Search results for 'Mind and body History' (try it on Scholar)

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  1. Tim Crane & Sarah Patterson (eds.) (2000). History of the Mind-Body Problem. New York: Routledge.score: 651.0
    This collection of new essays put the debates on the mind-body problem into historical context.
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  2. 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: 465.0
    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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  3. Erling Skorpen (1973). Pin-Pricks to the Body and Pains to the Mind: A Natural History and Philosophy. Philosophy Forum 14 (September):53-79.score: 441.0
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  4. Sam S. Rakover (1992). Outflanking the Mind-Body Problem: Scientific Progress in the History of Psychology. Journal for the Theory of Social Behaviour 22 (2):145–173.score: 435.0
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  5. Julie Yoo (2005). History of the Mind-Body Problem. Teaching Philosophy 28 (1):80-83.score: 435.0
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  6. J. Yoo (2005). History of the Mind-Body Problem, Edited by Tim Crane and Sarah Patterson. Teaching Philosophy 1:80-82.score: 435.0
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  7. Michael Della Rocca (1996). Representation and the Mind-Body Problem in Spinoza. Oxford University Press.score: 420.0
    This first extensive study of Spinoza's philosophy of mind concentrates on two problems crucial to the philosopher's thoughts on the matter: the requirements for having a thought about a particular object, and the problem of the mind's relation to the body. Della Rocca contends that Spinoza's positions are systematically connected with each other and with a principle at the heart of his metaphysical system: his denial of causal or explanatory relations between the mental and the physical. In (...)
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  8. Carol A. Rovane (2000). Not Mind-Body but Mind-Mind. Journal of Consciousness Studies 7 (4):82-92.score: 384.0
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  9. Don Garrett (2000). Representation and the Mind-Body Problem in Spinoza. [REVIEW] Philosophy and Phenomenological Research 61 (1):223-226.score: 384.0
  10. Erik Nis Ostenfeld (1987). Ancient Greek Psychology and the Modern Mind-Body Debate. Aarhus University Press.score: 384.0
  11. Michael G. F. Martin (2000). Beyond Dispute: Sense-Data, Intentionality, and the Mind-Body Problem. In Tim Crane & Sarah A. Patterson (eds.), The History of the Mind-Body Problem. Routledge.score: 381.0
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  12. Karen Carnabucci (2012). Integrating Psychodrama and Systemic Constellation Work: New Directions for Action Methods, Mind-Body Therapies, and Energy Healing. Jessica Kingsley Publishers.score: 369.0
    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 (...)
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  13. N. Humphrey (1992/1999). A History of the Mind: Evolution and the Birth of Consciousness. Simon and Schuster.score: 354.0
    This book is a tour-de-force on how human consciousness may have evolved. From the "phantom pain" experienced by people who have lost their limbs to the uncanny faculty of "blindsight," Humphrey argues that raw sensations are central to all conscious states and that consciousness must have evolved, just like all other mental faculties, over time from our ancestorsodily responses to pain and pleasure. '.
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  14. 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: 345.0
    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 the (...)
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  15. Howard Evans Kiefer & Milton Karl Munitz (eds.) (1970). Mind, Science, and History. Albany,State University of New York Press.score: 342.0
    THE LIMITS OF NATURALISM Brand Blanshard I The Issue The purpose of this paper is to consider whether science, as currently conceived, is adequate to the ...
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  16. Marleen Rozemond (1999). Descartes on Mind-Body Interaction: What's the Problem? Journal of the History of Philosophy 37 (3):435-467.score: 339.0
    I argue that Descartes treated the action of body on mind differently from the action of mind on body, as was common in the period. Descartes explicitly denied that there is a problem for interaction but his descriptions of interaction seem to suggest that he thought there was a problem. I argue that these descriptions are motivated by a different issue, the seemingly arbitrary connections between particular physical states and the particular mental states they produce. Within (...)
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  17. Stuart Kauffman (2014). Beyond the Stalemate: Conscious MInd -Body - Quantum Mechanics - Free Will - Possible Panpsychism - Possible Interpretation of Quantum Enigma. Cosmos and History: The Journal of Natural and Social Philosophy 10 (1):149-169.score: 312.0
    I wish to discuss a large, interwoven set of topics pointed at in the title above. Much of what I say is highly speculative, some is testable, some is, at present, surely not. It is, I hope, useful, to set these ideas forth for our consideration. What I shall say assumes quantum measurement is real, and that Bohm's interpretation of Quantum Mechanics is not true. The Stalemate: In our contemporary neurobiology and much of the philosophy of mind post Descartes (...)
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  18. Colin R. Marshall (2009). The Mind and the Body as 'One and the Same Thing' in Spinoza. British Journal for the History of Philosophy 17 (5):897-919.score: 309.0
    I argue that, contrary to how he is often read, Spinoza did not believe that the mind and the body were numerically identical. This means that we must find some alternative reading for his claims that they are 'one and the same thing' (I describe three such alternative readings).
