Mind–body problem

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surroundings and to the way in which such interactions shape the mind. Proponents of this approach have expressed the hope that it will ultimately dissolve the Cartesian divide between the immaterial mind and the material existence of human beings (Damasio, 1994; Gallagher, 2005). A topic that seems particularly promising for providing a bridge across the mind–body cleavage is the study of bodily actions, which are neither reflexive reactions to external stimuli nor indications of mental states, which have only arbitrary relationships to the motor features of the action (e.g., pressing a button for making a choice response). The shape, timing, and effects of such actions are inseparable from their meaning. One might say that they are loaded with mental content, which cannot be appreciated other than by studying their material features. Imitation, communicative gesturing, and tool use are examples of these kinds of actions.

872:, described the mind and the body as depending on each other in a way that two sheaves of reeds were to stand leaning against one another and taught that the world consists of mind and matter which work together, interdependently. Buddhist teachings describe the mind as manifesting from moment to moment, one thought moment at a time as a fast flowing stream. The components that make up the mind are known as the five aggregates (i.e., material form, feelings, perception, volition, and sensory consciousness), which arise and pass away continuously. The arising and passing of these aggregates in the present moment is described as being influenced by five causal laws: biological laws, psychological laws, physical laws, volitional laws, and universal laws. The Buddhist practice of 527:

phenomena (i.e., the mind) that experience/analyze all external phenomena in the world as well as all internal phenomena including the body anatomy, the nervous system as well as the organ brain. This conceptualization leads to two levels of analyses: (i) analyses conducted from a third-person perspective on how the brain works, and (ii) analyzing the moment-to-moment manifestation of an individual's mind-stream (analyses conducted from a first-person perspective). Considering the latter, the manifestation of the mind-stream is described as happening in every person all the time, even in a scientist who analyzes various phenomena in the world, including analyzing and hypothesizing about the organ brain.

909:(429–347 B.C.E.) believed that the material world is a shadow of a higher reality that consists of concepts he called Forms. According to Plato, objects in our everyday world "participate in" these Forms, which confer identity and meaning to material objects. For example, a circle drawn in the sand would be a circle only because it participates in the concept of an ideal circle that exists somewhere in the world of Forms. He argued that, as the body is from the material world, the soul is from the world of Forms and is thus immortal. He believed the soul was temporarily united with the body and would only be separated at death, when it, if pure, would return to the world of 242: 344: 3835: 31: 987:(1225–1274), like Aristotle, believed that the mind and the body are one, like a seal and wax; therefore, it is pointless to ask whether or not they are one. However, (referring to "mind" as "the soul") he asserted that the soul persists after the death of the body in spite of their unity, calling the soul "this particular thing". Since his view was primarily theological rather than philosophical, it is impossible to fit it neatly within either the category of 5041: 335:

experience of that conscious state. The growing ability of neuroscientists to manipulate neurons using methods from molecular biology in combination with optical tools was achieved by the development of behavioral and organic models that are amenable to large-scale genomic analysis and manipulation. Non-human analysis such as this, in combination with imaging of the human brain, have contributed to a robust and increasingly predictive theoretical framework.

5051: 457: 196:, much has been learned about correlations between brain activity and subjective, conscious experiences. Many suggest that neuroscience will ultimately explain consciousness: "...consciousness is a biological process that will eventually be explained in terms of molecular signaling pathways used by interacting populations of nerve cells..." However, this view has been criticized because 3334:

whether potential or actual, are distributed over things potential or actual, as the case may be. In the soul, again, the sensitive faculty and the cognitive faculty are potentially their respective objects. These objects must therefore exist in the soul, not indeed as concrete wholes, form and matter combined, which is impossible: it must be the

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If your mind and its states, such as your beliefs and desires, were causally isolated from your bodily behavior, then what goes on in your mind could not explain what you do. If psychological explanation goes, so do the closely related notions of agency and moral responsibility. Clearly, a good deal rides on a satisfactory solution to the

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from what sets it in motion, or again, on the nature and shape of this latter thing's surface. Now the first two conditions involve contact, and the third involves that the impelling thing has extension; but you utterly exclude extension from your notion of soul, and contact seems to me incompatible with a thing's being immaterial...

783:, Descartes talked about a "coordinated disposition of created things set up by God", shortly after having identified "nature in its general aspect" with God himself. His conception of the relationship between God and his normative nature actualized in the existing world recalls both the pre-established harmony of Leibniz and the 331:, adaptive, and highly interconnected biological system. However, it's unknown if discovering and characterizing neural correlates may eventually provide a theory of consciousness that can explain the first-person experience of these "systems", and determine whether other systems of equal complexity lack such features. 1294:

The body–mind problem is the question of whether and how our thought processes in World 2 are bound up with brain events in World 1. ...I would argue that the first and oldest of these attempted solutions is the only one that deserves to be taken seriously : World 2 and World 1 interact, so that when

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must function for a subject to be in a sufficient state of brain arousal to experience anything at all. These nuclei therefore belong to the enabling factors for consciousness. Conversely it is likely that the specific content of any particular conscious sensation is mediated by particular neurons in

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but these natural cycles may be influenced by lack of sleep, alcohol and other drugs, physical exertion, etc. Arousal can be measured behaviorally by the signal amplitude required to trigger a given reaction (for example, the sound level that causes a subject to turn and look toward the source). High

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An apple falls on Alice's head, apparently causing the experience of pain in her mind. In fact, the apple does not cause the pain—the pain is caused by some previous state of Alice's mind. If Alice then seems to shake her hand in anger, it is not actually her mind that causes this, but some previous

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The viewpoint of psychophysical parallelism suggests that the mind and body are entirely independent from one another. Furthermore, this viewpoint states that both mental and physical stimuli and reactions are experienced simultaneously by both the mind and body, however, there is no interaction nor

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The absence of an empirically identifiable meeting point between the non-physical mind (if there is such a thing) and its physical extension (if there is such a thing) has been raised as a criticism of interactionalist dualism. This criticism has led many modern philosophers of mind to maintain that

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An ancient model of the mind known as the Five-Aggregate Model, described in the Buddhist teachings, explains the mind as continuously changing sense impressions and mental phenomena. Considering this model, it is possible to understand that it is the constantly changing sense impressions and mental

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Since 1927, at the Solvay Conference in Austria, European physicists of the late 19th and early 20th centuries realized that the interpretations of their experiments with light and electricity required a different theory to explain why light behaves both as a wave and particle. The implications were

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Mind–body interaction has a central place in our pretheoretic conception of agency. Indeed, mental causation often figures explicitly in formulations of the mind–body problem. Some philosophers insist that the very notion of psychological explanation turns on the intelligibility of mental causation.

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It is not obvious how the concept of the mind and the concept of the body relate. For example, feelings of sadness (which are mental events) cause people to cry (which is a physical state of the body). Finding a joke funny (a mental event) causes one to laugh (another bodily state). Feelings of pain

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In the end, Aristotle saw the relation between soul and body as uncomplicated, in the same way that it is uncomplicated that a cubical shape is a property of a toy building block. The soul is a property exhibited by the body, one among many. Moreover, Aristotle proposed that when the body perishes,

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It is not necessary to ask whether soul and body are one, just as it is not necessary to ask whether the wax and its shape are one, nor generally whether the matter of each thing and that of which it is the matter are one. For even if one and being are spoken of in several ways, what is properly so

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The concept of pre-established harmony can be understood by considering an event with both seemingly mental and physical aspects. For example, consider saying 'ouch' after stubbing one's toe. There are two general ways to describe this event: in terms of mental events (where the conscious sensation

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The viewpoint of pre-established harmony is another offshoot of psychophysical parallelism which suggests that mental events and bodily events are separate and distinct, but that they are both coordinated by an external agent, an example of such an agent could be God. A notable adherent to the idea

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The viewpoint of epiphenomenalism suggests that the physical brain can cause mental events in the mind, but that the mind cannot interact with the brain at all; stating that mental occurrences are simply a side effect of the brain's processes. This viewpoint explains that while one's body may react

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Aristotle seems to say that the nous is a form, but on closer inspection we find that it is not, or at least not the usual kind. Nous is a maker of forms. A “form of forms” is like a tool of tools, like a living body's organ that makes tools. Nous is certainly not itself the sort of form that it

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set the agenda for subsequent discussions of the mind–body relation. According to Descartes, minds and bodies are distinct kinds of "substance". Bodies, he held, are spatially extended substances, incapable of feeling or thought; minds, in contrast, are unextended, thinking, feeling substances. If

