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Was Descartes a Cartesian Dualist? In this controversial study, Gordon Baker and Katherine J. Morris argue that, despite the general consensus within philosophy, Descartes was neither a proponent of dualism nor guilty of the many crimes of which he has been accused by twentieth century philosophers.In lively and engaging prose, Baker and Morris present a radical revision of the ways in which Descartes' work has been interpreted. Descartes emerges with both his historical importance assured and his philosophical importance redeemed.

Exploring the personifications of time by which Western civilization has ordered its attitudes toward both earthly existence and eternity, Patriarchs of Time traces the lineage of time’s gods from the deities of ancient Mesopotamia and Persia through the pantheons of Greece and Rome, the Christian Father Time, and the brief reign of the Newtonian Watchmaker God to the consumerist Santa Claus who holds sway over the year’s end celebrations of our own day. Each of these patriarchs, Samuel L. Macey shows, has embodied dualisms that reflect the dilemma in the Western mind between the joys and woes of our brief time on earth and the promise of eternal life or eternal punishment in the hereafter.Santa Claus is today, effectively, the sole inheritor of Saturn’s old midwinter festival, but Macey suggests that it remains to be seen whether he will fully manifest the dualism that has always characterized the West’s patriarchs of time, and whether our present consumerist saturnalia will regain the spiritual message of hope and eternal life that has always been a part of time’s dominion.

Ontological materialism, in its various forms, has become the orthodox view in contemporary philosophy of mind. This book provides a variety of defenses of mind-body dualism, and shows (explicitly or implicitly) that a thoroughgoing ontological materialism cannot be sustained. The contributions are intended to show that, at the very least, ontological dualism (as contrasted with a dualism that is merely linguistic or epistemic) constitutes a philosophically respectable alternative to the monistic views that currently dominate thought about the mind-body (or, perhaps more appropriately, person-body) relation.

Was Descartes a Cartesian Dualist? In this controversial study, Gordon Baker and Katherine J. Morris argue that, despite the general consensus within philosophy, Descartes was neither a proponent of dualism nor guilty of the many crimes of which he has been accused by twentieth century philosophers.In lively and engaging prose, Baker and Morris present a radical revision of the ways in which Descartes' work has been interpreted. Descartes emerges with both his historical importance assured and his philosophical importance redeemed.

Descartes, an acknowledged founder of modern philosophy, is identified particularly with mind-body dualism--the view that the mind is an incorporeal entity. But this view was not entirely original with Descartes, and in fact to a significant extent it was widely accepted by the Aristotelian scholastics who preceded him, although they entertained a different conception of the nature of mind, body, and the relationship between them. In her first book, Marleen Rozemond explicates Descartes's aim to provide a metaphysics that would accommodate mechanistic science and supplant scholasticism. Her approach includes discussion of central differences from and similarities to the scholastics and how these discriminations affected Descartes's defense of the incorporeity of the mind and the mechanistic conception of body. Confronting the question of how, in his view, mind and body are united, she examines his defense of this union on the basis of sensation. In the course of her argument, she focuses on a few of the scholastics to whom Descartes referred in his own writings: Thomas Aquinas, Francisco Suárez, Eustachius of St. Paul, and the Jesuits of Coimbra. This new systematic account of Descartes's dualism amply demonstrates why he still deserves serious study and respect for his extraordinary philosophical achievements.

Here they arethe series explaining the spiritual world from a Christian perspective. In this series Harold R. Eberle deals with issues such as: - What exists in the spiritual world - Discerning things in the spirit - Out-of-the-body experiences - Angelic and demonic visitations - The Christian perspective of holistic medicine - Spiritual impartations and influences between people -Understanding supernatural phenomena from a Biblical perspective. -How people access that realm - Activities of witches, psychics and New Agers - Interpretation of dreams - What the dead are experiencing Now you can have answers to the questions you always have wanted to ask about spiritual phenomena and the supernatural world.

Ontological materialism, in its various forms, has become the orthodox view in contemporary philosophy of mind. This book provides a variety of defenses of mind-body dualism, and shows (explicitly or implicitly) that a thoroughgoing ontological materialism cannot be sustained. The contributions are intended to show that, at the very least, ontological dualism (as contrasted with a dualism that is merely linguistic or epistemic) constitutes a philosophically respectable alternative to the monistic views that currently dominate thought about the mind-body (or, perhaps more appropriately, person-body) relation.

