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Fred Ablondi [32]Frederick Ablondi [2]Frederick R. Ablondi [1]Frederick Richard Ablondi [1]
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Fred Ablondi
Hendrix College
  1. Automata, Living and Non-Living: Descartes' Mechanical Biology and His Criteria for Life. [REVIEW]Fred Ablondi - 1998 - Biology and Philosophy 13 (2):179-186.
    Despite holding to the essential distinction between mind and body, Descartes did not adopt a life-body dualism. Though humans are the only creatures which can reason, as they are the only creatures whose body is in an intimate union with a soul, they are not the only finite beings who are alive. In the present note, I attempt to determine Descartes'' criteria for something to be ''living.'' Though certain passages associate such a principle with the presence of a properly functioning (...)
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  2. François Lamy, Occasionalism, and the Mind-Body Problem.Fred Ablondi - 2008 - Journal of the History of Philosophy 46 (4):pp. 619-629.
    There is a long-standing view that Malebranche and his fellow occasionalists accepted occasionalism to solve the problem of interaction between immaterial souls and extended bodies. Recently, however, scholars have shown this story to be a myth. Malebranche, Geulincx, La Forge, and Cordemoy adopted occasionalism for a variety of reasons, but none did so because of a need to provide a solution to a perceived mind-body problem. Yet there is one Cartesian for whom the “traditional” reading is largely on the mark. (...)
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  3.  20
    Newtonian Vs. Newtonian: Baxter and MacLaurin on the Inactivity of Matter.Fred Ablondi - 2013 - Journal of Scottish Philosophy 11 (1):15-23.
    In my essay I look at the specifics of the dispute between the Scottish metaphysician Andrew Baxter and the mathematician Colin MacLaurin in an attempt to identify the source or sources of their contradictory, yet in both cases Newtonian, positions regarding occasionalism. After some general introductory remarks about each thinker, I examine the metaphysical implications that Baxter sees as following from Newton's concept of vis inertiæ. Following this, I look at MacLaurin's commitment to the role of sense experience in natural (...)
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  4. Individual Identity in Descartes and Spinoza.Frederick Ablondi - 1994 - Studia Spinozana: An International and Interdisciplinary Series 10:69-92.
     
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  5.  27
    Malebranche’s Theory of the Soul: A Cartesian Interpretation.Fred Ablondi & Tad M. Schmaltz - 1998 - Philosophical Review 107 (2):334.
    While there has been a resurgence in Malebranche scholarship in the anglophone world over the last twenty years, most of it has focused on Malebranche’s theory of ideas, and little attention has been paid to his philosophy of mind. Schmaltz’s book thus comes as a welcome addition to the Malebranche literature; that he has given us such a well-researched and carefully argued study is even more welcome. The focus of this work is Malebranche’s split with Descartes on the question of (...)
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  6. Why It Matters That I’M Not Insane.Fred Ablondi - 2007 - International Philosophical Quarterly 47 (1):79-89.
    Descartes’s First Meditation employs a series of arguments designed to generate the worry that the senses might not provide sufficient evidence to justify one’staking as certain one’s beliefs about the way the world is. As the meditator considers what principle describes the conditions under which it is possible to attain certain knowledge, one after another doubt-generating device is ushered in, until at last he finds himself like someone caught in a whirlpool, able neither to stand firm nor to swim out. (...)
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  7.  92
    Epistemic vagueness?Fred Ablondi - 2009 - Think 8 (22):47-50.
    The barn/barn façade thought experiment is familiar to most epistemologists. It is intended to present a counterexample to certain causal theories of knowledge; in it, a father driving through the countryside with his son says, ‘That's a barn’ while pointing to a barn. Unbeknownst to the father, however, a film crew is working in the area, and it has constructed several barn façades. While the father did correctly point to a barn when he made his assertion, he could have just (...)
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  8.  13
    Le Spinoziste Malgré Lui?: Malebranche, De Mairan, and Intelligible Extension.Fred Ablondi - 1998 - History of Philosophy Quarterly 15 (2):191 - 203.
  9.  25
    Hutcheson, Perception, and the Sceptic's Challenge.Fred Ablondi - 2012 - British Journal for the History of Philosophy 20 (2):269-281.
    Francis Hutcheson's theory of perception, as put forth in his Synopsis of Metaphysics, bears a striking similarity to that of John Locke. In particular, Hutcheson and Locke both have at the centre of their theories the notion of ideas as representational entities acting as the direct objects of all of our perceptions. On first consideration, one might find this similarity wholly unremarkable, given the popularity of Locke's Essay. But the Essay was published in 1689 and the Synopsis in 1742, and (...)
