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

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  1. Marleen Rozemond (2003). Descartes, Mind-Body Union, and Holenmerism. Philosophical Topics 31 (1/2):343-367.score: 717.0
    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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  2. 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: 666.0
    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 (...)
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  3. Lilli Alanen (1996). Reconsidering Descartes's Notion of the Mind-Body Union. Synthese 106 (1):3 - 20.score: 540.0
    This paper examines Descartes's third primary notion and the distinction between different kinds of knowledge based on different and mutually irreducible primary notions. It discusses the application of the notions of clearness and distinctness to the domain of knowledge based on that of mind-body union. It argues that the consequences of the distinctions Descartes is making with regard to our knowledge of the human mind and nature are rather different from those that have been attributed to Descartes due (...)
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  4. 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: 540.0
    (1997). What Descartes really told Elisabeth: Mind‐body 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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  5. Justin Skirry (2001). A Hylomorphic Interpretation of Descartes's Theory of Mind-Body Union. Proceedings of the American Catholic Philosophical Association 75:267-283.score: 540.0
    I contend that Descartes’s view of mind-body union is not a Platonic view in which the soul uses the body as its vehicle, but hylomorphic in that mind and body form a single unit. I argue that Descartes’s view is most like Ockham’s, and therefore Descartes is entitled to maintain a hylomorphic theory to the same extent that Ockham is. I argue further that the soul is the substantial form of human being, and that mind and body are (...)
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  6. Daisie Radner (1971). Descartes' Notion of the Union of Mind and Body. Journal of the History of Philosophy 9 (2):159-170.score: 486.0
    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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  7. Louis E. Loeb (2005). The Mind-Body Union, Interaction, and Subsumption. In Christia Mercer (ed.), Early Modern Philosophy: Mind, Matter, and Metaphysics. Oxford University Press. 65--85.score: 459.0
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  8. Tad M. Schmaltz (1992). Descartes and Malebranche on Mind and Mind-Body Union. Philosophical Review 101 (2):281-325.score: 450.0
  9. Tom Vinci (2008). Mind-Body Causation, Mind-Body Union and the 'Special Mode of Thinking' in Descartes. British Journal for the History of Philosophy 16 (3):461 – 488.score: 450.0
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  10. Juhani Pietarinen (2009). Causal Power in Descartes' Mind-Body Union. In Juhani Pietarinen & Valtteri Viljanen (eds.), The World as Active Power: Studies in the History of European Reason. Brill.score: 450.0
     
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  11. Janet Broughton & Ruth Mattern (1978). Reinterpreting Descartes on the Notion of the Union of Mind and Body. Journal of the History of Philosophy 16 (1):23-32.score: 405.0
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  12. David Yandell (1999). Did Descartes Abandon Dualism? The Nature of the Union of Mind and Body. British Journal for the History of Philosophy 7 (2):199 – 217.score: 405.0
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  13. Brandon Look (1998). From the Metaphysical Union of Mind and Body to the Real Union of Monads: Leibniz onSuppositaandVincula Substantialia. Southern Journal of Philosophy 36 (4):505-529.score: 405.0
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  14. William E. Seager (1988). Descartes on the Union of Mind and Body. History of Philosophy Quarterly 5 (2):119 - 132.score: 405.0
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  15. W. H. Sheldon (1937). On the Nature of the Union of Mind and Body. Proceedings of the American Catholic Philosophical Association 13:147-160.score: 405.0
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  16. Paul Hoffman (2008). The Union and Interaction of Mind and Body. In A Companion to Descartes. Wiley-Blackwell. 390--403.score: 405.0
     
