Results for 'Substance dualism'

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  1. There Are No Good Objections to Substance Dualism.Rodrigues José Gusmão - 2014 - Philosophy 89 (2):199-222.
    This article aims to review the standard objections to dualism and to argue that will either fail to convince someone committed to dualism or are flawed on independent grounds. I begin by presenting the taxonomy of metaphysical positions on concrete particulars as they relate to the dispute between materialists and dualists, and in particular substance dualism is defined. In the first section, several kinds of substance dualism are distinguished and the relevant varieties of this (...)
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  2. Descartes's Independence Conception of Substance and His Separability Argument for Substance Dualism.Robert K. Garcia - 2014 - Journal of Philosophical Research 39:165-190.
    I critically examine the view that Descartes’s independence conception (IC) of substance plays a crucial role in his “separability argument” for substance dualism. I argue that IC is a poisoned chalice. I do so by considering how an IC-based separability argument fares on two different ways of thinking about principal attributes. On the one hand, if we take principal attributes to be universals, then a separability argument that deploys IC establishes a version of dualism that is (...)
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  3. Is Property Dualism Better Off Than Substance Dualism?William G. Lycan - 2013 - Philosophical Studies 164 (2):533-542.
    It is widely thought that mind–body substance dualism is implausible at best, though mere “property” dualism is defensible and even flourishing. This paper argues that substance dualism is no less plausible than property dualism and even has two advantages over it.
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  4. Solitude Without Souls: Why Peter Unger Hasn't Established Substance Dualism.Will Bynoe & Nicholas K. Jones - 2013 - Philosophia 41 (1):109-125.
    Unger has recently argued that if you are the only thinking and experiencing subject in your chair, then you are not a material object. This leads Unger to endorse a version of Substance Dualism according to which we are immaterial souls. This paper argues that this is an overreaction. We argue that the specifically Dualist elements of Unger’s view play no role in his response to the problem; only the view’s structure is required, and that is available to (...)
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  5. Think Pieces T 0 Gregory R. Peterson Religion as Orienting Worldview.Ursuia Goodenough Vertical, Joseph A. Bracken Supervenience, Dennis Bielfeldt Can Western Monotheism Avoid & Substance Dualism - 2001 - Zygon 36:192.
     
