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17th/18th Century French Philosophy, Misc

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  1. Fred Ablondi (2008). François Lamy, Occasionalism, and the Mind-Body Problem. Journal of the History of Philosophy 46 (4):pp. 619-629.
    There is a long-standing view that Malebranche and his fellow occasionalists accepted occasionalism to solve the problem of interaction between immaterial souls and extended bodies. Recently, however, scholars have shown this story to be a myth. Malebranche, Geulincx, La Forge, and Cordemoy adopted occasionalism for a variety of reasons, but none did so because of a need to provide a solution to a perceived mind-body problem. Yet there is one Cartesian for whom the “traditional” reading is largely on the mark. (...)
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  2. Alan Hájek & Stephan Hartmann, Bayesian Epistemology.
    According to one view, there cannot: Bayesianism fails to do justice to essential aspects of knowledge and belief, and as such it cannot provide a genuine epistemology at all. According to another view, Bayesianism should supersede traditional epistemology: where the latter has been mired in endless debates over skepticism and Gettierology, Bayesianism offers the epistemologist a thriving research program. We will advocate a more moderate view: Bayesianism can illuminate various long­standing problems of epistemology, while not addressing all of them; and (...)
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  3. Noga Arikha (2005). Deafness, Ideas and the Language of Thought in the Late 1600s. British Journal for the History of Philosophy 13 (2):233 – 262.
  4. Sylvain Auroux (1985). The Analytic and the Synthetic as Linguistic Topics. Topoi 4 (2):193-199.
    The Analytic/Synthetic distinction did not originate in Kant, but in Port-Royal's logical theory. The key for the doctrine is the explicite recognition of two different kinds of relative clauses, e.g. explicative and determinative. In the middle eighteenth century the distinction becomes a topic within the grammars. Although we can find by grammarians different criteria for the distinction, these criteria (for which we can find medieval sources) are for the main predictable from the original theory of ideas, which was presented in (...)
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  5. Bernard Baertschi (1991). L'athéisme de Diderot. Revue Philosophique De Louvain 89 (3):421-449.
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  6. Gary Banham (2011). The Antimonies of Pure Practical Libertine Reason. Angelaki 15 (1):13-27.
    In this article I revisit the relationship between Immanuel Kant and the Marquis De Sade, following not Jacques Lacan but Pierre Klossowski. In the process I suggest that Sade's work is marred by a series of antinomies that prevent him from stating a pure practical libertine reason and leave his view purely theoretical.
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  7. Hilary Bok, Baron de Montesquieu, Charles-Louis de Secondat. Stanford Encyclopedia of Philosophy.
    Montesquieu was one of the great political philosophers of the Enlightenment. Insatiably curious and mordantly funny, he constructed a naturalistic account of the various forms of government, and of the causes that made them what they were and that advanced or constrained their development. He used this account to explain how governments might be preserved from corruption. He saw despotism, in particular, as a standing danger for any government not already despotic, and argued that it could best be prevented by (...)
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  8. Jacqueline Broad (2002). Women Philosophers of the Seventeenth Century. Cambridge University Press.
    In this rich and detailed study of early modern women's thought, Jacqueline Broad explores the complexity of women's responses to Cartesian philosophy and its intellectual legacy in England and Europe. She examines the work of thinkers such as Mary Astell, Elisabeth of Bohemia, Margaret Cavendish, Anne Conway and Damaris Masham, who were active participants in the intellectual life of their time and were also the respected colleagues of philosophers such as Descartes, Leibniz and Locke. She also illuminates the continuities between (...)
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  9. Genevi?Ve Brykman (1987). Bayle's Case for Spinoza. Proceedings of the Aristotelian Society 88:259 - 270.
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  10. Edwin A. Burtt (1954/2003). The Metaphysical Foundations of Modern Science. Dover Publications.
    To the medieval thinker, man was the center of creation and all of nature existed purely for his benefit. The shift from the philosophy of the Middle Ages to the modern view of humanity's less central place in the universe ranks as the greatest revolution in the history of Western thought, and this classic in the philosophy of science describes and analyzes how the profound change occurred. A fascinating analysis of the works of Copernicus, Kepler, Galileo, Descartes, Hobbes, Gilbert, Boyle, (...)
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  11. Monte Cook (2008). Desgabets as a Cartesian Empiricist. Journal of the History of Philosophy 46 (4):pp. 501-515.