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  19. David Yandell (1997). What Descartes Really Told Elisabeth: Mind-Body Union as a Primitive Notion. British Journal for the History of Philosophy 5 (2):249 – 273.score: 306.0
    (1997). What Descartes really told Elisabeth: Mindbody union as a primitive notion. British Journal for the History of Philosophy: Vol. 5, No. 2, pp. 249-273. doi: 10.1080/09608789708570966.
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  20. Harald Walach (2007). Mind -- Body -- Spirituality. Mind and Matter 5 (2):215-240.score: 306.0
    The argument of this paper is that the modern brain-consciousness debate has left out one important element: the question of a transpersonal or spirit-like element of consciousness. Thus the problem really is not a mind-body-problem or brain-consciousness problem, but a mind-body-spirit or brain-consciousness-soul problem. Looking at the history of the debate it can be seen that, explicitly or implicitly, this aspect has always been part of the philosophical debate. Most notably, this can be seen in (...)
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  21. Justin E. H. Smith (2008). Language, Bipedalism and the MindBody Problem in Edward Tyson's Orang‐Outang (1699). Intellectual History Review 17 (3):291-304.score: 306.0
    (2007). Language, Bipedalism and the MindBody Problem in Edward Tyson’s Orang‐Outang (1699) Intellectual History Review: Vol. 17, No. 3, pp. 291-304.
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  22. Grant Duncan (2000). Mind-Body Dualism and the Biopsychosocial Model of Pain: What Did Descartes Really Say? Journal of Medicine and Philosophy 25 (4):485 – 513.score: 297.0
    In the last two decades there have been many critics of western biomedicine's poor integration of social and psychological factors in questions of human health. Such critiques frequently begin with a rejection of Descartes' mind-body dualism, viewing this as the decisive philosophical moment, radically separating the two realms in both theory and practice. It is argued here, however, that many such readings of Descartes have been selective and misleading. Contrary to the assumptions of many recent authors, Descartes' dualism (...)
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  23. 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: 291.0
    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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  24. Sorin Calin (2010). Corpul, o metaforã a mintii/ The Body, A Metaphor of Mind. Journal for the Study of Religions and Ideologies 2 (5):143-157.score: 279.0
    This paper attempts to explain the theory of the body as seen by I.P. Culianu. Thus, starting from the idea that the soul is full of body – which is motivated by theories in the domain of fashion – through which the body is that which assumes the defining symbolic charge of the spirit which inhabits it. Reversing the order of things, if one looks in the latter portions of the vast work of I.P. Culianu the perspective (...)
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  25. Steve Matthews (2010). A History of Philosophy of Mind in Australasia. In N. N. Trakakis (ed.), A Companion to Philosophy in Australia and New Zealand. Monash University Publishing.score: 264.0
  26. Henrik Lagerlund (2011). The Unity of Efficient and Final Causality: The Mind/Body Problem Reconsidered. British Journal for the History of Philosophy 19 (4):587 - 603.score: 261.0
    In this paper, I argue that it is in the fourteenth century that the problem of the compatibility or unity of efficient and final causality emerges. William Ockham and John Buridan start to flirt with a mechanized view of nature solely explainable by efficient causality, and they hence push final causality into the human mind and use it to explain for example action, morality and the good. Their argumentation introduces the problem of how to give a unified account of (...)
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  27. Fred Ablondi (2008). François Lamy, Occasionalism, and the Mind-Body Problem. Journal of the History of Philosophy 46 (4):pp. 619-629.score: 261.0
    There is a long-standing view that Malebranche and his fellow occasionalists accepted occasionalism to solve the problem of interaction between immaterial souls and extended bodies. Recently, however, scholars have shown this story to be a myth. Malebranche, Geulincx, La Forge, and Cordemoy adopted occasionalism for a variety of reasons, but none did so because of a need to provide a solution to a perceived mind-body problem. Yet there is one Cartesian for whom the “traditional” reading is largely on (...)
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  28. Tad M. Schmaltz (1994). Malebranche on Descartes on Mind-Body Distinctness. Journal of the History of Philosophy 32 (4):573-603.score: 261.0
    This article considers Descartes's famous claim that mind and body are distinct substances from the unusual perspective of Nicolas Malebranche. In particular, it focuses on Malebranche's argument that since Cartesians feel compelled to support such a claim by appealing to their clear idea of body, they must lack access to a clear idea of soul. The main conclusion is that while such an argument does not apply directly to Descartes's discussion in the "Meditations" of mind- (...) distinctness, this discussion nonetheless renders Descartes vulnerable to Malebranche's central charge that the nature of body is for Cartesians better known than the nature of the soul. (shrink)
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  29. G. Gorham (1994). Mind-Body Dualism and the Harvey-Descartes Controversy. Journal of the History of Ideas 55 (2):211-234.score: 261.0
    Descartes and William Harvey engaged in a polite dispute about the cause of the heart's motion. Descartes saw the heart's motion of passive; Harvey saw it as active. I criticize three prominent explanations for Descartes' opposition to Harvey's theory. I argue that Descartes found Harvey's model to be inconsistent with mind-body dualism and this was the reason he opposed it.
