Search results for 'Mind and body Early works to 1850' (try it on Scholar)

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  1. Plato (2009). The Tragedy and Comedy of Life: Plato's Philebus. University of Chicago Press.score: 1326.0
    In The Tragedy and Comedy of Life, Seth Benardete focuses on the idea of the good in what is widely regarded as one of Plato's most challenging and complex dialogues, the Philebus.
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  2. la Mettrie & Julien Offray (1960). L'homme Machine: A Study in the Origins of an Idea. Princeton University Press.score: 1326.0
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  3. Charis Charalampous (2013). William of Ockham's Mind/Body Dualism and Its Transmission to Early Modern Thinkers. Intellectual History Review 23 (4):537-563.score: 980.0
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  4. Janusz Sytnik-Czetwertyński (2013). Some Eighteenth Century Contributions to the MindBody Problem (Wolff, Taurellus, Knutzen, Bülfiger and the Pre-Critical Kant). Axiomathes 23 (3):567-577.score: 860.0
    This work speaks about very special solution of the mindbody problem. This solution based on the so-called Principle of Co-existence stands out as one of the most interesting attempts at solving the mindbody problem. It states that substances can only exert a mutual influence on one another if they have something in common. This does not have to be a common property but rather, a binding relationship. Thus, substances co-exist when they remain bound by a common (...)
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  5. Porphyry (1823/1994). Select Works of Porphyry. Prometheus Trust.score: 860.0
    On abstinence from animal food -- Treatise on the Homeric cave of the nymphs -- Auxiliaries to the perception of intelligible natures.
     
