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

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  1. 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: 93.0
    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 mind and (...)
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  2. J. Almog (2001). What Am I?: Descartes and the Mind-Body Problem. Oxford University Press.score: 90.0
    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 questions develop (...)
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  3. Thomas Nagel (1998). Conceiving the Impossible and the Mind-Body Problem. Philosophy 73 (285):337-52.score: 90.0
    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 perspective -- (...)
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  4. Tim Crane & Sarah Patterson (eds.) (2000). History of the Mind-Body Problem. New York: Routledge.score: 90.0
    This collection of new essays put the debates on the mind-body problem into historical context.
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  5. 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: 90.0
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  6. 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: 90.0
    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 philosophy, and (...)
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  7. Stevan Harnad (2000). Correlation Vs. Causality: How/Why the Mind-Body Problem is Hard. Journal of Consciousness Studies 7 (4):54-61.score: 90.0
    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 M is (...)
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  8. Giuseppina D'Oro (2005). Collingwood's Solution to the Problem of Mind-Body Dualism. Philosophia 32 (1-4):349-368.score: 90.0
    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. I argue (...)
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  9. 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: 90.0
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  10. Marleen Rozemond (2003). Descartes, Mind-Body Union, and Holenmerism. Philosophical Topics 31 (1/2):343-367.score: 90.0
    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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  11. Janusz Sytnik-Czetwertyński (2013). Some Eighteenth Century Contributions to the Mind–Body Problem (Wolff, Taurellus, Knutzen, Bülfiger and the Pre-Critical Kant). Axiomathes 23 (3):567-577.score: 90.0
    This work speaks about very special solution of the mind–body problem. This solution based on the so-called Principle of Co-existence stands out as one of the most interesting attempts at solving the mind–body 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 relationship, for instance, to (...)
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  12. Nathan Stemmer (2001). The Mind-Body Problem and Quine's Repudiation Theory. Behavior And Philosophy 29:187-202.score: 90.0
    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 to (...)
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  13. Joseph A. Baltimore (2013). Careful, Physicalists: Mind–Body Supervenience Can Be Too Superduper. Theoria 79 (1):8-21.score: 90.0
    It has become evident that mind–body 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 property is (...)
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  14. Harold J. Morowitz (1987). The Mind Body Problem and the Second Law of Thermodynamics. Biology and Philosophy 2 (3):271-275.score: 90.0
    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 the second law of thermodynamics.
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  15. Hans Burkhardt & Guido Imaguire (2002). Mind-Body Dualism and the Compatibility of Medical Methods. Theoretical Medicine and Bioethics 23 (2):135-150.score: 90.0
    In this paper we analyse some misleading theses concerning the oldcontroversy over the relation between mind and body presented incontemporary medical literature. We undertake an epistemologicalclarification of the axiomatic structure of medical methods. Thisclarification, in turn, requires a precise philosophical explanation ofthe presupposed concepts. This analysis will establish two results: (1)that the mind-body dualism cannot be understood as a kind of biologicalvariation of the subject-object dichotomy in physics, and (2) that thethesis of the incompatibility between somatic and psychosomatic medicineheld (...)
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  16. Edward Slingerland & Maciej Chudek (2011). The Prevalence of Mind–Body Dualism in Early China. Cognitive Science 35 (5):997-1007.score: 90.0
    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 mind–body 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 emotions and increasingly portrayed as the (...)
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  17. Stephen Jarosek (2013). Pragmatism, Neural Plasticity and Mind-Body Unity. Biosemiotics 6 (2):205-230.score: 90.0
    Recent developments in cognitive science provide compelling leads that need to be interpreted and synthesized within the context of semiotic and biosemiotic principles. To this end, we examine the impact of the mind-body unity on the sorts of choices that an organism is predisposed to making from its Umwelt. In multicellular organisms with brains, the relationship that an organism has with its Umwelt impacts on neural plasticity, the functional specialisations that develop within the brain, and its behaviour. Clinical observations, (...)
