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  1. Descartes’s Dualism.Marleen Rozemond - 1998 - Cambridge, Mass.: Harvard University Press.
    In her first book, Marleen Rozemond explicates Descartes's aim to provide a metaphysics that would accommodate mechanistic science and supplant scholasticism.
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  2.  37
    Descartes’s Dualism.Marleen Rozemond - 2007 - In Janet Broughton & John Carriero (eds.), A Companion to Descartes. Wiley-Blackwell. pp. 372–389.
    This chapter contains section titled: Descartes's Novel Conception of the Mind Dualism, Substances, and Principal Attributes Thinking Without a Body Principal Attributes and the Nature of Body Conclusion References and Further Reading.
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  3.  39
    Physiologia: Natural Philosophy in Late Aristotelian and Cartesian Thought.Marleen Rozemond & Dennis des Chene - 1998 - Philosophical Review 107 (2):330.
    In recent years more and more scholars of early modern philosophy have come to acknowledge that our understanding of Descartes’s thought benefits greatly from consideration of his intellectual background. Research in this direction has taken off, but much work remains to be done. Dennis Des Chene offers a major contribution to this enterprise. This erudite book is the result of a very impressive body of research into a number of late Aristotelian scholastics, some fairly well known, such as Suárez, others (...)
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  4. Descartes on mind-body interaction: What's the problem?Marleen Rozemond - 1999 - Journal of the History of Philosophy 37 (3):435-467.
    I argue that Descartes treated the action of body on mind differently from the action of mind on body, as was common in the period. Descartes explicitly denied that there is a problem for interaction but his descriptions of interaction seem to suggest that he thought there was a problem. I argue that these descriptions are motivated by a different issue, the seemingly arbitrary connections between particular physical states and the particular mental states they produce. Within scholasticism there was already (...)
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  5. Mills Can't Think: Leibniz's Approach to the Mind-Body Problem.Marleen Rozemond - 2014 - Res Philosophica 91 (1):1-28.
    In the Monadology Leibniz has us imagine a thinking machine the size of a mill in order to show that matter can’t think. The argument is often thought to rely on the unity of consciousness and the notion of simplicity. Leibniz himself did not see matters this way. For him the argument relies on the view that the qualities of a substance must be intimately connected to its nature by being modifications, limitations of its nature. Leibniz thinks perception is not (...)
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  6. The Nature of the Mind.Marleen Rozemond - 2006 - In Stephen Gaukroger (ed.), The Blackwell Guide to Descartes' Meditations. Wiley-Blackwell. pp. 48--66.
    IN this paper I explain how Descartes's conception of the mind was novel in relation to Aristotelian scholasticism. I also argue against the standard view that Descartes believed in transparency of the mental, the view that one cannot make mistakes about one's own mental states.
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  7. Can Matter Think? The Mind-Body Problem in the Clarke-Collins Correspondence.Marleen Rozemond - 2008 - In Jon Miller (ed.), Topics in Early Modern Philosophy of Mind (Springer). Springer Verlag.
    The Clarke-Collins correspondence was widely read and frequently printed during the 18th century. Its central topic is the question whether matter can think. Samuel Clarke defends the immateriality of the human soul against Anthony Collins’ materialism. Clarke argues that consciousness must belong to an indivisible entity, and matter is divisible. Collins contends that consciousness could belong to a composite subject by emerging from material qualities that belong to its parts. While many early modern thinkers assumed that this is not possible, (...)
     
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  8. Descartes, Mind-Body Union, and Holenmerism.Marleen Rozemond - 2003 - Philosophical Topics 31 (1-2):343-367.
    In this paper I analyze Descartes's puzzling claim that the mind is whole in the whole body and whole in its parts, what Henry More called "holenmerism". I explain its historical background, in particular in scholasticism. I argue that like his predecessors, Descartes uses the idea for two purposes, for mind-body interaction and for the union of body and mind.
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  9. (1 other version)Real Distinction, Separability, and Corporeal Substance in Descartes.Marleen Rozemond - 2011 - Midwest Studies in Philosophy 35 (1):240-258.
  10. The Achilles Argument and the Nature of Matter in the Clarke-Collins Correspondenc.Marleen Rozemond - 2008 - In Thomas M. Lennon & Robert J. Stainton (eds.), The Achilles of Rationalist Psychology. Springer.
