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  1. R. I. Aaron (1938). How Many Phenomenalism Be Refuted? Proceedings of the Aristotelian Society 39:167 - 184.
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  2. E. M. Adams (1959). The Inadequacy of Phenomenalism. Philosophy and Phenomenological Research 20 (1):93-102.
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  3. Robert Merrihew Adams (1983). Phenomenalism and Corporeal Substance in Leibniz. Midwest Studies in Philosophy 8 (1):217-257.
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  4. H. B. Alexander (1905). Phenomenalism and the Problem of Knowledge. Journal of Philosophy, Psychology and Scientific Methods 2 (7):182-187.
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  5. Leslie Allan, The Existence of Mind-Independent Physical Objects.
    The author challenges both the eliminative idealist's contention that physical objects do not exist and the phenomenalist idealist's view that statements about physical objects are translatable into statements about private mental experiences. Firstly, he details how phenomenalist translations are parasitic on the realist assumption that physical objects exist independently of experience. Secondly, the author confronts eliminative idealism head on by exposing its heuristic sterility in contrast with realism's predictive success.
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  6. James Andrews (1874). The Psychology of Scepticism and Phenomenalism.
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  7. Richard E. Aquila (1975). Kant's Phenomenalism. Idealistic Studies 5 (2):108-126.
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  8. A. J. Ayer (1946). Phenomenalism. Proceedings of the Aristotelian Society 47:163 - 196.
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  9. E. Barkin (2003). Relative Phenomenalism - Toward a More Plausible Theory of Mind. Journal of Consciousness Studies 10 (8):3-13.
    Most philosophers believe that qualitative states must be explained in terms of physical states of the brain in order to resolve the mind/ body problem. But the severe difficulties involved in deriving the mental from the physical or, even more bizarrely, eliminating the mental altogether, have caused some to seriously investigate Russell's longstanding ideas about the intrinsic nature of physical entities. The resulting microphenomenal approaches, however, are of necessity extremely vague and complicated. Consequently, a macrophenomenal theory of mind may well (...)
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  10. Monroe C. Beardsley (1942). Phenomenalism and Determinism. Journal of Philosophy 39 (26):711-717.
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  11. Helen Beebee & Julian Dodd (eds.) (2005). Truthmakers: The Contemporary Debate. Clarendon.
    This volume will be the starting point for future discussion and research.
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  12. M. Black (1939). Comments on a Recent Version of Phenomenalism. Analysis 7 (1):1 - 12.
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  13. John Bolender (1998). Factual Phenomenalism: A Supervenience Theory. Sorites 9 (9):16-31.
    Broadly speaking, phenomenalism is the position that physical facts depend upon sensory facts. Many have thought it to imply that physical statements are translatable into sensory statements. Not surprisingly, the impossibility of such translations led many to abandon phenomenalism in favor of materialism. But this was rash, for if phenomenalism is reformulated as the claim that physical facts supervene upon sensory facts, then translatability is no longer required. Given materialism's failure to account for subjective experience, there has been a revival (...)
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  14. Archibald A. Bowman (1916). Kant's Phenomenalism in its Relation to Subsequent Metaphysics. Mind 25 (100):461-489.
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  15. F. H. Bradley (1900). A Defence of Phenomenalism in Psychology. Mind 9 (33):26-45.
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  16. Robert Brandom (1988). Pragmatism, Phenomenalism, and Truth Talk. Midwest Studies in Philosophy 12 (1):75-93.
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  17. C. D. Broad (1914). Phenomenalism. Proceedings of the Aristotelian Society 15:227 - 251.
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  18. Gregory Brown (1987). God's Phenomena and the Pre-Established Harmony. Studia Leibnitiana 19 (2):200-214.
    In this paper I wish to examine the nature and role of "the phenomena of God" in Leinbiz's mature thought. In the first part of the paper, I discuss the nature of the universal harmony and argue that they are the perceptiual states of finite substances and the relations among them that constitute God's phenomena. In the second part of the paper, I attempt to specify the theoretical role that God's phenomena play in Leibniz's phenomenalism. This leads finally to a (...)