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  18. Michael Jungert (2013). Mental Realities—the Concept of Mental Disorder and the Mind-Body Problem. Frontiers in Psychology 4.score: 90.0
    Mental realities—the concept of mental disorder and the mind-body problem.
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  19. Lynne Rudder Baker (2004). Should a Christian Be a Mind-Body Dualist? - No. In Contemporary Debates in Philosophy of Religion. Malden MA: Blackwell Publishing.score: 90.0
    Through the ages, Christians have almost automatically been Mind-Body dualists. The Bible portrays us as spiritual beings, and one obvious way to be a spiritual being is to be (or to have) an immaterial soul. Since it is also evident that we have bodies, Christians naturally have thought of themselves as composite beings, made of two substances—a material body and a nonmaterial soul. Despite the historical weight of this position, I do not think that it is required either by (...)
     
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  20. Marleen Rozemond (1999). Descartes on Mind-Body Interaction: What's the Problem? Journal of the History of Philosophy 37 (3):435-467.score: 87.0
    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 scholasticism there was already (...)
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  21. 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: 87.0
    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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  22. Neeta Mehta (2011). Mind-Body Dualism: A Critique From a Health Perspective. Mens Sana Monographs 9 (1):202-209.score: 87.0
    Philosophical theory about the nature of human beings has far reaching consequences on our understanding of various issues faced by them. Once taken as self-evident, it becomes the foundation on which knowledge gets built. The cause of concern is that this theoretical framework rarely gets questioned despite its inherent limitations and self-defeating consequences, leading to crisis in the concerned field. The field, which is facing crisis today, is that of medicine, and the paradigmatic stance that is responsible for the crisis (...)
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  23. Sydney Shoemaker (1994). The Mind-Body Problem. In The Mind-Body Problem: A Guide to the Current Debate. Cambridge: Blackwell.score: 84.0
    * Argument from authoritative self-knowledge ("privileged access" to one's own mental states) 1. We have a "privileged access" to our own mental states in the sense we have the authority on what mental states we are in. 2. Through introspection, we are aware of our mental states but not aware of them as physical states of any sort or as functional states. 3. Therefore, our mental states cannot be physical states.
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  24. Michael Tye (2006). Absent Qualia and the Mind-Body Problem. Philosophical Review 115 (2):139-168.score: 84.0
    At the very heart of the mind-body problem is the question of the nature of consciousness. It is consciousness, and in particular _phenomenal_ consciousness, that makes the mind-body relation so deeply perplexing. Many philosophers hold that no defi nition of phenomenal consciousness is possible: any such putative defi nition would automatically use the concept of phenomenal consciousness and thus render the defi nition circular. The usual view is that the concept of phenomenal consciousness is one that must be (...)
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  25. Douglas C. Long (1977). Disembodied Existence, Physicalism, and the Mind-Body Problem. Philosophical Studies 31 (May):307-316.score: 84.0
    The idea that we may continue to exist in a bodiless condition after our death has long played an important role in beliefs about immortality, ultimate rewards and punishments, the transmigration of souls, and the like. There has also been long and heated disagreement about whether the idea of disembodied existence even makes sense, let alone whether anybody can or does survive dissolution of his material form. It may seem doubtful that anything new could be added to the debate at (...)
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  26. Herbert Feigl (1971). Some Crucial Issues of Mind-Body Monism. Synthese 22 (May):295-312.score: 84.0
    Assuming that the qualities of immediate experience ('sentience') are the subjective aspect of the neurophysiological cerebral processes, And assuming that all behavior is ultimately susceptible to physical explanation, There are a number of ways in which mind-Body monism can be stated. But there are also a number of serious difficulties for a logically coherent formulation of the identity thesis of the mental and the physical.
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  27. Sergio Moravia & Scott Staton (1995). The Enigma of the Mind: The Mind-Body Problem in Contemporary Thought. New York: Cambridge University Press.score: 84.0
    Sergio Moravia's The Enigma of the Mind (originally published in Italian as L'enigma della mente) offers a broad and lucid critical and historical survey of one of the fundamental debates in the philosophy of mind - the relationship of mind and body. This problem continues to raise deep questions concerning the nature of man. The book has two central aims. First, Professor Moravia sketches the major recent contributions to the mind/body problem from philosophers of mind. Having established this framework Professor (...)
