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  1. Fred Ablondi (2007). Knowing Our Nature: A Note on Régis' Response to Malebranche. History of European Ideas 33 (2):135-141.
    Nicolas Malebranche was the first Cartesian philosopher to challenge Descartes’ claim that we are capable of possessing a clear and distinct understanding of the soul's nature. Other Cartesians, including Clauberg, La Forge, and Cordemoy, accepted without question the conclusion of the Second Meditation that the nature of the soul is better known than is the nature of body. After presenting an overview of Malebranche's argument, this note turns to the Cartesian philosopher Pierre-Sylvain Régis. Régis, like the Cartesians before Malebranche, sides (...)
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  2. Fred Ablondi (1999). Malebranche and Knowledge of the Soul. American Catholic Philosophical Quarterly 73 (4):571-581.
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  3. Fred Ablondi (1998). Malebranche's Theory of the Soul. Philosophical Review 107 (2):334-337.
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  4. Godofredo Iommi Amunátegui (1991). Malebranche: Tome XVII-2 Mathematica. Revista de Filosofia 37:87-90.
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  5. Albert Recio Andreu (2002). Nicolás Redondo: lucha sindical en tiempos críticos. Revista Internacional de Filosofía Política 19:185-194.
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  6. Alan Baker (2005). Malebranche's Occasionalism. American Catholic Philosophical Quarterly 79 (2):251-272.
    The core thesis of Malebranche’s doctrine of occasionalism is that God is the sole true cause, where a true cause is one that has the power to initiate change and for which the mind perceives a necessary connection between it and its effects. Malebranche gives two separate arguments for his core thesis, T, based on necessary connection and on divine power respectively. The standard view is that these two arguments are necessary to establish T. I argue for a reinterpretation of (...)
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  7. Antonio Banfi (1938). Malebranche et l'ltalie. Revue Philosophique de la France Et de l'Etranger 125 (3/4):253 - 274.
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  8. J. C. Bardout (2003). Fenelon's Malebranchism. Occasionalism and Vision in God. Revue Philosophique de la France Et de L Etranger 128 (2):151-172.
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  9. Jean-Christophe Bardout (forthcoming). Malebranche Ou l'Individuation Perdue. Les Etudes Philosophiques.
    Assurant que « nous voyons toutes choses en Dieu », autrement dit par des idées universelles et infinies, la philosophie de Malebranche se doit d'affronter le problème de la connaissance des choses singulières, seules véritablement existantes. Après avoir montré que sa pensée échoue à fonder un authentique principe d'individuation physique des corps, nous tentons de mettre en évidence une difficulté identique à théoriser une véritable connaissance des êtres matériels. Ce déplacement de la question nous semble légitime dans la mesure où (...)
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  10. Jean-Christophe Bardout (2005). Cause and Reason: Is There an Occasionalist Structure to Malebranche? In Daniel Garber & Steven Nadler (eds.), Oxford Studies in Early Modern Philosophy Volume 2. Oup Oxford.
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  11. Jean-Christophe Bardout (1999). Malebranche Et la Métaphysique. Monograph Collection (Matt - Pseudo).
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  12. Martin Bell (1997). Hume and Causal Power: The Influences of Malebranche and Newton. British Journal for the History of Philosophy 5 (1):67 – 86.
  13. Delphine Bellis (2013). Carlo Borghero . Les Cartésiens Face À Newton . Turnhout: Brepols, 2011. Pp. 156. $64.88 (Paper). [REVIEW] Hopos: The Journal of the International Society for the History of Philosophy of Science 3 (2):364-367.
  14. Gustav Bergmann (1956). Some Remarks on the Philosophy of Malebranche. Review of Metaphysics 10 (2):207 - 226.
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  15. Alexander U. Bertland (2004). La Filosofia Dell'immaginazione in Vico E Malebranche. New Vico Studies 22:128-134.
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  16. Maurice Blondel (1966). Dialogues Avec les Philosophes, Descartes, Spinoza, Malebranche, Pascal, Saint Augustin. Aubier Montaigne.
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  17. Maurice Blondel (1916). L'anti-cartésianisme de Malebranche. Revue de Métaphysique et de Morale 23 (1):1 - 26.
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  18. H. J. M. Bos (1970). Nicolas Malebranche, Oeuvres Complètes, Tome XVII-2, Mathematica. [REVIEW] British Journal for the History of Science 5 (1):91-91.
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  19. Émile Boutroux (1916). L'intellectualisme de Malebranche. Revue de Métaphysique et de Morale 23 (1):27 - 36.
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  20. Nathaniel Bowditch (2010). Malebranche. International Philosophical Quarterly 50 (3):363-382.
    Malebranche’s characterization of the human condition appears to generate a problem. While his metaphysics and his conception of man and man’s place in nature appear to preclude the possibility that we could ever be responsible for anything—much less for our passions—he insists that we are. Consequently, many commentators (both past and present) have argued that Malebranche is committed to an untenable, if not inconsistent, position. In this paper I argue that careful consideration of Malebranche’s account of the passions and the (...)
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  21. M. Bozovic (2002). The Philosophy of Human Body: Malebranche and La Mettrie. Filozofski Vestnik 23 (1):199-208.
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  22. Harry M. Bracken (1995). Malebranche and Ideas. International Studies in Philosophy 27 (4):124-126.
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  23. Harry M. Bracken (1985). Malebranche and British Philosophy. Journal of the History of Philosophy 23 (3):431-433.
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  24. Harry M. Bracken (1963). Berkeley and Malebranche on Ideas. Modern Schoolman 41 (1):1-15.
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  25. R. Breeur (2005). Malebranche on Restlessness and the First Man. Tijdschrift Voor Filosofie 67 (1):3-35.