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  6. Edward Slingerland & Maciej Chudek (2011). The Prevalence of MindBody Dualism in Early China. Cognitive Science 35 (5):997-1007.score: 776.0
    We present the first large-scale, quantitative examination of mind and body concepts in a set of historical sources by measuring the predictions of folk mindbody dualism against the surviving textual corpus of pre-Qin (pre-221 BCE) China. Our textual analysis found clear patterns in the historically evolving reference of the word xin (heart/heart–mind): It alone of the organs was regularly contrasted with the physical body, and during the Warring States period it became less associated with (...)
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  7. Adam Burley (1997). Questions on the De Anima of Aristotle. E.J. Brill.score: 775.0
    This text of Oxford 'Questions' on Aristotle's De Anima, assembled before 1306, conveys a number of philosophical positions for which modern scholars often ...
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  8. Steven Pinker, 'S Reply to Ahouse & Berwick's Review of How the Mind Works.score: 732.0
    How the Mind Works is a synthesis of cognitive science and evolutionary biology that aims to explain the human mind with three ideas: (1) Computation: thinking and feeling consist of information-processing in the brain; (2) Specialization: the mind is not a single entity, but a complex system of parts designed to solve different problems; (3) Evolution: as with the organs of the body, our complex mental faculties have biological functions ultimately related to survival and reproduction. (...)
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  9. Aristotle (1993). De Anima: Books II and III with Passages From. Oxford University Press on Demand.score: 635.0
    Aristotle's De Anima has a claim to be the first systematic treatment of issues in the philosophy of mind, and also to be one of the greatest works on the subject.
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  10. Dugald Stewart (1792/1971). Elements of the Philosophy of the Human Mind. New York,Garland Pub..score: 635.0
    To this circumstance is probably to be ascribed the little progress, which has hitherto been made in the PHILOSOPHY OF THE HUMAN MIND ; a, science, ...
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  11. Paula M. Niedenthal, Maria Augustinova & Magdalena Rychlowska (2010). Body and Mind: Zajonc's (Re)Introduction of the Motor System to Emotion and Cognition. Emotion Review 2 (4):340-347.score: 592.0
    Zajonc and Markus published a chapter in 1984 that proposed solutions to the difficult problem of modeling interactions between cognition and emotion. The most radical of their proposals was the importance of the motor system in information processing. These initial preoccupations, when wedded with the vascular theory of emotional efference (VTEE), propelled theory and research about how the face works to control emotion and to control interpersonal interaction. We discuss the development of Bob’s thinking about facial expression—facial efference is (...)
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  12. Giuseppina D'Oro (2005). Collingwood's Solution to the Problem of Mind-Body Dualism. Philosophia 32 (1-4):349-368.score: 582.0
    This paper contrasts two approaches to the mind-body problem and the possibility of mental causation: the conceptual approach advocated by Collingwood/Dray and the metaphysical approach advocated by Davidson. On the conceptual approach to show that mental causation is possible is equivalent to demonstrating that mentalistic explanations possess a different logical structure from naturalistic explanations. On the metaphysical approach to show that mental causation is possible entails explaining how the mind can intelligibly be accommodated within a physicalist universe. (...)
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  13. Nicholas Humphrey (2000). In Reply [Reply to Commentaries on "How to Solve the Mind-Body Problem"]. Humphrey, Nicholas (2000) in Reply [Reply to Commentaries on "How to Solve the Mind-Body Problem"]. [Journal (Paginated)] 7 (4):98-112.score: 582.0
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  14. J. N. Wright & P. Potter (eds.) (2003). Psyche and Soma: Physicians and Metaphysicians on the Mind-Body Problem From Antiquity to Enlightenment. Oxford University Press University Press.score: 579.0
    This is a multi-disciplinary exploration of the history of understanding of the human mind or soul and its relationship to the body, through the course of more than two thousand years. Thirteen specially commissioned chapters, each written by a recognized expert, discuss such figures as the doctors Hippocrates and Galen, the theologians St Paul, Augustine, and Aquinas, and philosophers from Plato to Leibniz.
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  15. Jacques Derrida (1980/1987). The Archeology of the Frivolous: Reading Condillac. University of Nebraska Press.score: 560.0
    In 1746 the French philosophe Condillac published his Essay on the Origin of Human Knowledge , one of many attempts during the century to determine how we organize and validate ideas as knowledge. In investigating language, especially written language, he found not only the seriousness he sought but also a great deal of frivolity whose relation to the sober business of philosophy had to be addressed somehow. If the mind truly reflects the world, and language reflects the mind, (...)
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  16. Liam P. Dempsey (2006). Written in the Flesh: Isaac Newton on the MindBody Relation. Studies in History and Philosophy of Science Part A 37 (3):420-441.score: 560.0
    Isaac Newton’s views on the mindbody relation are of interest not only because of their somewhat unique departure from popular early modern conceptions of mind and its relation to body, but also because of their connections with other aspects of Newton’s thought. In this paper I argue that (1) Newton accepted an interesting sort of mindbody monism, one which defies neat categorization, but which clearly departs from Cartesian substance dualism, and (2) Newton took (...)
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  17. Kevin Corrigan (2011). Simmias Objection to Socrates in the Phaedo: Harmony, Symphony and Some Later Platonic/ Patristic Responses to the Mind/Soul-Body Question. International Journal of the Platonic Tradition 4 (2):147-162.score: 558.0
    Simmias' famous epiphenomenalist analogy of the soul-body relation to the harmony and strings of a lyre (together with Cebes' subsequent objection) leads to Socrates' initial refutation and subsequent prolonged defense of soul's immortality in the Phaedo . It also yields in late antiquity significant treatments of the harmony relation by Plotinus ( Ennead III 6 [26] 4, 30-52) and Porphyry ( Sentences 18, 8-18) that present a larger context for viewing the nature of harmony in the soul and the (...)
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  18. Duilio Garofoli (forthcoming). Do Early Body Ornaments Prove Cognitive Modernity? A Critical Analysis From Situated Cognition. Phenomenology and the Cognitive Sciences:1-23.score: 528.0
    The documented appearance of body ornaments in the archaeological record of early anatomically modern human and late Neanderthal populations has been claimed to be proof of symbolism and cognitive modernity. Recently, Henshilwood and Dubreuil (Current Anthropology 52:361–400, 2011) have supported this stance by arguing that the use of beads and body painting implies the presence of properties typical of modern cognition: high-level theory of mind and awareness of abstract social standards. In this paper I shall disagree (...)
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  19. Karen Carnabucci (2012). Integrating Psychodrama and Systemic Constellation Work: New Directions for Action Methods, Mind-Body Therapies, and Energy Healing. Jessica Kingsley Publishers.score: 518.0
    Systemic Constellation Work is a rapidly growing experiential healing process that is being embraced by a variety of helping professionals, both traditional and alternative, worldwide. This book explores the history, principles and methodology of this approach, and offers a detailed comparison with psychodrama - the original mind-body therapy - explaining how each method can enhance the other. Constellation work is based on the notion that people are connected by unseen energetic forces and suggests that the psychological, traumatic and (...)
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  20. Pietro Martire Vermigli (1996). Philosophical Works: On the Relation of Philosophy to Theology. Sixteenth Century Journal Publishers.score: 516.0
    This volume is devoted to Vermigli's philosophical writings, consisting of topics from commentaries with sections on: reason and revelation; body and soul; ...
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  21. Andrew Carpenter, Kant's Earliest Solution to the Mind/Body Problem.score: 504.0
    In 1747, Kant believed that the mind/body problem presupposed several false and interrelated assumptions that fell under the general view that the essential force of body is vis motrix , namely that bodies act only by causing changes of motion, that bodies can be acted upon only by being moved, and that souls and bodies do not share a common force. He argued in Thoughts on the True Estimation of Living Forces that the traditional vis motrix view, (...)
     