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  6. Substance Dualism and Disembodied Existence.Nicholas Everitt - 2000 - Faith and Philosophy 17 (3):333-347.
    In a number of places, Richard Swinburne has defended the logical possibility of perception without a body; and has inferred from this logical possibility that substance dualism is true. I challenge his defence of disembodied perception by arguing that a disembodied perceiver would not be able to distinguish between perceptions and hallucinations. I then claim that even if disembodied perception were possible, this could not be used to support substance dualism: such an inference would be either (...)
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  7. Property Dualism Without Substance Dualism?Robert Francescotti - 2001 - Philosophical Papers 30 (2):93-116.
    Substance dualism is widely rejected by philosophers of mind, but many continue to accept some form of property dualism. The assumption here is that one can consistently believe that (1) mental properties are not physical properties, while denying that (2) mental particulars are not physical particulars. But is this assumption true? This paper considers several analyses of what makes something a physical particular (as opposed to a non-physical particular), and it is argued that on any plausible analysis, (...)
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  8. A Moral Argument for Substance Dualism.Gerald K. Harrison - 2016 - Journal of the American Philosophical Association (1):21--35.
    This paper presents a moral argument in support of the view that the mind is a nonphysical object. It is intuitively obvious that we, the bearers of conscious experiences, have an inherent value that is not reducible to the value of our conscious experiences. It remains intuitively obvious that we have inherent value even when we represent ourselves to have no physical bodies whatsoever. Given certain assumptions about morality and moral intuitions, this implies that the bearers of conscious experiences—the objects (...)
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  9. Non-Cartesian Substance Dualism and the Problem of Mental Causation.E. J. Lowe - 2006 - Erkenntnis 65 (1):5-23.
    Non-Cartesian substance dualism maintains that persons or selves are distinct from their organic physical bodies and any parts of those bodies. It regards persons as ‘substances’ in their own right, but does not maintain that persons are necessarily separable from their bodies, in the sense of being capable of disembodied existence. In this paper, it is urged that NCSD is better equipped than either Cartesian dualism or standard forms of physicalism to explain the possibility of mental causation. (...)
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  10.  63
    When a Problem for All is a Problem for None: Substance Dualism, Physicalism, and the Mind-Body Problem.Kenneth E. Himma - 2005 - American Philosophical Quarterly 42 (2):81-92.
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    Substance Dualism and the Unity of Consciousness.Igor Gasparov - 2013 - Forum Philosophicum: International Journal for Philosophy 18 (1):109-123.
    n this paper I would like to defend the three interconnected claims. The first one is based on that fact that the definition of substance dualism proposed recently by Dean Zimmerman needs some essential adjustments in order to capture the genuine spirit of this doctrine. In this paper I will formulate the conditions for the genuine substance dualism in contrast to quasi-dualisms and provide the definition for the genuine substance dualism which I consider to (...)
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  12.  45
    The Compatibility of Property Dualism and Substance Materialism.Eric Yang - 2015 - Philosophical Studies 172 (12):3211-3219.
    Several philosophers have argued that property dualism and substance materialism are incompatible positions. Recently, Susan Schneider has provided a novel version of such an argument, claiming that the incompatibility will be evident once we examine some underlying metaphysical issues. She purports to show that on any account of substance and property-possession, substance materialism and property dualism turn out incompatible. In this paper, I argue that Schneider’s case for incompatibility between these two positions fails. After briefly (...)
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  13. From Property Dualism to Substance Dualism.Dean Zimmerman - 2010 - Aristotelian Society Supplementary Volume 84 (1):119 - 150.
    Property dualism is enjoying a slight resurgence in popularity, these days; substance dualism, not so much. But it is not as easy as one might think to be a property dualist and a substance materialist. The reasons for being a property dualist support the idea that some phenomenal properties (or qualia) are as fundamental as the most basic physical properties; but what material objects could be the bearers of the qualia? If even some qualia require an (...)
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  14. Property Dualism and Substance Dualism.Penelope Mackie - 2011 - Proceedings of the Aristotelian Society 111 (1pt1):181-199.
    I attempt to rebut Dean Zimmerman's novel argument (2010), which he presents in support of substance dualism, for the conclusion that, in spite of its popularity, the combination of property dualism with substance materialism represents a precarious position in the philosophy of mind. I take issue with Zimmerman's contention that the vagueness of ‘garden variety’ material objects such as brains or bodies makes them unsuitable candidates for the possession of phenomenal properties. I also argue that the (...)
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  15. Non-Cartesian Substance Dualism and Materialism Without Reductionism.Eleonore Stump - 1995 - Faith and Philosophy 12 (4):505-531.
    The major Western monotheisms, and Christianity in particular, are often supposed to be committed to a substance dualism of a Cartesian sort. Aquinas, however, has an account of the soul which is non-Cartesian in character. He takes the soul to be something essentially immaterial or configurational but nonetheless realized in material components. In this paper, I argue that Aquinas’s account is coherent and philosophically interesting; in my view, it suggests not only that Cartesian dualism isn’t essential to (...)
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  16. Descartes's Substance Dualism and His Independence Conception of Substance.Gonzalo Rodriguez-Pereyra - 2008 - Journal of the History of Philosophy 46 (1):69-89.
    Descartes maintained substance dualism, the thesis that no substance has both mental and material properties. His main argument for this thesis, the so-called separability argument from the Sixth Meditation (AT VII: 78) has long puzzled readers. In this paper I argue that Descartes’ independence conception of substance (which Descartes presents in article 51 of the Principles) is crucial for the success of the separability argument and that Descartes used this conception of substance to defend his (...)
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    Explaining Why This Body Gives Rise to Me Qua Subject Instead of Someone Else : An Argument for Classical Substance Dualism.Kenneth Einar Himma - 2011 - Religious Studies 47 (4):431 - 448.
    Since something cannot be conscious without being a conscious subject, a complete physicalist explanation of consciousness must resolve an issue first raised by Thomas Nagel, namely to explain why a particular mass of atoms that comprises my body gives rise to me as conscious subject, rather than someone else.In this essay, I describe a thought-experiment that suggests that physicalism lacks the resources to address Nagel's question and seems to pose a counter-example to any form of non-reductive physicalism relying on the (...)
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  18. The Road to Substance Dualism.Geoffrey Madell - 2010 - Royal Institute of Philosophy Supplement 85 (67):45-60.
    The common materialist view that a functional account of intentionality will eventually be produced is rejected, as is the notion that intentional states are multiply realisable. It is argued also that, contrary to what many materialists have held, the causation of behaviour by intentional states rules out the possibility of a complete explanation of human behaviour in physical terms, and that this points to substance dualism. Kant's criticism of the Cartesian self as a substance, endorsed by P. (...)
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  19.  60
    Consciousness and the Prospects for Substance Dualism.John Spackman - 2013 - Philosophy Compass 8 (11):1054-1065.
    There has in recent years been a significant surge of interest in non-materialist accounts of the mind. Property dualists hold that all substances (concrete particulars that persist over time) are material, but mental properties are distinct from physical properties. Substance dualists maintain that the mind or person is a non-material substance. This article considers the prospects for substance dualism given the current state of the debate. The best known type of substance dualism, Cartesian (...), has traditionally faced a number of objections, but many contemporary philosophers have sought to avoid these by formulating novel versions of the view. I identify three central claims held in common by all forms of substance dualism, consider recent arguments for these claims, and assess how successfully different types of substance dualism respond to the traditional objections. I argue that most contemporary forms of the view still face one or more of three major challenges, from bundle theories of the self, from the recently developed “phenomenal concepts strategy”, and from worries about explanatory simplicity. (shrink)
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  20.  6
    Substance Dualism and its Rationale.Howard Robinson - 2011 - In Richard Swinburne (ed.), Free Will and Modern Science. Oup/British Academy.
    Substance dualism is the view that humans are essentially immaterial souls, and that conscious events are events in that soul. This chapter considers the arguments for and against this view. It argues that such questions as ‘Would I have existed if my mother's egg had been fertilized by a different though genetically identical sperm from my father?’ must have a sharp yes-or-no answer, but that they would not have a sharp answer if being me consisted simply of being (...)
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    Descartes's Substance Dualism and His Independence Conception of Substance.Gonzalo Rodríguez Pereyra - 2008 - Journal of the History of Philosophy 46 (1):69-89.
    Descartes maintained substance dualism, the thesis that no substance has both mental and material properties. His main argument for this thesis, the so-called separability argument from the Sixth Meditation has long puzzled readers. In this paper I argue that Descartes’ independence conception of substance is crucial for the success of the separability argument and that Descartes used this conception of substance to defend his argument for substance dualism from an important objection.
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    Substance Dualism and Theological Anthropology.Joshua R. Farris - 2015 - Philosophy and Theology 27 (1):107-126.
    Currently, there remains an aversion for substance dualism in both philosophical and theological literature. However, there has been a renewed interest in substance dualism within philosophical literature. In the present article, I advance substance dualism as a viable position that persuasively accounts for the Scriptural and theological data within Christian thought. I make a specific argument in favor of a metaphysically simple substance. Along the way, I note the overlap between the philosophical and (...)
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  23.  1
    Not Properly a Person: The Rational Soul and ‘Thomistic Substance Dualism’.Christina Van Dyke - 2009 - Faith and Philosophy 26 (2):186-204.
    Like Aristotle, Thomas Aquinas holds that the rational soul is the substantial form of the human body. In so doing, he takes himself to be rejecting a Platonic version of substance dualism; his criticisms, however, apply equally to a traditional understanding of Cartesian dualism. Aquinas’s own peculiar brand of dualism is receiving increased attention from contemporary philosophers—especially those attracted to positions that fall between Cartesian substance dualism and reductive materialism. What Aquinas’s own view amounts (...)
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  24.  23
    Substance Dualism Fortified.N. M. L. Nathan - 2011 - Philosophy 86 (2):201-211.
    You have a body, but you are a soul or self. Without your body, you could still exist. Your body could be and perhaps is outlasted by the immaterial substance which is your soul or self. Thus the substance dualist. Most substance dualists are Cartesians. The self, they suppose, is essentially conscious: it cannot exist unless it thinks or wills or has experiences. In this paper I sketch out a different form of substance dualism. I (...)
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  25. Imagination, Geometry, and Substance Dualism in Descartes's Rules.Michael Barnes Norton - 2010 - Gnosis 11 (3):1-19.
    In his Rules for the Direction of the Mind, Descartes elevates arithmetic and geometry to the status of paradigms for all the sciences, because of the potential for certainty in their results. This emphasis on certainty is present throughout the Cartesian corpus, but in the Rules and other early works the substance dualism characteristic of Cartesian philosophy is not as obvious. However, when several key concepts from this early work are considered together, it becomes clear that Cartesian (...) necessarily follows. The most important of these concepts are: Descartes’s rejection of the Scholastic theory of sense data in favor of a telecommunicative theory of perception; his innovative reconceptualization of mathematics in which he treats number and magnitude as interchangeable, making use of the symbolism of algebra; his frequent use of visual metaphors to describe perception in general, as well as other cognitive activity. It is in consideration of this third point that Descartes’s treatment of the imagination shows its importance, for the relationship of the imagination to the intellect parallels that of geometric figures to algebraic formulae. Though the role of the imagination in the Rules seems to make the status of a dualist ontology in this work more ambiguous, this paper will argue that in fact it is precisely in the treatment of imagination that one can find the traces of a fully developed substance dualism. (shrink)
     
