Most people are dualists.

大多数人是二元论者。

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More specifically, dualists like Descartes struggle to explain how a physical body connects to an immaterial soul.

更进一步,像笛卡尔一样的二元论者努力想要解释,生理客体是如何与无形心灵相联系的

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So, the personality theory of personal identity can be accepted by physicalists, and it can be accepted by dualists.

因此人格同一性的人格论，既可以被物理主义学者接受，也可以被二元论者接受。

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So, should we conclude, as dualists, that smiles are these extra nonphysical things that have a special intimate relationship with bodies?

那么,我们是否该像二元论者一样宣称,笑是某种与肉体有着某种,特殊紧密联系的非物质呢

耶鲁公开课 - 死亡课程节选

So, the personality theory of personal identity can be accepted by physicalists, and it can be accepted by dualists.

因此人格同一性的人格论,既可以被物理主义学者接受,也可以被二元论者接受。

耶鲁公开课 - 死亡课程节选

More specifically, dualists like Descartes struggle to explain how a physical body connects to an immaterial soul.

更进一步,像笛卡尔一样的二元论者努力想要解释,生理客体是如何与无形心灵相联系的

耶鲁公开课 - 心理学导论课程节选

The differences between these two schools of thought are large and evident: for dualists, the informal economy is marginal, residual and comprises those who are most disadvantaged, while for voluntarists, it is a much more complex sector with context-specific dynamics and numerous connections and implications in terms of formality and regulation.

FORBES: Informality: A Marker Of Opportunity