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The distinction between types and tokens of mental phenomena may afford a way for the reductive physicalist to concede a point to the traditional dualist without giving up anything important.
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Traditional dualists may argue that the reduction of consciousness to physically describable mechanisms is impossible on any concept of the physical.
To see that the attitude is not sufficient, imagine a situation in which physics postulates properties or objects which are like those postulated by traditional dualists; as Ney puts it imagine "it is the year 3000 AD and physicists have been forced to introduce irreducible mental entities into their theory".
In Hinduism, it dominates the Yogic, Tantric, Advaitist and Shaivite traditions, and even some of the dualist Bhakti traditions.
Some of the most notorious remarks in the Dictionnaire are those in which Bayle details how a dualist could refute the traditional Christian accounts of the origin of evil, most of which begin from the story of the Fall of Adam and Eve in the Garden of Eden.
An uncompromising dualist, he traced back dualistic thought even to some of the Upanishads.
Gilbert Ryle, for example, argued that traditional understanding of consciousness depends on a Cartesian dualist outlook that improperly distinguishes between mind and body, or between mind and world.
Everyone was a dualist.
He was a dualist and more, a pluralist.
The grandfather of dualist doctrines in Europe is Manichaeanism, which flourished in the early Christian era.
According to Descartes' famous dualist theory, human beings were composed of physical bodies and immaterial minds.
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