Search results for 'Occasionalism' (try it on Scholar)

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  1.  40
    Steven M. Nadler (2011). Occasionalism: Causation Among the Cartesians. Oxford University Press.
    These essays examine the philosophical, scientific, theological and religious themes and arguments of occasionalism, as well as its roots in medieval views on ...
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  2.  21
    Daniel Lim (2014). Occasionalism and Non-Reductive Physicalism: Another Look at the Continuous Creation Argument. [REVIEW] International Journal for Philosophy of Religion 75 (1):39-57.
    Malebranche’s so-called conservation is continuous creation (CCC) argument has been celebrated as a powerful and persuasive argument for Occasionalism—the claim that only God has and exercises causal powers. In this paper I want to examine the CCC argument for Occasionalism by comparing it to Jaegwon Kim’s so-called Supervenience argument against non-reductive physicalism. Because the arguments have deep similarities it is interesting and fruitful to consider them in tandem. First I argue that both the CCC argument and the Supervenience (...)
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  3. Majid Fakhry (1958). Islamic Occasionalism, and its Critique by Averoës and Aquinas. London, Allen & Unwin.
    Originally published in 1958. Occasionalism is generally associated in the history of philosophy with the name of Malébranche. But long before this time, the Muslim Theologians of the ninth and tenth centuries had developed an occasionalist metaphysics of atoms and accidents. Arguing that a number of distinctively Islamic concepts such as fatalism and the surrender of personal endeavour cannot be fully understood except in the perspective of the occasionalist world view of Islam, the volume also discusses the attacks on (...)
     
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  4. Patrick J. Connolly (forthcoming). Maclaurin on Occasionalism: A Reply to Ablondi. Journal of Scottish Philosophy 14 (1).
    In a recent article Fred Ablondi compares the different approaches to occasionalism put forward by two eighteenth century Newtonians, Colin Maclaurin and Andrew Baxter. The goal of this short essay is to respond to Ablondi by clarifying some key features of Maclaurin’s views on occasionalism and the cause of gravitational attraction. In particular, I explore Maclaurin’s matter theory, his views on the explanatory limits of mechanism, and his appeals to the authority of Newton. This leads to a clearer (...)
     
