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  1.  30
    Thomas M. Lennon (1984). Rules and Relevance. Idealistic Studies 14 (2):148-158.
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  2. Thomas M. Lennon (2007). Proust and the Phenomenology of Memory. Philosophy and Literature 31 (1):52-66.
  3.  85
    Thomas M. Lennon (2007). The Eleatic Descartes. Journal of the History of Philosophy 45 (1):29-45.
    : Given Descartes's conception of extension, space and body, there are deep problems about how there can be any real motion. The argument here is that in fact Descartes takes motion to be only phenomenal. The paper sets out the problems generated by taking motion to be real, the solution to them found in the Cartesian texts, and an explanation of those texts in which Descartes appears on the contrary to regard motion as real.
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  4.  19
    Thomas M. Lennon (2013). Descartes's Supposed Libertarianism: Letter to Mesland or Memorandum Concerning Petau? Journal of the History of Philosophy 51 (2):223-248.
    Descartes’s View of the Will Has generally been found problematic and unsatisfactory, especially by those who have read it, or elements of it, in libertarian terms. Attempts to repair the theory, even by sympathetic interpreters, seem only to have aggravated the view’s putative shortcomings—again, especially among those who have read it, or part of it, in libertarian terms—which suggests that the libertarian reading itself might be unsatisfactory. The aim of this paper is to show that the linchpin text on which (...)
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  5.  15
    Thomas M. Lennon & Robert J. Stainton, The Achilles of Rationalist Psychology.
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  6.  1
    Thomas M. Lennon (1993). The Battle of the Gods and Giants: The Legacies of Descartes and Gassendi, 1655-1715. Princeton University Press.
    These paperback editions preserve the original texts of these important books while presenting them in durable paperback editions.
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  7. Nicholas Malebranche, Thomas M. Lennon & Paul J. Olscamp (1982). The Search After Truth. Philosophy of Science 49 (1):146-147.
     
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  8.  16
    Thomas M. Lennon (2011). Descartes and the Seven Senses of Indifference in Early Modern Philosophy. Dialogue 50 (03):577-602.
    ABSTRACT: Indifference is a term often used to describe the sort of freedom had by the will according to the libertarian, or Molinist account. It is thought to be a univocal term. In fact, however, it is used in at least seven different ways, in a variety of domains during the early modern period. All of them have plausible roots in Descartes, but he himself uses the term in only one sense, and failure to notice this consistent use by him (...)
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  9.  4
    Thomas M. Lennon (1980). Philosophers at War the Quarrel Between Newton and Leibniz. Monograph Collection (Matt - Pseudo).
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  10.  4
    Thomas M. Lennon (2015). Unmoved: A Rejoinder to Emily Thomas. Journal of the History of Philosophy 53 (4):763-774.
    i began my “eleatic descartes” with a reminder of, what nobody denies, that Descartes is a convinced mechanist. Therefore, he must, in some sense, recognize motion. No less widely accepted is that Descartes is a plenum theorist. The main argument of the Eleatic interpretation is that given his articulation of the corporeal plenum in part two of the Principles, he cannot recognize motion by conceiving of it as real. And, because motion is what individuates bodies, there cannot be a multiplicity (...)
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  11.  33
    Thomas M. Lennon (2008). The Plain Truth: Descartes, Huet, and Skepticism. Brill.
    People -- Who was Huet? -- The censura : why and when? -- The birth of skepticism -- Malebranche's surprising silence -- The downfall of cartesianism -- Kinds -- Huet a cartesian? -- Descartes and skepticism : the standard interpretation -- Descartes and skepticism : the texts -- Thoughts -- The cogito : an inference? -- The transparency of mind -- The cogito as pragmatic tautology -- Doubts -- The reality of doubt -- The generation of doubt -- The response (...)
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  12.  20
    Thomas M. Lennon (1997). Locke's Philosophy: Context and Content. Journal of the History of Philosophy 35 (2):307-308.
  13.  43
    Thomas M. Lennon (1988). Berkeley and the Ineffable. Synthese 75 (2):231 - 250.
  14.  52
    Thomas M. Lennon (2011). The Main Part and Pillar of Berkeley's Theory: Idealism and Perceptual Heterogeneity. Southern Journal of Philosophy 49 (2):91-115.
    Berkeley subscribed to the principle of heterogeneity, that what we see is qualitatively and numerically different from what we touch. He says of this principle that it is “the main part and pillar of [his] theory.” The argument I present here is that the theory to which Berkeley refers is not just his theory of vision, but what that theory was the preparation for, which is nothing less than his idealism. The argument turns on the passivity of perception, which is (...)
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  15.  26
    Thomas M. Lennon (2004). Through a Glass Darkly: More on Locke's Logic of Ideas. Pacific Philosophical Quarterly 85 (3):322–337.
