Online research in philosophy

It is widely supposed that David Hume invented and espoused the "regularity" theory of causation, holding that causal relations are nothing but a matter of one type of thing being regularly followed by another. It is also widely supposed that he was not only right about this, but that it was one of his greatest contributions to philosophy. Strawson here argues that the regularity theory of causation is indefensible, and that Hume never adopted it in any case. Strawson maintains that Hume did not claim that causation in the natural world is just a matter of regular succession, that such a dogmatic metaphysical claim about the nature of reality would have been utterly contrary to his fundamental philosophical principles, and that he rightly took it for granted that there was more to causation than regularity of succession, claiming only that regularity of succession was all that we could ever know of causation.

In her first book, Marleen Rozemond explicates Descartes's aim to provide a metaphysics that would accommodate mechanistic science and supplant scholasticism.

This is a collection of Paul Hoffman's wide-ranging essays on Descartes composed over the past twenty-five years. The essays in Part I include his celebrated "The Unity of Descartes' Man," in which he argues that Descartes accepts the Aristotelian view that soul and body are related as form to matter and that the human being is a substance; a series of subsequent essays elaborating on this interpretation and defending it against objections; and an essay on Descartes' theory of distinction. In the essays in Part II he argues that Descartes retains the Aristotelian theory of causation according to which an agent's action is the same as the passion it brings about, and explains the significance of this doctrine for understanding Descartes' dualism and physics. In the essays in Part III he argues that Descartes accepts the Aristotelian theory of cognition according to which perception is possible because things that exist in the world are also capable of a different way of existing in the soul, and he shows how this theory figures in Descartes' account of misrepresentation and in the controversy over whether Descartes is a direct realist or a representationalist. The essays in Part IV examine Descartes' theory of the passions of the soul: their definition; their effect on our happiness, virtue, and freedom; and methods of controlling them.

Keywords: action, dualism, functionalism, materialism, physicalism Contents l. What is mental causation? 2. History 3. Mental causation as a problem for dualism 4. Mental causation as a problem for physicalism 5. Mental causation and cognitive science..

Although they are often grouped together in comparison with non-dualist theories, Plato's soul-body dualism, and Descartes' mind-body dualism, are fundamentally different. The doctrines examined are those of the Phaedo and the Meditations. The main difference, from which others flow, lies in Plato's acceptance and Descartes' rejection of the assumption that the soul (= intellect) is identical with what animates the body.

Belief in life after death is implicated, for the typical 'Wittgensteinian', with Cartesian dualism, and the latter seen to entail a private inner subject that cannot survive the anti-private language argument. But Descartes does not really suffer from this defect and belief in life after death is not merely a product of 'confused' Cartesian metaphysics. Descartes is presented as an intellectual analogue of the formation of the concept of 'soul' in spiritual contexts. Just as metaphysical reflection forces us to conclude, for Descartes, that we are only contingently flesh and blood beings, so it is only under the condition of recalcitrant experience that exemplary practitioners seem forced to forge a distinction between body and soul, thus revising influentially their view of themselves as single beings both conscious and extended.