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To sum up: the soul is in a manner the universe of things, which is made up of things sensible and things intelligible: and knowledge is in a manner identical with its object, the intelligible; sense with its object, the sensible. This statement calls for further explanation. Sense and knowledge,

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The restriction of causality to 'efficient causality' lead to the neglect of 'goal-orientation' since it was no longer necessary within framework. Not considering 'goal-orientation' resulted in the neglect of 'embedment' and the consequential presupposition of 'isolation' with separation between

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mechanism of our body is so constructed that simply by this gland's being moved in any way by the soul or by any other cause, it drives the surrounding spirits towards the pores of the brain, which direct them through the nerves to the muscles; and in this way the gland makes the spirits move the

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how the human soul can determine the movement of the animal spirits in the body so as to perform voluntary acts—being as it is merely a conscious substance. For the determination of movement seems always to come about from the moving body's being propelled—to depend on the kind of impulse it gets

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Cognitive science today gets increasingly interested in the embodiment of human perception, thinking, and action. Abstract information processing models are no longer accepted as satisfactory accounts of the human mind. Interest has shifted to interactions between the material human body and its

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and intentionality, as related to perception/action rather than to sensory impression/movement, were excluded from science and consequently regarded purely philosophical problems. Analogous to 'final causes', 'formal causes' were eliminated as well. 'Efficient causality' is not compatible with

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doctrine of the Buddha, the conceptual self is a mere mental construct of an individual entity and is basically an impermanent illusion, sustained by form, sensation, perception, thought and consciousness. The Buddha argued that mentally clinging to any views will result in delusion and stress,

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The viewpoint of Occasionalism is another offshoot of psychophysical parallelism, however, the major difference is that the mind and body have some indirect interaction. Occasionalism suggests that the mind and body are separate and distinct, but that they interact through divine intervention.

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Under pre-established harmony, the preprogramming of each mind must be extremely complex, since only it causes its own thoughts or actions, for as long as it exists. To appear to interact, each substance's "program" must contain a description of either the entire universe, or of how the object

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According to Searle then, there is no more a mind–body problem than there is a macro–micro economics problem. They are different levels of description of the same set of phenomena. But Searle is careful to maintain that the mental – the domain of qualitative experience and understanding – is

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one to say 'ouch') and in terms of physical events (where neural firings in one's toe, carried to the brain, are what caused one to say 'ouch'). The main task of the mind–body problem is figuring out how these mental events (the feeling of pain) and physical events (the nerve firings) relate.

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The massive parallelism of neural networks allows redundant populations of neurons to mediate the same or similar percepts. Nonetheless, it is assumed that every subjective state will have associated neural correlates, which can be manipulated to artificially inhibit or induce the subject's

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was one of the main contributors to this idea, using it as a way to address his disagreements with Descartes' view of the mind–body problem. In Malebranche's occasionalism, he viewed thoughts as a wish for the body to move, which was then fulfilled by God causing the body to act.

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of things which exist in the soul. Thus within the soul intellect is the form of forms, i.e. of intelligible forms, and sense the form of sensibles, precisely as in the body the hand is the instrument of instruments, i.e. the instrument by which other instruments are

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Aristotle now lets this aspect of nous and hand define a new term which he does not use anywhere else, so far as I know. The hand is “a tool of tools.” The nous is a “form of forms.” The hand and the soul are unique in this respect. Let us see further what this

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The body–mind relationship...includes the problem of man's position in the physical world...'World 1'. The world of conscious human processes I shall call 'World 2', and the world of the objective creations of the human mind I shall call 'World

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brain, body, and environment. Neglecting 'embedment' lead to the equation of perception/action with sensory impression/movement which could be well accounted for by 'efficient causality'. Accordingly, since dominated by 'efficient causality',

761:"expresses" the world in its entirety, and the world expressed by the monad actually exists. Although Leibniz says that each monad is "windowless", he also claims that it functions as a "mirror" of the entire created universe. 605:

to them feeling joy, fear, or sadness, that the emotion does not cause the physical response. Rather, it explains that joy, fear, sadness, and all bodily reactions are caused by chemicals and their interaction with the body.

327:, have focused primarily on the body rather than the mind. In this context, neuronal correlates may be viewed as causing consciousness, where consciousness can be thought of as an undefined property that depends upon this 1348:

I hope to prove that it is entirely false, and false not in detail but in principle. It is not merely an assemblage of particular mistakes. It is one big mistake and a mistake of a special kind. It is, namely, a category

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Leibniz's pre-established harmony attempts to answer this puzzle, by saying that mental and physical events are not genuinely related in any causal sense, but only seem to interact due to psycho-physical fine-tuning.

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profound. The usual empirical model of explaining natural phenomena could not account for this duality of matter and non-matter. In a significant way, this has brought back the conversation on the mind–body duality.

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The neuronal correlates of consciousness constitute the smallest set of neural events and structures sufficient for a given conscious percept or explicit memory. This case involves synchronized action potentials in

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The viewpoint of interactionism suggests that the mind and body are two separate substances, but that each can affect the other. This interaction between the mind and body was first put forward by the philosopher

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Elizabeth is expressing the prevailing mechanistic view as to how causation of bodies works. Causal relations countenanced by contemporary physics can take several forms, not all of which are of the push–pull

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and subsequent writers, itself a form of physicalism, held that consciousness was engendered by the material contingencies of one's environment. An explicit rejection of the dichotomy is found in French

487:, which holds that mental properties involving conscious experience are fundamental properties, alongside the fundamental properties identified by a completed physics. The three main forms of monism are 570:. This perspective states that mental states are a result of the brain states, and that the mental events can then influence the brain, resulting in a two way communication between the mind and body. 655:

in his theory of Monadology. His explanation of pre-established harmony relied heavily upon God as the external agent who coordinated the mental and bodily events of all things in the beginning.

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were two of the notable users of double aspectism, however, Fechner later expanded upon it to form the branch of psychophysics in an attempt to prove the relationship of the mind and body.

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On the epiphenomenalist view, mental events play no causal role. Huxley, who held the view, compared mental events to a steam whistle that contributes nothing to the work of a locomotive.

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Midline structures in the brainstem and thalamus necessary to regulate the level of brain arousal. Small, bilateral lesions in many of these nuclei cause a global loss of consciousness.

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In Greek “tool” and “organ” are the same word. So we see: ”In the phrase “tool of tools” the first use of the word stands for a living organ, the second for an artificially made tool.

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The mind-brain problem is to explain how the unobservable conscious mind and the observable brain relate to each other: do they interact or does one unilaterally generate the other?

85:, or alcohol) can change one's state of mind in nontrivial ways. Alternatively, therapeutic interventions like cognitive behavioral therapy can change cognition in ways that have 388:

arousal states involve conscious states that feature specific perceptual content, planning and recollection or even fantasy. Clinicians use scoring systems such as the

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forms, which are seen as necessary preconditions for understanding. Some of these forms, space and time being examples, today seem to be pre-programmed in the brain.

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In II-4 he says “all natural bodies are tools (organs) of the soul's,” (both as food and as material from which to make tools). In English we would say that the

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must explain the exact relationship between subjective conscious mental states and brain states formed by electrochemical interactions in the body, the so-called

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Note that if a mind behaves as a windowless monad, there is no need for any other object to exist to create that mind's sense perceptions, leading to a

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Double aspectism is an extension of psychophysical parallelism which also suggests that the mind and body cannot interact, nor can they be separated.

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the mind is not something separate from the body. These approaches have been particularly influential in the sciences, particularly in the fields of

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of these mind–body connections seems unproblematic. Issues arise, however, once one considers what exactly we should make of these relations from a

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since, according to the Buddha, a real self (conceptual self, being the basis of standpoints and views) cannot be found when the mind has clarity.

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These and other questions that discuss the relation between mind and body are questions that all fall under the banner of the 'mind–body problem'.

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there is more than one way in which puzzles about the mind's "causal relevance" to behavior (and to the physical world more generally) can arise.

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Massimini, M.; Tononi, G. (2018). Sizing up Consciousness: Towards an Objective Measure of the Capacity for Experience. Oxford University Press.

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Ultimately, the Buddha's philosophy is that both mind and forms are conditionally arising qualities of an ever-changing universe in which, when

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autonomous and has no counterpart on the microlevel; any redescription of these macroscopic features amounts to a kind of evisceration, ...

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is a third possible alternative regarding the relation between mind and body, between interaction (dualism) and one-sided action (monism).