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  28. Keith Gunderson (1969). Cybernetics and Mind-Body Problems. Inquiry 12 (1-4):406-19.score: 84.0
    It is asked to what extent answers to such questions as ?Can machines think??, ?Could robots have feelings?? might be expected to yield insight into traditional mind?body questions. It has sometimes been assumed that answering the first set of questions would be the same as answering the second. Against this approach other philosophers have argued that answering the first set of questions would not help us to answer the second. It is argued that both of these assessments are mistaken. It (...)
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  29. Pheroze S. Wadia (1972). On a Refutation of Mind-Body Identity. Philosophical Studies 23 (February):113-115.score: 84.0
    In a previous article, Professor abelson contended that the mind-Body identity theory was 'mathematically impossible' inasmuch as the number of possible mental states of a finite thinking organism are infinite, While the number of possible bodily states of such an organism are necessarily finite. I argue that this refutation does not succeed because although it is true that a finite brain can have only a finite number of brain states, Abelson had not demonstrated that there was a limitation on (...)
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  30. Karen Carnabucci (2012). Integrating Psychodrama and Systemic Constellation Work: New Directions for Action Methods, Mind-Body Therapies, and Energy Healing. Jessica Kingsley Publishers.score: 84.0
    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 survival (...)
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  31. John Macnamara (1994). The Mind-Body Problem and Contemporary Psychology. In The Mind-Body Problem: A Guide to the Current Debate. Cambridge: Blackwell.score: 84.0
     
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  32. Brian O'Shaughnessy (1994). The Mind-Body Problem. In Richard Warner & Tadeusz Szubka (eds.), The Mind-Body Problem: A Guide to the Current Debate. Blackwell.score: 84.0
     
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  33. Daniel Holbrook (1992). Descartes on Mind-Body Interaction. Southwest Philosophical Studies 14:74-83.score: 81.0
    In his "Meditations on First Philosophy", Descartes argues for there being a radical difference between mind and body. Yet, we know that mind and body interest. How is this possible? Descartes's answer tothis question is that human nature is a "substantial union" of mind and body. In this essay, Descartes's solution is explained and critically examined.
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  34. Cynthia Macdonald (1989). Mind-Body Identity Theories. Routledge.score: 81.0
    Chapter One The most plausible arguments for the identity of mind and body that have been advanced in this century have been for the identity of mental ...
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  35. Michael Della Rocca (1996). Representation and the Mind-Body Problem in Spinoza. Oxford University Press.score: 81.0
    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 this way, Della (...)
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  36. Fanny L. Epstein (1973). The Metaphysics of Mind-Body Identity Theories. American Philosophical Quarterly 10 (April):111-121.score: 81.0
    The article is an attempt to uncover the metaphysical assumptions implicit in the otherwise highly scientific contemporary identity theories. 1) the identity statement, Being a philosophical interpretation of dualistic psychophysical correspondence, Requires for its support a justificatory ontological or linguistic premise. 2) the conception of the mental as the hidden, Unobservable, Subjective and private is a metaphysical distortion with historical roots in an empiricist and positivist interpretation of the cartesian dichotomy of thinking and extended thing. 3) acceptance of an artificial (...)
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  37. K. D. Irani (1980). Conceptual Changes in Problem of Mind-Body Relation. In Body & Mind: Past, Present And Future. New York: Academic Press.score: 81.0
     
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  38. Douglas C. Long (1969). Descartes' Argument for Mind-Body Dualism. Philosophical Forum 1:259-273.score: 78.0
    [p. 259] After establishing his own existence by the Cogito argument, Descartes inquires into the nature of the self that he claims to know with certainty to exist. He concludes that he is a res cogitans, an unextended entity whose essence is to be conscious. Although a considerable amount of critical effort has been expended in attempts to show how he thought he could move to this important conclusion, his reasoning has remained quite unconvincing. In particular, his critics have insisted, (...)
