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  1. The Wax and the Mechanical Mind: Reexamining Hobbes's Objections to Descartes's Meditations.Marcus P. Adams - 2014 - British Journal for the History of Philosophy 22 (3):403-424.
    Many critics, Descartes himself included, have seen Hobbes as uncharitable or even incoherent in his Objections to the Meditations on First Philosophy. I argue that when understood within the wider context of his views of the late 1630s and early 1640s, Hobbes's Objections are coherent and reflect his goal of providing an epistemology consistent with a mechanical philosophy. I demonstrate the importance of this epistemology for understanding his Fourth Objection concerning the nature of the wax and contend that Hobbes's brief (...)
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  2. The Self in Social Theory: A Psychoanalytic Account of its Construction in Plato, Hobbes, Locke, Rawls and Rousseau. [REVIEW]Keith Ansell-Pearson - 1992 - Radical Philosophy 61.
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  3. Una relectura de Hobbes a través de la idea de imaginación.Omar Astorga - 2000 - Hobbes Studies 13 (1):58-76.
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  4. Idea and Essence in the Philosophies of Hobbes and Spinoza.Albert G. Balz - 1918 - Philosophical Review 27:667.
  5. Reason as Reckoning: Hobbes's Natural Law as Right Reason.Jeffrey Barnouw - 2008 - Hobbes Studies 21 (1):38-62.
    Hobbes conception of reason as computation or reckoning is significantly different in Part I of De Corpore from what I take to be the later treatment in Leviathan. In the late actual computation with words starts with making an affirmation, framing a proposition. Reckoning then has to do with the consequences of propositions, or how they connect the facts, states of affairs or actions which they refer tor account. Starting from this it can be made clear how Hobbes understood the (...)
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  6. Hobbes's Causal Account of Sensation.Jeffrey Barnouw - 1980 - Journal of the History of Philosophy 18 (2):115-130.
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  7. Image et raisonnement chez Hobbes. Note sur un essai d'empirisme rationnel au XVIIe siècle.J. Bernhardt - 1983 - Revue des Sciences Philosophiques Et Théologiques 67 (4):564.
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  8. Hobbes and Hume in Relation to Kant.Martin Bertman - 2004 - History of European Ideas 30 (3):295-314.
    Hobbes and Hume on the imagination can initiate a discussion of empiricism in the 17th and 18th centuries: here, however, it provides the opportunity to focus on Kant's attempt to overcome the limits of their sense originating, naturalist ethics. I argue the general point that Kant's response to his predecessors, both empiricist and non-empiricists, is to modify their focus on nature without falling into skepticism; indeed, his speculative metaphysics also is a response to classical ontological metaphysics. Kant by providing two (...)
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  9. Brill Online Books and Journals.Martin A. Bertman, Gary B. Herbert, Giuseppe Duso, Juhana Lemetti & Jani Hakkarainen - 2009 - Hobbes Studies 22 (2).
  10. So-Called Regionalized Mechanism-Reply to an Article by Robinet, Andre on Thought and Language in the Works of Hobbes.L. Bescond - 1979 - Revue Internationale de Philosophie 33 (129):527-528.
  11. Anti-Aristotelianism, the Soul and the Mechanical Philosophy in Descartes and Hobbes.Heather Elaine Blair - 1995 - Dissertation, The University of Chicago
    How did the mechanical philosophy replace Aristotelianism as the philosophical "mainstream" in the seventeenth century? I look at this question by examining critiques of Aristotle in the first two systematic mechanical philosophers, Descartes and Hobbes, and how these critiques fit in with earlier Renaissance anti-Aristotelianism. ;I focus on Descartes's and Hobbes's accounts of the human soul, because this is where their critiques of Aristotle are most clear and where they also differ the most from each other. According to Aristotelian philosophers, (...)
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  12. Hobbesian Dualism: Hobbes's Theory of Motion.Jan H. Blits - 1990 - Southern Journal of Philosophy 28 (2):135-147.
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  13. Hobbes' Account of Mind and Knowledge.William Giles Boardman - 1954 - Dissertation, Columbia University
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  14. Materialistic Motionalism or Motional Materialism: Hobbes's Conception of Ultimate Reality and Meaning.Noel Boulting - 2007 - In B. K. Dalai (ed.), Ultimate Reality and Meaning. Centre of Advanced Study in Sanskrit, University of Pune. pp. 30--3.