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  26.  5
    Explaining Why This Body Gives Rise to Me Qua Subject Instead of Someone Else: An Argument for Classical Substance Dualism: Kenneth Einar Himma.Kenneth Einar Himma - 2010 - Religious Studies 47 (4):431-448.
    Since something cannot be conscious without being a conscious subject, a complete physicalist explanation of consciousness must resolve an issue first raised by Thomas Nagel, namely to explain why a particular mass of atoms that comprises my body gives rise to me as conscious subject, rather than someone else. In this essay, I describe a thought-experiment that suggests that physicalism lacks the resources to address Nagel's question and seems to pose a counter-example to any form of non-reductive physicalism relying on (...)
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  27. Human Nature and the Possibility of Life After Death: Why Christian Orthodoxy Requires Compositional Substance Dualism.Christopher H. Conn - 2008 - Philosophy and Theology 20 (1/2):129-149.
    In part one of this paper I argue that there are three possible accounts of human nature: we are either purely material beings, purely spiritual beings, or body/soul composites. In parts two and three I assess the relative merits of these positions both from a broadly secular perspective and also from the perspective of Christian orthodoxy. While both perspectives are mostly strongly opposed to the thesis that we are souls, and while a secular perspective is likely to favor some form (...)
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  28. Descartes’s Independence Conception of Substance and His Separability Argument for Substance Dualism.Robert K. Garcia - 2014 - Journal of Philosophical Research 39:165-190.
    I critically examine the view that Descartes’s independence conception of substance plays a crucial role in his “separability argument” for substance dualism. I argue that IC is a poisoned chalice. I do so by considering how an IC-based separability argument fares on two different ways of thinking about principal attributes. On the one hand, if we take principal attributes to be universals, then a separability argument that deploys IC establishes a version of dualism that is unacceptably (...)
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  29. Substance Dualism Fortified: N. M. L. Nathan.N. M. L. Nathan - 2011 - Philosophy 86 (2):201-211.
    You have a body, but you are a soul or self. Without your body, you could still exist. Your body could be and perhaps is outlasted by the immaterial substance which is your soul or self. Thus the substance dualist. Most substance dualists are Cartesians. The self, they suppose, is essentially conscious: it cannot exist unless it thinks or wills or has experiences. In this paper I sketch out a different form of substance dualism. I (...)
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  30. Descartes's Conception of the Mind Through the Prism of Imagination: Cartesian Substance Dualism Questioned.Lynda Gaudemard - forthcoming - Archiv für Geschichte der Philosophie.
    The aim of this article is to clarify an aspect of Descartes’s conception of mind. By a close reading of Descartes’s writings on imagination, I argue, against some scholars, that the capacity to imagine does not inhere as a mode in the mind itself, but only in the embodied mind, that is, a mind that is not united to the body does not possess the faculty to imagine. Since a mode considered as a general property, and not as an instance (...)
     
