And yet one would not wish to undervalue the importance of Dietrich's doctrine of mind not only in terms of his own philosophical enterprise but also in terms of its influence on the later course of medieval German philosophy, beginning with Meister Eckhart and ending with Nicholas Cusanus.
Toward the end of Madhyamakālaṃkāra, in verses 92 93, he writes that by embracing the doctrine of mind only, one stops taking external objects as real; then by embracing Madhyamaka, one realizes that no objects at all have substance; then, taking the reins of reasoning, one rides the chariot of both systems as a single great vehicle (mahāyāna).
Peirce's Hegelianism, to which he increasingly admitted as he approached his most mature philosophy, is more difficult to understand than his Kantianism, partly because it is everywhere intimately tied to his entire late theory of signs (semeiotic) and sign use (semeiosis), as well as to his evolutionism and to his rather puzzling doctrine of mind.
The most original aspect of Anaxagoras's system was his doctrine of nous ("mind" or "reason").
Plato's dualism is not, therefore, simply a doctrine in the philosophy of mind, but an integral part of his whole metaphysics.
Functionalism in the philosophy of mind is the doctrine that what makes something a mental state of a particular type does not depend on its internal constitution, but rather on the way it functions, or the role it plays, in the system of which it is a part.
Here we will just note that the underlying doctrine of the mind does not seem to change very much.
To illustrate how Collingwood's doctrine of the overlap of classes affects his view of philosophical problems, let us consider the problem of mind-body dualism as it is discussed in contemporary philosophy of mind.
Within the orthodox paradigm in the philosophy of mind and language of the 1960's and 1970's, there was an important swing of the pendulum away from the implications of Frege's and especially Russell's doctrines for intentionality.
Evidently, if genuine progress is to be made regarding the final purport of Aristotle's doctrine of the active mind, it will be achieved by investigating De Anima iii 5 holistically, by ascertaining, that is, how various hypotheses concerning its possible claims and their likely significance integrate with other, comparatively settled doctrines in Aristotelian psychology and metaphysics.
If one believes that the most fundamental physical entities (quarks, leptons, bosons, or whatever physics will ultimately settle upon) are devoid of any mental attributes, and if one also believes that some systems of these entities, such as human brains, do possess mental attributes, one is espousing some kind of doctrine of the emergence of mind.