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  15. Hobbes e la tradizione associazionistica.Sergio Bucchi - 2002 - Rivista di Filosofia 93 (3):353-376.
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  16. Philosophy of Mind in the Early Modern and Modern Ages: The History of the Philosophy of Mind, Volume 4.Rebecca Copenhaver - 2019 - London and New York: Routledge.
    The early modern period is arguably the most pivotal of all in the study of the mind, teeming with a variety of conceptions of mind. Some of these posed serious questions for assumptions about the nature of the mind, many of which still depended on notions of the soul and God. It is an era that witnessed the emergence of theories and arguments that continue to animate the study of philosophy of mind, such as dualism, vitalism, materialism, and idealism. -/- (...)
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  17. Berkeley, Hobbes, and the Constitution of the Self.Stephen H. Daniel - 2015 - In Sébastien Charles (ed.), Berkeley Revisited: Moral, Social and Political Philosophy. Voltaire Foundation. pp. 69-81.
    By focusing on the exchange between Descartes and Hobbes on how the self is related to its activities, Berkeley draws attention to how he and Hobbes explain the forensic constitution of human subjectivity and moral/political responsibility in terms of passive obedience and conscientious submission to the laws of the sovereign. Formulated as the language of nature or as pronouncements of the supreme political power, those laws identify moral obligations by locating political subjects within those networks of sensible signs. When thus (...)
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  18. Hobbes's Challenge.Marcelo Dascal - unknown
    s to the Cognitive Sciences, in their excessively brief historical surveys, usually attribute to Thomas Hobbes the merit of having been the first thinker to propose the computational theory of the mind. What they overlook is (a) the fact that Hobbes explicitly assigned to..
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  19. The Phenomenological Critique of Representationalism: Husserl's and Heidegger's Arguments for a Qualified Realism.John Davenport - unknown
    This paper begins by tracing the Hobbesian roots of `representationalism:' the thesis that reality is accessible to mind only through representations, images, signs or appearances that indicate a reality lying `behind' them (e.g. as unperceived causes of perceptions). This is linked to two kinds of absolute realism: the `naive' scientific realism of British empiricism, which provoked Berkeley's idealist reaction, and the noumenal realism of Kant. I argue that Husserl defined his position against both Berkeleyian idealism and these forms of absolute (...)
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  20. Comfort in Annihilation: Three Studies in Materialism and Mortality.Liam P. Dempsey & Byron Stoyles - 2010 - Forum Philosophicum: International Journal for Philosophy 15 (1):119-140.
    This paper considers three accounts of the relationship between personal immortality and materialism. In particular, the pagan mortalism of the Epicureans is compared with the Christian mortalism of Thomas Hobbes and John Locke. It is argued 1) that there are significant similarities between these views, 2) that Locke and Hobbes were, to some extent, influenced by the Epicureans, and 3) that the relation between (im)mortality and (im)materialism is not as straightforward as is commonly supposed.
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  21. Myślenie bez języka — problem w ujęciu Thomasa Hobbesa i Olivera Sacksa.Katarzyna Doliwa - 2018 - Rocznik Filozoficzny Ignatianum 23 (2):61-84.
    Thomas Hobbes, który badaniu języka poświęcił wiele miejsca, zastanawiał się, czy możliwe jest myślenie — myślenie w ogóle i myślenie abstrakcyjne — bez języka? Hobbes zakładał, że ludzie pozbawieni języka mogą tworzyć własne, niedoskonałe, prywatne języki, pozwalające im na swoiście rozumiane rozumowanie. Na Hobbesowskie pytanie trzysta lat później odpowiada twierdząco wybitny neurolog i literat Oliver Sacks. Na podstawie danych, jakie przyniosła mu praca z osobami głuchymi, nieznającymi żadnego, nawet migowego, języka, dowodzi, że słowa i inne znaki umowne stają się niezbędne (...)
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  22. Materialism.Stewart Duncan - 2013 - In S. A. Lloyd (ed.), Bloomsbury Companion to Hobbes. Continuum.
    This is a short (1,000 word) introduction to Hobbes's materialism, covering (briefly) such issues as what the relevant notion of materialism is, Hobbes's debate with Descartes, and what Hobbes's arguments for materialism were.