Descartes, an acknowledged founder of modern philosophy, is identified particularly with mind-body dualism--the view that the mind is an incorporeal entity. But this view was not entirely original with Descartes, and in fact to a significant extent it was widely accepted by the Aristotelian scholastics who preceded him, although they entertained a different conception of the nature of mind, body, and the relationship between them. In her first book, Marleen Rozemond explicates Descartes's aim to provide a metaphysics that would accommodate mechanistic science and supplant scholasticism.Her approach includes discussion of central differences from and similarities to the scholastics and how these discriminations affected Descartes's defense of the incorporeity of the mind and the mechanistic conception of body. Confronting the question of how, in his view, mind and body are united, she examines his defense of this union on the basis of sensation. In the course of her argument, she focuses on a few of the scholastics to whom Descartes referred in his own writings: Thomas Aquinas, Francisco Suárez, Eustachius of St. Paul, and the Jesuits of Coimbra. This new systematic account of Descartes's dualism amply demonstrates why he still deserves serious study and respect for his extraordinary philosophical achievements.

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Descartes, an acknowledged founder of modern philosophy, is identified particularly with mind-body dualism--the view that the mind is an incorporeal entity. But this view was not entirely original with Descartes, and in fact to a significant extent it was widely accepted by the Aristotelian scholastics who preceded him, although they entertained a different conception of the nature of mind, body, and the relationship between them. In her first book, Marleen Rozemond explicates Descartes's aim to provide a metaphysics that would accommodate mechanistic science and supplant scholasticism. Her approach includes discussion of central differences from and similarities to the scholastics and how these discriminations affected Descartes's defense of the incorporeity of the mind and the mechanistic conception of body. Confronting the question of how, in his view, mind and body are united, she examines his defense of this union on the basis of sensation. In the course of her argument, she focuses on a few of the scholastics to whom Descartes referred in his own writings: Thomas Aquinas, Francisco Suárez, Eustachius of St. Paul, and the Jesuits of Coimbra. This new systematic account of Descartes's dualism amply demonstrates why he still deserves serious study and respect for his extraordinary philosophical achievements.

Heresy was a recurrent problem for the established church throughout the middle ages, and it is here examined in the context of the medieval duchy of Aquitaine. The author traces forms of dissent there back to the influence of Balkan dualism, indicating the vast spread of heretical ideas throughout Europe. She goes on to offer an account of Catharism in north-western Languedoc, using neglected evidence for its reception and rejection by the families and towns of the county of Agen to shed light on heretical adherence in the Languedoc more widely, in peace-time, during the Albigensian Crusade, and under the Inquisition. Dr CLAIRE TAYLOR teaches in the Department of History at the University of Nottingham.

This book treats the question of what a human person is and the ethical and political controversies of abortion, hedonism and drug-taking, euthanasia, and sex ethics. It defends the position that human beings are both body and soul, with a fundamental and morally important difference from other animals. It defends the traditional position on the most controversial specific moral and political issues of the day.

The Revolt Against Dualism, first published in 1930, belongs to a tradition in philosophical theorizing that Arthur O. Lovejoy called "descriptive epistemology." Lovejoy's principal aim in this book is to clarify the distinction between the quite separate phenomena of the knower and the known, something regularly obvious to common sense, if not always to intellectual understanding. This work is as much an argument about the ineluctable differences between subject and object and between mentality and reality, as it is a subtle polemic against those who would stray far from acknowledging these differences. With a resolve that lasts over three hundred pages, Lovejoy offers candid evaluations of a generation's worth of philosophical discussions that address the problem of epistemological dualism. In his stunning new introduction, Jonathan B. Imber offers a reassessment of Lovejoy's career as a thinker and as an active participant in the worldly affairs of academic life. He introduces to a new generation of readers some enduring principles of the vocation of the scholar to which Lovejoy not only subscribed but to which he also gave substance through his activities as an academic man. The opening statement provides both a fit tribute to a great pioneer in the history of ideas, and an example of intellectual history in its own right. The Revolt Against Dualism will be a significant addition to the libraries of philosophers, sociologists, and history of ideas scholars.

On Descartes’ Passive Thought is the culmination of a life-long reflection on the philosophy of Descartes by one of the most important living French philosophers. In it, Jean-Luc Marion examines anew some of the questions left unresolved in his previous books about Descartes, with a particular focus on Descartes’s theory of morals and the passions. Descartes has long been associated with mind-body dualism, but Marion argues here that this is a historical misattribution, popularized by Malebranche and popular ever since both within the academy and with the general public. Actually, Marion shows, Descartes held a holistic conception of body and mind. He called it the meum corpus, a passive mode of thinking, which implies far more than just pure mind—rather, it signifies a mind directly connected to the body: the human being that I am. Understood in this new light, the Descartes Marion uncovers through close readings of works such as Passions of the Soul resists prominent criticisms leveled at him by twentieth-century figures like Husserl and Heidegger, and even anticipates the non-dualistic, phenomenological concepts of human being discussed today. This is a momentous book that no serious historian of philosophy will be able to ignore.