    A long tradition regards Robert Desgabets as a Cartesian empiricist. He says things that sound strikingly like Locke, and he argues against anti-empiricist reasoning in Descartes, Malebranche, and Arnauld. Moreover, throughout his writings he endorses the empiricist principle that nothing is in the intellect except what was previously in the senses. Since the Cartesians are generally supposed to be prototypical non -empiricists, Desgabets’s being a Cartesian empiricist would make him a particularly interesting specimen. In this paper, however, I challenge the (...)
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  12. Monte Cook (2005). Desgabets on the Creation of Eternal Truths. Journal of the History of Philosophy 43 (1):21-36.
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  13. Monte Cook (2002). Robert Desgabets's Representation Principle. Journal of the History of Philosophy 40 (2):189-200.
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  14. Des Chene, Suárez on Propinquity and the Efficient Cause.
    In the Principles, Descartes declares that of the four Aristotelian causes, he will retain only one: the efficient. Though some natural philosophers argued on behalf of the final cause, and others held that form could be rehabilitated, the efficient cause was in fact the only one of the four to flourish in the new philosophy. Descartes’ claim would lead one to believe that he preserved the efficient cause—that here, at least, we find continuity. But it is reasonable to wonder whether, (...)
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  15. Dennis des Chene, Natural Laws and Divine Agency in the Later Seventeenth Century.
    It is a commonplace that one of the primary tasks of natural science is to discover the laws of nature. Those who don’t think that nature has laws will of course disagree; but of those who do, most will be in accord with Armstrong when he writes that natural science, having discovered the kinds and properties of things, should “state the laws” which those things “obey” (Armstrong What is a law 3). No Scholastic philosopher would have included the discovery of (...)
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  16. Lorne Falkenstein (2005). Condillac's Paradox. Journal of the History of Philosophy 43 (4).
    : I argue that Condillac was committed to four mutually inconsistent propositions: that the mind is unextended, that sensations are modifications of the mind, that colours are sensations, and that colours are extended. I argue that this inconsistency was not just the blunder of a second-rate philosopher, but the consequence of a deep-seated tension in the views of early modern philosophers on the nature of the mind, sensation, and secondary qualities and that more widely studied figures, notably Condillac's contemporaries, Hume (...)
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  17. William Forgie (2007). Gassendi and Kant on Existence. Journal of the History of Philosophy 45 (4).
    : In rejecting Descartes's ontological proof for the existence of God, Gassendi maintained that existence is not a property and Kant said that it is not a "real predicate." It is commonly supposed that both are making the same claim. Some have even thought that they advance essentially the same argument for that same claim. I believe none of this is correct. Gassendi and Kant offer different arguments. And they are arguing for different conclusions. These differences stem from a more (...)
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  18. Daniel Garber & Steven M. Nadler (2006). Oxford Studies in Early Modern Philosophy. Oxford University Press.
    Oxford Studies in Early Modern Philosophy focuses on the seventeenth and eighteenth centuries--the extraordinary period of intellectual flourishing that begins, very roughly, with Descartes and his contemporaries and ends with Kant. It also publishes papers on thinkers or movements outside of that framework, provided they are important in illuminating early modern thought.
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  19. Geoffrey Gorham (2009). God and the Natural World in the Seventeenth Century: Space, Time, and Causality. Philosophy Compass 4 (5):859-872.
    The employment by seventeenth-century natural philosophers of stock theological notions like creation, immensity, and eternity in the articulation and justification of emerging physical programs disrupted a delicate but longstanding balance between transcendent and immanent conceptions of God. By playing a prominent (if not always leading) role in many of the major scientific developments of the period, God became more intimately involved with natural processes than at any time since antiquity. In this discussion, I am particularly concerned with the causal and (...)
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  20. Keith Gunderson (1964). Descartes, La Mettrie, Language, and Machines. Philosophy 39 (149):193 - 222.
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  21. Veronica Gventsadze (2007). Aristotelian Influences in Gassendi's Moral Philosophy. Journal of the History of Philosophy 45 (2):223-242.
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  22. Michael W. Hickson (2010). The Message of Bayle's Last Title: Providence and Toleration in the Entretiens de Maxime Et de Thémiste. Journal of the History of Ideas 71 (4):547-567.
    In this paper I uncover the identities of the interlocutors of Pierre Bayle's Entretiens de Maxime et de Themiste, and I show the significance of these identities for a proper understanding of the Entretiens and of Bayle's thought more generally. Maxime and Themiste represent the philosophers of late antiquity, Maximus of Tyre and Themistius. Bayle brought these philosophers into dialogue in order to suggest that the problem of evil, though insoluble by means of speculative reason, could be dissolved and thus (...)
