Journal of the History of Philosophy 33 (3):499-504 (1995)

Abstract
In Malebranche's account of occasional causality, God exercises his general will with respect to every event that merits a causal explanation. Nadler distinguishes two pictures of God's involvement; (1) there are as many distinct acts of God's will as there are causal events to be explained; (2) God's will is exercised once only, when the natural order of causes is created. I argue that Malebranche's concept of God is inconsistent with a real distinction between God and acts of his will, and with using temporal parameters to identify God's acts. Thus, Leibniz's pre-established harmony is analogous to Malebranche's occasionalist concurrence
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DOI 10.1353/hph.1995.0047
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Citations of this work BETA

Occasionalism and Mechanism: Fontenelle's Objections to Malebranche.Tad M. Schmaltz - 2008 - British Journal for the History of Philosophy 16 (2):293 – 313.
Cartesian Causation: Body–Body Interaction, Motion, and Eternal Truths.Tad M. Schmaltz - 2003 - Studies in History and Philosophy of Science Part A 34 (4):737-762.
Malebranche and the General Will of God.Eric Stencil - 2011 - British Journal for the History of Philosophy 19 (6):1107 - 1129.
Malebranche's Doctrine of Freedom / Consent and the Incompleteness of God's Volitions.Andrew Pessin - 2000 - British Journal for the History of Philosophy 8 (1):21 – 53.

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