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  22. John Sutton (2003). Psyche and Soma: Physicians and Metaphysicians on the Mind-Body Problem From Antiquity to Enlightenment. Australasian Journal of Philosophy 81 (1):142 – 144.score: 504.0
    Book Information Psyche And Soma: Physicians and Metaphysicians on the Mind-Body Problem from Antiquity to Enlightenment. Psyche And Soma: Physicians and Metaphysicians on the Mind-Body Problem from Antiquity to Enlightenment John P. Wright Paul Potter Oxford Clarendon Press 2000 xii + 298, Hardback £45.00 Edited by John P. Wright; Paul Potter . Clarendon Press. Oxford. Pp. xii + 298,. Hardback:£45.00.
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  23. Fiona Macpherson (2006). Property Dualism and the Merits of Solutions to the Mind-Body Problem: A Reply to Strawson. Journal of Consciousness Studies 13 (s 10-11):72-89.score: 501.0
    This paper is divided into two main sections. The first articulates what I believe Strawson's position to be. I contrast Strawson's usage of 'physicalism' with the mainstream use. I then explain why I think that Strawson's position is one of property dualism and substance monism. In doing this, I outline his view and Locke's view on the nature of substance. I argue that they are similar in many respects and thus it is no surprise that Strawson actually holds a view (...)
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  24. Patricia S. Churchland (1981). On the Alleged Backward Referral of Experience and its Relevance to the Mind-Body Problem. Philosophy of Science 48 (June):165-81.score: 501.0
    A remarkable hypothesis has recently been advanced by Libet and promoted by Eccles which claims that there is standardly a backwards referral of conscious experiences in time, and that this constitutes empirical evidence for the failure of identity of brain states and mental states. Libet's neurophysiological data are critically examined and are found insufficient to support the hypothesis. Additionally, it is argued that even if there is a temporal displacement phenomenon to be explained, a neurophysiological explanation is most likely.
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  25. S. L. Peters (1995). Emergent Materialism: A Proposed Solution to the Mind-Body Problem. University Press of America.score: 501.0
    This book is particularly appropriate for graduate seminars or upper division courses in philosophy of mind, and for metaphysics or introductory philosophy ...
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  26. John P. Wright & Paul Potter (eds.) (2000). Psyche and Soma: Physicians and Metaphysicians on the Mind-Body Problem From Antiquity to Enlightenment. Clarendon Press.score: 501.0
    Psyche and Soma is a multi-disciplinary exploration of the history of understanding of the human mind or soul and its relationship to the body, through the course of more than two thousand years. Thirteen specially commissioned chapters, each written by a recognized expert, discuss such figures as the doctors Hippocrates and Galen, the theologians St Paul, Augustine, and Aquinas, and philosophers from Plato to Leibniz.
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  27. Nicholas Humphrey (2000). How to Solve the Mind-Body Problem. Journal of Consciousness Studies 7 (4):5-20.score: 498.0
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  28. Colin McGinn (2001). How Not to Solve the Mind-Body Problem. In Carl Gillett & Barry M. Loewer (eds.), Physicalism and its Discontents. Cambridge University Press.score: 498.0
     
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  29. Marc F. Krellenstein (1987). A Reply to Parallel Computation and the Mind-Body Problem. Cognitive Science 11 (2):155-7.score: 498.0
  30. Lynne Rudder Baker (2004). Reply to Zimmerman's 'Should a Christian Be a Mind/Body Dualist?' - Yes. In Michael L. Peterson & Raymond Vanarragon (eds.), Contemporary Debates in Philosophy of Religion. Malden MA: Blackwell Publishing.score: 498.0
     
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  31. Achim Stephan (2001). How to Lose the Mind-Body Problem. Grazer Philosophische Studien 61:279-283.score: 498.0
     
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  32. Robert H. Wozniak, Mind and Body: Rene Descartes to William James.score: 492.0
  33. Robert Kirk (1991). Why Shouldn't We Be Able to Solve the Mind-Body Problem? Analysis 51 (January):17-23.score: 492.0
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  34. Richard Warner & Tadeusz Szubka (eds.) (1994). The Mind-Body Problem: A Guide to the Current Debate. Blackwell.score: 492.0
  35. John-Michael M. Kuczynski (2004). A Quasi-Materialist, Quasi-Dualist Solution to the Mind-Body Problem. Kriterion 45 (109):81-135.score: 492.0
  36. Dieter Birnbacher (1988). Epiphenomenalism as a Solution to the Ontological Mind-Body Problem. Ratio 1 (1):17-32.score: 492.0
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  37. Kenneth C. Clatterbaugh (1972). A Reply to an Attempted Refutation of Mind-Body Identity. Philosophical Studies 23 (February):111-112.score: 492.0
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  38. Wilfrid S. Sellars (1965). The Identity Approach to the Mind-Body Problem. Review of Metaphysics 18 (March):430-51.score: 492.0
  39. Enrique Villanueva (1996). A Cognitive Solution to a Mind-Body Problem. Ludus Vitalis 4 (7):131-139.score: 492.0
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  40. B. Hannay (1994). Subjectivity and Reduction: An Introduction to the Mind-Body Problem. Westview Press.score: 492.0
     