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  17. Daniel Holbrook (1992). Descartes on Mind-Body Interaction. Southwest Philosophical Studies 14:74-83.score: 363.0
    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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  18. Lilli Alanen (2008). Descartes' Mind-Body Composites, Psychology and Naturalism. Inquiry 51 (5):464 – 484.score: 300.0
    This paper reflects on the status of Descartes' notion of the mind-body union as an object of knowledge in the framework of his new philosophy of nature, and argues that it should be taken seriously as representing a third kind of real thing or reality—that of human nature. Because it does not meet the criteria of distinctness that the two natures composing it—those of thinking minds and extended bodies— meet, the phenomena referred to it, which are objects of (...)
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  19. 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 does (...)
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  20. Marleen Rozemond (1997). Leibniz on the Union of Body and Soul. Archiv für Geschichte der Philosophie 79 (2):150-178.score: 288.0
    Leibniz took pride in the Pre-established Harmony as an account of mind-body union. On the other hand, he sometimes claimed that he did not have a good account of such a union. I explain the tension by distinguishing between two importantly different issues that concern the union: body-soul interaction and the per se unity of the composite. Furthermore, I argue that, contrary to R.M. Adams, Leibniz did have the philosophical resources to account for a per se (...)
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  21. Marleen Rozemond (2010). Descartes and the Immortality of the Soul. In John Cottingham & Peter Hacker (eds.), Mind, Method and Morality: Essays in Honour of Anthony Kenny. OUP.score: 270.0
    Descartes held that the human mind or soul is indivisible, unlike body. In this paper I argue that his treatment of this feature of the soul is intimately connected to his engagement with Aristotelian scholasticism. I discuss two strands in Descartes. There is a long tradition of arguing for the immortality of the human soul on the basis of this view. Descartes did use this view in defense of dualism, but I argue that he held that the soul’s immortality should (...)
     
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  22. Maurice Merleau-Ponty (2001). The Incarnate Subject: Malebranche, Biran, and Bergson on the Union of Body and Soul. Humanity Books.score: 252.0
  23. 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 mind and (...)
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  24. 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 questions develop (...)
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  25. 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 perspective -- (...)
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  26. Tim Crane & Sarah Patterson (eds.) (2000). History of the Mind-Body Problem. New York: Routledge.score: 224.0
    This collection of new essays put the debates on the mind-body problem into historical context.
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  27. 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 philosophy, and (...)
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  28. 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: 224.0
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  29. 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 M is (...)
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  30. 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. I argue (...)
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  31. 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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  32. 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: 224.0
    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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  33. 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 the second law of thermodynamics.
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  34. 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 to (...)
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  35. Joseph A. Baltimore (2013). Careful, Physicalists: Mind–Body Supervenience Can Be Too Superduper. Theoria 79 (1):8-21.score: 224.0
    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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  36. 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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  37. Edward Slingerland & Maciej Chudek (2011). The Prevalence of Mind–Body Dualism in Early China. Cognitive Science 35 (5):997-1007.score: 224.0
    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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  38. Hans Burkhardt & Guido Imaguire (2002). Mind-Body Dualism and the Compatibility of Medical Methods. Theoretical Medicine and Bioethics 23 (2):135-150.score: 224.0
    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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  39. Stephen Jarosek (2013). Pragmatism, Neural Plasticity and Mind-Body Unity. Biosemiotics 6 (2):205-230.score: 224.0
    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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  40. 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: 224.0
    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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  41. Marleen Rozemond (1999). Descartes on Mind-Body Interaction: What's the Problem? Journal of the History of Philosophy 37 (3):435-467.score: 220.0
    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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  42. 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: 220.0
    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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  43. Neeta Mehta (2011). Mind-Body Dualism: A Critique From a Health Perspective. Mens Sana Monographs 9 (1):202-209.score: 220.0
    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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  44. Amy Schmitter (2012). Responses to Vulnerability: Medicine, Politics and the Body in Descartes and Spinoza. In Stephen Pender & Nancy S. Struever (eds.), Rhetoric and Medicine in Early Modern Europe. Ashgate Publishing. 147-171.score: 219.0
  45. Sydney Shoemaker (1994). The Mind-Body Problem. In The Mind-Body Problem: A Guide to the Current Debate. Cambridge: Blackwell.score: 216.0
    * 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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  46. Michael Tye (2006). Absent Qualia and the Mind-Body Problem. Philosophical Review 115 (2):139-168.score: 216.0
    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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  47. Douglas C. Long (1977). Disembodied Existence, Physicalism, and the Mind-Body Problem. Philosophical Studies 31 (May):307-316.score: 216.0
    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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  48. Herbert Feigl (1971). Some Crucial Issues of Mind-Body Monism. Synthese 22 (May):295-312.score: 216.0
    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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  49. Sergio Moravia & Scott Staton (1995). The Enigma of the Mind: The Mind-Body Problem in Contemporary Thought. New York: Cambridge University Press.score: 216.0
    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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  50. Keith Gunderson (1969). Cybernetics and Mind-Body Problems. Inquiry 12 (1-4):406-19.score: 216.0
    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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