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Several philosophical perspectives that have sought to escape the problem by rejecting the mind–body dichotomy have been developed. The

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maintains that there is only one unifying reality as in neutral or substance or essence, in terms of which everything can be explained.

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minds and bodies are radically different kinds of substance, however, it is not easy to see how they "could" causally interact.

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K. Marx, A Contribution to the Critique of Political Economy, Progress Publishers, Moscow, 1977, with some notes by R. Rojas.

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Schiff, Nicholas D. (November 2004), "The neurology of impaired consciousness: Challenges for cognitive neuroscience.", in

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upon the World 2 of the reader's or listener's thoughts; and conversely, when a mathematician follows a proof, his World 2

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of how mind can interact with the body. Leibniz rejected the idea of physical bodies affecting each other, and explained

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Philosophers David L. Robb and John F. Heil introduce mental causation in terms of the mind–body problem of interaction:

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If the mind and body are a single entity, then are mental events explicable in terms of physical events, or vice versa?

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Kant views the mind–body interaction as taking place through forces that may be of different kinds for mind and body.

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Forming the Mind: Essays on the Internal Senses and the Mind/Body Problem from Avicenna to the Medical Enlightenment

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of an idea that contains two essential parts. The first formal concept of a "mind–body" split may be found in the

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My view is that this gland is the principal seat of the soul, and the place in which all our thoughts are formed.

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Nelson, Alan, ed. (2005). "A Companion to Rationalism". Oxford, UK: Blackwell Publishing Ltd. pp. xiv–xvi.

5784: 5774: 5597: 5530: 5054: 4978: 4618: 1416: 1208:(1825–1895) the conscious mind was a by-product of the brain that has no influence upon the brain, a so-called 483:, which holds that the mind is formed of a distinct type of substance not governed by the laws of physics, and 5718: 5545: 5197: 5104: 5018: 4720: 4578: 3995: 3814: 2641: 288: 205: 495:, which holds that only thought truly exists and matter is merely a representation of mental processes; and 5779: 5363: 5137: 5005: 4422: 4155: 3350: 2371: 1519: 992: 689:) in the world nevertheless seem to causally interact with each other because they have been programmed by 465: 3838: 3326: 5769: 5713: 5073: 5011: 4938: 4926: 4070: 3893: 1672:(Volume 52 of Advances in Consciousness Research ed.). John Benjamins Publishing. pp. 137–139. 1499: 401: 152: 144: 3850:

Robert M. Young (1996). "The mind–body problem". In RC Olby; GN Cantor; JR Christie; MJS Hodges (eds.).

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aspects of the mind–body problem: the worlds of matter, mind, and of the creations of the mind, such as

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Georg Northoff suggests that mental causation is compatible with classical formal and final causality.

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popular in the first and second century AD. These ideas later seem to have been incorporated into

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so does the soul, just as the shape of a building block disappears with destruction of the block.

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Georgiev, Danko D. (2020). "Quantum information theoretic approach to the mind–brain problem".

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Whitehead. The Algebra of Metaphysics. Applied Process Metaphysics Summer Institute Memorandum

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On occasion, Leibniz styled himself as "the author of the system of pre-established harmony".

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Plato's Middle Period Metaphysics and Epistemology - The Stanford Encyclopedia of Philosophy

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Similarly, changing the chemistry of the body (and the brain especially) via drugs (such as

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upon his brain and thus upon World 1. This, then, is the thesis of body–mind interaction.

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of the world; it can only experience shadows. This is determined by Plato's essentially

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Each of these categories contains numerous variants. The two main forms of dualism are

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The following is a very brief account of some contributions to the mind–body problem.

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or scientific perspective. Such reflections quickly raise a number of questions like:

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something, the brain must be in a relatively high state of arousal (sometimes called

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If the mind and body are two distinct entities, do the two of them causally interact?

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in advance to "harmonize" with each other. Leibniz's term for these substances was "

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makes. The hand is not a made tool (it would have to be made by yet another hand).

3199: 2972: 2809: 2613: 2451: 2306: 2235: 2227: 1610: 1209: 784: 749:, section 14. However, he claims that his principle of harmony, according to which 682: 629: 599: 579: 484: 384: 343: 262: 179: 5420: 3740: 3614:(A lecture given in Mannheim, 8 May 1972 ed.). Psychology Press. pp. 29 2550: 2370: 2205: 1944: 5322: 5182: 5142: 4889: 4700: 4650: 4378: 4322: 4282: 4242: 4120: 4025: 3819: 3792: 3703: 3584: 3418: 3400: 3186: 3168: 3150: 3132: 3094: 2751: 2724: 2697: 2670: 2617: 2402: 2062: 1951: 1853: 1536: 1458: 1401: 1369: 1290:) by the second-world mind to suggest modifications of the external first world. 914: 910: 901: 832: 666: 328: 320: 300: 296: 278: 3871:, BBC Radio 4 discussion with Anthony Grayling, Julian Baggini & Sue James ( 3755: 1923:. Englewood, Colorado: Roberts & Company Publishers. pp. xvi, 97, 104. 5582: 5432: 5327: 5237: 5202: 5172: 5157: 5127: 4899: 4849: 4477: 4388: 4317: 4302: 4272: 4247: 4201: 4186: 4181: 4080: 4020: 4005: 3985: 3975: 3970: 3940: 3751: 3736: 2957:"II—John Cottingham: Descartes and Darwin: Reflections on the Sixth Meditation" 2311: 2294: 2178: 1453: 1034: 984: 852: 788: 771: 639: 635: 496: 472:. Dualism maintains a rigid distinction between the realms of mind and matter. 324: 27:

Open question in philosophy of how abstract minds interact with physical bodies

2992: 2883: 2206:

Adamantidis A.R.; Zhang F.; Aravanis A.M.; Deisseroth K.; de Lecea L. (2007).

1573: 491:, which holds that the mind consists of matter organized in a particular way; 5743: 5662: 5587: 5540: 5457: 5447: 5352: 5307: 5302: 5277: 5252: 5242: 5222: 5147: 4715: 4373: 4363: 4353: 4343: 4277: 4262: 4257: 4252: 4216: 4211: 4206: 4191: 4150: 4045: 3909: 3834: 2984: 2594: 2456: 2439: 2366: 1426: 1372:; that is, mind is a perfectly ordinary aspect of the brain. Searle proposed 1155: 1149: 800: 767: 743:

universe that consists only of that mind. Leibniz seems to admit this in his

516: 445: 284: 78: 63: 3868: 5617: 5607: 5602: 5565: 5515: 5312: 5292: 5282: 5212: 5132: 4869: 4815: 4140: 4015: 3965: 3644: 3572: 3550: 3476: 2320: 2249: 2166: 1622: 1529: 1514: 1411: 1334: 1322: 1184:

Kant's view of the mind and consciousness of self: Transcendental aesthetic

1179: 1087: 1053: that led into both the Christian sentiments expressed in the later 921: 824: 587: 575: 555: 308: 292: 274: 193: 43: 2813: 2608:

Eccles, John C. (1994), "The Self and Its Brain: The Ultimate Synthesis",

1337:"was seen to have put the final nail in the coffin of Cartesian dualism". 566:. A more recent and popular version of Interactionism is the viewpoint of 30: 5683: 5657: 5467: 5380: 5357: 5332: 5317: 5217: 5192: 5167: 5162: 4502: 4492: 4462: 4437: 4327: 4196: 4095: 4075: 4065: 4035: 3699: 1543: 1468: 1365: 1359: 1279: 1271: 1265: 1244: 988: 961: 918: 883:

is attained, all phenomenal experience ceases to exist. According to the

873: 567: 559: 488: 412:, to a fluctuating, minimally conscious state, such as sleep walking and 218:

Georg Goldenberg, "How the Mind Moves the Body: Lessons From Apraxia" in

122:

Is the relation between mental and physical events something that arises

97: 5287: 2381:. Vol. 20 (11th ed.). Cambridge University Press. p. 762. 2231: 5520: 5442: 5342: 5262: 5232: 5187: 4894: 4695: 4660: 4487: 4368: 4348: 4055: 3980: 2778: 1038: 1030: 1018: 1008: 865: 836: 754: 753:

creates the best and most harmonious world possible, dictates that the

699: 674: 3724: 1295:

someone reads a book or listens to a lecture, brain events occur that

1041:

is a modern name for a variety of ancient dualistic ideas inspired by

5592: 5525: 5489: 5152: 5117: 5065: 4909: 4844: 4705: 4645: 4633: 4522: 4237: 4171: 4110: 2271:. Englewood, Colorado: Roberts & Company Publishers. p. 91. 1894:. Englewood, Colorado: Roberts & Company Publishers. p. 16. 1524: 1463: 939: 740: 678: 511: 441: 413: 380: 247: 2612:, Berlin, Heidelberg: Springer Berlin Heidelberg, pp. 167–183, 1340:

In the chapter "Descartes' Myth," Ryle introduces "the dogma of the

774:

regarded pre-established harmony as "the pillow for the lazy mind".

