REVIEW] Philosophy of Science 61 (2):319-.
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  50. Anita Avramides (1989). Lynn Rudder Baker, "Saving Belief: A Critique of Physicalism". [REVIEW] Dialogue 28 (4):693.
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