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  1. John J. Haldane (2003). (I Am) Thinking. Ratio 16 (2):124-139.
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  2. John J. Haldane (2000). The State and Fate of Contemporary Philosophy of Mind. American Philosophical Quarterly 37 (3):301-21.
    A few years ago philosophy of mind in the main English-language tradition was characterized by marked optimism about progress and by broad agreement that a correct theory would be a version of physicalism that admitted the sui generis nature of psychological descriptions and explanations. Now consensus seems to have given way to chaos supervenient physicalism has become so weak as to be virtually contentless and reductionism has become no more plausible than when it was generally rejected. The essay presses these (...)
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  3. John J. Haldane (1998). A Return to Form in the Philosophy of Mind. Ratio 11 (3):253-277.
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  4. John J. Haldane (1996). Intentionality and One-Sided Relations. Ratio 9 (2):95-114.
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  5. John J. Haldane (1996). The Mystery of Emergence. Proceedings of the Aristotelian Society 96:261-67.
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  6. John J. Haldane (1994). Analytical Philosophy and the Nature of Mind: Time for Another Rebirth? In Richard Warner & Tadeusz Szubka (eds.), The Mind-Body Problem: A Guide to the Current Debate. Blackwell.
     
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  7. John J. Haldane (1993). Identity, Community and the Limits of Multiculture. Public Affairs Quarterly 7 (3):199-214.
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  8. John J. Haldane (1993). Theory, Realism and Common Sense: A Reply to Paul Churchland. Proceedings of the Aristotelian Society 93:321-327.
  9. John J. Haldane (1992). An Embarrassing Question About Reproduction. Philosophical Psychology 5 (4):427-431.
    Standard objections to dualism focus on problems of individuation: what, in the absence of matter, serves to diversify immaterial items? and interaction: how can material and immaterial elements causally affect one another? Given certain ways of conceiving mental phenomena and causation, it is not obvious that one cannot reply to these objections. However, a different kind of difficulty comes into view when one considers the question of the origin of the mental. Here attention is directed upon the case of intentionality. (...)
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  10. John J. Haldane (1992). Putnam on Intentionality. Philosophy and Phenomenological Research 52 (3):671-682.
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  11. John J. Haldane (1989). Naturalism and the Problem of Intentionality. Inquiry 32 (September):305-22.
    To the memory of Ian McFetridge 1948?1988 The general concern of the essay is with the question of whether cognitive states can be accounted for in naturalistic (i.e. physicalist) terms. An argument is presented to the effect that they cannot. This turns on the idea that cognitive states involve modes of presentation the identity and individuation conditions of which are ineliminably both intentional and intensional and consequently they cannot be accounted for in terms of physico?causal powers. In connection with this (...)
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  12. John J. Haldane (1988). Folk Psychology and the Explanation of Human Behaviour: Understanding Folk. Proceedings of the Aristotelian Society 223:223-254.
  13. John J. Haldane (1988). Psychoanalysis, Cognitive Psychology and Self-Consciousness. In P. Clark & C. Wright (eds.), Mind, Psychoanalysis and Science. Blackwell.
  14. John J. Haldane (1988). Understanding Folk. Proceedings of the Aristotelian Society 62:222-46.
  15. John J. Haldane (1986). Thomistic Papers, I. Philosophical Books 27 (2):79-82.
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  16. John J. Haldane (1985). Individuals and the Theory of Justice. Ratio 27 (2).
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  17. John J. Haldane (1985). Notes and Comments. The Morality of Deterrence. Heythrop Journal 26 (1):41–46.
  18. John J. Haldane (1985). Notes and Comments. Heythrop Journal 26 (1):41-46.
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  19. John J. Haldane (1983). A Benign Regress. Analysis 43 (June):115-116.
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  20. John J. Haldane (1983). Aquinas on Sense-Perception. Philosophical Review 92 (2):233-239.
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