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  10.  25
    Millar on Slavery.Fred Ablondi - 2009 - Journal of Scottish Philosophy 7 (2):163-175.
    John Millar's The Origin of the Distinction of Ranks is best known for its first chapter in which Adam Smith's favorite student traces the social status of women as it changed at various historical stages. Millar's concern is strictly with description and explanation. In the less discussed final chapter he examines the authority of a master over his servants. His treatment of slavery differs from the account of the rank of women in several notable ways, most significantly, perhaps, by including (...)
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  11.  32
    Why It Matters That I’M Not Insane: The Role of the Madness Argument in Descartes’s First Meditation.Fred Ablondi - 2007 - International Philosophical Quarterly 47 (1):79-89.
    Descartes’s First Meditation employs a series of arguments designed to generate the worry that the senses might not provide sufficient evidence to justify one’staking as certain one’s beliefs about the way the world is. As the meditator considers what principle describes the conditions under which it is possible to attain certain knowledge, one after another doubt-generating device is ushered in, until at last he finds himself like someone caught in a whirlpool, able neither to stand firm nor to swim out. (...)
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  12.  32
    Berkeley, Archetypes, and Errors.Fred Ablondi - 2005 - Southern Journal of Philosophy 43 (4):493-504.
  13.  43
    Introduction: Galileo and Early Modern Philosophy.Fred Ablondi - 2015 - Studies in History and Philosophy of Science Part A 51:69.
  14.  3
    Perception and Reality: A History From Descartes to Kant. [REVIEW]Fred Ablondi - 1997 - Review of Metaphysics 50 (4):928-930.
    John Yolton describes this collection of nine essays as "a kind of a sequel" to his 1984 book Perceptual Acquaintance from Descartes to Reid. Four of the chapters have previously appeared in print, and most can stand on their own, presuming little or no familiarity with previous chapters. Indeed, the title is somewhat misleading, for the material is not presented in chronological fashion, and there is little attention given to Leibniz and none to Spinoza--not what one would expect to find (...)
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  15.  26
    A Note on Hahn's Philosophy of Logic.Fred Ablondi - 2002 - History and Philosophy of Logic 23 (1):37-42.
    Hans Hahn, mathematician, philosopher and co-founder of the Vienna Circle, attempted to reconcile the validity and applicability of both logic and mathematics with a strict empiricism. This article begins with a review of this attempt, focusing on his view of the relation of language to logic and his answer to the question of why we need logic. I then turn to some recent work by Stephen Yablo in an attempt to show that Yablo's fictionalism, and in particular his use of (...)
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  16.  90
    Retroactive Identity Ascriptions, Empty Questions, and Intrinsic Relations.Fred Ablondi - 2008 - Think 7 (20):93-96.
    If a statue and lump of clay have the same life-histories, are they numerically identical?
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  17.  59
    Causality and Human Freedom in Malebranche.Fred Ablondi - 1996 - Philosophy and Theology 9 (3-4):321-331.
    In that it holds God to be the only true efficient cause, Malebranche’s occasionalism would seem to deny human freedom and to make God responsible for our sins. I argue that Malebranche’s occasionalism must be considered within its Cartesian framework; once one understands what it is to be an occasional cause in this context, Malebranche can be seen as saving a place for human freedom, and he can consistently hold that we are morally responsible for our actions.
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  18.  37
    Malebranche, Solipsism, and Divine Revelation.Fred Ablondi - 1994 - Sophia 33 (1):43-50.
  19. Kelly and McDowell on Perceptual Content.Frederick R. Ablondi - 2002 - Electronic Journal of Analytic Philosophy 7.
    [0] In a recent issue of _EJAP_, Sean Kelly [1998] defended the position that perceptual content is non-conceptual. More specifically, he claimed that John McDowell's view that concepts involved in perception can be understood as expressible through the use of demonstratives is ultimately untenable. In what follows, I want to look more closely at Kelly's position, as well as suggest possible responses one could make on McDowell's behalf.
     
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  20.  57
    Almog's Descartes.Fred Ablondi - 2005 - Philosophy 80 (3):423-431.
    The answer which Joseph Almog gives to the question which serves as the title of his recent book What Am I? (subtitled: Descartes and the Mind-Body Problem) is based upon his interpretation of (1) and objection to Descartes' argument for the distinction of the mind and the body raised by Antoine Arnauld, as well as Descartes' response to it, and (2) Descartes' letters of 9 February 1645 to Denis Mesland. I will argue that both of these interpretations are incorrect, and (...)
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  21.  36
    On the Ghosts of Departed Quantities: Silvia Parigi : George Berkeley: Religion and Science in the Age of Enlightenment. Dordrecht: Springer, 2011, Xix+204pp, $139.00 HB.Fred Ablondi - 2012 - Metascience 21 (3):681-683.