    : An attempt at defending a version of John Yolton's non‐representationalist reading of Locke's account of perception against Vere Chappell's very threatening criticisms. Concerning this version, which takes ideas to be appearances, Chappell questioned their identity criteria, their relation to what they are appearances of, and their nature in general.
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  16.  24
    Thomas M. Lennon (1983). Locke's Atomism. Philosophy Research Archives 9:1-28.
    What ultimately exists for Locke is the solid. Reading this ontology in light of the atomist tradition elucidates and relates a number of important issues in the Essay: the analysis of space and related concepts, the distinction between simple and complex ideas, the distinction between primary and secondary qualitie the analysis of power and causation.
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  17.  19
    D. Anthony Larivière & Thomas M. Lennon (2002). True Believers: The Recption of Descartes's Meditations by Malebranche and Huet. Kriterion: Journal of Philosophy 43 (106):89-107.
  18. Thomas M. Lennon (2007). Locke on Ideas and Representation. In Lex Newman (ed.), The Cambridge Companion to Locke's "Essay Concerning Human Understanding". Cambridge University Press
     
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  19.  17
    Thomas M. Lennon (2001). Locke and the Logic of Ideas. History of Philosophy Quarterly 18 (2):155 - 177.
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  20.  18
    Thomas M. Lennon (2001). Berkeley on the Act-Object Distinction. Dialogue 40 (04):651-.
  21.  43
    Thomas M. Lennon (1979). Hume's Ontological Ambivalence and the Missing Shade of Blue. Southern Journal of Philosophy 17 (1):77-84.
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  22. Nicolas Malebranche, Thomas M. Lennon & Paul J. Olscamp (1982). The Search After Truth and Elucidations of the Search After Truth. British Journal for the Philosophy of Science 33 (2):223-226.
     
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  23.  33
    Julie Walsh & Thomas M. Lennon (2012). Malebranche, the Quietists, and Freedom. British Journal for the History of Philosophy 20 (1):69 - 108.
    The Quietist affair at the end of the seventeenth century has much to teach us about theories of the will in the period. Although Bossuet and Fénelon are the names most famously associated with the debate over the Quietist conception of pure love, Malebranche and his erstwhile disciple Lamy were the ones who debated the deep philosophical issues involved. This paper sets the historical context of the debate, discusses the positions as well as the arguments for and against them, and (...)
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  24.  12
    Thomas M. Lennon (2002). Did Bayle Read Saint-Evremond? Journal of the History of Ideas 63 (2):225-237.
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  25.  13
    Thomas M. Lennon (2002). What Kind of a Skeptic Was Bayle? Midwest Studies in Philosophy 26 (1):258–279.
  26.  14
    Thomas M. Lennon (1999). Reading Bayle. University of Toronto Press.
    A critical but sympathetic treatment of Pierre Bayle.
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  27. Thomas M. Lennon (1997). Bayle, Locke, and the Metaphysics of Toleration. In M. A. Stewart (ed.), Studies in Seventeenth-Century European Philosophy. Clarendon Press
  28. Thomas M. Lennon (2010). Locke on Body and Extension. Locke Studies 10:15-26.
  29.  10
    Thomas M. Lennon (2011). Volition. Modern Schoolman 88 (3):171-189.
    Malebranche’s doctrine of the will can be illuminated by consideration of the views both of Aquinas and early modern would-be Thomists. Three Malebranchian themes are considered here: his conception of the will as an inclination toward general and indeterminate good, his intellectualism (the view that that the locusof morality lies ultimately with the intellect), and his attempt to avoid the extreme views of Jansenism and Quietism, both condemned in the period as theologically unacceptable. Two little-known Thomists in particular are examined: (...)
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  30.  27
    Thomas M. Lennon (1974). The Inherence Pattern and Descartes'. Journal of the History of Philosophy 12 (1):43-52.
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  31.  22
    D. Anthony LaRivière & Thomas M. Lennon (2002). The History and Significance of Hume's Burning Coal Example. Journal of Philosophical Research 27:511-526.
    This paper examines the function of Hume’s use of a peculiar example from A Treatise of Human Nature. The example in question is that of a burning piece of coal that is whirled around at a sufficient speed to present to a viewer an image of a circle of fire. The example is a common one; and Hume himself points to Locke as his source in this case. Hume’s reference appears accurate since both Locke and Hume seem to marshal the (...)
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  32.  10
    Thomas M. Lennon (1985). Veritas Filia Temporis: Hume On Time And Causation. History of Philosophy Quarterly 2 (July):275-290.
  33.  11
    Thomas M. Lennon (2007). The Genesis of Berkeley's Theory of Vision Vindicated. History of European Ideas 33 (3):321-329.