456: 432:

the cortex and their associated satellite structures, including the

110:

Is it possible for these two distinct entities to causally interact?

74:(in the mind) cause avoidance behaviours (in the body), and so on. 4780: 4735: 4452: 3542: 1605: 1473: 1406: 1058: 1026: 869: 727:

behaves at all times during all interactions that appear to occur.

492: 437: 433: 424: 420: 3741:"Line by Line translation on Aristotle's De Anima, Books I and II" 2082: 2012: 1838: 5535: 4831: 4613: 1286:, an example of the interpretation of the third-world (Maxwell's 1042: 980: 59: 3878: 2152: 2117: 2047: 104:

Are the mind and body two distinct entities, or a single entity?

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is a philosophical problem concerning the relationship between

2102:. International Library of Philosophy. Taylor \& Francis. 1817:"Chapter 7, How the Mind Moves the Body: Lessons From Apraxia" 1082:(1596–1650) believed that mind exerted control over the brain 5297: 4665: 3535:

The Stanford Encyclopedia of Philosophy (Summer 2012 Edition)

3485:

The Stanford Encyclopedia of Philosophy (Winter 2011 Edition)

3459:

The Stanford Encyclopedia of Philosophy (Summer 2011 Edition)

3436:

The Stanford Encyclopedia of Philosophy (Summer 2011 Edition)

3355:

The Stanford Encyclopedia of Philosophy (Spring 2011 Edition)

3289: 3080:

The Stanford Encyclopedia of Philosophy (Winter 2011 Edition)

2840:

An Introduction to the History of Psychology, Seventh Edition

1283: 1046: 906: 897: 133: 3756:"Line by Line translation on Aristotle's De Anima, Book III" 3675:. Continuum International Publishing Group. pp. 27–28. 876:

involves attending to this constantly changing mind-stream.

464:

A variety of approaches have been proposed. Most are either

5627: 5555: 4859: 4755: 3018:

An Introduction to the History of Psychology, Sixth Edition

2899:

An Introduction to the History of Psychology, Sixth Edition

2863: 2513:

An Introduction to the History of Psychology, Sixth Edition

2488:

An Introduction to the History of Psychology, Sixth Edition

2029:

Neurophilosophy: Toward a Unified Science of the Mind–Brain

1967:

In search of memory: The emergence of a new science of mind

1734:

In Search of Memory: The Emergence of a New Science of Mind

460:

Different approaches toward resolving the mind–body problem

428: 397: 82: 67: 47: 519:, and is a position that generally characterized post-war 116:

Can this interaction ever be an object of empirical study?

4528:

Type physicalism (reductive materialism, identity theory)

3045:. In RC Olby; GN Cantor; JR Christie; MJS Hodges (eds.). 1819:. In Morsella, E.; Bargh, J.A.; Gollwitzer, P.M. (eds.). 750: 690: 351:

There are two common but distinct dimensions of the term

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The Age of Entanglement: When Quantum Physics was Reborn

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The Quest for Consciousness: A Neurobiological Approach

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The Quest for Consciousness: A Neurobiological Approach

185:

Biologist, theoretical neuroscientist and philosopher,

3291:ὥστε ἡ ψυχὴ ὥσπερ ἡ χείρ ἐστιν· καὶ γὰρ η χεὶρ ὄργανόν 2577:

The self and its brain: an argument for interactionism

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Association for the Scientific Study of Consciousness

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His posited relation between mind and body is called

419:

Many nuclei with distinct chemical signatures in the

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What the Tortoise Taught Us: The Story of Philosophy

979:

Working in the Aristotelian-influenced tradition of

715:

Leibniz's theory is best known as a solution to the

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The Synaptic Self: How Our Brains Become Who We Are

