Dualism

Edited by Andreas Elpidorou (University of Louisville)
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  1. Non-Locality From AB-Series Time.Paul Merriam - manuscript
  2. Mind and Brain: A Dialogue on the Mind-Body Problem, 2nd Edition.Rocco J. Gennaro - 2020 - Indianapolis: Hackett Publishing Co..
    In this introductory work, Mind and Brain: A Dialogue on the Mind-Body Problem, 2nd edition, Gennaro updates and expands the work to reflect current topics and discussions. The dialogue provides a clear and compelling overview of the mind-body problem suitable for both introductory students and those who have some background in the philosophy of mind. Topics include: Immortality, Materialism, Descartes' "Divisibility Argument" for substance dualism, The "Argument from Introspection" for substance dualism, The main objections to dualism, The interaction between mind (...)
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  3. Review of Idealism: New Essays in Metaphysics. [REVIEW]Adam Taylor - 2018 - Notre Dame Philosophical Reviews (2018).
    The familiar narrative about the early days of analytic philosophy tells us of its triumph over the needless metaphysical excesses of its immediate forerunners, the idealists. In one form or another, idealism was the paramount philosophical view of the 19th century. Nowadays, however, the bulwarks of idealism are largely abandoned. Few defend the view, and fewer still are willing to take the time to consider its claims seriously. Materialism and dualism dominate the philosophical landscape.
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  4. La influencia epistemológica del modelo cartesiano de la mente en arqueología cognitiva.Alfredo Robles Zamora - 2019 - Límite: Revista de Filosofía y Psicología 14 (14).
    The aim of this work is to expose the Cartesian Model of the mind in Cognitive Archaeology and point out how it relates to the questions behind this branch of archaeology. Based on this, some of the premises assumed by the Cartesian Model and how they influence the formulation to the problem of epistemological relativism in the branch are explained. According to this problem, since there is no way to evaluate hypotheses in this research area, the investigations on cognition, based (...)
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  5. Circumnavigating the Causal Pairing Problem with Hylomorphism and the Integrated Information Theory of Consciousness.Matthew Owen - 2019 - Synthese 197:1-23.
    The causal pairing problem allegedly renders nonphysical minds causally impotent. This article demonstrates how a dualist view I call neo-Thomistic hylomorphism can circumnavigate the causal pairing problem. After explicating the problem and hylomorphism, I provide an account of causal pairing that appeals to a foundational tenet of hylomorphism. Subsequently, I suggest that a prominent view of consciousness in theoretical neuroscience—the integrated information theory—can learn from hylomorphism and likewise account for causal pairing.
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  6. Emergentism and Sadra’s Psychology; a Common Physicalistic Challenge.Mahdi Homazadeh - 2019 - Asian Philosophy 29 (3):221-230.
    This paper first explores in detail a regenerated theory in philosophy of mind, known among contemporary philosophers as ‘emergentism’. By distinguishing strong and weak versions of the theory, I explain two important explanatory challenges presented by physicalists against this theory. In the following, I provide a brief overview of Sadr al-Muta’allihin’s theory of the incipience and degrees of the soul, examining similarities and differences between this theory and strong emergentism. Then, underlining the main aspects of similarity between the two theories, (...)
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  7. What Is It Like To Become a Bat? Heterogeneities in an Age of Extinction.Stephanie Erev - 2018 - Environmental Humanities 1 (10):129-149.
    In his celebrated 1974 essay “What Is It Like to Be a Bat?,” Thomas Nagel stages a human-bat encounter to illustrate and support his claim that “subjective experience” is irreducible to “objective fact”: because Nagel cannot experience the world as a bat does, he will never know what it is like to be one. In Nagel’s account, heterogeneity is figured negatively—as a failure or lack of resemblance—and functions to constrain his knowledge of bats. Today, as white-nose syndrome threatens bat populations (...)
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  8. Christian Materialism and Demonic Temptation.Matthew J. Hart - 2018 - Philosophia Christi 20 (2):481–496.
    Demons have the power to cause temptations in us, and Christian materialism implies the supervenience of temptations on brain states. This in turn implies that demons bring about temptations by causally interfering with our brains. But if they have such an ability to affect the physical world, it is mysterious why they do not wreak more havoc than they do both to our brains and in the world more generally. Substance dualism provides an elegant solution: demonic temptation is not a (...)
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  9. Science and Irrationalism or the Generalized Complementarity Principle of Bohr.Alexander Klimets - 2004 - Physics of Consciousness and Life, Cosmology and Astrophysics (Kiev) 4 (2):49-63.