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  31.  12
    Free Will and Substance Dualism: The Real Scientific Threat to Free Will?Alfred Mele - 2014 - In W. Sinnot-Armstrong (ed.), Moral Psychology, Vol. 4: Free Will and Responsibility. MIT Press.
    Mele uses survey methods of experimental philosophy to argue that folk notions of freedom and responsibility do not really require any dubious mind–body dualism. In his comment, Nadelhoffer questions Mele's interpretation of the experiments and adds contrary data of his own. Vargas then suggests that Mele overlooks yet another threat to free will—sourcehood. Mele replies by reinterpreting Nadelhoffer's data and rejecting Vargas’ claim that free will requires sourcehood.
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  32.  82
    Substance Dualism.Richard Swinburne - 2009 - Faith and Philosophy 26 (5):501 - 513.
    Events are the instantiations of properties in substances at times. A full history of the world must include, as well as physical events, mental events (ones to which the substance involved has privileged access) and mental substances (ones to the existence of which the substance has privileged access), and, among the latter, pure mental substances (ones which do not include a physical substance as an essential part). Humans are pure mental substances. An argument for this is that (...)
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  33. Substance Dualism and the Argument From Self-Awareness.J. P. Moreland - 2011 - Philosophia Christi 13 (1):21-34.
  34. Lonely Souls: Causality and Substance Dualism.Jaegwon Kim - 2001 - In Kevin J. Corcoran (ed.), Soul, Body, and Survival. Ithaca: Cornell University Press.
     