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  41. Arthur Kornhaber (1988/1990). Spirit: Mind, Body, and the Will to Existence. Warner Books.score: 492.0
     
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  42. Eric Russert Kraemer (1979). The Mind-Body Problem Reconsidered: A Reply to Davis. Journal of Thought 14 (April):109-113.score: 492.0
     
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  43. Morton Wagman (1998). Cognitive Science and the Mind-Body Problem: From Philosophy to Psychology to Artificial Intelligence to Imaging of the Brain. Praeger.score: 492.0
  44. Ivahn Smadja (2010). Tuning Up Mind's Pattern to Nature's Own Idea: Eddington's Early Twenties Case for Variational Derivatives. Studies in History and Philosophy of Modern Physics 41 (2):128-145.score: 489.0
    This paper sets out to show how Eddington's early twenties case for variational derivatives significantly bears witness to a steady and consistent shift in focus from a resolute striving for objectivity towards “selective subjectivism” and structuralism. While framing his so-called “Hamiltonian derivatives” along the lines of previously available variational methods allowing to derive gravitational field equations from an action principle, Eddington assigned them a theoretical function of his own devising in The Mathematical Theory of Relativity (1923). I make clear (...)
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  45. Michael Heidelberger (2007). From Neo-Kantianism to Critical Realism: Space and the Mind-Body Problem in Riehl and Schlick. Perspectives on Science 15 (1):26-48.score: 488.7
    This article deals with Moritz Schlick's critical realism and its sources that dominated his philosophy until about 1925. It is shown that his celebrated analysis of Einstein's relativity theory is the result of an earlier philosophical discussion about space perception and its role for the theory of space. In particular, Schlick's "method of coincidences" did not owe anything to "entirely new principles" based on the work of Einstein, Poincaré or Hilbert, as claimed by Michael Friedman, but was already in place (...)
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  46. Isaac Watts (1833/1998). The Improvement of the Mind, or, a Supplement to the Art of Logic: Containing a Variety of Remarks and Rules for the Attainment and Communication of Useful Knowledge in Religion, in the Sciences, and in Common Life ; to Which is Added, a Discourse on the Education of Children and Youth. Soli Deo Gloria Publications.score: 488.0
  47. De Rosa Raffaella (2013). Descartes' Causal Principle and the Case of Body-to-Mind Causation. Canadian Journal of Philosophy 43 (4):438-459.score: 486.0
    (2013). Descartes' Causal Principle and the Case of Body-to-Mind Causation1. Canadian Journal of Philosophy: Vol. 43, No. 4, pp. 438-459.
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  48. Inna Semetsky (2014). Taking the Edusemiotic Turn: A BodyMind Approach to Education. Journal of Philosophy of Education 48 (3):490-506.score: 486.0
    Educational philosophy in English-speaking countries tends to be informed mainly by analytic philosophy common to Western thinking. A welcome alternative is provided by pragmatism in the tradition of Peirce, James and Dewey. Still, the habit of the so-called linguistic turn has a firm grip in terms of analytic philosophy based on the logic of non-contradiction as the excluded middle. A bodymind approach pertains to the edusemiotic turn that this article elucidates. Importantly, semiotics is not illogical but is informed (...)
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  49. Patañjali (1914/1973). The Yoga-System of Patañjali: Or, The Ancient Hindu Doctrine of Concentration of Mind, Embracing the Mnemonic Rules, Called Yoga-Sūtras of Patañjali and the Comment, Called Yoga-Bhāshya, Attributed to Veda-Vyāsa and the Explanation, Called Tattva-Vāicaradī, of Vāchaspati-Micra. Motilal Banarsidass Publishe.score: 468.0
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  50. R. E. Lind (2001). Historical Origins of the Modern Mind/Body Split. Journal of Mind and Behavior 22 (1):23-40.score: 464.0
    It is argued that a radical relocation of subjectivity began several thousand years ago. A subjectivity experienced in the centric region of the heart, and in the body as a whole, began to be avoided in favor of the eccentric head as a new location of subjectivity. In ancient literature, for example in Homer's epics, the heart and various other bodily organs were described as centers of subjectivity and organs of perception for spiritual experience and communion with others and (...)
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