    On the ghosts of departed quantities Content Type Journal Article Category Book Review Pages 1-3 DOI 10.1007/s11016-011-9606-5 Authors Fred Ablondi, Department of Philosophy, Hendrix College, Conway, AR, USA Journal Metascience Online ISSN 1467-9981 Print ISSN 0815-0796.
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  22.  32
    Yolton, John W. Perception and Reality: A History From Descartes to Kant.Fred Ablondi - 1997 - Review of Metaphysics 50 (4):928-929.
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  23.  30
    Descartes Reinvented.Fred Ablondi - 2006 - Review of Metaphysics 60 (2):426-427.
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  24.  28
    Malebranche and Knowledge of the Soul.Fred Ablondi - 1999 - American Catholic Philosophical Quarterly 73 (4):571-581.
  25.  17
    Absolute Beginners: Learning Philosophy by Learning Descartes and Berkeley: C. G. Prado: Starting with Descartes. London & New York: Continuum, 2009. Vi +170 Pp, US$ 19.95 PB Nick Jones: Starting with Berkeley. London & New York: Continuum, 2009. Viii +191 Pp, US$ 19.95 PB. [REVIEW]Fred Ablondi - 2010 - Metascience 19 (3):385-389.
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  26.  9
    Heretics Everywhere: On the Continuing Relevance of Galileo to the Philosophy of Religion.Fred Ablondi & J. Aaron Simmons - 2010 - Philosophy and Theology 22 (1/2):49-76.
    By carefully considering Galileo’s letters to Castelli and Christina, we argue that his position regarding the relationship between Scripture and science is not only of historical importance, but continues to stand as a perspective worth taking seriously in the context of contemporary philosophical debates. In particular, we contend that there are at least five areas of contemporary concern where Galileo’s arguments are especially relevant: the supposed conflict between science and religion, the status and stakes of evidence, the question of biblical (...)
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  27.  22
    James Beattie, Practical Ethics, and the Human Nature Question.Fred Ablondi - 2012 - Journal of Scottish Philosophy 10 (1):1-12.
    This article begins by examining James Beattie's conception of speculative ethics, which he regards as the study of the foundation and nature of virtue. This leads to a discussion of the moral sense, or conscience, which Beattie claims is part of the nature of every rational being and which is designed to lead us to a virtuous life. Given this, I ask why Beattie thought himself warranted, or even needed, to dispense practical ethical advice. Answering this involves looking at Beattie's (...)
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  28.  13
    Alexander Broadie, Agreeable Connexions: Scottish Enlightenment Links with France. Edinburgh: John Donald, 2012. 230 Pp. £25 Pb. ISBN 9781906566517. [REVIEW]Fred Ablondi - 2015 - Journal of Scottish Philosophy 13 (2):123-126.
  29.  5
    Bernard Lamy, Empiricism, and Cartesianism.Fred Ablondi - 2018 - History of European Ideas 44 (2):149-158.
    ABSTRACTBernard Lamy is frequently included among the Cartesian Empiricists of the second half of the seventeenth century. He has also been described as an Augustinian who dabbled in Cartesianism. While acknowledging that there are both empiricist and Augustinian elements in his thought, I argue that it ought not be forgotten that there are central components of his philosophy that are both anti-empiricist and in opposition to Augustine. My aim in this paper, though, is not critical; I hope to show that (...)
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  30.  12
    Knowing Our Nature: A Note on Régis' Response to Malebranche.Fred Ablondi - 2007 - History of European Ideas 33 (2):135-141.
    Nicolas Malebranche was the first Cartesian philosopher to challenge Descartes’ claim that we are capable of possessing a clear and distinct understanding of the soul's nature. Other Cartesians, including Clauberg, La Forge, and Cordemoy, accepted without question the conclusion of the Second Meditation that the nature of the soul is better known than is the nature of body. After presenting an overview of Malebranche's argument, this note turns to the Cartesian philosopher Pierre-Sylvain Régis. Régis, like the Cartesians before Malebranche, sides (...)
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  31.  11
    Overview.Fred Ablondi - 1999 - Philosophy Now 25:20-21.
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  32.  2
    Geraud de Cordemoy.Fred Ablondi - 2008 - Stanford Encyclopedia of Philosophy.
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  33. Gabriel Biel and Occasionalism: Overcoming an Apparent Tension.Fred Ablondi & J. Aaron Simmons - 2011 - History of Philosophy Quarterly 28 (2):159.
  34. Ideae Idearum in Spinoza’s Ethics.Fred Ablondi - 1994 - Lyceum 6 (2):19-24.
     
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