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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. Evandro Agazzi (1981). Mind and Body: A Philosophical Delineation of the Problem. Epistemologia 4:3.
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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. Richard D. Alexander (1976). Evolution, Human Behavior, and Determinism. PSA: Proceedings of the Biennial Meeting of the Philosophy of Science Association 1976:3 - 21.
  18. 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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  19. 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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  20. 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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  21. Keith Allen (2015). Colour Physicalism, Naïve Realism, and the Argument From Structure. Minds and Machines 25 (2):193-212.
    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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  22. Maurice Allen (1934). The Creative Synthesis Theory of Mind and Body. Pacific Philosophical Quarterly 15 (1):46.
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  23. 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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  24. Maria Alvarez (2006). Mind, Morality, and Explanation - By Frank Jackson, Philip Pettit and Michael Smith. Philosophical Books 47 (4):362-366.
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  25. 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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  26. 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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  27. Holly K. Andersen (2010). Mental Causation: The Mind-Body Problem. By Anthony Dardis. Metaphilosophy 41 (3):450-455.
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  28. Robert M. Anderson Jr (1978). Quandaries of Mind, Brain, and Cosmos. International Philosophical Quarterly 18 (2):215-222.
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  29. Frederick Anderson (1942). The Relational Theory of Mind. Journal of Philosophy 39 (May):253-260.
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  30. Tyson Anderson (1974). Some Remarks on 'Physicalism and Immortality': Reply to David Mouton. Religious Studies 10 (1):81 - 84.
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  31. 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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  32. 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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  33. J. R. Angell (1913). Behavior as a Category of Psychology. Philosophical Review 22:673.
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  34. G. E. M. Anscombe (1981). Metaphysics and the Philosophy of Mind, Collected Philosophical Papers Vol. Ii. Basil Blackwell.
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  35. Lm Antony & J. Levine (1996). Reduction with Autonomy: Mental Causation, Reduction and Supervenience. Philosophical Perspectives 11:83-105.
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  36. 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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  37. István Aranyosi (2002). Carl Gillett and Barry Loewer (Eds.), Physicalism and Its Discontents. Croatian Journal of Philosophy 6:363-370.
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  38. István Aranyosi (2002). Physicalism and Its Discontents. Croatian Journal of Philosophy 2 (3):363-370.
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  39. 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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  40. Peter Århem, Hans Liljenström & Uno Svedin (1997). Matter Matters? On the Material Basis of the Cognitive Activity of Mind.
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  41. L. Armand (2008). Language and the Cybernetic Mind. Theory, Culture and Society 25 (2):127-152.
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  42. D. H. Armstrong (1969). A Materialist Theory of the Mind. Philosophical Quarterly 19 (74):73-79.
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  43. 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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  44. 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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  45. David M. Armstrong (1968). The Nature of Mind and Other Essays. Humanities Press.
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  46. Magda B. Arnold (1971). Motives as Causes. Journal of Phenomenological Psychology 1 (2):185-192.
  47. Edgar ArthurSinger Jr (1926). Mind as Behavior. Philosophical Review 35:287.
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  48. 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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  49. 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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  50. H. J. D. Astley (1918). H. Latimer Jackson, The Problem of the Fourth Gospel. [REVIEW] Hibbert Journal 17:345.
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