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  39. 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: 78.0
    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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  40. Shaun Gallagher (2005). How the Body Shapes the Mind. Oxford: Clarendon Press.score: 78.0
    How the Body Shapes the Mind is an interdisciplinary work that addresses philosophical questions by appealing to evidence found in experimental psychology, neuroscience, studies of pathologies, and developmental psychology. There is a growing consensus across these disciplines that the contribution of embodiment to cognition is inescapable. Because this insight has been developed across a variety of disciplines, however, there is still a need to develop a common vocabulary that is capable of integrating discussions of brain mechanisms in neuroscience, behavioral expressions (...)
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  41. Lisa Shapiro (2003). Descartes Passions of the Soul and the Union of Mind and Body. Archiv für Geschichte der Philosophie 85 (3):211-248.score: 78.0
    I here address Descartes' account of human nature as a union of mind and body by appealing to The Passions of the Soul. I first show that Descartes takes us to be able to reform the naturally instituted associations between bodily and mental states. I go on to argue that Descartes offers a teleological explanation of body-mind associations (those instituted both by nature and by artifice). This explanation sheds light on the ontological status of the union. I suggest that it (...)
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  42. Kirk Ludwig (2003). The Mind-Body Problem: An Overview. In Stephen P. Stich & Ted A. Warfield (eds.), The Blackwell Guide to Philosophy of Mind. Blackwell. 1--46.score: 78.0
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  43. Marleen Rozemond (2009). Can Matter Think? The Mind-Body Problem in the Clarke-Collins Correspondence. In Jon Miller (ed.), Topics in Early Modern Philosophy of Mind. Springer.score: 78.0
    The Clarke-Collins correspondence was widely read and frequently printed during the 18th century. Its central topic is the question whether matter can think. Samuel Clarke defends the immateriality of the human soul against Anthony Collins’ materialism. Clarke argues that consciousness must belong to an indivisible entity, and matter is divisible. Collins contends that consciousness could belong to a composite subject by emerging from material qualities that belong to its parts. While many early modern thinkers assumed that this is not possible, (...)
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  44. Katalin Balog (1999). Conceivability, Possibility, and the Mind-Body Problem. Philosophical Review 108 (4):497-528.score: 75.0
    This paper was chosen by The Philosopher’s Annual as one of the ten best articles appearing in print in 2000. Reprinted in Volume XXIII of The Philosopher’s Annual. In his very influential book David Chalmers argues that if physicalism is true then every positive truth is a priori entailed by the full physical description – this is called “the a priori entailment thesis – but ascriptions of phenomenal consciousness are not so entailed and he concludes that Physicalism is false. As (...)
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  45. Katalin Balog (2012). Acquaintance and the Mind-Body Problem. In Simone Gozzano & Christopher S. Hill (eds.), New Perspectives on Type Identity: The Mental and the Physical. Cambridge University Press. 16.score: 75.0
    In this paper I begin to develop an account of the acquaintance that each of us has with our own conscious states and processes. The account is a speculative proposal about human mental architecture and specifically about the nature of the concepts via which we think in first personish ways about our qualia. In a certain sense my account is neutral between physicalist and dualist accounts of consciousness. As will be clear, a dualist could adopt the account I will offer (...)
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  46. Robert van Gulick (2001). Reduction, Emergence and Other Recent Options on the Mind/Body Problem: A Philosophic Overview. Journal of Consciousness Studies 8 (9-10):1-34.score: 75.0
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  47. 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: 75.0
     
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  48. David M. Armstrong (1999). The Mind-Body Problem: An Opinionated Introduction. Westview Press.score: 75.0
    The emphasis is always on the arguments used, and the way one position develops from another. By the end of the book the reader is afforded both a grasp of the state of the controversy, and how we got there.
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  49. Rom Harre (1999). Nagel's Challenge and the Mind-Body Problem. Philosophy 74 (288):247-270.score: 75.0
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  50. Nicholas Humphrey (2000). How to Solve the Mind-Body Problem. Journal Of Consciousness Studies 7 (4):5-20.score: 75.0
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