    The article formulates and substantiates the philosophical epistemological principle, which generalizes the principle of complementarity of Bohr to all phenomena of reality. The general complementarity principle is formulated as follows: the rational side of reality and its cognition and its associated irrational side of reality and its cognition are complementary to each other. The general principle of complementarity allows one to search for phenomena of duality in various fields, grouping them according to rational and irrational signs.
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  10. Il problema della coscienza.Rodolfo Giorgi - 2014 - Bérénice 46:43-64.
    In the twentieth century there was a fundamental debate on the problem of consciousness within a philosophical perspective. In fact, one of the most difficult tasks for a philosopher of mind is to comprehend the role of phenomenal properties. Some philosophers want to convince us that phenomenal properties are completely reducible to physical properties, whereas others admit that our consciousness possesses non physical qualities. My aim in this paper is to provide a dualist perspective in order to solve the problem (...)
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  11. The Bible and Dualism Once Again.John W. Cooper - 2007 - Philosophia Christi 9 (2):459-469.
  12. Edward Jonathan Lowe.James Miller - 2018 - The Internet Encyclopedia of Philosophy.
    Edward Jonathan Lowe (usually cited as E. J. Lowe) was one of the most significant philosophers of the twentieth and early twenty-first century. He made sustained and significant contributions to debates in metaphysics, ontology, philosophy of mind, philosophy of language, philosophical logic, and philosophy of religion, as well as contributing important scholarly work in early modern philosophy (most notably on Locke). Over the length of his career, Lowe published eleven single-authored books, four co-edited collections, and well over 300 papers and (...)
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  13. Hope for Christian Materialism? Problems of Too Many Thinkers.Jonathan J. Loose - 2018 - In R. Keith Loftin & Joshua R. Farris (eds.), Christian Physicalism?: Philosophical Theological Criticisms. London, UK: pp. 351-370.
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  14. Descartes’s Conception of Mind Through the Prism of Imagination: Cartesian Substance Dualism Questioned.Lynda Gaudemard - 2018 - Archiv für Geschichte der Philosophie:146-171.
    The aim of this article is to clarify an aspect of Descartes’s conception of mind that seriously impacts on the standard objections against Cartesian dualism. By a close reading of Descartes’s writings on imagination, I argue that the capacity to imagine does not inhere as a mode in the mind itself, but only in the embodied mind, that is, a mind that is not united to the body does not possess the faculty to imagine. As a mode considered as a (...)
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  15. The Blackwell Companion to Substance Dualism.Jonathan J. Loose, Angus John Louis Menuge & J. P. Moreland - 2018 - Oxford, U.K.: Wiley-Blackwell.
  16. A Mind's Own Place: The Thought of Sir William Mitchell.W. Martin Davies - 2001 - Dissertation, University of Adelaide
    The subject of this book is the work of Scottish-born Sir William Mitchell, the Hughes Professor of Philosophy and Vice Chancellor at the University of Adelaide, and the first major philosopher who lived in South Australia. Mitchell worked at Adelaide University during the years 1895-1940 and died in 1962. Mitchell is a major, yet long forgotten, historical figure and intellectual, and an important figure in the history of Scottish and Australian philosophy. He was a part of Scottish schools of thought (...)
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  17. Les « marques d'envie » : métaphysique et embryologie chez Descartes.Lynda Gaudemard - 2012 - Early Science and Medicine 17 (3):309-338.
    This paper explores the interaction between medicine and metaphysics in modern natural philosophy and especially in Descartes ' philosophy. I argue that Descartes ' hypothetical account of birthmarks in connection with his embryology provides an argumentative proof of the metaphysical necessity of a substantial union between mind and body, which however does not threaten his doctrine of the real distinction between these two substances. It would appear that his argument relies on a temporal conception of alethic modalities and provides a (...)
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  18. Knowledge, Thought, and the Case for Dualism. [REVIEW]Helen Yetter-Chappell - 2016 - Philosophical Quarterly 66 (263):435-438.
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  19. Dualists Needn’T Be Anti-Criterialists.Duncan Matt - 2017 - Philosophical Studies 174 (4):945-963.
    Sometimes in philosophy one view engenders another. If you hold the first, chances are you hold the second. But it’s not always because the first entails the second. Sometimes the tie is less clear, less clean. One such tie is between substance dualism and anti-criterialism. Substance dualism is the view that people are, at least in part, immaterial mental substances. Anti-criterialism is the view that there is no criterion of personal identity through time. Most philosophers who hold the first view (...)
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  20. Erratum To: Dualists Needn’T Be Anti-Criterialists.Matt Duncan - 2017 - Philosophical Studies 174 (4):965-965.