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  30. Liam P. Dempsey (2009). Thinking-Matter Then and Now: The Evolution of Mind-Body Dualism. History of Philosophy Quarterly 26 (1):43 - 61.score: 261.0
    Since the seventeenth century, mind-body dualism has undergone an evolution, both in its metaphysics and its supporting arguments. In particular, debates in seventeenth- and eighteenth-century England prepared the way for the fall of substance dualism—the view that the human mind is an immaterial substance capable of independent existence—and the rise of a much less radical property dualism. The evolution from the faltering plausibility of substance dualism to the growing appeal of property dualism depended on at least two (...)
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  31. Justin M. Riddle (2014). Mind/Body/Spirit Complex in Quantum Mechanics. Cosmos and History: The Journal of Natural and Social Philosophy 10 (1):61-77.score: 261.0
    Prevailing theories of consciousness may be characterized as either a physicalist view of mind with material building blocks that grow in complexity unto an emergent conscious experience, or as a dualistic model in which mind-body interaction is taken as the interface of conscious intent and unconscious bodily processing. Roger Penrose supports a model of consciousness that goes beyond dualism by adding a third domain [19]. The Three World model describes interconnected yet independent aspects of consciousness: Physical, Mental (...)
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  32. Susan Pearson (2013). Speaking Bodies, Speaking Minds: Animals, Language, History. History and Theory 52 (4):91-108.score: 258.0
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  33. Gordon Rattray Taylor (1979/1981). The Natural History of the Mind. Penguin Books.score: 252.0
     
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  34. John Sutton (2010). Exograms and Interdisciplinarity: History, the Extended Mind, and the Civilizing Process. In Richard Menary (ed.), The Extended Mind. Mit Press. 189--225.score: 234.0
    On the extended mind hypothesis (EM), many of our cognitive states and processes are hybrids, unevenly distributed across biological and nonbiological realms. In certain circumstances, things - artifacts, media, or technologies - can have a cognitive life, with histories often as idiosyncratic as those of the embodied brains with which they couple. The realm of the mental can spread across the physical, social, and cultural environments as well as bodies and brains. My independent aims in this chapter are: first, (...)
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  35. Jesus Ezquerro & Agustin Vicente (2000). Explanatory Exclusion, Over-Determination, and the Mind-Body Problem. In The Proceedings of the Twentieth World Congress of Philosophy, Volume 9: Philosophy of Mind. Charlottesville: Philosophy Doc Ctr. 13-21.score: 230.0
    Taking into account the difficulties that all attempts at a solution of the problem of causal-explanatory exclusion have experienced, we analyze in this paper the chances that mind-body causation is a case of overdetermination, a line of attack that has scarcely been explored. Our conclusion is that claiming that behaviors are causally overdetermined cannot solve the problem of causal-explanatory exclusion. The reason is the problem of massive coincidence, that can only be avoided by establishing a relation between (...) and body; that is, by denying overdetermination. The only way to defend that mind-body causation is a case of overdetermination would be by denying any modal force whatever to the principle of the causal closure of the physical, and this is a claim we would not like to reject. (shrink)
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  36. Lilli Alanen (2003). Descartes's Concept of Mind. Harvard University Press.score: 228.0
    This is the first book to give an analysis of Descartes's pivotal concept that deals with all the functions of the mind, cognitive as well as volitional, ...
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  37. Shigenori Nagatomo (1992). Attunement Through the Body. State University of New York Press.score: 228.0
    CHAPTER 1 Ichikawa' s View of the Body INTRODUCTION In 1975, Ichikawa Hiroshi published a remarkable book on the concept of the body entitled, ...
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  38. Daisie Radner (1971). Descartes' Notion of the Union of Mind and Body. Journal of the History of Philosophy 9 (2):159-170.score: 225.0
    In order to explain the possibility of causal interaction between the mind and the body, Descartes claims that they are substantially united. It is argued that descartes is unsuccessful in reconciling this union with the radical dualism which is fundamental to his philosophy. Recent claims that the union of mind and body poses no problem for descartes are shown to be untenable.
