 In the case of La Forge, his credentials as an occasionalist about the causal efficacy of extended substances or bodies has never been in doubt. In fact, as noted earlier, it is La Forge who has been suggested to have first employed the expression “occasional cause” in his Traité de l’esprit de l’homme (Carraud 2002, 347), where he argues that bodies are merely the “remote and occasional” causes of our ideas of them (TEH 132–4). Some interpreters have argued that La Forge’s occasionalism extended to minds as well and thus was a global occasionalist (Prost 1907, ch.6; Bouillier 1865, vol. 1, 503, 513; cf. Nadler 1993b, 60, especially footnote 11), but others have argued against this view (Bardout 2002a, 145; Nadler 1993b, 60–61). The case for restricting the scope of La Forge’s occasionalism to only extended substances seems well grounded, if we take into consideration such texts as the following: “All of our ideas considered in themselves in so far as they are only different ways of thinking, need … no cause for their production other than our mind” (TEH 177; cf. Nadler 1993b, 65).