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  5.  61
    Stephen H. Daniel (2010). Edwards' Occasionalism. In Don Schweitzer (ed.), Jonathan Edwards as Contemporary. Peter Lang 1-14.
  6. Sukjae Lee (2008). Necessary Connections and Continuous Creation: Malebranche's Two Arguments for Occasionalism. Journal of the History of Philosophy 46 (4):539-565.
    Malebranche presents two major arguments for occasionalism: the “no necessary connection” argument (NNC) and the “conservation is but continuous creation” argument (CCC). NNC appears prominently in his Search After Truth but virtually disappears and surrenders the spotlight to CCC in his later major work, Dialogues on Metaphysics and on Religion . This paper investigates the possible reasons and motivations behind this significant shift. I argue that the shift is no surprise if we consider the two ways in which the (...)
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  7.  88
    Steven M. Nadler (1993). Occasionalism and General Will in Malebranche. Journal of the History of Philosophy 31 (1):31-47.
    This paper examines a common misreading of the mechanics of Malebranche's doctrine of divine causal agency, occasionalism, and its roots in a related misreading of Malebranche's theories. God, contrary to this misreading, is for Malebranche constantly and actively causally engaged in the world, and does not just establish certain laws of nature. The key is in understanding just what Malebranche means by general volitions'.
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  8. Lisa Downing, Occasionalism and Strict Mechanism: Malebranche, Berkeley, Fontenelle.
    The rich connections between metaphysics and natural philosophy in the early modern period have been widely acknowledged and productively mined, thanks in no small part to the work of Margaret Wilson, whose book, Descartes, served as an inspirational example for a generation of scholars. The task of this paper is to investigate one particular such connection, namely, the relation between occasionalist metaphysics and strict mechanism. My focus will be on the work of Nicholas Malebranche, the most influential Cartesian philosopher after (...)
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  9.  68
    Fred Ablondi (2008). François Lamy, Occasionalism, and the Mind-Body Problem. Journal of the History of Philosophy 46 (4):pp. 619-629.
    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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  10.  62
    Desmond M. Clarke (1995). Malebranche and Occasionalism: A Reply to Steven Nadler. Journal of the History of Philosophy 33 (3):499-504.
    In Malebranche's account of occasional causality, God exercises his general will with respect to every event that merits a causal explanation. Nadler distinguishes two pictures of God's involvement; (1) there are as many distinct acts of God's will as there are causal events to be explained; (2) God's will is exercised once only, when the natural order of causes is created. I argue that Malebranche's concept of God is inconsistent with a real distinction between God and acts of his will, (...)
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  11.  57
    Walter Ott (2008). Causation, Intentionality, and the Case for Occasionalism. Archiv für Geschichte der Philosophie 90 (2):165-187.
    Despite their influence on later philosophers such as Hume, Malebranche's central arguments for occasionalism remain deeply puzzling. Both the famous ‘no necessary connection’ argument and what I call the epistemic argument include assumptions – e.g., that a true cause is logically necessarily connected to its effect – that seem unmotivated, even in their context. I argue that a proper understanding of late scholastic views lets us see why Malebranche would make this assumption. Both arguments turn on the claim that (...)
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  12.  36
    Steven M. Nadler (1998). Louis de la Forge and the Development of Occasionalism: Continuous Creation and the Activity of the Soul. Journal of the History of Philosophy 36 (2):215-231.
    Louis de La Forge and the Development of Occasionalism: Continuous Creation and the Activity of the Soul STEVEN NADLER THE DOCTRINE OF DIVINE CONSERVATION is a dangerous one. It is not theologi- cally dangerous, at least not in itself. From the thirteenth century onwards, and particularly with the Summa Theologiae of St. Thomas, the notion of the continuous divine sustenance of the world of created things was, if not univer- sally accepted, a nonetheless common feature of theological orthodoxy, Chris- (...)
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  13. Donald Rutherford (1993). Natures, Laws, and Miracles: The Roots of Leibniz's Critique of Occasionalism. In Steven Nadler (ed.), Causation in Early Modern Philosophy. Penn State University Press
    Leibniz raises three main objections to the doctrine of occasionalism: (1) it is inconsistent with the supposition of finite substances; (2) it presupposes the occurrence of "perpetual miracles"; (3) it requires that God "disturb" the ordinary laws of nature. At issue in objection (1) is the proper understanding of divine omnipotence, and of the relationship between the power of God and that of created things. I argue that objections (2) and (3), on the other hand, derive from a particular (...)
     
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  14. Steven M. Nadler (ed.) (1992). Causation in Early Modern Philosophy: Cartesianism, Occasionalism, and Preestablished Harmony. Penn State University Press.
    Three general accounts of causation stand out in early modern philosophy: Cartesian interactionism, occasionalism, and Leibniz's preestablished harmony. The contributors to this volume examine these theories in their philosophical and historical context. They address them both as a means for answering specific questions regarding causal relations and in their relation to one another, in particular, comparing occasionalism and the preestablished harmony as responses to Descartes's metaphysics and physics and the Cartesian account of causation. Philosophers discussed include Descartes, Gassendi, (...)
     