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In this pursuit, neurophilosophers, such as 5081: 3894: 3729:Concepts, Theories, and the Mind–Body Problem 3608:"Notes of a realist on the body–mind problem" 3475: 2490:. Belmont, CA: Cengage Learning. p. 18. 2433: 2431: 2429: 2427: 2262: 1914: 1885: 1808: 1704:"Consciousness, intentionality and causality" 608: 295:studies the connection scientifically, as do 3497: 2535:: CS1 maint: multiple names: authors list ( 2265:"Figure 5.1 The Cholinergic Enabling System" 1593:Progress in Biophysics and Molecular Biology 999:Influences of Eastern monotheistic religions 208:directly to brain activity remains elusive. 155:puts it forcefully to him in a 1643 letter: 3790: 3668: 3506:. Cambridge University Press. p. 108. 2749: 2124: 2089: 1970:. W. W. Norton & Company. p. 382. 1908: 1879: 1584: 1310:Notes of a realist on the body–mind problem 1033:dualism of the ancient Persian religion of 974: 5088: 5074: 3901: 3887: 3852:Companion to the History of Modern Science 3394:Researchgate:Galen and the tripartite soul 3047:Companion to the History of Modern Science 3015: 2953: 2896: 2836: 2726:Artificial Intelligence: A Modern Approach 2695: 2510: 2485: 2424: 2060: 2025: 1990: 1814: 1792:Explaining Consciousness: The Hard Problem 1669:Philosophy of the Brain: The Brain Problem 934:Hylomorphism § Body–soul hylomorphism 645: 134:Mind–body interaction and mental causation 4559:Electromagnetic theories of consciousness 3520: 3446: 3086: 2965:Aristotelian Society Supplementary Volume 2756:(3rd ed.). Oxford University Press. 2675:(7th ed.). Pearson/Allyn and Bacon. 2668: 2455: 2310: 2239: 1604: 697:", which he described in a popular work ( 451: 3423: 3254: 3067: 2743: 2365: 1646: 1590: 814: 455: 342: 240: 206:"hard problem" of relating consciousness 29: 3750: 3735: 3491: 3374:The Stanford Encyclopedia of Philosophy 3342: 2716: 2256: 2137:. Science Masters Series. Basic Books. 2130: 2095: 1957: 1784:A term attributed to David Chalmers by 1761:Wittgenstein and the Human Form of Life 1659: 1653:The Stanford Encyclopedia of Philosophy 1578:The Stanford Encyclopedia of Philosophy 172:The Stanford Encyclopedia of Philosophy 113:What is the nature of this interaction? 87:downstream effects on the bodily health 14: 5742: 5095: 4569:Higher-order theories of consciousness 3662: 3642: 3599: 3527:Robinson, William (January 27, 2011). 3197: 3180:Sabbasava Sutta: All the Fermentations 3101:(Paperback reprint of 2007 ed.). 2938: 2843:. Cengage Learning. pp. 240–241. 2689: 2662: 2607: 2574: 2440:"The Five-Aggregate Model of the Mind" 2394: 2333: 2283:Also see Chapter 5, available on line. 2165: 1994:Brain-Wise: Studies in Neurophilosophy 1851: 1764:. Psychology Press. pp. 108–109. 1695: 383:. Brain arousal level fluctuates in a 338: 5689:Philosophy of artificial intelligence 5069: 4584:Lamme's recurrent feedback hypothesis 3882: 3783:Kim, J. (1995). "Mind–Body Problem", 3765: 3722: 3698: 3504:Kant and the Metaphysics of Causality 3469: 3322: 3034: 3011: 3009: 2803: 2723:Russell, S. & Norvig, P. (2010). 2481: 2479: 2477: 2475: 2473: 2471: 2469: 2467: 2292: 1724: 1490:Philosophy of artificial intelligence 1368:(b. 1932) the mind–body problem is a 5050: 3204:10.1111/b.9781405109093.2005.00003.x 3126:Nalakalapiyo Sutta: Sheaves of Reeds 2864:Leibniz, Gottfried Wilhelm. (2016). 2633: 1778: 230: 3649:Stanford Encyclopedia of Philosophy 3643:Tanney, Julia (December 18, 2007). 2971:(1). 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Vol. 1. pp. 539–547. 3463:Lokhorst quotes Descartes in his 3440:Lokhorst quotes Descartes in his 2954:Cuttingham, John (June 1, 2013). 2922:Leibniz Philosophischen Schriften 1037:around the mid-fifth century BC. 723:physical causation in this way. 538: 5049: 5040: 5039: 4967:Journal of Consciousness Studies 4855:Sociology of human consciousness 4691:Dual consciousness (split-brain) 4594:Orchestrated objective reduction 3833: 3455:"Descartes and the Pineal Gland" 3432:"Descartes and the Pineal Gland" 3074:Robinson, Howard (Nov 3, 2011). 3063:from the original on 2007-06-14. 2977:10.1111/j.1467-8349.2013.00229.x 2806:The Mind and its Place in Nature 1954:for a glossary of related terms. 1647:Robb, David; Heil, John (2009). 1615:10.1016/j.pbiomolbio.2020.08.002 794: 394:impaired states of consciousness 269:Neurobiology and neurophilosophy 4973:Online Consciousness Conference 4960:How the Self Controls Its Brain 3692: 3636: 3565: 3405: 3387: 3361: 3316: 3248: 3191: 3173: 3155: 3137: 3119: 3103:Springer Science+Business Media 3016:Hergenhahn, Baldwin R. 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Regarding the soul, he said: 819:The problem was popularized by 620:communication between the two. 220:Oxford Handbook of Human Action 4619:Altered state of consciousness 3785:Oxford Companion to Philosophy 3412:Early Christian writings:Galen 2646:Oxford Companion to Philosophy 1751: 1566: 1417:Cognitive closure (philosophy) 651:of pre-established harmony is 13: 1: 5546:Hard problem of consciousness 4721:Hard problem of consciousness 4579:Integrated information theory 3349:Shields, Christopher (2011). 3144:Rohitassa Sutta: To Rohitassa 3097:. In Henrik Lagerlund (ed.). 1997:. Bradford Books. MIT Press. 1560: 846: 653:Gottfried Wilhelm von Leibniz 289:hard problem of consciousness 153:Princess Elizabeth of Bohemia 5019:What Is It Like to Be a Bat? 5006:The Science of Consciousness 4880:Subjectivity and objectivity 3606:Karl Raimund Popper (1999). 3571:See, e.g., Ronny Desmet and 3533:. In Edward N. Zalta (ed.). 3483:. In Edward N. Zalta (ed.). 3457:. In Edward N. Zalta (ed.). 3434:. 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University of Bielefeld 2099:Content and Consciousness 2061:Churchland, Paul (2007). 1702:Walter J Freeman (2009). 1480:Neuroscience of free will 1353: 1259: 1193: 659:Gottfried Wilhelm Leibniz 406:minimally conscious state 265:of subjective phenomena. 4629:Artificial consciousness 4146:William Kingdon Clifford 3351:"Aristotle's Psychology" 3041:Robert M. Young (1996). 2575:Popper, Karl R. (1977). 2457:10.1177/2158244015583860 2401:Bryan S. Turner (2008). 2312:10.1093/brain/124.7.1263 2173:Fundamental neuroscience 1964:Kandel, Eric R. (2007). 1758:Oswald Hanfling (2002). 1737:. WW Norton. p. 9. 1520:Sacred–profane dichotomy 1432:Consciousness in animals 1247:that has been called by 1166:there exists a world of 975:Medieval Aristotelianism 891: 746:Discourse on Metaphysics 365:content of consciousness 363:and the other involving 5396:Eliminative materialism 4946:Consciousness Explained 4865:Stream of consciousness 4840:Secondary consciousness 4564:Global workspace theory 4549:Dynamic core hypothesis 4544:Attention schema theory 4518:Revisionary materialism 4433:Eliminative materialism 3956:Charles Augustus Strong 3723:Feigl, Herbert (1958). 3206:(inactive 2024-09-12). 3043:"The mind–body problem" 2939:Porter, Burton (2010). 