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Profile: Laurence Carlin (University of Wisconsin, Oshkosh)
  1. Laurence Carlin (2012). Boyle's Teleological Mechanism and the Myth of Immanent Teleology. Studies in History and Philosophy of Science Part A 43 (1):54-63.
  2. Laurence Carlin (2012). The Non-Aristotelian Novelty of Leibniz's Teleology. The Leibniz Review 21:69-90.
  3. Laurence Carlin (2011). The Importance of Teleology to Boyle's Natural Philosophy. British Journal for the History of Philosophy 19 (4):665 - 682.
    Boyle prefaced his Disquisition about the Final Causes of Natural Things with the claim that there are three dangerous consequences for failing to engage in the pursuit of final causes. Boyle was sincere in this claim, for there is a systematic line of reasoning in his texts that incorporates all three consequences and establishes conceptual connections between his science, his theology, and his value theory. I argue in this paper that Boyle's teleological outlook led him to believe that the natural (...)
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  4. Laurence Carlin (2010). Ohad Nachtomy, Possibility, Agency, and Individuality in Leibniz's Metaphysics Reviewed By. Philosophy in Review 29 (2):125-127.
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  5. Laurence Carlin (2009). The Empiricists: A Guide for the Perplexed. Continuum.
    Introduction: The empiricists and their context -- Empiricism and the empiricists -- The intellectual background to the early modern empiricists -- Martin Luther and the Reformation -- Aristotelian cosmology and the scientific revolution -- Aristotelian/scholastic hylomorphism and the rise of mechanism -- The Royal Society of London -- Francis Bacon (1561-1626) -- The natural realm : the idols of the mind -- Idols of the tribe -- Idols of the cave -- Idols of the marketplace -- Idols of the theatre (...)
     
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  6. Laurence Carlin, Leibniz, Gottried Wilhelm — B. Causation. Internet Encyclopedia of Philosophy.
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  7. Laurence Carlin (2007). Review of Lloyd Strickland, Leibniz Reinterpreted. [REVIEW] Notre Dame Philosophical Reviews 2007 (2).
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  8. Laurence Carlin (2007). Selecting a Phenomenalism: Leibniz, Berkeley, and the Science of Happiness. Journal of the History of Ideas 68 (1):57-78.
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  9. Laurence Carlin (2006). Leibniz and Berkeley on Teleological Intelligibility. History of Philosophy Quarterly 23 (2):151 - 169.
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  10. Laurence Carlin (2006). Leibniz on Final Causes. Journal of the History of Philosophy 44 (2):217-233.
    : In this paper, I investigate Leibniz's conception of final causation. I focus especially on the role that Leibnizian final causes play in intentional action, and I argue that for Leibniz, final causes are a species of efficient causation. It is the intentional nature of final causation that distinguishes it from mechanical efficient causation. I conclude by highlighting some of the implications of Leibniz's conception of final causation for his views on human freedom, and on the unconscious activity of substances.
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  11. Laurence Carlin (2004). Leibniz on Conatus, Causation, and Freedom. Pacific Philosophical Quarterly 85 (4):365–379.
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  12. Laurence Carlin (2003). Can Any Divine Punishment Be Morally Justified? Philo 6 (2):280-298.
    A traditional and widespread belief among theists is that God administers punishment for sins and/or immoral actions. In this paper, Iargue that there is good reason to believe that the infliction of any suffering on humans by God (i.e., a perfectly just being) is morally unjustified. This is important not only because it conflicts with a deeply entrenched religious belief, but also because, as I show, a number of recent argumentative strategies employed by theistic philosophers require that divine punishment be (...)
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  13. Laurence Carlin (2002). Reward and Punishment in the Best Possible World: Leibniz's Theory of Natural Retribution. Southern Journal of Philosophy 40 (2):139-160.
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  14. Laurence Carlin (2000). Leibniz's Great Chain Of Being. Studia Leibnitiana 32 (2):131 - 150.
    L'une des applications de la de Leibniz aboutit à la thèse que toutes les substances créées forment une hiérarchie continue selon leur degré de perfection. Des critiques ont soutenu que cette thèse est contradictoire à l'affirmation de Leibniz que les êtres rationnels, étant des images de la divinité et constituant ainsi une classe distincte d'êtres créés, sont plus près de la perfection que tous les autres. L'objection est que cette affirmation crée une lacune entre les êtres rationnels et les êtres (...)
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  15. Laurence Carlin (2000). On the Very Concept of Harmony in Leibniz. Review of Metaphysics 54 (1):99 - 125.
  16. Laurence Carlin (1997). Ascriptive Supervenience. Southwest Philosophy Review 13 (1):47-57.
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  17. Laurence Carlin (1997). Infinite Accumulations and Pantheistic Implications. The Leibniz Review 7:1-24.
    Throughout his early writings, Leibniz was concerned with developing an acceptable account of God's relationship to the created world. In some of these early writings, he endorsed the idea that this relationship was similar to the human soul's relationship to the body. Though he eventually came to reject this idea, theanima mundi thesis remained the topic of several essays and correspondences during his career, culminating in the correspondence with Clarke. At first glance,Leibniz's discussions of this thesis may seem less important (...)
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