Abstract

ne of the leading problems for Cartesian dualism is to provide an account of the union of mind and body. This problem is often construed to be one of explaining how thinking things and extended things can causally interact. That is, it needs to be explained how thoughts in the mind can produce motions in the body and how motions in the body can produce sensations, appetites, and emotions in the mind. The conclusion often drawn, as it was by three of Descartes's illustrious successors, Malebranche, Spinoza, and Leibniz, is that mind and body cannot causally interact.' I mention this problem of the interaction between thinking things and extended things only to distinguish it from the problem concerning the union of mind and body which I wish to discuss. Some commentators, such as Daisie Radner, maintain that the..