    The Clarke-Collins correspondence was widely read and frequently printed during the 18th century. Its central topic is the question whether matter can think, or be conscious. Samuel Clarke defends the immateriality of the subject of the mental against Anthony Collins’ materialism. This paper examines important assumptions about the nature of body that play a role in their debate. Clarke argued that consciousness requires an “individual being”, an entity with some sort of significant unity as its subject. They agree that body (...)
     
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  11. (1 other version)Descartes and the Immortality of the Soul.Marleen Rozemond - 2010 - In John Cottingham & Peter Hacker (eds.), Mind, Method, and Morality: Essays in Honour of Anthony Kenny. New York: Oxford University Press UK.
    Descartes held that the human mind or soul is indivisible, unlike body. In this paper I argue that his treatment of this feature of the soul is intimately connected to his engagement with Aristotelian scholasticism. I discuss two strands in Descartes. There is a long tradition of arguing for the immortality of the human soul on the basis of this view. Descartes did use this view in defense of dualism, but I argue that he held that the soul’s immortality should (...)
     
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  12.  63
    The Metaphysics of the Material World: Suárez, Descartes, Spinoza, by Tad Schmaltz.Marleen Rozemond - 2022 - Mind 131 (522):683-691.
  13.  95
    Peach trees, gravity and God: Mechanism in Locke.Marleen Rozemond & Gideon Yaffe - 2004 - British Journal for the History of Philosophy 12 (3):387 – 412.
    Locke claimed that God superadded various powers to matter, including motion, the perfections of peach trees and elephants, gravity, and that he could superadd thought. Various interpreters have discussed the question whether Locke's claims about superaddition are in tension with his commitment to mechanistic explanation. This literature assumes that for Locke mechanistic explanation involves deducibility. We argue that this is an inaccurate interpretation and that mechanistic explanation involves a different type of intelligibility for Locke.
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  14. Descartes’s Ontology of the Eternal Truths.Marleen Rozemond - 2008 - In Paul Hoffman, David Owen & Gideon Yaffe (eds.), Contemporary Perspectives on Early Modern Philosophy: Essays in Honor of Vere Chappell. Peterborough, CA: Broadview Press.
    Descartes argued that the eternal truths, most prominently the truths of mathematics, are created by God. He was not explicit, however, about the ontological status of these truths. Interpreters have proposed interpretations ranging from Platonism and conceptualism. I argue for an intermediate interpretation: Descartes held they have objective being in God’s mind. In this regard his view was line with a prominent view in Aristotelian scholasticism. I defend this interpretation against objections based on divine simplicity and concerns about causation. I (...)
     
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  15.  76
    The Faces of Simplicity in Descartes’s Soul.Marleen Rozemond - 2014 - In K. Corcilius, D. Perler & C. Helmig (eds.), The Parts of the Soul. De Gruyter. pp. 219-244.
    In this paper I explain several ways in which Descartes denied that the human soul or mind is composite and the role this idea played in his thought. The mind is whole in the whole and whole in the parts of the body because it has no parts. Unlike body, the mind is indivisible, and this is a different idea from the thought that mind and body are incorruptible. Descartes connects the immortality of the soul with its status as a (...)
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  16. Leibniz on final causation.Marleen Rozemond - 2009 - In Samuel Newlands & Larry M. Jorgensen (eds.), Metaphysics and the good: themes from the philosophy of Robert Merrihew Adams. New York: Oxford University Press.
    Early modern philosophers rejected various important aspects of Aristotelianism. Current scholarship debates the question to what extent the early moderns rejected final causation. Leibniz explicitly endorsed it. I argue that his notion of final causation should be understood in connection with his resurrection of substantial forms and his seeing such forms on the model of the soul. I relate Leibniz’ conception of final causation to the Aristotelian background as well as Descartes’s treatment of teleology. I argue that he agreed with (...)
     
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  17. Unity in the multiplicity of Suárez's soul.Marleen Rozemond - 2012 - In Benjamin Hill & Henrik Lagerlund (eds.), The Philosophy of Francisco Surez. Oxford, GB: Oxford University Press.