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  21. Substance Dualism Fortified: N. M. L. Nathan.N. M. L. Nathan - 2011 - Philosophy 86 (2):201-211.
    You have a body, but you are a soul or self. Without your body, you could still exist. Your body could be and perhaps is outlasted by the immaterial substance which is your soul or self. Thus the substance dualist. Most substance dualists are Cartesians. The self, they suppose, is essentially conscious: it cannot exist unless it thinks or wills or has experiences. In this paper I sketch out a different form of substance dualism. I suggest that it is not (...)
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  22. Husserls Dualismus.Uwe Meixner - 2007 - Logical Analysis and History of Philosophy 10.
    The paper expounds the sense in which Husserl was not a psychophysical dualist – but also the sense in which he was a psychophysical dualist after all. On the one hand, it takes into account Husserl’s critical statements regarding “dualism,” on the other hand it closely considers Husserl’s understanding of the intentionality of phenomenal experiences. It is shown that Husserl’s writings contain several argumentations that can be interpreted as arguments for psychophysical dualism. It is argued that Husserl’s dualism – the (...)
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  23. Critique of Dualism: Hans Kelsen and the Twentieth Century Revolution in International Law.Hauke Brunkhorst - 2011 - Constellations 18 (4):496-512.
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  24. Dualism in the Classical Greek World. [REVIEW]R. W. Jordan - 1989 - The Classical Review 39 (2):268-269.
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  25. Dueling About Dualism: A Reply to Walter Gulick.Milton Scarborough - 2010 - Tradition and Discovery 37 (1):47-50.
    This essay replies to Walter Gulick’s review of my book. It points out the book’s double purpose, namely, finding both a Western middle way and also a middle way between East and West. It clarifies the flexibility of my use of “dualism” while emphasizing my consistency in the use of “middle way” as referring to a larger and more concrete reality as the source of abstracted dualisms. It compares the Buddha’s namarupa with the mindbody of Merleau-Ponty and Poteat. It articulates (...)
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  26. Against Cartesian Dualism: Strawson and Sartre on the Unity of Person.Constance Mui - 1991 - Southwest Philosophy Review 7 (1):35-45.
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  27. A Response to Swinburne’s Latest Defense of the Argument For Dualism.Kent Reames - 1999 - Faith and Philosophy 16 (1):90-97.
    This paper responds to Swinburne’s recent article “Dualism Intact,” which defends his argument for a body/soul dualism. It pays particular attention to his defense against the charges of Alston and Smythe, especially the appeal to the “quasi-Aristotelian assumption,” on which the essence of a thing is necessary to its being the thing that it is. I argue that this defense does not save the argument, but only makes clear that its apparent plausibility rests on an ambiguity between two understandings of (...)
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  28. Varieties of Dualism: Swinburne and Aquinas.Jason T. Eberl - 2010 - International Philosophical Quarterly 50 (1):39-56.
    Thomas Aquinas argues that matter is informed by a rational soul to compose a human person. But a person may survive her body’s death since a rational soul is able to exist and function without matter. This leads to the typical characterization of Aquinas as a dualist. Thomistic dualism, however, is distinct from both Platonic dualism and various accounts of substance dualism offered by philosophers such as Richard Swinburne. For both Plato and Swinburne, a person is identical to an immaterial (...)
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  29. Cartesian Dualism, and Universe as Turing Machine.Daniel King - 2003 - Philosophy Today 47 (2):138-146.
    In the field of computability and algorithmicity, there have recently been two essays that are of great interest: Peter Slezak's "Descartes's Diagonal Deduction," and David Deutsch's "Quantum Theory, the Church-Turing Principle and the Universal Quantum Computer." In brief, the former shows that Descartes' Cogito argument is structurally similar to Godel's proof that there are statements true but cannot be proven within a formal system such as Principia Mathematica, while Deutsch provides strong arguments for believing that the universe can be represented (...)
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  30. Catholic Cartesian Dualism: A Reply to Freddoso.Christopher Gilbert - 2005 - American Catholic Philosophical Quarterly 79 (2):233-249.
    Alfred Freddoso has argued that Cartesian dualism cannot serve as the model for a philosophical anthropology that will be consistent with the plain sense of Church teachings. I disagree. Although the interpretation of Cartesian dualism to which Freddoso objects is not unwarranted by the Cartesian texts, a close reading of those texts suggests a diff erent interpretation. I shall defend a reading of Cartesian dualism that departs from the one which Freddoso discusses. I shall then demonstrate that this alternative reading (...)
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  31. Les origines du dualisme mazdéen.Jean Kellens - 2015 - Chôra 13 (9999):21-29.
