 Johannes Clauberg (1622–1655) has been identified by some as one of the first philosophers influenced by Descartes to argue for occasionalism with regard to mind-body interaction on the basis of their radical heterogeneity (Bardout 2008b). With regard to other domains, such as body-body causation, the majority consensus appears to be that he rejected occasionalism, and allowed bodily substances to be causally efficacious (Nadler 2011). Even with regard to his occasionalism concerning mind-body interaction, his position has been suggested to be rather nuanced. Schmaltz, for instance, has argued that Clauberg’s occasionalism is restricted to the direction of body to mind, such as in the case of sensations arising in accordance with bodily changes, since there are textual grounds to think that Clauberg endorsed some type of genuine causality on the part of our volitions in the case of our voluntary control over our bodies (Schmaltz 2016, 180-1). Given our characterization of occasionalism at the outset, however, even this restricted version might not qualify Clauberg’s position as occasionalist, since most scholars agree that Clauberg thinks that it is the soul itself that causes the relevant sensations on the occasion of certain bodily changes. That is, Clauberg does not think that it is God that is unique genuine cause behind the occurrence of our sensations, a view he would have to hold were he to satisfy the requirements of occasionalism as we have specified it (Schmaltz and others well acknowledge this point). Clauberg’s significance then might best be thought of as presenting the explicit rejection of bodily changes being genuine causes of changes in the mind (Bardout 2008b, Schmaltz 2016). The complexity of Clauberg’s views can be seen as an example revealing how intricate and finely nuanced the diverse position came to be in the face of the complex considerations that were operative in this period. 