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  23. Debating Materialism: Cavendish, Hobbes, and More.Stewart Duncan - 2012 - History of Philosophy Quarterly 29 (4):391-409.
    This paper discusses the materialist views of Margaret Cavendish, focusing on the relationships between her views and those of two of her contemporaries, Thomas Hobbes and Henry More. It argues for two main claims. First, Cavendish's views sit, often rather neatly, between those of Hobbes and More. She agreed with Hobbes on some issues and More on others, while carving out a distinctive alternative view. Secondly, the exchange between Hobbes, More, and Cavendish illustrates a more general puzzle about just what (...)
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  24. Toland, Leibniz, and Active Matter.Stewart Duncan - 2012 - Oxford Studies in Early Modern Philosophy 6:249-78.
    In the early years of the eighteenth century Leibniz had several interactions with John Toland. These included, from 1702 to 1704, discussions of materialism. Those discussions culminated with the consideration of Toland's 1704 Letters to Serena, where Toland argued that matter is necessarily active. In this paper I argue for two main theses about this exchange and its consequences for our wider understanding. The first is that, despite many claims that Toland was at the time of Letters to Serena a (...)
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  25. Hobbes, Signification, and Insignificant Names.Stewart Duncan - 2011 - Hobbes Studies 24 (2):158-178.
    The notion of signification is an important part of Hobbes's philosophy of language. It also has broader relevance, as Hobbes argues that key terms used by his opponents are insignificant. However Hobbes's talk about names' signification is puzzling, as he appears to have advocated conflicting views. This paper argues that Hobbes endorsed two different views of names' signification in two different contexts. When stating his theoretical views about signification, Hobbes claimed that names signify ideas. Elsewhere he talked as if words (...)
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  26. Leibniz on Hobbes's Materialism.Stewart Duncan - 2010 - Studies in History and Philosophy of Science Part A 41 (1):11-18.
    I consider Leibniz's thoughts about Hobbes's materialism, focusing on his less-discussed later thoughts about the topic. Leibniz understood Hobbes to have argued for his materialism from his imagistic theory of ideas. Leibniz offered several criticisms of this argument and the resulting materialism itself. Several of these criticisms occur in texts in which Leibniz was engaging with the generation of British philosophers after Hobbes. Of particular interest is Leibniz's correspondence with Damaris Masham. Leibniz may have been trying to communicate with Locke, (...)
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  27. Thomas Hobbes.Stewart Duncan - 2009 - Stanford Encyclopedia of Philosophy.
    Thomas Hobbes (1588-1679), whose current reputation rests largely on his political philosophy, was a thinker with wide ranging interests. In philosophy, he defended a range of materialist, nominalist, and empiricist views against Cartesian and Aristotelian alternatives. In physics, his work was influential on Leibniz, and lead him into disputes with Boyle and the experimentalists of the early Royal Society. In history, he translated Thucydides's History of the Peloponnesian War into English, and later wrote his own history of the Long Parliament. (...)
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  28. Review of Samantha Frost, Lessons From a Materialist Thinker: Hobbesian Reflections on Ethics and Politics. [REVIEW]Stewart Duncan - 2008 - Notre Dame Philosophical Reviews 2008 (8).
  29. Hobbes's Materialism in the Early 1640s.Stewart Duncan - 2005 - British Journal for the History of Philosophy 13 (3):437 – 448.
    I argue that Hobbes isn't really a materialist in the early 1640s (in, e.g., the Third Objections to Descartes's Meditations). That is, he doesn't assert that bodies are the only substances. However, he does think that bodies are the only substances we can think about using imagistic ideas.
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  30. Hobbes: Metaphysics and Method.Stewart D. R. Duncan - 2003 - Dissertation, Rutgers the State University of New Jersey - New Brunswick
    This dissertation discusses the work of Thomas Hobbes, and has two main themes. The first is Hobbes's materialism, and the second is Hobbes's relationships to other philosophers, in particular his place in the mechanist movement that is said to have replaced Aristotelianism as the dominant philosophy in the seventeenth century. -/- I argue that Hobbes does not, for most of his career, believe the general materialist view that bodies are the only substances. He believes, rather, that ideas, which are our (...)