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  19. Robert Brown & John Watling (1949). Hypothetical Statements in Phenomenalism. Synthese 8 (1):355 - 366.
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  20. Hector Neri Castaneda (1961). Professor Bar-Hillel on Nonformal Implications and Phenomenalism. Philosophical Studies 12 (6):85 - 90.
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  21. Mark Thomas Coppenger (1974). A Defense of Phenomenalism. Dissertation, Vanderbilt University
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  22. James W. Cornman (1973). Theoretical Phenomenalism. Noûs 7 (2):120-138.
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  23. J. W. Davis (1962). Berkeley and Phenomenalism. Dialogue 1 (1):67-80.
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  24. F. C. Doan (1905). Phenomenalism in Ethics. Mind 14 (54):221-234.
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  25. John J. Drummond (1980). A Critique of Gurwitsch's “Phenomenological Phenomenalism”. Southern Journal of Philosophy 18 (1):9-21.
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  26. Steven French & James Ladyman (2003). The Dissolution of Objects: Between Platonism and Phenomenalism. [REVIEW] Synthese 136 (1):73 - 77.
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  27. Steven French & James Ladyman (2003). Between Platonism and Phenomenalism: Reply to Cao. Synthese 136 (1):73-78.
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  28. Richard Anthony Fumerton (1974). Phenomenalism. Dissertation, Brown University
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  29. Montgomery Furth (1967). Monadology. Philosophical Review 76 (2):169-200.
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  30. Robert L. Greenwood (1985). C.I. Lewis and the Issue of Phenomenalism. Philosophy Research Archives 11:441-452.
    According to the received view, the philosophy of C.I. Lewis is a form of phenomenalism. The first part of this paper is an argument designed to show that Lewis does not support one of the necessary conditions for ontological phenomenalism; namely, the sense-datum theory. The secondpart is an argument designed to show that Lewis’ theory is incompatible with linguistic phenomenalism, a view according to which there is an equivalence of meaning between physical object statements and sense-data statements. The argument is (...)
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  31. Andy Hamilton (1998). Mill, Phenomenalism, and the Self. In John Skorupski (ed.), The Cambridge Companion to Mill. Cambridge University Press 139--75.
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  32. W. F. R. Hardie (1945). The Paradox of Phenomenalism. Proceedings of the Aristotelian Society 46:127 - 154.
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  33. Takeo Iwasaki (1974). A Criticism of Phenomenalism. Revue Internationale de Philosophie 28 (1/2=107/108):116.
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  34. Vladimir Jankélévitch (1959). Le Je-Ne-Sais-Quol Et le Presque-Rien. Revista Portuguesa de Filosofia 15 (2):216-217.
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  35. Nicholas Jolley (1986). Leibniz and Phenomenalism. Studia Leibnitiana 18 (1):38-51.
    Leibniz est-il devenu phénoménaliste pendant ses années dernières ? Contre Furth et Loeb, ce travail rend une réponse négative à cette question. Quoique Leibniz a caressé les idées phénoménalistes, il ne les a jamais vraiment acceptées ; au contraire, il soutient une autre thèse réductioniste, c'est-à-dire que les corps sont des agrégats des monades. Cependant, cette conclusion entraîne ses propres difficultés, car à certains égards, la doctrine phénoménaliste paraît plus satisfaisante que l'option concurrante. On soutient que la répugnance leibnizienne à (...)
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  36. Ran Lahav (1990). An Alternative to the Adverbial Theory: Dis-Phenomenalism. Philosophy and Phenomenological Research 50 (3):553-568.
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  37. T. Z. Lavine (1981). C. I. Lewis and the Problem of Phenomenalism. Philosophy and Phenomenological Research 41 (3):386-395.
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  38. C. I. Lewis (1955). Realism or Phenomenalism? Philosophical Review 64 (2):233-247.