    The discussions about the origin of mazdean dualism are concentrated upon the interpretation of the Gathic stanza Y30.3 which opposes two mental powers called mainiiu and usually translated by «spirit». The divergence of the understandings led to a controversy on the nature of this dualistic opposition : is it philosophical, cosmic or religious? Do these various distinctions remain relevant now we know that this stanza is not a piece of a sermon, but of a liturgical recitative?
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  32. 4. Another Version of Methodological Dualism.Kuno Lorenz - 2010 - In Logic, Language and Method – on Polarities in Human Experience: Philosophical Papers. Walter de Gruyter. pp. 148-161.
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  33. How to Befriend Zombies: A Guide for Physicalists.Bradford Saad - 2016 - Philosophical Studies 173 (9):2353-2375.
    Though not myself a physicalist, I develop a new argument against antiphysicalist positions that are motivated by zombie arguments. I first identify four general features of phenomenal states that are candidates for non-physical types; these are used to generate different types of zombie. I distinguish two antiphysicalist positions: strict dualism, which posits exactly one general non-physical type, and pluralism, which posits more than one such type. It turns out that zombie arguments threaten strict dualism and some pluralist positions as much (...)
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  34. The Logic of Interactive Dualism.Lorenzo Sleakes - manuscript
    The assumption that known physical laws are sufficient for explaining mental phenomena is flawed from the outset. Qualities such as phenomenal redness do not exist within the known physical laws so by definition they are incomplete. Now assuming a new law was added that could explain how some physical property or vibration causes or is associated with phenomenal redness it would not be enough because it still wouldn’t explain how different qualities are bound together into a subjective unity. Assuming more (...)
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  35. Consciousness and the Mind of God.Charles Taliaferro - 2005 - Cambridge University Press.
    This work addresses the challenge of contemporary materialism for thinking about God. The book examines contemporary theories of consciousness and defends a non-materialist theory of persons, subjectivity and God. A version of dualism is articulated that seeks to avoid the fragmented outlook of most dualist theories. Dualism is often considered to be inadequate both philosophically and ethically, and is seen as a chief cause of denigrating the body and of promoting individualism and scepticism. Charles Taliaferro defends a holistic understanding of (...)
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  36. Dualists Needn’T Be Anti-Criterialists.By Matt Duncan - forthcoming - Philosophical Studies:1-19.
    Sometimes in philosophy one view engenders another. If you hold the first, chances are you hold the second. But it’s not always because the first entails the second. Sometimes the tie is less clear, less clean. One such tie is between substance dualism and anti-criterialism. Substance dualism is the view that people are, at least in part, immaterial mental substances. Anti-criterialism is the view that there is no criterion of personal identity through time. Most philosophers who hold the first view (...)
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  37. Dualism And The Experimentum Crucis.Lorne Falkenstein - 2016 - Philosophy and Phenomenological Research 93 (1):212-217.
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  38. On Dualism.H. O. Mounce - 2010 - New Blackfriars 91 (1034):401-407.
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  39. I—Dean Zimmerman: From Property Dualism to Substance Dualism.Dean Zimmerman - 2010 - Aristotelian Society Supplementary Volume 84 (1):119-150.
    Property dualism is enjoying a slight resurgence in popularity, these days; substance dualism, not so much. But it is not as easy as one might think to be a property dualist and a substance materialist. The reasons for being a property dualist support the idea that some phenomenal properties (or qualia) are as fundamental as the most basic physical properties; but what material objects could be the bearers of the qualia? If even some qualia require an adverbial construal (if they (...)
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  40. III—Dualism and Categories.L. R. Reinhardt - 1965 - Proceedings of the Aristotelian Society 66 (1):71-92.
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  41. A Plea for Soul-Substance.W. P. Montague - 1899 - Psychological Review 6 (5):457-476.
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  42. The Embodied Mind.Godfrey N. A. Vesey - 1965 - London: Routledge.
    Originally published in 1965. For hundreds of years the thinking of philosophers, psychologists, and theologians on the problem of the mind’s relation to the body was dominated by the Cartesian notion that mind and matter are distinct substances. That Descartes also held that there is a union of mind and matter, in a person, has largely been ignored. This may be because, as he admitted in his private correspondence, it is impossible to think of mind and matter both as being (...)
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  43. From the Knowledge Argument to Mental Substance: Resurrecting the Mind.Howard Robinson - 2016 - Cambridge University Press.