    Suárez held that the vital faculties of the soul are really distinct from the soul itself and each other and that they cannot causally interact. This means that he needed to account for the connections between the activities of the faculties: they both interfere with and contribute to each other’s activities. Suárez does so by giving the soul a direct causal role in these activities. This role requires the unity of the soul of a living being and Suárez used it (...)
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  18.  83
    Descartes, Malebranche and Leibniz: conceptions of substance in arguments for the immateriality of the soul.Marleen Rozemond - 2016 - British Journal for the History of Philosophy 24 (5):836-857.
    ABSTRACTThe most prominent early modern argument against materialism is to be found in Descartes. Previously I had argued that this argument relies crucially on a robust conception of substance, according to which it has a single principal attribute of which all its other intrinsic qualities are modes. In the present paper I return to this claim. In Section 2, I address a question that is often raised about that conception of substance: its commitment to the idea that a substance has (...)
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  19.  66
    Leibniz on Internal Action and Why Mills Can't Think.Marleen Rozemond - 2019 - The Leibniz Review 29:13-40.
    In the Monadology Leibniz has us imagine a thinking machine the size of a mill in order to show that matter can’t think, or, in his terms, cannot have perceptions: his well-known Mill Argument. The argument is often thought to rely on the unity of consciousness and the notion of simplicity. Leibniz himself did not see matters this way. For him the argument relies on the Cartesian “Mode-Nature View”, and the idea that perception is not a modification of matter because (...)
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  20. Leibniz on the Union of Body and Soul.Marleen Rozemond - 1997 - Archiv für Geschichte der Philosophie 79 (2):150-178.
    Leibniz took pride in the Pre-established Harmony as an account of mind-body union. On the other hand, he sometimes claimed that he did not have a good account of such a union. I explain the tension by distinguishing between two importantly different issues that concern the union: body-soul interaction and the per se unity of the composite. Leibniz's positive evaluation concerns the issue of interaction rather than per se unity, R.M. Adams proposed that Leibniz did have the philosophical resources to (...)
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  21. The first meditation and the senses.Marleen Rozemond - 1996 - British Journal for the History of Philosophy 4 (1):21 – 52.
    One question that has created controversy among interpreters is just how much is in doubt at the end of the Dream Argument in Meditation I. I argue that there is doubt about the existence of composite bodies not yet about the existence of a physical world. I also caution against using later parts of the Meditations to interpret the First Meditation on account of the order of reasons in this work. I connect the Omnipotent God argument to Descartes's views about (...)
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  22.  67
    Passion and Action. [REVIEW]Marleen Rozemond - 2000 - Philosophy and Phenomenological Research 61 (3):723-726.
    Book synopsis: Passion and Action explores the place of the emotions in seventeenth-century understandings of the body and mind, and the role they were held to play in reasoning and action. Interest in the passions pervaded all areas of philosophical enquiry, and was central to the theories of many major figures, including Hobbes, Descartes, Malebranche, Spinoza, Pascal, and Locke. Yet little attention has been paid to this topic in studies of early modern thought. Susan James surveys the inheritance of ancient (...)
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  23. Descartes's case for dualism.Marleen Rozemond - 1995 - Journal of the History of Philosophy 33 (1):29-63.
    Descartes's dualism, and his argument for it, are often understood in terms of the modal notion of separability. I argue that the central notions, substance and real distinction, should not be understood this way. Descartes's well-known argument for dualism relies implicitly on views he spells out in the Principles of Philosophy, where he explains that a substance has a nature that consists in a single attribute, and all its qualities are modes of that nature. The argument relies ultimately on a (...)
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  24.  19
    Descartes and the Ontology of Everyday Life.Marleen Rozemond - 2022 - Australasian Journal of Philosophy 100 (4):839-842.
    Descartes was a dualist: human mental states cannot be explained in terms of matter and belong to an immaterial mind. But, in other ways, his ontology of the natural world was quite austere—or so w...
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  25. Unity in the multiplicity of Suárez's soul.Marleen Rozemond - 2012 - In Benjamin Hill & Henrik Lagerlund (eds.), The Philosophy of Francisco Surez. Oxford, GB: Oxford University Press.