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  31. The Eternal Jouissance of the Community: Phantasm, Imagination, and 'Natural Man' in Hobbes.Joanne Faulkner - 2009 - Theory and Event 12 (3).
    The paper considers the part of Thomas Hobbes's 'natural man' in the construction of a culturally shared fantasy regarding pre-social humanity, and the marginalization of 'excluded' citizens who are seen in various ways to approximate that fantasy. While Hobbes did not valorize his hypothetical 'natural man,' I argue that his particularly dark elaboration of it lent an ambivalence to this ideal, which thereby enables it to function as a fantasy. With the aid of psychoanalytic theory, the paper explores the relation (...)
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  32. Imagination and Hobbes.Alfredo Ferrarin - 2003 - Graduate Faculty Philosophy Journal 24 (2):5-27.
  33. Common People as Individuals.Luc Foisneau - unknown
    Hobbes introduces a normative rendering of what "common people" means: what he says to be the ordinary behavior of common men and women is not a description but, rather, a prescription of what their lives should be like if they acted according to the new mechanistic description of their mind. His rendering entails not only a moral turn, later to be called "individualism," but a complete transformation of the basis of morality. This great transformation, that had huge consequences on the (...)
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  34. Visualization as a Chief Source of the Psychology of Hobbes, Locke, Berkeley, and Hume.Alexander Fraser - 1891 - American Journal of Psychology 4 (2):230-247.
  35. Hobbes and the Matter of Self-Consciousness.Samantha Frost - 2005 - Political Theory 33 (4):495-517.
    Observing that René Descartes's dualistic philosophy haunts our conceptualization of matter, this essay argues that Thomas Hobbes develops a non-Cartesian materialism, which is to say that he articulates a materialism in which matter is not construed as essentially unthinking. Tracing his accounts of sense, perception, and thinking, this essay reconstructs Hobbes's account of self-consciousness and proposes that in a subject conceived as wholly embodied, self-knowledge or self-awareness takes the form of memory. The essay elaborates how Hobbes 's account of self-consciousness (...)
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  36. Faking It.Samantha Frost - 2001 - Political Theory 29 (1):30-57.
  37. The Scenic Imagination: Originary Thinking From Hobbes to the Present Day.Eric Lawrence Gans - 2008 - Stanford University Press.
    The Scenic Imagination argues that the uniquely human phenomenon of representation, as manifested in language, art, and ritual, is a scenic event focused on a central object designated by a sign. The originary hypothesis posits the necessity of conceiving the origin of the human as such an event. In traditional societies, the scenic imagination through which this scene of origin is conceived manifests itself in sacred creation narratives. Modern thought is defined by the independent use of the scenic imagination to (...)
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  38. 7 Hobbes's Psychology.Bernard Gert - 1996 - In Tom Sorell (ed.), The Cambridge Companion to Hobbes. Cambridge University Press. pp. 157.
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  39. La matematica della mente: il pensiero come calcolo in Hobbes e Boole.Guido Gherardi - 2011 - Discipline Filosofiche 21 (1).
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  40. The Materialist of Malmesbury and the Experimentalist of Edinburgh. Hume's and Hobbes' Conceptions of Imagination Compared.Jani Hakkarainen - 2004 - Hobbes Studies 17 (1):72-107.
    In this article, I make a philosophical comparison between Hobbes' and Hume's s conceptions of imagination. The article should not be taken as an examination of Hobbes' real effect on Hume's thinking. That is a historical problem I do not address. In addition to being philosophically comparative, the article is expli- cative. Since the subject matter is so broad, I have been compelled to confine myself to the explicative level in my examination. I unfold Hume's conception of imagination, take Juhana (...)
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  41. Thinking, Calculation and Rationality: Remarks on Hobbes' Philosophy of Mind as a Paradigm of Failing Scientism.Michael Hampe - 2007 - Archiv für Geschichte der Philosophie 89 (1):47-59.
    Looking at Hobbes ' theory of thinking as calculation and truth by convention shows that a certain type of scientism of the mind leads to fundamental problems. If truth is the artefact of social conventions about signs, and if thinking is nothing but the syntactical transformations of sign, a theory of thinking must have both: a strong concept of natural computation and a social theory of establishing sign-conventions. Hobbes does not, like modern physicalist theories of the mind, have both.