2378:Encyclopædia Britannica 2064:Neurophilosophy at Work 1786:Eugene O Mills (1999). 1731:Eric R. Kandel (2007). 1666:Georg Northoff (2004). 1655:(Summer 2009 ed.). 1316: 1143: 780:Metaphysical Meditation 663:pre-established harmony 646:Pre-established harmony 584:evolutionary psychology 379:), whether awake or in 361:states of consciousness 5795:Philosophical problems 5648:Propositional attitude 5643:Problem of other minds 5551:Hypostatic abstraction 5000:The Emperor's New Mind 4806:Problem of other minds 4741:Introspection illusion 4574:Holonomic brain theory 3931:Alfred North Whitehead 3500:"Causality in context" 3370:"Saint Thomas Aquinas" 2450:(2): 215824401558386. 2263:Christof Koch (2004). 1915:Christof Koch (2004). 1886:Christof Koch (2004). 1505:Problem of other minds 1422:Cognitive neuroscience 1392: 1351: 1314: 1288:electromagnetic theory 1274:(1902–1994) there are 1241:Alfred North Whitehead 1236:Alfred North Whitehead 1227: 1188: 1122: 1105: 968: 670: 521:Continental philosophy 508:historical materialism 461: 452:Theoretical frameworks 348: 254: 224: 176: 162: 51: 5775:History of psychology 5719:Philosophers category 5623:Mental representation 5386:Biological naturalism 5273:Maurice Merleau-Ponty 5248:Frank Cameron Jackson 4801:Primary consciousness 4686:Divided consciousness 4589:Multiple drafts model 4091:Maurice Merleau-Ponty 3869:The Mind/Body Problem 3839:Consciousness Studies 3498:Eric Watkins (2004). 3331:431b230–432a14. 2814:10.4324/9781315824147 2642:"Emergent properties" 2640:Kim, Jaegwan (1995). 2336:Gazzaniga, Michael S. 1540:(book on the subject) 1378: 1374:biological naturalism 1346: 1292: 1214: 1172: 1106: 1092: 952: 857:Buddhism and the body 837:Avicennian philosophy 815:Historical background 703:§7) as "windowless". 459: 346: 244: 210: 157: 140: 33: 18:The mind-body problem 5401:Emergent materialism 4953:Cosmic Consciousness 4791:Philosophical zombie 4731:Higher consciousness 4624:Animal consciousness 4428:Double-aspect theory 3961:Christopher Peacocke 3791:Jaegwon Kim (2010). 3669:Joshua Rust (2009). 3479:(October 20, 2008). 3465:Passions of the Soul 2750:Dawkins, R. (2006). 1549:Vertiginous question 1485:Philosophical zombie 1342:Ghost in the machine 1327:With his 1949 book, 1117:Passions of the Soul 1055:Augustinian theodicy 1021:, dualism denotes a 1015:religious philosophy 946:is a faculty of the 827:, which resulted in 5780:Metaphysics of mind 5598:Language of thought 5348:Ludwig Wittgenstein 5178:Patricia Churchland 4726:Heterophenomenology 4639:Attentional control 4288:Lawrence Weiskrantz 4116:Patricia Churchland 3951:Brian O'Shaughnessy 3936:Arthur Schopenhauer 3772:Aristotle, De Anima 2696:LeDoux, J. (2002). 2232:10.1038/nature06310 2224:2007Natur.450..420A 1852:Gilder, L. (2009). 1330:The Concept of Mind 1206:Thomas Henry Huxley 1200:Thomas Henry Huxley 1158:(1724–1804) beyond 1005:Dualistic cosmology 808:Nicolas Malebranche 681:under which every " 671:harmonie préétablie 339:Arousal and content 317:Patricia Churchland 5770:Enactive cognition 5426:Neurophenomenology 5097:Philosophy of mind 5026:Wider than the Sky 4993:The Conscious Mind 4796:Philosophy of mind 4776:Neurophenomenology 4751:Locked-in syndrome 4746:Knowledge argument 4410:Philosophy of mind 4031:George Henry Lewes 4001:Douglas Hofstadter 3583:2017-07-27 at the 3530:"Epiphenomenalism" 3417:2017-05-31 at the 3399:2017-05-31 at the 3185:2006-06-25 at the 3167:2002-09-17 at the 3149:2011-05-12 at the 3131:2016-05-03 at the 2779:"Epiphenomenalism" 2702:. Viking Penguin. 2669:Pinel, J. (2009). 2293:Zeman, A. (2001). 1950:2013-03-13 at the 1649:"Mental Causation" 1476:(Buddhist concept) 1449:Embodied cognition 1437:Downward causation 1253:panexperientialism 1221:William Robinson, 1136:was distinct from 735:state of her hand. 462: 410:general anesthesia 390:Glasgow Coma Scale 371:. To be conscious 349: 313:philosophy of mind 255: 52: 5785:Mind–body problem 5737: 5736: 5633:Mind–body problem 5531:Cognitive closure 5495:Substance dualism 5113:G. E. M. Anscombe 5063: 5062: 4761:Mind–body problem 4711:Flash suppression 4671:Cartesian theater 4656:Binocular rivalry 4602: 4601: 4468:Mind–body dualism 4397: 4396: 4384:Victor J. Stenger 4359:Erwin Schrödinger 4313:Stanislas Dehaene 4293:Michael Gazzaniga 4177:Donald D. Hoffman 4061:John Polkinghorne 4041:Gottfried Leibniz 3804:978-0-19-162506-0 3715:978-1-4831-5012-3 3594:978-2-930517-08-7 3257:, p. 121–122 3229:Missing or empty 3213:978-1-4051-0909-3 3027:978-0-495-50621-8 2908:978-0-495-50621-8 2875:978-2-346-03192-4 2850:978-1-133-95809-3 2709:978-88-7078-795-5 2627:978-3-642-49226-6 2522:978-0-495-50621-8 2497:978-0-495-50621-8 2353:978-0-262-07254-0 2192:978-0-12-374019-9 1865:978-1-4000-9526-1 1858:. Vintage Books. 1554:William H. Poteat 1249:David Ray Griffin 1130:substance dualism 1126:Cartesian dualism 1051:"tripartite soul" 1023:binary opposition 861:Pratītyasamutpāda 839:, and in earlier 835:philosophers, in 829:Cartesian dualism 717:mind–body problem 564:John Carew Eccles 481:substance dualism 263:neural correlates 251:pyramidal neurons 231:Neural correlates 187:Walter J. Freeman 56:mind–body problem 36:mind–body dualism 16:(Redirected from 5807: 5485:Representational 5480:Property dualism 5473:Type physicalism 5438:New mysterianism 5406:Epiphenomenalism 5228:Martin Heidegger 5090: 5083: 5076: 5067: 5066: 5053: 5052: 5043: 5042: 4885:Unconscious mind 4513:Reflexive monism 4508:Property dualism 4483:New mysterianism 4443:Epiphenomenalism 4423:Computationalism 4418:Anomalous monism 4406: 4405: 4298:Michael Graziano 4268:Francisco Varela 4172:Carl Gustav Jung 4136:Thomas Metzinger 4106:Martin Heidegger 4086:Kenneth M. Sayre 3946:Bertrand Russell 3921: 3920: 3903: 3896: 3889: 3880: 3879: 3875:, Jan. 13, 2005) 3865: 3837: 3815:Turner, Bryan S. 3808: 3780: 3762: 3760: 3747: 3745: 3732: 3719: 3687: 3686: 3666: 3660: 3659: 3657: 3655: 3640: 3634: 3633: 3603: 3597: 3569: 3563: 3562: 3532: 3524: 3518: 3517: 3495: 3489: 3488: 3473: 3467: 3462: 3450: 3444: 3439: 3427: 3421: 3409: 3403: 3391: 3385: 3384: 3382: 3380: 3365: 3359: 3358: 3346: 3340: 3320: 3314: 3295: 3294: 3264: 3252: 3246: 3245: 3238: 3232: 3227: 3225: 3217: 3195: 3189: 3177: 3171: 3159: 3153: 3141: 3135: 3123: 3117: 3116: 3090: 3084: 3083: 3071: 3065: 3064: 3038: 3032: 3031: 3013: 3004: 3003: 3001: 2999: 2962: 2959: 2951: 2945: 2944: 2936: 2930: 2919: 2913: 2912: 2894: 2888: 2887: 2861: 2855: 2854: 2834: 2828: 2827: 2801: 2795: 2794: 2792: 2790: 2774: 2768: 2767: 2753:The Selfish Gene 2747: 2741: 2740: 2720: 2714: 2713: 2693: 2687: 2686: 2666: 2660: 2659: 2637: 2631: 2630: 2605: 2599: 2598: 2572: 2566: 2565: 2563: 2561: 2547: 2541: 2540: 2534: 2526: 2508: 2502: 2501: 2483: 2462: 2461: 2459: 2435: 2422: 2421: 2398: 2392: 2389: 2383: 2382: 2374: 2363: 2357: 2356: 2345: 2331: 2325: 2324: 2314: 2305:(7): 1263–1289. 