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  39. David Liggins (2005). Truthmakers and Explanation. In Helen Beebee & Julian Dodd (eds.), Truthmakers: The Contemporary Debate. Clarendon 105--115.
    Truthmaker theory promises to do some useful philosophical work: equipping us to argue against phenomenalism and Rylean behaviourism, for instance, and helping us decide what exists (Lewis 1999, 207; Armstrong 1997, 113-119). But it has proved hard to formulate a truthmaker theory that is both useful and believable. I want to suggest that a neglected approach to truthmakers – that of Ian McFetridge – can surmount some of the problems that make other theories of truthmaking unattractive. To begin with, I’ll (...)
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  40. Ronald Loeffler (2005). Normative Phenomenalism: On Robert Brandom's Practice-Based Explanation of Meaning. European Journal of Philosophy 13 (1):32-69.
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  41. D. G. C. Macnabb (1940). Phenomenalism. Proceedings of the Aristotelian Society 41:67 - 90.
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  42. Colin McGinn (1980). Functionalism and Phenomenalism: A Critical Note. Australasian Journal of Philosophy 58 (March):35-46.
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  43. J. P. McKinney (1959). Phenomenalism: A Survey and Reassessment. Australasian Journal of Philosophy 37 (3):221 – 233.
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  44. Robert McRae (1948). Phenomenalism and J. S. Mill's Theory of Causation. Philosophy and Phenomenological Research 9 (2):237-250.
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  45. Asher Moore (1950). Verifiability and Phenomenalism. Journal of Philosophy 47 (7):169-177.
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  46. Gregory Nixon (2009). Skrbina's *Mind That Abides: Panpsychism in the New Millennium*. [REVIEW] Journal of Consciousness Studies 16 (9):116-121.
    Is the great god Pan reborn? For a while there, it seemed every intellectual movement began with the prefix ‘post’, implying non-totality, but now there are indications that ‘pan’ (all) is returning to provide another answer to one of the most basic of ontological questions: What is the relationship of mind to matter? In this important book with 17 different authors, panpsychism is given its due.
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  47. Gregory Nixon (2000). Max Velmans' *Understanding Consciousness*. [REVIEW] Journal of Consciousness Studies 7 (10):96-99.
    This is a fine book. In what has become a crowded field, it stands out as direct, deep, and daring. It should place Max Velmans amongst the stars in the field like Chalmers, Dennett, Searle, and Churchland who are most commonly referenced in consciousness studies books and articles. It is direct in that the de rigueur history and review of the body-mind problem is illuminating and concise. It is deep in that Velmans deconstructs the usual idea of an objective world (...)
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  48. Robert A. Oakes (1977). An Illusion About Phenomenalism. Southern Journal of Philosophy 15 (2):201-206.
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  49. Kenneth L. Pearce (2016). Leibniz and the Veridicality of Body Perceptions. Philosophers' Imprint 16 (5).
    According to Leibniz's late metaphysics, sensory perception represents to us as extended, colored, textured, etc., a world which fundamentally consists only of non-spatial, colorless entities, the monads. It is a short step from here to the conclusion that sensory perception radically misleads us about the true nature of reality. In this paper, I argue that this oft-repeated claim is false. Leibniz holds that in typical cases of body perception the bodies perceived really exist and have the qualities, both primary and (...)
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  50. Guido Peeters (1990). Some Reflections on Psychologism, Reductionism, and Related Issues Leading Towards an Epistemological Dualism of Reason and Experience. KU Leuven, Laboratorium Voor Experimentele Sociale Psychologie.
    Discussing ideas from Husserl's 'Vom Ursprung der Geometrie' and the author's research on human information processing, it is suggested that there may be two relatively independent modes of knowledge. They are tentatively referred to as 'experience' and 'reason'. They constitute an epistemological dualism that may enable to avoid certain circularities in the foundation of knowledge and that may provide an avenue towards the integration of scientific and preschientific (phenomenological) knowledge. This duality involves two horizons advanced yet bu Husserl, but we (...)
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