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  1. Desmond M. Clarke (2013). Anna Maria van Schurman and Women's Education. Revue Philosophique de la France Et de l'Etranger 3 (3):347-360.
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  2. Desmond M. Clarke (2013). The Ethics of Religious Toleration. Jurisprudence 4 (1):151-157.
    A review of Why Tolerate Religion? by Brian Leiter.
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  3. Desmond M. Clarke (2012). Descartes' Use Of. Modern Schoolman 54 (4):333-344.
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  4. Desmond M. Clarke (2011). Hypotheses. In Desmond M. Clarke & Catherine Wilson (eds.), The Oxford Handbook of Philosophy in Early Modern Europe. Oup Oxford.
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  5. Desmond M. Clarke (2011). The Epistemology of Religious Belief. In Desmond M. Clarke & Catherine Wilson (eds.), The Oxford Handbook of Philosophy in Early Modern Europe. Oup Oxford.
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  6. Desmond M. Clarke & Catherine Wilson (eds.) (2011). The Oxford Handbook of Philosophy in Early Modern Europe. Oxford University Press.
    In this Handbook twenty-six leading scholars survey the development of philosophy between the middle of the sixteenth century and the early eighteenth century.
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  7. Desmond M. Clarke (2009). Two Approaches to Reading the Historical Descartes. British Journal for the History of Philosophy 17 (3):601 – 616.
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  8. Desmond M. Clarke (ed.) (2008). George Berkeley: Philosophical Writings. Cambridge University Press.
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  9. Desmond M. Clarke (2004). Review of Lilli Alanen, Descartes's Concept of Mind. [REVIEW] Notre Dame Philosophical Reviews 2004 (1).
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  10. Desmond M. Clarke (2003). Descartes's Theory of Mind. Oxford University Press.
    Descartes is possibly the most famous of all writers on the mind, but his theory of mind has been almost universally misunderstood, because his philosophy has not been seen in the context of his scientific work. Desmond Clarke offers a radical and convincing rereading, undoing the received perception of Descartes as the chief defender of mind/body dualism. For Clarke, the key is to interpret his philosophical efforts as an attempt to reconcile his scientific pursuits with the theologically orthodox views of (...)
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  11. Desmond M. Clarke (2002). Explanation, Consciousness, and Cartesian Dualism. In R. E. Auxier & L. E. Hahn (eds.), The Philosophy of Marjorie Grene. La Salle, Illinois: Open Court. 29--471.
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  12. Desmond M. Clarke (2001). Exorcising Ryle's Ghost From Cartesian Metaphysics. Philosophical Inquiry 23 (3-4):27-36.
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  13. 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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  14. Desmond M. Clarke (1993). Dormitive Powers and Scholastic Qualities: A Reply to Hutchison. History of Science 31:317-327.
  15. Desmond M. Clarke (1992). The Justification of Science and the Rationality of Religious Belief. Philosophical Studies 33:325-328.
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  16. 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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  17. Desmond M. Clarke (1987). Acting According to Conscience. In J. D. G. Evans (ed.), Moral Philosophy and Contemporary Problems. Cambridge University Press. 135--149.
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  18. Desmond M. Clarke (1987). A New Basis for Moral Philosophy. Philosophical Books 28 (1):41-42.
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  19. Desmond M. Clarke (1987). Philosophical Papers. Philosophical Studies 31:480-481.
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  20. Desmond M. Clarke (1986). Church, State and Society. Irish Philosophical Journal 3 (2):117-125.
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  21. Desmond M. Clarke (1984). René Descartes: Principles of Philosophy. Philosophical Books 25 (1):17-18.
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  22. Desmond M. Clarke (1984). Thomas L. Lennon, John M. Nicholas and John W. Davis, Eds., Problems of Cartesianism Reviewed By. Philosophy in Review 4 (5):201-202.
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  23. Desmond M. Clarke (1982). Descartes: Philosophy, Mathematics and Physics. Philosophical Books 23 (2):82-84.
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  24. Desmond M. Clarke (1982). Descartes' Philosophy of Science. Manchester University Press.
    ONE Introduction Rene Descartes is, in many ways, a victim of his own success as a philosopher. He notoriously wrote a small number of readily accessible, ...
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  25. Desmond M. Clarke (1981). Descartes: Critical and Interpretive Essays. Philosophical Books 22 (1):12-14.
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  26. Desmond M. Clarke (1981). Scientific Realism and the Plasticity of Mind. Philosophical Studies 28:391-392.
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  27. Desmond M. Clarke (1980). Pierre-Sylvain Régis: A Paradigm of Cartesian Methodology. Archiv für Geschichte der Philosophie 62 (3):289-310.
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  28. Desmond M. Clarke (1980). Words and Deeds. Philosophical Studies 27:397-398.
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  29. Desmond M. Clarke (1978). Teleology. New Scholasticism 52 (1):138-141.
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  30. Desmond M. Clarke (1977). Descartes' Use of "Demonstration" and "Deduction". Modern Schoolman 54 (4):333-344.
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  31. Desmond M. Clarke (1976). Structuralism. Philosophical Studies 25:326-328.
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  32. Desmond M. Clarke (1976). The Ambiguous Role of Experience in Cartesian Science. PSA: Proceedings of the Biennial Meeting of the Philosophy of Science Association 1976:151 - 164.
    Descartes' methodology is ambiguous about the role of empirical evidence in science. This ambiguity does not derive from Rationalist qualms about the specifically empirical character of such evidence; for the apparant clash of experience and reason is explained by the need to re-interpret perceptions in terms of new theories, and by the frequently "contaminated" status of so-called experimental evidence. The ambiguity results, rather, from: (a) Descartes' predilection for "ordinary experience" rather than experiments as a source of warrant, and (b) the (...)
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  33. Desmond M. Clarke (1976). The Concept of Experience in Descartes' Theory of Knowledge. Studia Leibnitiana 8 (1):18 - 39.
    Nach der üblichen Interpretation löst der Rationalist Descartes empirische Fragen durch einen Rekurs auf die Evidenz der Vernunft, wobei er dieser den Vorzug gegenüber offensichtlich widersprechenden Erfahrungstatsachen einräumt. Dieser Aufsatz stellt 1. einige relevante Züge der Cartesischen Theorie des Subjekts des Erfahrungswissens dar; 2. untersucht er die Vielfalt der Bedeutungen, in denen Descartes das Wort expérience gebraucht, und 3. sucht er zu zeigen, daß die Texte, in denen Descartes behauptet, er ziehe die Vernunft der Erfahrung vor, in Übereinstimmung mit 1. (...)
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  34. Desmond M. Clarke (1975). Innate Ideas. Philosophical Studies 24:52-63.
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  35. Desmond M. Clarke (1975). Semantic Syntax. Philosophical Studies 24:309-311.
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  36. Desmond M. Clarke (1974). Boston Studies in the Philosophy of Science, Vol.1. Philosophical Studies 23:248-254.
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  37. Desmond M. Clarke (1973). Two Arguments Against the Identity Theory of Mind. Philosophical Studies 21:100-110.
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