    A prominent argument for the immateriality of the soul is the so-called "Achilles Argument", which relies on the claim that the soul is simple or indivisible. It was not widely used in the Aristotelian tradition, however. But a version of the argument played a crucial role in Suárez’s contention that a human being contains only one unitary soul. On an alternative view that was widespread at the time, living substances may contain several souls, such as a sensitive and a rational (...)
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  26. Essays on Descartes.Marleen Rozemond - 2013 - Philosophical Review 122 (1):122-125.
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  27.  65
    What Am I? Descartes and the Mind–Body Problem.Marleen Rozemond - 2004 - Mind 113 (449):147-150.
  28. Critical Notice of Janet Broughton 'Descartes's Method of Doubt'. Princeton: Princeton University Press 2002.Marleen Rozemond - 2004 - Canadian Journal of Philosophy 34 (4):591-613.
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  29.  40
    Descartes's Method of Doubt.Marleen Rozemond - 2004 - Canadian Journal of Philosophy 34 (4):591-614.
    In Descartes's Method of Doubt Janet Broughton examines in depth Descartes's well-known use of the method of doubt in the Meditations. This is a very stimulating book. The book is rich in subtle, interesting ideas, and the writing is engaging in perhaps the best sense for philosophy. It is not only extremely lucid, but in addition one senses Broughton think the issues through on the page in a way that strongly draws the reader in. Broughton pursues the historian's aim of (...)
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  30.  29
    Descartes' metaphysical physics.Marleen Rozemond - 1995 - History of European Ideas 21 (2):303-304.
  31.  22
    Leibniz: Nature and Freedom.Marleen Rozemond - 2005 - The Leibniz Review 15:155-162.
    Donald Rutherford and Jan Cover have put together an excellent volume of essays on Leibniz. Cover and Rutherford begin the volume with a clear and informative introduction, that should serve the less initiated extremely well. They explain the developments of Leibniz scholarship over the course of the twentieth century: the early twentieth century saw a focus on logic, truth and closely connected issues sparked by Russell and Couturat. In the second half of the century the scholarship changed course: issues central (...)
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  32.  22
    Leibniz’s ‘New System’ and Associated Contemporary Texts.Marleen Rozemond - 1998 - The Leibniz Review 8:100-104.
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  33.  84
    Pasnau on the material–immaterial divide in early modern philosophy.Marleen Rozemond - 2014 - Philosophical Studies 171 (1):3-16.
    In Metaphysical Themes: 1274–1671, Robert Pasnau compares the medieval and early modern approaches to the material-immaterial divide and suggests the medievals held the advantage on this issue. I argue for the opposite conclusion. I also argue against his suggestion that we should approach the divide through the notion of a special type of extension for immaterial entities, and propose that instead we should focus on their indivisibility.
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  34. Descartes's Changing Mind. [REVIEW]Marleen Rozemond - 2012 - Philosophical Review 121 (1):137-139.
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  35.  42
    Critical Notice of Janet Broughton, Descartes's Method of Doubt. [REVIEW]Marleen Rozemond - 2004 - Canadian Journal of Philosophy 34 (4):591-613.
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  36.  19
    John Cottingham, editor, "The Cambridge Companion to Descartes". [REVIEW]Marleen Rozemond - 1994 - Journal of the History of Philosophy 32 (2):304.
  37.  88
    (1 other version)Lilli Alanen, Descartes's concept of the mind, Harvard university press, 2003, 455 pages, isbn 0-674-01043-. [REVIEW]Marleen Rozemond - 2006 - Theoria 72 (1):91-95.
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  38.  37
    Physiologia. [REVIEW]Marleen Rozemond - 1998 - Philosophical Review 107 (2):330-332.
    In recent years more and more scholars of early modern philosophy have come to acknowledge that our understanding of Descartes’s thought benefits greatly from consideration of his intellectual background. Research in this direction has taken off, but much work remains to be done. Dennis Des Chene offers a major contribution to this enterprise. This erudite book is the result of a very impressive body of research into a number of late Aristotelian scholastics, some fairly well known, such as Suárez, others (...)
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  39.  40
    Roger Ariew. Descartes among the Scholastics. Leiden: Brill, 2011. Pp. xii+358. $136.00. [REVIEW]Marleen Rozemond - 2013 - Hopos: The Journal of the International Society for the History of Philosophy of Science 3 (1):186-190.