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  39. J. Almog (2001). What Am I?: Descartes and the Mind-Body Problem. Oxford University Press.score: 224.0
    In his Meditations, Rene Descartes asks, "what am I?" His initial answer is "a man." But he soon discards it: "But what is a man? Shall I say 'a rational animal'? No: for then I should inquire what an animal is, what rationality is, and in this way one question would lead down the slope to harder ones." Instead of understanding what a man is, Descartes shifts to two new questions: "What is Mind?" and "What is Body?" These (...)
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  40. Thomas Nagel (1998). Conceiving the Impossible and the Mind-Body Problem. Philosophy 73 (285):337-52.score: 224.0
    Intuitions based on the first-person perspective can easily mislead us about what is and is not conceivable.1 This point is usually made in support of familiar reductionist positions on the mind-body problem, but I believe it can be detached from that approach. It seems to me that the powerful appearance of contingency in the relation between the functioning of the physical organism and the conscious mind -- an appearance that depends directly or indirectly on the first- person (...)
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  41. Michael Heidelberger (2003). The Mind-Body Problem in the Origin of Logical Empiricism: Herbert Feigl and Psychophysical Parallelism. In Paolo Parrini, Wes Salmon & Merrilee Salmon (eds.), Logical Empiricism: Historical & Contemporary Perspectives. Pittsburgh: University of Pittsburgh Press. 233--262.score: 224.0
    It is widely held that the current debate on the mind-body problem in analytic philosophy began during the 1950s at two distinct sources: one in America, de- riving from Herbert Feigl's writings, and the other in Australia, related to writings by U. T. Place and J. J. C. Smart (Feigl [1958] 1967). Jaegwon Kim recently wrote that "it was the papers by Smart and Feigl that introduced the mind-body problem as a mainstream metaphysical Problematik of analytical (...)
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  42. Stevan Harnad (2000). Correlation Vs. Causality: How/Why the Mind-Body Problem is Hard. Journal of Consciousness Studies 7 (4):54-61.score: 224.0
    The Mind/Body Problem (M/BP) is about causation not correlation. And its solution (if there is one) will require a mechanism in which the mental component somehow manages to play a causal role of its own, rather than just supervening superflously on other, nonmental components that look, for all the world, as if they can do the full causal job perfectly well without it. Correlations confirm that M does indeed "supervene" on B, but causality is needed to show how/why (...)
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  43. Giuseppina D'Oro (2005). Collingwood's Solution to the Problem of Mind-Body Dualism. Philosophia 32 (1-4):349-368.score: 224.0
    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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  44. 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: 224.0
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  45. Marleen Rozemond (2003). Descartes, Mind-Body Union, and Holenmerism. Philosophical Topics 31 (1/2):343-367.score: 224.0
    In this paper I analyze Descartes's puzzling claim that the mind is whole in the whole body and whole in its parts, what Henry More called "holenmerism". I explain its historical background, in particular in scholasticism. I argue that like his predecessors, Descartes uses the idea for two purposes, for mind-body interaction and for the union of body and mind.
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  46. 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: 224.0
    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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  47. Harold J. Morowitz (1987). The Mind Body Problem and the Second Law of Thermodynamics. Biology and Philosophy 2 (3):271-275.score: 224.0
    Cartesian mind body dualism and modern versions of this viewpoint posit a mind thermodynamically unrelated to the body but informationally interactive. The relation between information and entropy developed by Leon Brillouin demonstrates that any information about the state of a system has entropic consequences. It is therefore impossible to dissociate the mind's information from the body's entropy. Knowledge of that state of the system without an energetically significant measurement would lead to a violation of (...)
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  48. Joseph A. Baltimore (2013). Careful, Physicalists: MindBody Supervenience Can Be Too Superduper. Theoria 79 (1):8-21.score: 224.0
    It has become evident that mindbody supervenience, as merely specifying a covariance between mental and physical properties, is consistent with clearly non-physicalist views of the mental, such as emergentism. Consequently, there is a push in the physicalist camp for an ontologically more robust supervenience, a “superdupervenience,” that ensures that properties supervening on physical properties are physicalistically acceptable. Jessica Wilson claims that supervenience is made superduper by Condition on Causal Powers (CCP): each individual causal power associated with a supervenient (...)
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  49. Nathan Stemmer (2001). The Mind-Body Problem and Quine's Repudiation Theory. Behavior and Philosophy 29:187-202.score: 224.0
    Most scholars who presently deal with the Mind-Body problem consider themselves monist materialists. Nevertheless, many of them also assume that there exist (in some sense of existence) mental entities. But since these two positions do not harmonize quite well, the literature is full of discussions about how to reconcile the positions. In this paper, I will defend a materialist theory that avoids all these problems by completely rejecting the existence of mental entities. This is Quine's repudiation theory. According (...)
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  50. Michael Jungert (2013). Mental Realities—the Concept of Mental Disorder and the Mind-Body Problem. Frontiers in Psychology 4.score: 224.0
    Mental realities—the concept of mental disorder and the mind-body problem.
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