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  26. Roland Breeur (2005). Malebranche over de onrust en de eerste mens. Tijdschrift Voor Filosofie 67 (1):3 - 35.
    In The Search after Truths Nicolas Malebranche (1638-1715) claims that the first man, Adam, had the same senses as we do, that he felt the same pleasures and pains as we do, but without being distracted from God. However, after he had sinned, his senses revolted against him and enslaved him, as they do us. In other words, because of the original sin the union that joins our mind to God and which raises us above all material things is weakened (...)
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  27. Émile Bréhier (1939). Sur la nouvelle édition de Malebranche. Revue Philosophique de la France Et de l'Etranger 127 (1/2):14 - 24.
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  28. Émile Bréhier (1938). Les « jugements naturels » chez Malebranche. Revue Philosophique de la France Et de l'Etranger 125 (3/4):142 - 150.
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  29. Deborah Brown (2012). Agency and Attention in Malebranche's Theory of Cognition. In Martin Pickavé & Lisa Shapiro (eds.), Emotion and Cognitive Life in Medieval and Early Modern Philosophy. Oxford University Press. 217.
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  30. Stuart Brown (1994). The Light of the Soul: Theories of Ideas in Leibniz, Malebranche and Descartes. Philosophical Books 35 (2):104-106.
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  31. Roger Caldwell (2008). Malebranche, by Andrew Pyle. Philosophy Now 68:42-43.
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  32. Raffaele Carbone & Koen Vermeir (forthcoming). Malebranche Et les Pouvoirs de L'Imagination. Rivista di Storia Della Filosofia.
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  33. V. C. Chappell (ed.) (1992). Nicolas Malebranche. Garland.
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  34. Syliane Charles (1998). L'idée d'étendue chez Malebranche et Spinoza ou pourquoi Malebranche n'était pas spinoziste. Horizons Philosophiques 9 (1):33-49.
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  35. Ralph Withington Church (1931/1970). A Study in the Philosophy of Malebranche. Port Washington, N.Y.,Kennikat Press.
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  36. Desmond Clarke (2000). Causal Powers and Occasionalism From Descartes to Malebranche. In John Schuster, Stephen Gaukroger & John Sutton (eds.), Descartes' Natural Philosophy. Routledge. 131--48.
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  37. Desmond M. Clarke (1995). Malebranche and Occasionalism: A Reply to Steven Nadler. Journal of the History of Philosophy 33 (3):499-504.
    In Malebranche's account of occasional causality, God exercises his general will with respect to every event that merits a causal explanation. Nadler distinguishes two pictures of God's involvement; (1) there are as many distinct acts of God's will as there are causal events to be explained; (2) God's will is exercised once only, when the natural order of causes is created. I argue that Malebranche's concept of God is inconsistent with a real distinction between God and acts of his will, (...)
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  38. Desmond M. Clarke (1989). Occult Powers and Hypotheses: Cartesian Natural Philosophy Under Louis Xiv. Oxford University Press.
    This book analyses the concept of scientific explanation developed by French disciples of Descartes in the period 1660-1700. Clarke examines the views of authors such as Malebranche and Rohault, as well as those of less well-known authors such as Cordemoy, Gadroys, Poisson and R'egis. These Cartesian natural philosophers developed an understanding of scientific explanation as necessarily hypothetical, and, while they contributed little to new scientific discoveries, they made a lasting contribution to our concept of explanation--generations of scientists in subsequent centuries (...)
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  39. James Collins (1983). The Search After Truth and Elucidations of the Search After Truth. By Nicolas Malebranche. Modern Schoolman 60 (2):135-136.
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  40. James Collins (1980). Malebranche: A Study of a Cartesian System. By Daisie Radner. Modern Schoolman 57 (2):191-191.
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  41. James Collins (1969). The Vision in God: Malebranche's Scholastic Sources. By Desmond Connell. Modern Schoolman 46 (2):185-185.
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  42. Desmond Connell (1984). Malebranche and British Philosophy. Philosophical Studies 30:315-317.
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  43. Desmond Connell (1980). Malebranche. Philosophical Studies 27:357-358.
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  44. Desmond Connell (1967). The Vision in God; Malebranche's Scholastic Sources. New York, Humanities Press.
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  45. Desmond Connell (1955). La Passivité de l'Entendement Selon Malebranche. Revue Philosophique De Louvain 53 (40):542-565.
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  46. J. Thomas Cook (2011). Göttliche Gedanken. Zur Metaphysik der Erkenntnis bei Descartes, Malebranche, Spinoza und Leibniz. Journal of the History of Philosophy 49 (4):495-496.
    In Göttliche Gedanken (Godly Thoughts), Andreas Schmidt provides an in-depth discussion of the metaphysics of knowledge and of mind in four early-modern rationalists: Descartes, Malebranche, Spinoza, and Leibniz. His topic overlaps with what is called “philosophy of mind” in contemporary Anglo-American circles, for he is quite interested in the relation between mind and body in these four historical thinkers. But as Schmidt effectively reminds us, the “mind-body problem” looks entirely different when embedded in the conceptual setting of the seventeenth century. (...)
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  47. Monte Cook (2007). Malebranche's Criticism of Descartes's Proof That There Are Bodies. British Journal for the History of Philosophy 15 (4):641 – 657.
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  48. Monte Cook (1998). The Ontological Status of Malebranchean Ideas. Journal of the History of Philosophy 36 (4):525-544.
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  49. Monte Cook (1991). Malebranche Versus Arnauld. Journal of the History of Philosophy 29 (2):183-199.
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  50. Donald A. Cress (1971). The Immediate Object of Consciousness in Malebranche. Modern Schoolman 48 (4):359-369.
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