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Descartes on Causation

Studia Leibnitiana 38 (2):248-250 (2006)

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  1. Berkeley on Voluntary Motion: A Conservationist Account.Takaharu Oda - 2018 - Ruch Filozoficzny 74 (4):71–98.
    A plausible reading of Berkeley’s view of voluntary motion is occasionalism; this, however, leads to a specious conclusion against his argument of human action. Differing from an unqualified occasionalist reading, I consider the alternative reading that Berkeley is a conservationist regarding bodily motion by the human mind at will. That is, finite minds (spirits) immediately cause motions in their body parts, albeit under the divine conservation. My argument then comports with the conservationist reading from three perspectives: (i) theodicy that the (...)
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  • Descartes and the Possibility of Enlightened Freedom.Daniel Fogal - 2017 - Res Philosophica 94 (4):499-534.
    This paper offers a novel interpretation of Descartes's conception of freedom that resolves an important tension at the heart of his view. It does so by appealing to the important but overlooked distinction between possessing a power, exercising a power, and being in a position to exercise a power.
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  • Hipótesis y certeza moral: la crítica de Descartes a las causas eficientes.Sergio García Rodríguez - 2017 - Eidos: Revista de Filosofía de la Universidad Del Norte 27:174-198.
    RESUMEN La interpretación habitual de Descartes sostiene que la nueva ciencia cartesiana es resultado del remplazo, en las explicaciones científicas, de las causas finales y formales por las causas eficientes. Si bien dicha afirmación en líneas generales es correcta, se ha tendido a asumir que las causas eficientes no entrañan problema alguno. Este artículo desea cuestionar dicha asunción, poniendo de manifiesto una serie de problemáticas concernientes a la cognoscibilidad de las causas eficientes. ABSTRACT The common interpretation of Descartes argues that (...)
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  • Obscurity and Confusion: Nonreductionism in Descartes's Biology and Philosophy.Barnaby Hutchins - 2016 - Dissertation, Ghent University
    Descartes is usually taken to be a strict reductionist, and he frequently describes his work in reductionist terms. This dissertation, however, makes the case that he is a nonreductionist in certain areas of his philosophy and natural philosophy. This might seem like simple inconsistency, or a mismatch between Descartes's ambitions and his achievements. I argue that here it is more than that: nonreductionism is compatible with his wider commitments, and allowing for irreducibles increases the explanatory power of his system. Moreover, (...)
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  • Descartes' Causal Principle and the Case of Body-to-Mind Causation1.Raffaella De Rosa - 2013 - Canadian Journal of Philosophy 43 (4):438-459.
    It is a common view that Descartes' causal principle is to be understood in light of a similarity condition that accounts for how finite causes contribute to an explanation of their effects. This paper challenges this common view and offers a sui generis reading of Descartes' views on causation that has also the advantage of solving the two exegetical issues of whether Descartes thought of the body-to-mind relation in occasionalist or causal terms and of whether Descartes regarded sensory ideas innate (...)
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  • How Newton Solved the Mind-Body Problem.Geoffrey A. Gorham - 2011 - History of Philosophy Quarterly 28 (1):21-44.
  • Descartes on the Metaphysics of the Material World.Tad M. Schmaltz - 2018 - Philosophical Review 127 (1):1-40.
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  • Notes on the Causal Principle in Descartes’ Third Meditation.Fellipe Pinheiro de Oliveira - 2017 - Filosofia Unisinos 18 (1).
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  • Naked Wax and Necessary Existence: Modal Voluntarism and Descartes’s Motives.Jason Jordan - 2018 - Intellectual History Review 28 (4):477-513.
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  • Additive Theories of Rationality: A Critique.Matthew Boyle - 2016 - European Journal of Philosophy 24 (3):527-555.
    Additive theories of rationality, as I use the term, are theories that hold that an account of our capacity to reflect on perceptually-given reasons for belief and desire-based reasons for action can begin with an account of what it is to perceive and desire, in terms that do not presuppose any connection to the capacity to reflect on reasons, and then can add an account of the capacity for rational reflection, conceived as an independent capacity to ‘monitor’ and ‘regulate’ our (...)
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  • Samuel Clarke on Agent Causation, Voluntarism, and Occasionalism.Andrea Sangiacomo - 2018 - Science in Context 31 (4):421-456.
  • Backing Into Spinozism.Samuel Newlands - 2016 - Philosophy and Phenomenological Research 93 (3):511-537.
    One vexing strand of Spinozism asserts that God's nature is more expansive than traditionally conceived and includes properties like being extended. In this paper, I argue that prominent early moderns embrace metaphysical principles about causation, mental representation, and modality that pressure their advocates towards such an expansive account of God's nature in similar ways. I further argue that the main early modern escape route, captured in notions like “eminent containment,” fails to adequately relieve the metaphysical pressures towards Spinozism. The upshot (...)
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