    Berkeley's Theory of Vision, or Visual Language Showing The Immediate Presence and Providence of A Deity, Vindicated And Explained was published in 1733, occasioned by an anonymous letter of the previous year to the London Daily Post Boy . The letter criticized Berkeley's New Theory of Vision , which had been published in 1709, but which had been appended to Berekely's Alciphron , published in 1732. No one has ever identified the author whose criticisms led Berkeley to his Theory of (...)
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  34.  8
    Thomas M. Lennon (2012). Volition. Modern Schoolman 88 (3/4):171-189.
    Malebranche’s doctrine of the will can be illuminated by consideration of the views both of Aquinas and early modern would-be Thomists. Three Malebranchian themes are considered here: his conception of the will as an inclination toward general and indeterminate good, his intellectualism (the view that that the locusof morality lies ultimately with the intellect), and his attempt to avoid the extreme views of Jansenism and Quietism, both condemned in the period as theologically unacceptable. Two little-known Thomists in particular are examined: (...)
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  35.  28
    Michael W. Hickson & Thomas M. Lennon (2009). The Real Significance of Bayle's Authorship of the Avis. British Journal for the History of Philosophy 17 (1):191 – 205.
    Did Bayle write the Avis aux réfugiés? Although the long debate over this question might not be over, we are convinced that strong probability supports Gianluca Mori's position that Bayle was indeed its sole author. We are also convinced, however, that the significance that Mori assigns to Bayle's authorship gets it exactly the wrong way around, for while Mori is right that the Avis is not only consistent but also representative of the views espoused by Bayle in his subsequent work (...)
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  36.  29
    Thomas M. Lennon (2008). The Historical Consistency of Berkeley's Idealism. British Journal for the History of Philosophy 16 (1):101 – 124.
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  37.  10
    Thomas M. Lennon (2013). Self, Reason, and Freedom: A New Light on Descartes's Metaphysics. British Journal for the History of Philosophy 21 (5):1003 - 1005.
  38.  5
    Thomas M. Lennon (1982). Hume's Conditions for Causation: Further to Gray and Imlay. Hume Studies 8 (2):119-124.
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  39.  24
    Thomas M. Lennon (1983). From Descartes to Hume: Continental Metaphysics and the Development of Modern Philosophy. Journal of the History of Philosophy 21 (2):276-278.
  40.  13
    Thomas M. Lennon (2007). The Significance of the Barrovian Case. Studies in History and Philosophy of Science Part A 38 (1):36-55.
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  41. Thomas M. Lennon (1995). Pandora; Or, Essence and Reference: Gassendi's Nominalist Objection and Descartes' Realist Reply. In Roger Ariew & Marjorie Glicksman Grene (eds.), Descartes and His Contemporaries: Meditations, Objections, and Replies. University of Chicago Press 159--81.
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  42.  2
    Thomas M. Lennon (2006). Works Cited. Utopian Studies 17 (1):177-195.
  43.  17
    Thomas M. Lennon (1981). Descartes. Journal of the History of Philosophy 19 (2):250-253.
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  44.  17
    Thomas M. Lennon (2006). Enigmatic Bayle. British Journal for the History of Philosophy 14 (4):773 – 785.
  45.  4
    Thomas M. Lennon (2008). La réponse de Régis à Huet concernant le doute cartésien. Philosophiques 35 (1):241.
    La critique du cartésianisme formulée par Pierre-Daniel Huet à la fin du XVIIe siècle constitue l’un des événements les plus marquants de l’histoire du scepticisme à la période moderne. Cette critique se fonde sur l’arsenal des arguments sceptiques produits durant tout le XVIIe siècle et pave la voie à la position anti-métaphysique des Lumières, qui commence avec Bayle et se poursuit avec les philosophes en passant par Hume. La réponse attendue des cartésiens à l’encontre de Huet est venue de (...)
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  46.  15
    Thomas M. Lennon & Shannon Dea, Continental Rationalism. Stanford Encyclopedia of Philosophy.
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  47.  8
    Thomas M. Lennon (1983). Empirisme Et Théorie de l'Espace Chez Locke. Dialogue 22 (1):19-22.
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  48.  10
    Thomas M. Lennon (2009). Review of Todd Ryan, Pierre Bayle's Cartesian Metaphysics: Rediscovering Early Modern Philosophy. [REVIEW] Notre Dame Philosophical Reviews 2009 (8).
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  49. Thomas M. Lennon (1991). Nicholas Jolley, The Light of the Soul: Theories of Ideas in Leibniz, Malebranche, and Descartes Reviewed By. Philosophy in Review 11 (5):330-332.
     
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  50.  9
    Thomas M. Lennon & Robert E. Butts (1988). Introductory Note. Synthese 75 (2):133-133.
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