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  1.  37
    Psychology and Mind in Aquinas.Miguel Garcia-Valdecasas - 2005 - History of Psychiatry 16 (3):291-310.
    This article stresses the main lines of Thomas Aquinas’s philosophy on the nature of the body-soul union. Following Aristotle, Aquinas sees the soul as a ‘principle of life’ which is intimately bound to a body. Together they form a noncontingent composition. In addition, the distinctive feature of the human soul is rationality, which implies that a human needs a mind to be what it is. However, this is not to say, as Descartes proposes, that the reason that I am a (...)
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  2. Bibliografía.Miguel García-Valdecasas - 1998 - Cuadernos de Pensamiento Español 6:105-106.
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  3.  6
    Biology and Subjectivity Philosophical Contributions to Non-Reductive Neuroscience.Miguel García-Valdecasas, José Ignacio Murillo & Nathaniel Barrett (eds.) - 2016 - Springer Verlag.
    In the middle of the twentieth century, Wittgenstein warned that “the method of reducing the explanation of natural phenomena to the smallest possible number of primitive natural laws…leads…into complete darkness” (1958, p. 18). At the time, few philosophers and even fewer scientists were prepared to heed his warning. A half-century later, however, the reductive method of science—the method famously defined by Descartes, brilliantly exemplified by Newtonian physics, and long upheld as the gold standard of scientific explanation—seems to have finally lost (...)
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  4.  16
    Conocimiento y verdad.Miguel Garcia-Valdecasas - 2017 - Diccionario Interdisciplinar Austral.
    El término “conocimiento” y la disciplina filosófica que lo estudia —la teoría del conocimiento— han experimentado notables cambios hasta el presente. La teoría clásica concibe el conocimiento en íntima unión con la verdad, como una captación intelectual de realidades necesarias e inmutables. Con la llegada de la modernidad, la difusión de un clima escéptico puso en duda esta pretensión, cuestionando la aptitud misma del conocimiento para la verdad. Esta duda ha presidido toda la modernidad hasta el presente. Para responder al (...)
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  5.  51
    Do Expectations Have Time Span?Miguel Garcia-Valdecasas - 2013 - Axiomathes 23 (4):665-681.
    If it is possible to think that human life is temporal as a whole, and we can make sense of Wittgenstein’s claim that the psychological phenomena called ‘dispositions’ do not have genuine temporal duration on the basis of a distinction between dispositions and other mental processes, we need a compelling account of how time applies to these dispositions. I undertake this here by examining the concept of expectation, a disposition with a clear nexus to time by the temporal point at (...)
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  6.  20
    Givens and Foundations in Aristotle’s Epistemology.Miguel García-Valdecasas - 2014 - Studia Neoaristotelica 11 (2):205-231.
    Aristotle’s epistemology has sometimes been associated with foundationalism, the theory according to which a small set of premise-beliefs that are deductively valid or inductively strong provide justification for many other truths. In contemporary terms, Aristotle’s foundationalism could be compared with what is sometimes called “classical foundationalism”. However, as I will show, the equivalent to basic beliefs in Aristotle’s epistemology are the so-called first principles or “axiómata”. These principles are self-evident, but not self-justificatory. They are not justified by their act of (...)
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  7. Knowledge and Justification of the First Principles.Miguel Garcia-Valdecasas - 2014 - In Niels Öffenberger & Alejandro Vigo (eds.), Iberoamerikanische Beiträge zur modernen Deutung der Aristotelischen Logik. Hildesheim, Germany: G. Olms.
    The claim that knowledge is grounded on a basic, non-inferentially grasped set of principles, which seems to be Aristotle’s view, in contemporary epistemology can be seen as part of a wider foundationalist account. Foundationalists assume that there must be some premise-beliefs at the basis of every felicitous reasoning which cannot be themselves in need of justification and may not be challenged. They provide justification for truths based on these premises, which Aristotle unusually call principles (archái). Can Aristotle be considered a (...)
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  8. La Identidad Formal.Miguel García-Valdecasas - 1998 - Cuadernos de Pensamiento Español 6:33-62.
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  9. La Identidad Originaria.Miguel García-Valdecasas - 1998 - Cuadernos de Pensamiento Español 6:63-104.
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  10.  14
    La Metafísica de la Mente de A. Kenny: 25 Años Después.Miguel García-Valdecasas - 2014 - Scientia et Fides 2 (2):93-128.
    A. Kenny’s Metaphysics of Mind: 25 years later: To mark the 25th anniversary of A. Kenny’s The Metaphysics of Mind, this article discusses some of the central arguments of this book, in particular, it discusses Descartes’ dualism, the notion of soul or Aristotle’s psychê, human and animal language, voluntary action, the self, the mind-brain relation, thinking and intentionality, and determinism and free will. The author holds that, although Kenny’s book offers valid and substantial arguments inspired in Wittgenstein’s thought and the (...)
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  11.  11
    Nominalismo, lenguaje trascendental y crítica de la experiencia cognoscitiva en wittgenstein.Miguel García-Valdecasas - 2005 - Studia Poliana 7:209-237.
    This paper deals with three main issues of Wittgenstein’s philosophy of language: the theory of logical forms, the theory of objects in the Tractatus and his criticisms of the sense-data theory. Wittgenstein’s theses are here compared with those of Leo-nardo Polo’s philosophy, and especially, with some Polo’s remarks on the making of a transcendental language, nominalism and the concept of knowledge in Wittgen-stein’s thought.
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  12. Nociones Sobre El Límite.Miguel García-Valdecasas - 1998 - Cuadernos de Pensamiento Español 6:5-32.
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  13.  18
    Wittgenstein on Intentionality and Representation.Miguel García-Valdecasas - 2012 - Quaestio 12:343-368.
    Wittgenstein’s concept of intentionality is strongly connected with his views on language and thinking. Although his views progressively developed over time, Wittgenstein came to realise that intentionality is a property of thought that can only be accounted for in the context of ordinary language. On this basis, the view of intentionality that regards it as a natural property, or as a scientifically examinable property that can be found in the natural world is hostage to a number of paradoxes, some of (...)
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  14.  35
    La voluntad y sus actos (I) y (II).Juan A. García González, Ignacio Falgueras Salinas, Juan Fernando Sellés, Miguel García-Valdecasas, Rafael Corazón González & Luz González Umeres - forthcoming - Studia Poliana.
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  15. Opere et veritate. Homenaje al profesor Ángel Luis González,.Enrique Alarcón, Agustin Echavarria, Miguel Garcia-Valdecasas & Rubén Pereda (eds.) - 2018
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  16.  23
    ‘I Can’ Vs. ‘I Want’: What’s Missing From Gallagher’s Picture of Non-Reductive Cognitive Science.Javier Sánchez-Cañizares, Miguel García-Valdecasas & Nathaniel F. Barrett - 2018 - Australasian Philosophical Review 2 (2):209-213.
    We support the development of non-reductive cognitive science and the naturalization of phenomenology for this purpose, and we agree that the ‘relational turn’ defended by Gallagher is a necessary step in this direction. However, we believe that certain aspects of his relational concept of nature need clarification. In particular, Gallagher does not say whether or how teleology, affect, and other value-related properties of life and mind can be naturalized within this framework. In this paper, we argue that given the phenomenological (...)
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