2290: 2284: 2282: 2260: 2254: 2253: 2243: 2203: 2197: 2196: 2177:(3rd ed.). 2176: 2167:Squire, Larry R. 2163: 2157: 2156: 2128: 2122: 2121: 2093: 2087: 2086: 2058: 2052: 2051: 2023: 2017: 2016: 1988: 1982: 1981: 1961: 1955: 1941: 1935: 1934: 1912: 1906: 1905: 1883: 1877: 1876: 1874: 1872: 1849: 1843: 1842: 1812: 1806: 1805: 1782: 1776: 1775: 1755: 1749: 1748: 1728: 1722: 1721: 1699: 1693: 1692: 1663: 1657: 1656: 1644: 1638: 1637: 1608: 1588: 1582: 1581: 1570: 1443:Descartes' Error 1390: 1312: 1225: 1223:Epiphenomenalism 1186: 1120: 1114:René Descartes, 1103: 1099:René Descartes, 966: 915:abstract reality 841:Asian traditions 785:Deus sive Natura 630:Double aspectism 624:Double aspectism 600:Epiphenomenalism 594:Epiphenomenalism 580:computer science 485:property dualism 385:circadian rhythm 369:conscious states 355:, one involving 222: 180:neurophilosopher 174: 92:In general, the 34:Illustration of 21: 5815: 5814: 5810: 5809: 5808: 5806: 5805: 5804: 5740: 5739: 5738: 5733: 5705: 5672: 5618:Mental property 5511:Abstract object 5499: 5369: 5323:Wilfrid Sellars 5198:Donald Davidson 5183:Paul Churchland 5143:George Berkeley 5099: 5094: 5064: 5059: 5031: 4914: 4890:Unconsciousness 4701:Explanatory gap 4651:Binding problem 4598: 4532: 4393: 4379:Susan Blackmore 4332: 4323:Stuart Hameroff 4243:Antonio Damasio 4226: 4222:Wolfgang Köhler 4160: 4121:Paul Churchland 4026:George Berkeley 3996:Donald Davidson 3912: 3907: 3862: 3830: 3805: 3758: 3743: 3716: 3695: 3690: 3683: 3667: 3663: 3653: 3651: 3641: 3637: 3626: 3604: 3600: 3585:Wayback Machine 3570: 3566: 3525: 3521: 3514: 3496: 3492: 3474: 3470: 3451: 3447: 3442:Treatise of Man 3428: 3424: 3419:Wayback Machine 3410: 3406: 3401:Wayback Machine 3392: 3388: 3378: 3376: 3366: 3362: 3347: 3343: 3329: 3321: 3317: 3305: 3301: 3298: 3297: 3292: 3287: 3283: 3279: 3267: 3258: 3253: 3249: 3239: 3230: 3228: 3219: 3218: 3214: 3196: 3192: 3187:Wayback Machine 3178: 3174: 3169:Wayback Machine 3160: 3156: 3151:Wayback Machine 3142: 3138: 3133:Wayback Machine 3124: 3120: 3113: 3091: 3087: 3072: 3068: 3057: 3039: 3035: 3028: 3014: 3007: 2997: 2995: 2960: 2952: 2948: 2937: 2933: 2920: 2916: 2909: 2895: 2891: 2876: 2862: 2858: 2851: 2835: 2831: 2824: 2802: 2798: 2788: 2786: 2775: 2771: 2764: 2748: 2744: 2737: 2721: 2717: 2710: 2694: 2690: 2683: 2667: 2663: 2656: 2638: 2634: 2628: 2606: 2602: 2587: 2573: 2569: 2559: 2557: 2549: 2548: 2544: 2528: 2527: 2523: 2509: 2505: 2498: 2484: 2465: 2436: 2425: 2415: 2399: 2395: 2390: 2386: 2364: 2360: 2354: 2332: 2328: 2295:"Consciousness" 2291: 2287: 2279: 2261: 2257: 2218:(7168): 420–4. 2204: 2200: 2193: 2164: 2160: 2145: 2129: 2125: 2110: 2094: 2090: 2075: 2059: 2055: 2040: 2024: 2020: 2005: 1989: 1985: 1978: 1962: 1958: 1952:Wayback Machine 1942: 1938: 1931: 1913: 1909: 1902: 1884: 1880: 1870: 1868: 1866: 1850: 1846: 1831: 1813: 1809: 1802: 1783: 1779: 1772: 1756: 1752: 1745: 1729: 1725: 1718: 1700: 1696: 1680: 1664: 1660: 1645: 1641: 1589: 1585: 1572: 1571: 1567: 1563: 1558: 1459:Explanatory gap 1402:Binding problem 1397: 1391: 1385: 1370:false dichotomy 1362: 1356: 1325: 1319: 1313: 1307: 1268: 1262: 1238: 1232: 1226: 1220: 1202: 1196: 1187: 1178: 1152: 1146: 1132:. He held that 1121: 1113: 1104: 1101:Treatise of Man 1098: 1077: 1071: 1011: 1003:Main articles: 1001: 977: 967: 959: 936: 930: 904: 902:Theory of forms 894: 863: 849: 817: 803: 797: 648: 632: 626: 617: 611: 602: 596: 547: 541: 533: 454: 341: 321:Paul Churchland 305:Neurophilosophy 301:neuropsychiatry 297:neuropsychology 281: 279:Neurophilosophy 273:Main articles: 271: 239: 233: 223: 217: 175: 169: 136: 28: 23: 22: 15: 12: 11: 5: 5813: 5803: 5802: 5800:René Descartes 5797: 5792: 5787: 5782: 5777: 5772: 5767: 5762: 5757: 5752: 5750:Baruch Spinoza 5735: 5734: 5732: 5731: 5726: 5721: 5716: 5710: 5707: 5706: 5704: 5703: 5686: 5680: 5678: 5674: 5673: 5671: 5670: 5665: 5660: 5655: 5650: 5645: 5640: 5635: 5630: 5625: 5620: 5615: 5613:Mental process 5610: 5605: 5600: 5595: 5590: 5585: 5583:Intentionality 5580: 5579: 5578: 5573: 5563: 5558: 5553: 5548: 5543: 5538: 5533: 5528: 5523: 5518: 5513: 5507: 5505: 5501: 5500: 5498: 5497: 5492: 5487: 5482: 5477: 5476: 5475: 5465: 5460: 5455: 5450: 5445: 5440: 5435: 5433:Neutral monism 5430: 5429: 5428: 5418: 5416:Interactionism 5413: 5408: 5403: 5398: 5393: 5388: 5383: 5377: 5375: 5371: 5370: 5368: 5367: 5360: 5355: 5350: 5345: 5340: 5335: 5330: 5328:Baruch Spinoza 5325: 5320: 5315: 5310: 5305: 5300: 5295: 5290: 5285: 5280: 5275: 5270: 5265: 5260: 5255: 5250: 5245: 5240: 5238:Edmund Husserl 5235: 5230: 5225: 5220: 5215: 5210: 5208:René Descartes 5205: 5203:Daniel Dennett 5200: 5195: 5190: 5185: 5180: 5175: 5173:David Chalmers 5170: 5165: 5160: 5158:Franz Brentano 5155: 5150: 5145: 5140: 5138:Alexander Bain 5135: 5130: 5128:Thomas Aquinas 5125: 5120: 5115: 5109: 5107: 5101: 5100: 5093: 5092: 5085: 5078: 5070: 5061: 5060: 5058: 5057: 5047: 5036: 5033: 5032: 5030: 5029: 5022: 5015: 5008: 5003: 4996: 4989: 4982: 4975: 4970: 4963: 4956: 4949: 4942: 4935: 4930: 4922: 4920: 4916: 4915: 4913: 4912: 4907: 4902: 4900:Visual masking 4897: 4892: 4887: 4882: 4877: 4872: 4867: 4862: 4857: 4852: 4850:Sentiocentrism 4847: 4842: 4837: 4836: 4835: 4823: 4818: 4813: 4808: 4803: 4798: 4793: 4788: 4783: 4778: 4773: 4768: 4763: 4758: 4753: 4748: 4743: 4738: 4733: 4728: 4723: 4718: 4713: 4708: 4703: 4698: 4693: 4688: 4683: 4678: 4673: 4668: 4663: 4658: 4653: 4648: 4643: 4642: 4641: 4631: 4626: 4621: 4616: 4610: 4608: 4604: 4603: 4600: 4599: 4597: 4596: 4591: 4586: 4581: 4576: 4571: 4566: 4561: 4556: 4551: 4546: 4540: 4538: 4534: 4533: 4531: 4530: 4525: 4520: 4515: 4510: 4505: 4500: 4495: 4490: 4485: 4480: 4478:Neutral monism 4475: 4470: 4465: 4460: 4458:Interactionism 4455: 4450: 4445: 4440: 4435: 4430: 4425: 4420: 4414: 4412: 4403: 4399: 4398: 4395: 4394: 4392: 4391: 4389:Wolfgang Pauli 4386: 4381: 4376: 4371: 4366: 4361: 4356: 4351: 4346: 4340: 4338: 4334: 4333: 4331: 4330: 4325: 4320: 4318:Steven Laureys 4315: 4310: 4305: 4303:Patrick Wilken 4300: 4295: 4290: 4285: 4280: 4275: 4273:Gerald Edelman 4270: 4265: 4260: 4255: 4250: 4248:Benjamin Libet 4245: 4240: 4234: 4232: 4228: 4227: 4225: 4224: 4219: 4214: 4209: 4204: 4202:Max Wertheimer 4199: 4194: 4189: 4187:Gustav Fechner 4184: 4182:Franz Brentano 4179: 4174: 4168: 4166: 4162: 4161: 4159: 4158: 4156:William Seager 4153: 4148: 4143: 4138: 4133: 4131:René Descartes 4128: 4123: 4118: 4113: 4108: 4103: 4098: 4093: 4088: 4083: 4081:Keith Frankish 4078: 4073: 4068: 4063: 4058: 4053: 4048: 4043: 4038: 4033: 4028: 4023: 4021:Galen Strawson 4018: 4013: 4008: 4006:Edmund Husserl 4003: 3998: 3993: 3988: 3986:David Papineau 3983: 3978: 3976:David Chalmers 3973: 3971:Daniel Dennett 3968: 3963: 3958: 3953: 3948: 3943: 3941:Baruch Spinoza 3938: 3933: 3927: 3925: 3918: 3914: 3913: 3906: 3905: 3898: 3891: 3883: 3877: 3876: 3866: 3861:978-0415145787 3860: 3847: 3842: 3829: 3828:External links 3826: 3825: 3824: 3812: 3809: 3803: 3788: 3781: 3763: 3752:Gendlin, E. T. 3748: 3737:Gendlin, E. T. 3733: 3720: 3714: 3694: 3691: 3689: 3688: 3682:978-0826497529 3681: 3661: 3645:"Gilbert Ryle" 3635: 3625:978-0415174862 3624: 3598: 3564: 3543:10.1002/wcs.19 3519: 3513:978-0521543613 3512: 3490: 3468: 3445: 3422: 3404: 3386: 3360: 3341: 3315: 3247: 3212: 3190: 3172: 3154: 3136: 3118: 3112:978-9048175307 3111: 3095:"Introduction" 3085: 3066: 3056:978-0415145787 3055: 3033: 3026: 3005: 2946: 2931: 2914: 2907: 2889: 2874: 2866:La Monadologie 2856: 2849: 2829: 2822: 2796: 2777:Walter, Sven. 2769: 2763:978-0199291144 2762: 2742: 2736:978-0136042594 2735: 2715: 2708: 2688: 2682:978-0205548927 2681: 2661: 2654: 2632: 2626: 2600: 2585: 2567: 2542: 2521: 2503: 2496: 2463: 2423: 2414:978-1412929875 2413: 2393: 2384: 2369:, ed. (1911). 