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  1. R. I. Aaron (1933). CHURCH, R. W. - A Study in the Philosophy of Malebranche. [REVIEW] Mind 42:388.
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  2. 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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  3. Fred Ablondi (1999). Malebranche and Knowledge of the Soul. American Catholic Philosophical Quarterly 73 (4):571-581.
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  4. Fred Ablondi (1998). Malebranche's Theory of the Soul. Philosophical Review 107 (2):334-337.
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  5. Fred Ablondi (1994). Malebranche, Solipsism, and Divine Revelation. Sophia 33 (1):43-50.
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  6. Frederick Richard Ablondi (1995). Malebranche and the Cartesian Problem of the Unconscious. Dissertation, Marquette University
    Nicolas Malebranche is often thought of as an ardent disciple of Cartesianism. Yet he parts ways with Descartes on a number of important points, one of the most important of which concerns the question of whether mind is able to affect body. It is clear from his letters to Elisabeth that Descartes believed that minds have it within their power to move bodies; Malebranche, on the other hand, denies this, not because mind and body are separate substances--the most frequent criticism (...)
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  7. Richard Acworth (1977). Malebranche and His Heirs. Journal of the History of Ideas 38 (4):673.
    F alquie has shown that, contrary to malebranche's own intention, his main influence in france was in the direction of deism. yet in england malebranche appealed to devout christians and greatly influenced the platonist john norris. why was his influence so different in the two countries? mainly, the author suggests, because norris was attracted by malebranche's central thesis of man's direct vision of the divine ideas, whereas the french enlightenment was influenced by theses which were less central to malebranche but (...)
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  8. Michel Adam (forthcoming). La Notion d'Archétype Chez Malebranche. Les Etudes Philosophiques.
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  9. Michel Adam (1982). L'amitié selon Malebranche. Revue de Métaphysique et de Morale 87 (1):31 - 49.
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  10. Godofredo Iommi Amunátegui (1991). Malebranche: Tome XVII-2 Mathematica. Revista de Filosofia 37:87-90.
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  11. Albert Recio Andreu (2002). Nicolás Redondo: lucha sindical en tiempos críticos. Revista Internacional de Filosofía Política 19:185-194.
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  12. Antoine Arnauld & Stephen Gaukroger (1992). On True and False Ideas. Philosophical Review 101 (4):849-851.
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  13. Antoine Arnauld & Nicolas Malebranche (1685). Réflexions Philosophiques Et Théologiques [by A. Arnauld] Sur le Nouveau Système [Traité] de la Nature & de la Gr'ce [by N. Malebranche]. Livre 1. [REVIEW]
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  14. Antoine Arnauld, Jules Simon & Nicolas Malebranche (1843). Œvres Philosophiques de Antoine Arnauld. A. Delahays.
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  15. 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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  16. Alan Baker (2004). Malebranche on Laws of Nature and God’s General Volitions. Logical Analysis and History of Philosophy 7.
    According to Malebranche’s occasionalism, all cases of causation in the world are due to the action of God’s will. These actions are divided into "particular volitions" and "general volitions". There has been sharp disagreement in the secondary literature concerning the nature of general volitions, for Malebranche. One side claims that general volitions are volitions of wide scope which cover a multiplicity of potential situations. The other side claims that general volitions are specific but fall under the scope of broader laws (...)
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  17. 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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  18. 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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  19. 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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  20. 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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  21. Jean-Christophe Bardout (1999). Malebranche Et la Métaphysique. Monograph Collection (Matt - Pseudo).
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  22. William H. Baumer (1965). B. K. Rome's "The Philosophy of Malebranche". [REVIEW] Philosophy and Phenomenological Research 26 (1):141.
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  23. Joseph Beaude (1989). Bérulle, Malebranche et l'amour de dieu. Revue Philosophique de la France Et de l'Etranger 179 (2):163 - 176.
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  24. Martin Bell (1997). Hume and Causal Power: The Influences of Malebranche and Newton. British Journal for the History of Philosophy 5 (1):67 – 86.
  25. 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.
  26. Gustav Bergmann (1956). Some Remarks on the Philosophy of Malebranche. Review of Metaphysics 10 (2):207 - 226.
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  27. Alexander U. Bertland (2004). La Filosofia Dell'immaginazione in Vico E Malebranche. New Vico Studies 22:128-134.
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  28. E. Van Biéma (1916). Comment Malebranche conçoit la psychologie. Revue de Métaphysique et de Morale 23 (1):127 - 146.
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  29. Dennis Biggie (1997). The Moral Philosophy of Nicolas Malebranche. Dissertation, The Johns Hopkins University
    In the history of Cartesianism, the Traite de Morale by Nicolas Malebranche represents a rare attempt by a Cartesian philosopher to provide a systematic ethics. This dissertation examines Malebranche's moral philosophy in relation to its Cartesian sources and Augustinian inspiration. ;Malebranche's ethics begins with the apprehension of relations of perfection among ideas in the mind of God which constitutes Order. Virtue consists in the acquisition of a dominant, and habitual love of Order; such love is similar to the ethics of (...)
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  30. Andrew Gerard Black (1992). Occasionalism in the Malebranche-Arnauld Debate. Dissertation, University of Massachusetts Amherst
    The philosophical and theological debate between Nicola Malebranche and Antoine Arnauld is one of the most important philosophical exchanges of the late seventeenth century. One of the most significant products of this debate is Malebranche's clarification of his theory of causality, known as occasionalism. A theory of causality, in this case, is a theory in answer to the question, what is the extent of God's causal agency in the world and what room does that leave for causality in created substances? (...)
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  31. Émile Antoine Blampignon (1862). Étude Sur Malebranche, Suivie d'Une Correspondance Inédite.
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  32. Maurice Blondel (1966). Dialogues Avec les Philosophes, Descartes, Spinoza, Malebranche, Pascal, Saint Augustin. Aubier Montaigne.
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  33. Maurice Blondel (1916). L'anti-cartésianisme de Malebranche. Revue de Métaphysique et de Morale 23 (1):1 - 26.
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  34. 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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  35. Émile Boutroux (1916). L'intellectualisme de Malebranche. Revue de Métaphysique et de Morale 23 (1):27 - 36.
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  36. 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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  37. M. Bozovic (2002). The Philosophy of Human Body: Malebranche and La Mettrie. Filozofski Vestnik 23 (1):199-208.
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  38. Harry M. Bracken (1995). Malebranche and Ideas. International Studies in Philosophy 27 (4):124-126.
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  39. Harry M. Bracken (1985). Malebranche and British Philosophy. Journal of the History of Philosophy 23 (3):431-433.
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  40. Harry M. Bracken (1963). Berkeley and Malebranche on Ideas. Modern Schoolman 41 (1):1-15.
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  41. R. Breeur (2005). Malebranche on Restlessness and the First Man. Tijdschrift Voor Filosofie 67 (1):3-35.
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  42. 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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  43. 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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  44. 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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  45. Brown (ed.) (1991). Nicholas Malebranche: His Philosophical Critics and Successors. Assen: Van Gorcum.
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  46. 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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  47. 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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  48. Jean-Louis Bruch (1963). La combinatoire de Malebranche. Revue de Métaphysique et de Morale 68 (3):319 - 333.
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  49. Jean-Louis Bruch (1958). La méthode de M. Gueroult et son application à la philosophie de Malebranche. Revue de Métaphysique et de Morale 63 (2/3):358 - 373.
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  50. Roger Caldwell (2008). Malebranche, by Andrew Pyle. Philosophy Now 68:42-43.
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