11 found
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  1. The Structure of Leibnizian Simple Substances.John Whipple - 2010 - British Journal for the History of Philosophy 18 (3):379-410.
  2. (1 other version)The Dustbin Theory of Mind: A Cartesian Legacy?Lawrence Nolan & John Whipple - 2006 - Oxford Studies in Early Modern Philosophy 3:33-55.
  3. Self-knowledge in Descartes and Malebranche.Lawrence Nolan & John Whipple - 2005 - Journal of the History of Philosophy 43 (1):55-81.
    In lieu of an abstract, here is a brief excerpt of the content:Journal of the History of Philosophy 43.1 (2005) 55-81 [Access article in PDF] Self-Knowledge in Descartes and Malebranche Lawrence Nolan John Whipple 1. Introduction Descartes's notorious claim that mind is better known than body has been the target of repeated criticisms, but none appears more challenging than that of his intellectual heir Nicolas Malebranche.1 Whereas other critics—especially twentieth-century philosophers eager to use Descartes as their whipping boy—have often been (...)
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  4.  81
    Leibniz on Divine Concurrence.John Whipple - 2010 - Philosophy Compass 5 (10):865-879.
    In this paper I examine G. W. Leibniz’s view on the debate between occasionalists, mere conservationists, and concurrentists. Although commentators agree that Leibniz wants to reject occasionalism and mere conservationism, there is considerable disagreement about whether Leibniz is committed to a theory of divine concurrence that differs from occasionalism and mere conservationism in principled ways. I critically assess three interpretations of Leibniz’s theory in this paper. The first two (those of Robert Adams and Sukjae Lee) differ with respect to important (...)
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  5.  71
    Continual Creation and Finite Substance in Leibniz’s Metaphysics.John Whipple - 2011 - Journal of Philosophical Research 36:1-30.
    This paper examines Leibniz’s views on the theistic doctrine of continual creation and considers their implications for his theory of finite substance. Three main theses are defended: (1) that Leibniz takes the traditional account of continual creation to involve the literal re-creation of all things in a successive series of instantaneous states, (2) that a straightforward commitment to the traditional account would give rise to serious problems within Leibniz’s theory of finite substance and his metaphysics more generally, and (3) that (...)
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  6.  28
    Leibniz and the Art of Exoteric Writing.John Whipple - 2015 - Philosophers' Imprint 15.
    In this paper I provide a comprehensive account of Leibniz's important but neglected distinction between the esoteric and the exoteric. I argue that Leibniz distinguished between esoteric and exoteric modes of presentation, and esoteric and exoteric content. He endorsed the esoteric mode, which was modeled on the geometrical model of demonstration, as the ideal mode of presentation in metaphysics. However, he thought it would be a mistake to introduce his metaphysics to people in the form of an esoteric treatise. This (...)
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  7.  64
    Leibniz's Exoteric Philosophy.John Whipple - forthcoming - Stanford Encyclopedia of Philosophy.
  8.  12
    Early Modern Women on Metaphysics by Emily Thomas.John Whipple - 2019 - Review of Metaphysics 73 (1):151-152.
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    Hobbes on Miracles.John Whipple - 2008 - Pacific Philosophical Quarterly 89 (1):117-142.
    In this paper I provide an interpretation of Hobbes's account of miracles in Leviathan. Four main theses are defended: (i) that Hobbes affirms a single account of miracles, not several non‐equivalent accounts, (ii) that Hobbes's main objective is political – he wants to explain how the doctrine of miracles must be understood in order for it not to pose a threat to political stability, (3) that Hobbes's discussion is not designed to undermine the doctrine of miracles in its entirety, and (...)
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  10.  31
    Leibniz on Fundamental Ontology: Idealism and Pedagogical Exoteric Writing.John Whipple - 2017 - Ergo: An Open Access Journal of Philosophy 4.
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  11.  18
    Review of Donald Rutherford, J. A. cover (eds.), Leibniz: Nature and Freedom[REVIEW]John Whipple - 2006 - Notre Dame Philosophical Reviews 2006 (1).
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