2367:Chisholm, Hugh 2358: 2352: 2326: 2285: 2278:978-0974707709 2277: 2255: 2198: 2191: 2179:Academic Press 2158: 2143: 2123: 2108: 2088: 2073: 2053: 2038: 2018: 2003: 1983: 1977:978-0393329377 1976: 1956: 1936: 1930:978-0974707709 1929: 1907: 1901:978-0974707709 1900: 1878: 1864: 1844: 1829: 1807: 1801:978-0262692212 1800: 1777: 1771:978-0415256452 1770: 1750: 1744:978-0393329377 1743: 1723: 1717:978-0262512572 1716: 1694: 1679:978-1588114174 1678: 1658: 1639: 1583: 1564: 1562: 1559: 1557: 1556: 1551: 1546: 1541: 1533: 1527: 1522: 1517: 1512: 1507: 1502: 1497: 1492: 1487: 1482: 1477: 1471: 1466: 1461: 1456: 1454:Existentialism 1451: 1446: 1439: 1434: 1429: 1424: 1419: 1414: 1409: 1404: 1398: 1396: 1393: 1383: 1358:Main article: 1355: 1352: 1321:Main article: 1318: 1315: 1305: 1264:Main article: 1261: 1258: 1234:Main article: 1231: 1228: 1218: 1198:Main article: 1195: 1192: 1176: 1148:Main article: 1145: 1142: 1111: 1096: 1080:René Descartes 1075:René Descartes 1073:Main article: 1070: 1067: 1035:Zoroastrianism 1000: 997: 985:Thomas Aquinas 976: 973: 957: 932:Main article: 929: 926: 893: 890: 853:Gautama Buddha 848: 845: 831:, also by pre- 821:René Descartes 816: 813: 799:Main article: 796: 793: 789:Baruch Spinoza 772:Martin Knutzen 737: 736: 647: 644: 640:Gustav Fechner 636:Baruch Spinoza 628:Main article: 625: 622: 613:Main article: 610: 607: 598:Main article: 595: 592: 552:René Descartes 543:Main article: 540: 539:Interactionism 537: 532: 529: 497:neutral monism 453: 450: 398:comatose state 340: 337: 325:Daniel Dennett 270: 267: 235:Main article: 232: 229: 215: 167: 135: 132: 128: 127: 120: 117: 114: 111: 108: 105: 79:antipsychotics 40:René Descartes 26: 9: 6: 4: 3: 2: 5812: 5801: 5798: 5796: 5793: 5791: 5788: 5786: 5783: 5781: 5778: 5776: 5773: 5771: 5768: 5766: 5763: 5761: 5760:Consciousness 5758: 5756: 5753: 5751: 5748: 5747: 5745: 5730: 5727: 5725: 5722: 5720: 5717: 5715: 5712: 5711: 5708: 5702: 5698: 5694: 5690: 5687: 5685: 5682: 5681: 5679: 5675: 5669: 5666: 5664: 5663:Understanding 5661: 5659: 5656: 5654: 5651: 5649: 5646: 5644: 5641: 5639: 5636: 5634: 5631: 5629: 5626: 5624: 5621: 5619: 5616: 5614: 5611: 5609: 5606: 5604: 5601: 5599: 5596: 5594: 5591: 5589: 5588:Introspection 5586: 5584: 5581: 5577: 5574: 5572: 5569: 5568: 5567: 5564: 5562: 5559: 5557: 5554: 5552: 5549: 5547: 5544: 5542: 5541:Consciousness 5539: 5537: 5534: 5532: 5529: 5527: 5524: 5522: 5519: 5517: 5514: 5512: 5509: 5508: 5506: 5502: 5496: 5493: 5491: 5488: 5486: 5483: 5481: 5478: 5474: 5471: 5470: 5469: 5466: 5464: 5463:Phenomenology 5461: 5459: 5458:Phenomenalism 5456: 5454: 5451: 5449: 5448:Occasionalism 5446: 5444: 5441: 5439: 5436: 5434: 5431: 5427: 5424: 5423: 5422: 5421:Naïve realism 5419: 5417: 5414: 5412: 5411:Functionalism 5409: 5407: 5404: 5402: 5399: 5397: 5394: 5392: 5389: 5387: 5384: 5382: 5379: 5378: 5376: 5372: 5366: 5365: 5361: 5359: 5356: 5354: 5353:Stephen Yablo 5351: 5349: 5346: 5344: 5341: 5339: 5336: 5334: 5331: 5329: 5326: 5324: 5321: 5319: 5316: 5314: 5311: 5309: 5308:Richard Rorty 5306: 5304: 5303:Hilary Putnam 5301: 5299: 5296: 5294: 5291: 5289: 5286: 5284: 5281: 5279: 5278:Marvin Minsky 5276: 5274: 5271: 5269: 5266: 5264: 5261: 5259: 5256: 5254: 5253:Immanuel Kant 5251: 5249: 5246: 5244: 5243:William James 5241: 5239: 5236: 5234: 5231: 5229: 5226: 5224: 5221: 5219: 5216: 5214: 5211: 5209: 5206: 5204: 5201: 5199: 5196: 5194: 5191: 5189: 5186: 5184: 5181: 5179: 5176: 5174: 5171: 5169: 5166: 5164: 5161: 5159: 5156: 5154: 5151: 5149: 5148:Henri Bergson 5146: 5144: 5141: 5139: 5136: 5134: 5131: 5129: 5126: 5124: 5121: 5119: 5116: 5114: 5111: 5110: 5108: 5106: 5102: 5098: 5091: 5086: 5084: 5079: 5077: 5072: 5071: 5068: 5056: 5048: 5046: 5038: 5037: 5034: 5028: 5027: 5023: 5020: 5016: 5014: 5013: 5009: 5007: 5004: 5002: 5001: 4997: 4995: 4994: 4990: 4988: 4987: 4983: 4981: 4980: 4976: 4974: 4971: 4969: 4968: 4964: 4962: 4961: 4957: 4955: 4954: 4950: 4948: 4947: 4943: 4941: 4940: 4936: 4934: 4931: 4929: 4928: 4924: 4923: 4921: 4917: 4911: 4908: 4906: 4903: 4901: 4898: 4896: 4893: 4891: 4888: 4886: 4883: 4881: 4878: 4876: 4873: 4871: 4868: 4866: 4863: 4861: 4858: 4856: 4853: 4851: 4848: 4846: 4843: 4841: 4838: 4834: 4833: 4829: 4828: 4827: 4824: 4822: 4819: 4817: 4814: 4812: 4809: 4807: 4804: 4802: 4799: 4797: 4794: 4792: 4789: 4787: 4786:Phenomenology 4784: 4782: 4779: 4777: 4774: 4772: 4769: 4767: 4764: 4762: 4759: 4757: 4754: 4752: 4749: 4747: 4744: 4742: 4739: 4737: 4734: 4732: 4729: 4727: 4724: 4722: 4719: 4717: 4716:Hallucination 4714: 4712: 4709: 4707: 4704: 4702: 4699: 4697: 4694: 4692: 4689: 4687: 4684: 4682: 4679: 4677: 4674: 4672: 4669: 4667: 4664: 4662: 4659: 4657: 4654: 4652: 4649: 4647: 4644: 4640: 4637: 4636: 4635: 4632: 4630: 4627: 4625: 4622: 4620: 4617: 4615: 4612: 4611: 4609: 4605: 4595: 4592: 4590: 4587: 4585: 4582: 4580: 4577: 4575: 4572: 4570: 4567: 4565: 4562: 4560: 4557: 4555: 4552: 4550: 4547: 4545: 4542: 4541: 4539: 4535: 4529: 4526: 4524: 4521: 4519: 4516: 4514: 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4183: 4180: 4178: 4175: 4173: 4170: 4169: 4167: 4163: 4157: 4154: 4152: 4151:William Lycan 4149: 4147: 4144: 4142: 4139: 4137: 4134: 4132: 4129: 4127: 4124: 4122: 4119: 4117: 4114: 4112: 4109: 4107: 4104: 4102: 4099: 4097: 4094: 4092: 4089: 4087: 4084: 4082: 4079: 4077: 4074: 4072: 4071:Joseph Levine 4069: 4067: 4064: 4062: 4059: 4057: 4054: 4052: 4049: 4047: 4046:Immanuel Kant 4044: 4042: 4039: 4037: 4034: 4032: 4029: 4027: 4024: 4022: 4019: 4017: 4014: 4012: 4011:Frank Jackson 4009: 4007: 4004: 4002: 3999: 3997: 3994: 3992: 3989: 3987: 3984: 3982: 3979: 3977: 3974: 3972: 3969: 3967: 3964: 3962: 3959: 3957: 3954: 3952: 3949: 3947: 3944: 3942: 3939: 3937: 3934: 3932: 3929: 3928: 3926: 3922: 3919: 3915: 3911: 3910:Consciousness 3904: 3899: 3897: 3892: 3890: 3885: 3884: 3881: 3874: 3870: 3867: 3863: 3857: 3853: 3848: 3846: 3843: 3840: 3836: 3832: 3831: 3822: 3821: 3816: 3813: 3810: 3806: 3800: 3796: 3795: 3789: 3786: 3782: 3778: 3774: 3773: 3768: 3764: 3757: 3753: 3749: 3742: 3738: 3734: 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