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  15.  42
    William F. Vallicella (1999). God, Causation and Occasionalism. Religious Studies 35 (1):3-18.
    The doctrine that there are no logically necessary connections in nature can be used to support both occasionalism, according to which God alone can be a cause, and 'anti-occasionalism', according to which God cannot be a cause. Quentin Smith has recently invoked the 'no logically necessary connections in nature' doctrine in support of the latter. I bring two main objections against his thesis that God (logically) cannot be a cause. The first is that there are good reasons to (...)
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  16.  25
    Alan Baker (2005). Malebranche's Occasionalism. American Catholic Philosophical Quarterly 79 (2):251-272.
    The core thesis of Malebranche’s doctrine of occasionalism is that God is the sole true cause, where a true cause is one that has the power to initiate change and for which the mind perceives a necessary connection between it and its effects. Malebranche gives two separate arguments for his core thesis, T, based on necessary connection and on divine power respectively. The standard view is that these two arguments are necessary to establish T. I argue for a reinterpretation (...)
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  17.  4
    Andrew Russell Platt, The Rise Of Cartesian Occasionalism.
    This study offers a new account of the development of Cartesian Occasionalism. The doctrine of Occasionalism - most famously advocated by Nicolas Malebranche (1638-1715) - states that God alone is the cause of every event, and created substances are merely "occasional causes." In the years following René Descartes' death in 1650, several of his followers -- including Arnold Geulincx (1624-1669), Gerauld de Cordemoy (1626-1684) and Louis de la Forge (1632-1666) - argued for some version of this thesis. My (...)
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  18.  21
    Steven M. Nadler (2005). Cordemoy and Occasionalism. Journal of the History of Philosophy 43 (1):37-54.
    This is an examination of the nature and extent of Cordemoy's commitment to the doctrine of occasionalism.
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  19. Edward Omar Moad (2004). Prolegomena to an Occasionalist Metaphysics. Dissertation, University of Missouri - Columbia
    It is a fundamental doctrine of the Abrahamic religions, following from the belief in God as the creator, that He is the primary cause of all natural phenomena. Some, however, have gone further, to claim that God is the only cause. Consequently, there are no genuine created, or secondary, causes. The western tradition has coined the term 'occasionalism' for this doctrine, according to which all apparent instances of secondary causation are just that---instances of merely apparent, or occasional, causation. The (...)
     
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  20. Steven M. Nadler (ed.) (2004). Causation in Early Modern Philosophy: Cartesianism, Occasionalism, and Preestablished Harmony. Penn State University Press.
    Three general accounts of causation stand out in early modern philosophy: Cartesian interactionism, occasionalism, and Leibniz's preestablished harmony. The contributors to this volume examine these theories in their philosophical and historical context. They address them both as a means for answering specific questions regarding causal relations and in their relation to one another, in particular, comparing occasionalism and the preestablished harmony as responses to Descartes's metaphysics and physics and the Cartesian account of causation. Philosophers discussed include Descartes, Gassendi, (...)
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  21.  43
    Nicholas Jolley (2002). Occasionalism and Efficacious Laws in Malebranche. Midwest Studies in Philosophy 26 (1):245–257.
  22.  91
    A. R. J. Fisher (2011). Causal and Logical Necessity in Malebranche's Occasionalism. Canadian Journal of Philosophy 41 (4):523-548.
  23. Daniel Garber (1993). Descartes and Occasionalism. In Steven Nadler (ed.), Causation in Early Modern Philosophy. Penn State University Press 9--26.
     
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  24. Albert G. A. Balz (1934). Clauberg and the Development of Occasionalism. Philosophical Review 43 (1):48-64.
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  25.  47
    Tad M. Schmaltz (2008). Occasionalism and Mechanism: Fontenelle's Objections to Malebranche. British Journal for the History of Philosophy 16 (2):293 – 313.
  26.  62
    Daniel Garber (1987). How God Causes Motion: Descartes, Divine Sustenance, and Occasionalism. Journal of Philosophy 84 (10):567-580.
  27.  26
    Steven M. Nadler (1995). Malebranche's Occasionalism: A Reply to Clarke. Journal of the History of Philosophy 33 (3):505-508.
  28.  76
    Sukjae Lee (2007). Passive Natures and No Representations: Malebranche’s Two “Local” Arguments for Occasionalism. The Harvard Review of Philosophy 15 (1):72-91.
    In the last twenty years or so, the study of early modern philosophy seems to have experienced a revival of interest in Nicolas Malebranche. Some might wonder whether “revival” is the right term but I use it intentionally, since it is hardly the case that we for the first time are uncovering an obscure but talented figure from the bin of neglected, underappreciated philosophers. As one commentator has recently noted, Malebranche was hailed by none other than Pierre Bayle as “the (...)
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  29.  43
    David Scott (2000). Occasionalism and Occasional Causation in Descartes' Philosophy. Journal of the History of Philosophy 38 (4):503-528.
  30.  38
    Hugh J. McCann & Jonathan L. Kvanvig (1991). The Occasionalist Proselytizer: A Modified Catechism. Philosophical Perspectives 5:587-615.
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  31. Donald Rutherford (1993). Natures, Laws, and Miracles: The Roots of Leibniz's Critique of Occasionalism. In Steven Nadler (ed.), Causation in Early Modern Philosophy. Penn State University Press 135--58.
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  32.  8
    A. R. J. Fisher (2011). Causal and Logical Necessity in Malebranche's Occasionalism. Canadian Journal of Philosophy 41 (4):523-548.
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  33.  15
    Andrew Pessin (2000). Does Continuous Creation Entail Occasionalism?: Malebranche (and Descartes). Canadian Journal of Philosophy 30 (3):413-439.
  34. Emanuela Scribano (2011). " Quod Nescis Quomodo Fiat, Id Non Facis". Occasionalism Against Descartes? Rinascimento 51:63-86.
     