    This book presents a strong case for substance dualism and offers a comprehensive defense of the knowledge argument, showing that materialism cannot accommodate or explain the 'hard problem' of consciousness. Bringing together the discussion of reductionism and semantic vagueness in an original and illuminating way, Howard Robinson argues that non-fundamental levels of ontology are best treated by a conceptualist account, rather than a realist one. In addition to discussing the standard versions of physicalism, he examines physicalist theories such as those (...)
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  44. Libertarische Freiheit für natürliche Wesen. Zu Ansgar Beckermanns Freiheitsauffassung.Geert Keil - 2011 - Allgemeine Zeitschrift für Philosophie 36 (2):154-176.
    Der Beitrag ist ein Kommentar zu Ansgar Beckermanns kompatibilistischer Freiheitsauffassung. Nach Beckermann können libertarische Auffassungen die Willensfreiheit nicht verständlich machen. Durch ihre Ablehnung des Determinismus sähen sie sich zwei unattraktiven Optionen gegenüber: die Freiheit auf Akteurskausalität zu gründen oder auf den Zufall. Ich stimme Beckermann darin zu, dass Akteurskausalität schwer verständlich und das Zufallsproblem eine große Herausforderung für den Libertarismus ist. Ob der Kompatibilismus in einer besseren Lage ist, ist aber fraglich. Es gibt zwei Arten von Kompatibilisten: solche, die den (...)
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  45. Mythen über die libertarische Freiheitsauffassung.Geert Keil - 2007 - In Jan-Christoph Heilinger (ed.), Naturgeschichte der Freiheit. de Gruyter. pp. 281-305.
    Der Kern der libertarischen Freiheitsauffassung ist das So-oder-Anderskönnen unter gegebenen Bedingungen, also die Annahme von Zwei-Wege-Vermögen. Dieses definierende Merkmal wird in der jüngeren Freiheitsdebatte mit einer Reihe von Zusatzbehauptungen verknüpft, die dem Libertarier unterschoben werden, um die Unhaltbarkeit seiner Position zu erweisen. Ich unterscheide vier dieser Mythen: Dem Mythos des Dualismus zufolge leugnen Libertarier, dass Personen und ihre Entscheidungen Teil der natürlichen Welt sind. Dem Mythos der Unbedingtheit zufolge nehmen sie an, dass ein freier Wille ein durch nichts bedingter Wille (...)
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  46. Non-Representationalist Theories of Knowledge and Quantum Mechanics.Michel Bitbol - 2001 - SATS 2 (1):37-61.
    Quantum Mechanics has imposed strain on traditional (dualist and representationalist) epistemological conceptions. An alternative was offered by Bohr and Heisenberg, according to whom natural science does not describe nature, but rather the interplay between nature and ourselves. But this was only a suggestion. In this paper, a systematic development of the Bohr-Heisenberg conception is outlined, by way of a comparison with the modern self-organizational theories of cognition. It is shown that a perfectly consistent non-representationalist (and/or relational) reading of quantum mechanics (...)
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  47. Liberaler Naturalismus und die Wirklichkeit des phänomenalen Erlebens.Godehard Brüntrup - 2004 - In Bernd Goebel, Anna Hauk & Gerhard Kruip (eds.), Probleme des Naturalismus: Philosophische Beiträge. mentis. pp. 183-210.
    Article on liberal naturalism (a version of property dualism) and the reality and causal efficacy of phenomenal experience.
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  48. H. D. HECKMANN: Mentales Leben und materielle Welt. Eine philosophische Studie zum Leib-Seele-Problem. [REVIEW]Godehard Brüntrup - 1998 - Theologie Und Philosophie 73:464-466.
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  49. Self, Reason, and Freedom: A New Light on Descartes' Metaphysics.Andrea Christofidou - 2012 - Routledge.
    Freedom and its internal relation to reason is fundamental to Descartes’ philosophy in general, and to his _Meditations on First Philosophy_ in particular. Without freedom his entire enquiry would not get off the ground, and without understanding the rôle of freedom in his work, we could not understand what motivates key parts of his metaphysics. Yet, not only is freedom a relatively overlooked element, but its internal relation to reason has gone unnoticed by most studies of his philosophy. Self, Reason, (...)
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  50. The Emergent Dualism View of Quantum Physics and Consciousness.Christopher Tyler - 2015 - Cosmos and History 11 (2):97-114.
    This paper introduces the ontology of Emergent Dualism, which takes the position that the elementary stuff of everything in the universe is energy, that this energy can become structured into a series of levels of emergent organization whose operating principles are not derivable from the previous levels, that one of these levels is the concatenations of neural processes called brains, that brains have some particular emergent process that gives rise to subjective experience from the internal viewpoint of that process, and (...)
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