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  35. Is N. T. Wright Right About Substance Dualism?Stewart Goetz - 2012 - Philosophia Christi 14 (1):183-192.
  36. From Mental/Physical Identity to Substance Dualism.Richard Swinburne - 2007 - In Peter van Inwagen & Dean Zimmerman (eds.), Persons: Human and Divine. Clarendon Press.
     
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  37. Substance Dualism : A Non-Cartesian Approach.E. J. Lowe - 2009 - In Robert C. Koons & George Bealer (eds.), The Waning of Materialism: New Essays. Oxford University Press.
     
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  38. Three Introductory Questions: Is Analytic Philosophical Theology an Oxymoron? Is Substance Dualism Incoherent? What's in This Book, Anyway?Dean Zimmerman - 2007 - In Peter van Inwagen and Dean Zimmerman (ed.), Persons: Human and Divine. Oxford University Press. pp. 1--32.
     
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  39.  49
    Can Western Monotheism Avoid Substance Dualism?Dennis Bielfeldt - 2001 - Zygon 36 (1):153-177.
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    Swinburne on Substance Dualism.Baker Lynne Rudder - 2014 - European Journal for Philosophy of Religion 6 (2):5--15.
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  41. The Modal Argument for Substance Dualism.Richard Swinburne - 1997 - In The Evolution of the Soul. (Revised Edition).
     
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  42.  5
    I—Dean Zimmerman: From Property Dualism to Substance Dualism.Dean Zimmerman - 2010 - Aristotelian Society Supplementary Volume 84 (1):119-150.
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    Immaterialist, Materialist, and Substance Dualist Accounts of Incarnation.Andrew Loke - 2012 - Neue Zeitschrift für Systematicsche Theologie Und Religionsphilosophie 54 (4).
  44. Substance Dualism Substantially Duelled.Substantially Duelled - 2008 - In Nicola Mößner, Sebastian Schmoranzer & Christian Weidemann (eds.), Richard Swinburne. Christian Philosophy in a Modern World. Ontos. pp. 11--113.
     
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  45. Non-Cartesian Substance Dualism and the Problem of Mental Causation. E. Lowe - 2006 - Erkenntnis 65 (1):5-23.
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  46. Objections to Dualism.Steven M. Duncan - manuscript
    In this essay, I discuss the standard objections to substance dualism and conclude that they are far less formidable than is usually supposed.
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  47. An Early'sensation-Based'argument for Dualism.Liam P. Dempsey - 2010 - Locke Studies 10:159-177.
    This paper considers a seventeenth century argument for (substance) dualism propounded by Cambridge Platonist Ralph Cudworth that appeals to the nature of secondary qualities or sensations. I argue that, despite the widespread acceptance of the primary/secondary quality distinction, this argument is relatively unique for its time since seventeenth century arguments for dualism generally appeal, not to sensory qualities, but to thought, language, rationality, and volition. Indeed, for many, sensations are the most embodied of mental phenomena. I draw (...)
     
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  48. Substance Versus Function Dualism in Eighteenth-Century Medicine.John P. Wright - 2002 - In John P. Wright & Paul Potter (eds.), Psyche and Soma: Physicians and Metaphysicians on the Mind-Body Problem From Antiquity to Enlightenment. Clarendon Press.
     
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  49.  19
    Dualism and Substance as Substratum in Descartes and Bonaventure.Gregory Brown - 1986 - Modern Schoolman 63 (2):119-132.
  50. Mereological Nihilism and Personal Ontology.Andrew Brenner - forthcoming - Philosophical Quarterly.
    Mereological nihilists hold that composition never occurs, so that nothing is ever a proper part of anything else. Substance dualists generally hold that we are each identical with an immaterial soul. In this paper, I argue that every popular objection to substance dualism has a parallel objection to composition. This thesis has some interesting implications. First, many of those who reject composition, but accept substance dualism, or who reject substance dualism and accept composition, (...)
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