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  35.  32
    Karen Detlefsen (2003). Supernaturalism, Occasionalism, and Preformation in Malebranche. Perspectives on Science 11 (4):443-483.
  36.  8
    David James Frederick Scott (2000). Occasionalism and Occasional Causation in Descartes' Philosophy. Journal of the History of Philosophy 38 (4):503-528.
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  37. Desmond Clarke (2000). Causal Powers and Occasionalism From Descartes to Malebranche. In John Schuster, Stephen Gaukroger & John Sutton (eds.), Descartes' Natural Philosophy. Routledge 131--48.
     
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  38.  17
    William Vallicella (1996). Concurrentism or Occasionalism? American Catholic Philosophical Quarterly 70 (3):339-359.
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  39.  14
    Katherin A. Rogers (2001). What's Wrong with Occasionalism? American Catholic Philosophical Quarterly 75 (3):345-369.
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  40.  5
    Big Questions (2006). Ablondi, Fred. Gerauld de Cordemy: Atomist, Occasionalist, Cartesian. Marquette Studies in Philosophy, 44. Milwaukee: Marquette University Press, 2005. Pp. 127. Paper, $17.00. d'Alfonso, Matteo Vincenzo. Vom Wissen Zur Weisheit: Fichtes Wissenschaftslehre 1811. Fichte Studien Supplementa. Amsterdam-New York: Rodopi, 2005. Pp. 311. Paper, $80.00. Bambach, Charles. Heidegger's Roots: Nietzsche, National Socialism, and the Greeks. Ithaca, NY: Cornell. [REVIEW] Journal of the History of Philosophy 44 (2):325-27.
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  41. Sean Greenberg (2008). 'Things That Undermine Each Other': Occasionalism, Freedom, and Attention in Malebranche. In Daniel Garber & Steven Nadler (eds.), Oxford Studies in Early Modern Philosophy, Vol. 4. Oxford University Press
  42. Tad M. Schmaltz (1992). Sensation, Occasionalism, and Descartes' Causal Principles. In Phillip D. Cummins & Guenter Zoeller (eds.), Minds, Ideas, and Objects: Essays in the Theory of Representation in Modern Philosophy. Ridgeview Publishing Company
  43.  27
    Kurt Smith (2012). Occasionalism: Causation Among the Cartesians. By Steven Nadler. (Oxford UP, 2011. Pp. Xii + 207. Price £37.00.). Philosophical Quarterly 62 (248):643-643.
  44.  22
    C. Chamberlain & J. K. McDonough (2013). Occasionalism: Causation Among the Cartesians. Philosophical Review 122 (1):125-128.
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  45.  8
    Peter Anstey (1999). Boyle on Occasionalism: An Unexamined Source. Journal of the History of Ideas 60 (1):57-81.
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  46. Daisie Radner (1993). Occasionalism. In G. H. R. Parkinson (ed.), The Renaissance and Seventeenth-Century Rationalism. Routledge
     
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  47.  35
    Sukjae Lee, Occasionalism. Stanford Encyclopedia of Philosophy.
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  48.  21
    Sarah Patterson (2005). Epiphenomenalism and Occasionalism: Problems of Mental Causation, Old and New. History of Philosophy Quarterly 22 (3):239-257.
  49.  29
    Omar Edward Moad (2005). Al-Ghazali's Occasionalism and the Natures of Creatures. International Journal for Philosophy of Religion 58 (2):95 - 101.
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  50.  17
    Mehdi Aminrazavi (2008). Mullā Ṣadrā's Divine Occasionalism and David Hume's Critique of Causality. Journal of Islamic Philosophy 3:11-21.
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