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  1. C. B. Martin (1994). Dispositions and Conditionals. Philosophical Quarterly 44 (174):1-8.
  2.  24
    C. B. Martin (2007). The Mind in Nature. Oxford University Press.
    What are the most fundamental features of the world? Do minds stand outside the natural order? Is a unified picture of mental and physical reality possible? The Mind in Nature provides a staunchly realist account of the world as a unified system incorporating both the mental and the physical.
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  3.  85
    C. B. Martin (1997). On the Need for Properties: The Road to Pythagoreanism and Back. Synthese 112 (2):193-231.
    The development of a compositional model shows the incoherence of such notions as levels of being and both bottom-up and top-down causality. The mathematization of nature through the partial considerations of physics qua quantities is seen to lead to Pythagoreanism, if what is not included in the partial consideration is denied. An ontology of only probabilities, if not Pythagoreanism, is equivalent to a world of primitive dispositionalities. Problems are found with each. There is a need for properties as well as (...)
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  4. John Heil & C. B. Martin (1998). Rules and Powers. Philosophical Perspectives 12 (S12):283-312.
  5. C. B. Martin & John Heil (1999). The Ontological Turn. Midwest Studies in Philosophy 23 (1):34–60.
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  6. C. B. Martin & Max Deutscher (1966). Remembering. Philosophical Review 75 (April):161-96.
  7. C. B. Martin (1996). How It Is: Entities, Absences and Voids. Australasian Journal of Philosophy 74 (1):57 – 65.
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  8. C. B. Martin (1980). Substance Substantiated. Australasian Journal of Philosophy 58 (1):3 – 10.
  9. C. B. Martin & Karl Pfeifer (1986). Intentionality and the Non-Psychological. Philosophy and Phenomenological Research 46 (June):531-54.
  10. D. Armstrong, C. B. Martin & U. T. Place (1996). In T. Crane. In Tim Crane (ed.), Dispositions: A Debate. New York: Routledge
  11. C. B. Martin (2010). The Mind in Nature. OUP Oxford.
    What are the most fundamental features of the world? Do minds stand outside the natural order? Is a unified picture of mental and physical reality possible? The Mind in Nature provides a staunchly realist account of the world as a unified system incorporating both the mental and the physical.
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  12. C. B. Martin (1996). Final Replies to Place and Armstrong. In Tim Crane (ed.), Dispositions: A Debate. New York: Routledge 163--192.
     
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  13.  74
    C. B. Martin (1958). Identity and Exact Similarity. Analysis 18 (4):83 - 87.
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  14. C. B. Martin (1996). Properties and Dispositions. In Tim Crane (ed.), Dispositions. Routledge 71-87.
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  15.  56
    C. B. Martin (1953). Mr. Hanson on Statements of Fact. Analysis 13 (3):72 -.
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  16.  12
    C. B. Martin (1959). Religious Belief. Ithaca, N.Y.,Cornell University Press.
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  17.  28
    C. B. Martin (1993). The Need for Ontology: Some Choices. Philosophy 68 (266):505 - 522.
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  18.  6
    C. B. Martin (1993). The Need for Ontology: Some Choices. Philosophy 68 (266):505-522.
    The aim of this paper is to set out some of the ontologies amongst which some forms of anti-realism must select. This provides the appropriate setting for presenting an alternative realist ontology. The argument is that the choice between the varieties of anti-realism and realism is inevitably a choice between ontologies.
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  19.  43
    C. B. Martin (1987). Proto-Language. Australasian Journal of Philosophy 65 (3):277 – 289.
  20.  36
    J. M. Hinton & C. B. Martin (1954). Achilles and the Tortoise. Analysis 14 (3):56 - 68.
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  21.  50
    C. B. Martin (1952). A Religious Way of Knowing. Mind 61 (244):497-512.
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  22. C. B. Martin (1984). The New Cartesianism. Pacific Philosophical Quarterly 65 (3):236.
     
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  23.  13
    C. B. Martin (1971). Knowledge Without Observation. Canadian Journal of Philosophy 1 (1):15 - 24.
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  24.  30
    C. B. Martin (2000). A Remembrance of an Event – Foreword to “the Two Factor Theory of the Mind–Brain Relation” by Ullin T. Place. Brain and Mind 1 (1):27-27.
  25. C. B. Martin (2000). On Lewis and Then Some. Logique Et Analyse 43 (169-170):43-48.
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  26.  30
    C. B. Martin (1955). Mr. Basson on Immortality. Mind 64 (254):249-253.
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  27. C. B. Martin (1984). Anti-Realism and the World's Undoing. Pacific Philosophical Quarterly 65 (1):18-20.
     
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  28.  8
    C. B. Martin (1956). The Perfect Good: Replies. Australasian Journal of Philosophy 34 (1):27 – 37.
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  29.  7
    C. B. Martin (1955). The Perfect Good. Australasian Journal of Philosophy 33 (1):20 – 31.
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  30.  2
    C. B. Martin (1953). The Logic of Personality. By Bernard Mayo. (London: Jonathan Cape. 1952. Pp. 188. Price 10s. 6d.). Philosophy 28 (105):185-.
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  31. C. B. Martin & D. M. Armstrong (eds.) (1988). Berkeley: A Collection of Critical Essays. Garland Pub..
     
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  32. C. B. Martin (1968). Locke and Berkeley; a Collection of Critical Essays. Garden City, N.Y.,Anchor Books.
  33. C. B. Martin & David M. Armstrong (eds.) (1968). Locke and Berkeley. University of Notre Dame Press.
  34. C. B. Martin (1953). No Title Available: PHILOSOPHY. Philosophy 28 (105):185-186.
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  35. C. B. Martin (1990). Philosophical Pictures. Monograph Collection (Matt - Pseudo).
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  36. C. B. Martin & John Heil (1998). Rules and Powers. Noûs 32 (S12):283-312.
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  37. C. B. Martin (1959). Religious Belief. By Ninian Smart. [REVIEW] Ethics 70:335.
     
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  38. C. B. Martin (1959). "Seeing" God. In William L. Rowe & William J. Wainwright (eds.), Philosophy of Religion: Selected Readings. Harcourt Brace Jovanovich Publishers 335-353.
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  39. C. B. Martin (2000). Why 'Knowing God by Experience' is a Notion Open to Question. In Brian Davies (ed.), Philosophy of Religion: A Guide and Anthology. OUP Oxford
     
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