The early twentieth century brought about the rejection by physicists of the doctrine of determinism - the belief that complete knowledge of the initial conditions of an interaction in nature allows precise and unambiguous prediction of the outcome. This book traces the origins of a central problem leading to this change in viewpoint and paradoxes raised by attempts to formulate a consistent theory of the nature of light. It outlines the different approaches adopted by members of different national cultures to the apparent inconsistencies, explains why Einstein's early (1905) attempt at a resolution was not taken seriously for fifteen years, and describes the mixture of ideas that created a route to a new, antideterministic formulation of the laws of nature. Dr Wheaton describes the experimental work on the new forms of radiation found at the turn of the century and shows how the interpretation of energy transfer from X-rays to matter gradually transformed a classical wave explanation of light to one based on particle like quanta of energy, and further, he explains how influential scientists came reluctantly to accept a wavelike interpretation of matter as well. This new and distinctively different account of one of the major theoretical shifts in modern physical thought will be of fundamental interest to physical scientists and philosophers, as well as to historians of science.

From cultural studies, sociology, media studies, gender studies and elsewhere there have been a spate of books recently which have attempted to characterize the state of modernity. Many of these have also argued that what is required is an ethnographic work to determine how far these supposed trends actually apply to a given population. This book explicitly accepts this challenge and, in so doing, demonstrates the potential of modern anthropology studies. It starts by summarizing some debates on modernity and then argues that the Caribbean island of Trinidad is particularly apt for such a study given the origins of its population in slavery and indentured labour, both forms of extreme social rupture. The particular focus of this book is on mass consumption and the way goods and imported images such as soap opera have been used to express and develop a number of key contradictions of modernity. It will be of interest to anthropologists looking for a new potential for the discipline, as well as students in other fields who will be interested in the new contribution of anthropology to their debates.

This book treats the question of what a human person is and the ethical and political controversies of abortion, hedonism and drug-taking, euthanasia, and sex ethics. It defends the position that human beings are both body and soul, with a fundamental and morally important difference from other animals. It defends the traditional position on the most controversial specific moral and political issues of the day.

Exploring the personifications of time by which Western civilization has ordered its attitudes toward both earthly existence and eternity, Patriarchs of Time traces the lineage of time’s gods from the deities of ancient Mesopotamia and Persia through the pantheons of Greece and Rome, the Christian Father Time, and the brief reign of the Newtonian Watchmaker God to the consumerist Santa Claus who holds sway over the year’s end celebrations of our own day. Each of these patriarchs, Samuel L. Macey shows, has embodied dualisms that reflect the dilemma in the Western mind between the joys and woes of our brief time on earth and the promise of eternal life or eternal punishment in the hereafter.Santa Claus is today, effectively, the sole inheritor of Saturn’s old midwinter festival, but Macey suggests that it remains to be seen whether he will fully manifest the dualism that has always characterized the West’s patriarchs of time, and whether our present consumerist saturnalia will regain the spiritual message of hope and eternal life that has always been a part of time’s dominion.

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The Revolt Against Dualism, first published in 1930, belongs to a tradition in philosophical theorizing that Arthur O. Lovejoy called "descriptive epistemology." Lovejoy's principal aim in this book is to clarify the distinction between the quite separate phenomena of the knower and the known, something regularly obvious to common sense, if not always to intellectual understanding. This work is as much an argument about the ineluctable differences between subject and object and between mentality and reality, as it is a subtle polemic against those who would stray far from acknowledging these differences. With a resolve that lasts over three hundred pages, Lovejoy offers candid evaluations of a generation's worth of philosophical discussions that address the problem of epistemological dualism. In his stunning new introduction, Jonathan B. Imber offers a reassessment of Lovejoy's career as a thinker and as an active participant in the worldly affairs of academic life. He introduces to a new generation of readers some enduring principles of the vocation of the scholar to which Lovejoy not only subscribed but to which he also gave substance through his activities as an academic man. The opening statement provides both a fit tribute to a great pioneer in the history of ideas, and an example of intellectual history in its own right. The Revolt Against Dualism will be a significant addition to the libraries of philosophers, sociologists, and history of ideas scholars.