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  42. The Architecture of Matter: Galileo to Kant.Thomas Holden - 2004 - Oxford University Press.
    Thomas Holden presents a fascinating study of theories of matter in the seventeenth and eighteenth centuries. These theories were plagued by a complex of interrelated problems concerning matter's divisibility, composition, and internal architecture. Is any material body infinitely divisible? Must we posit atoms or elemental minima from which bodies are ultimately composed? Are the parts of material bodies themselves material concreta? Or are they merely potentialities or possible existents? Questions such as these -- and the press of subtler questions hidden (...)
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  43. La psychologie de Thomas Hobbes.R. HÖnigswald - 1936 - Archives de Philosophie 12:197-216.
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  44. Hobbes's Leviathan: New Science of Man.Christopher Lazarski - 2013 - In Janusz Grygiensl (ed.), Human Rights and Politics. Erida.
    Leviathan by Hobbes is one of the most original books in political theory ever written. Broad is scope, rich in ideas and bold in its claims; it contains much more than just political theory. The article focuses on Hobbes’s presentation of human nature, in particular in light of the then new thesis that universe is matter in motion; on observation how human automata whom Hobbes created (as it were) live in state of nature and under authority of “the leviathan”; and (...)
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  45. Transfert d’auctoritates du sémantique à l’indiciaire au XVII e siècle : Gassendi et Hobbes.Hélène Leblanc - 2018 - Cygne Noir 6.
    L’histoire de la pensée sémiotique se caractérise par une oscillation entre définition large et définition étroite de son objet. Au Moyen Âge, la définition augustinienne du signe est jugée trop étroite, car elle ne concerne que le signe sensible. De nouvelles définitions tentent alors de faire des concepts des signes qui renvoient aux choses. L’Âge moderne, au contraire, affirme une volonté de rétrécissement à l’égard de la notion de signe. Cet article montrera les caractéristiques d’une telle réflexion sémiotique à travers (...)
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  46. Hobbes et le discours mental.André Leclerc - 2002 - Manuscrito 25 (2):249-269.
    L’interprétation dite “computationelle” de la pensée logico-linguistique de Hobbes est aujourd’hui courante. Ele attribue à Hobbes l’idée que penser ou raisonner, c’est essentiellement manipuler des symboles apartenant à une langue publique, c’est calculer sur des noms comme on calcule normalement sur des chiffres ou des lignes . Ce que nous aurions immédiatement dans l’esprit, ce sont des mots, les noms des choses, et non des représentations mentales de ces choses qui leur seraient associées par convention. Cette interprétation soulève bien des (...)
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  47. The Most Natural and the Most Artificaial: Hobbes on Imagination.Juhana Lemetti - 2004 - Hobbes Studies 17 (1):46-71.
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  48. Algumas Observações Acerca Do Discurso Mental E Do Discurso Verbal Em Thomas Hobbes.Wladimir Barreto Lisboa - 2006 - Dois Pontos 3 (1).
    resumo Este artigo procura destacar algumas características do discurso racional em Thomas Hobbes. São analisadas as noções de prudência e ciência. O conhecimento racional repousará na possibilidade de construir, no discurso, um sinal – vox humana – que se sobreponha às marcas – notae – criadas pelos homens para excitar em nosso espírito um pensamento anterior. A seguir, são expostas as noções de proposição, nomes positivos e nomes negativos. Tais noções exibirão o determinismo hobbesiano, elemento determinante não apenas de sua (...)
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  49. Hobbes on the Passions and Imagination: Tradition and Modernity.María Lukac de Stier - 2011 - Hobbes Studies 24 (1):78-90.
    This article introduces the doctrine of the passions in the Hobbesian work, showing its debt with tradition, especially the scholastic Aristotelian one, even if, at the same time, it offers some breach features with this tradition, which are also analysed. In addition, the fundamentals of imagination manifest themselves in the appetitive process, in Hobbes's doctrine as well as in the scholastic Aristotelian tradition, showing their similarities and differences.
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  50. Hobbes and Descartes on the Relation Between Language and Consciousness in Thought and Language in the Philosophy of the Enlightenment.R. Macdonald - 1988 - Synthese 75 (2):217-229.
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