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  23. Paul Hoffman (2002). Direct Realism, Intentionality, and the Objective Being of Ideas. Pacific Philosophical Quarterly 83 (2):163-179.
    My aim is to arrive at a better understanding of the distinction between direct realism and representationalism by offering a critical analysis of Steven Nadler.
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  24. Thomas Anand Holden (2004). Bayle and the Case for Actual Parts. Journal of the History of Philosophy 42 (2):145-164.
    : Pierre Bayle is the most forthright and systematic early modern proponent of the actual parts doctrine, the period's counterpart to the 'doctrine of arbitrary undetached parts' familiar from current analytic mereology and metaphysics. In this paper I introduce both the actual parts account of the internal structure of matter and the rival system of potential parts. I then identify Bayle as the leading advocate of the actual parts doctrine and examine his arguments for this account.
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  25. Charlie Huenemann (2008). The Good Life in the Scientific Revolution: Descartes, Pascal, and The. Journal of the History of Philosophy 46 (2):321-322.
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  26. John Kilcullen, Essay I. Arnauld Against Philosophic Sin.
    The reader may wish to know something of Antoine Arnauld and his times. His life was full of conflict, with the Jesuits, with the king of France and, though he was a zealous Catholic, with the pope.[ Note ] The son of a wealthy lawyer, he never had to work for his living at anything he did not choose to do. As a priest he never seems to have had any pastoral or teaching responsibilities except those he chose to assume. (...)
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  27. D. Anthony Larivière & Thomas M. Lennon (2002). True Believers: The Recption of Descartes's Meditations by Malebranche and Huet. Kriterion 43 (106):-.
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  28. Thomas M. Lennon (2006). Enigmatic Bayle. British Journal for the History of Philosophy 14 (4):773 – 785.
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  29. Antonia LoLordo (2007). Pierre Gassendi and the Birth of Early Modern Philosophy. Cambridge University Press.
    Offered here is the first comprehensive treatment in English of the philosophical system of the seventeenth century philosopher Pierre Gassendi. Gassendi's importance is widely recognized and is essential for understanding early modern philosophers and scientists such as Locke, Leibniz and Newton. Offering a systematic overview of his contributions, LoLordo situates Gassendi's views within the context of sixteenth and early seventeenth century natural philosophy as represented by a variety of intellectual traditions, including scholastic Aristotelianism, Renaissance Neo-Platonism, and the emerging mechanical philosophy. (...)
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  30. Antonia LoLordo (2005). Gassendi on Human Knowledge of the Mind. Archiv für Geschichte der Philosophie 87 (1):1-21.
    Gassendi holds both that we only have ideas of material things and that we know – by faith and, at least in later works, by reason as well – that the mind is immaterial. I examine the account of the mind provided in Gassendi’s Objections to the Meditations and show how Gassendi’s two theses can be rendered compatible. Indeed, the two theses, taken together, exemplify Gassendi’s account of the scope and limits of human understanding.
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  31. Antonia LoLordo (2005). 'Descartes's One Rule of Logic': Gassendi's Critique of the Doctrine of Clear and Distinct Perception. British Journal for the History of Philosophy 13 (1):51 – 72.
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  32. Steven Nadler (2008). Arnauld's God. Journal of the History of Philosophy 46 (4):pp. 517-538.
    In this paper, I argue that Arnauld’s conception of God is more radical than scholars have been willing to allow. It is not the case that, for Arnauld, God acts for reasons, with His will guided by wisdom (much as the God of Malebranche and Leibniz acts), albeit by a wisdom impenetrable to us. Arnauld’s objections to Malebranche are directed not only at the claim that God’s wisdom is transparent to human reason, but at the whole distinction between will and (...)
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  33. Steven M. Nadler (2005). Cordemoy and Occasionalism. Journal of the History of Philosophy 43 (1):37-54.
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  34. Steven M. Nadler (1998). Louis de la Forge and the Development of Occasionalism: Continuous Creation and the Activity of the Soul. Journal of the History of Philosophy 36 (2).
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  35. Walter Ott (2008). Régis's Scholastic Mechanism. Studies in History and Philosophy of Science Part A 39 (1):2-14.
    Unlike many of Descartes’s other followers, Pierre-Sylvain Re´gis resists the temptations of occasionalism. By marrying the ontology of mechanism with the causal structure of concurrentism, Re´gis arrives at a novel view that both acknowledges God’s role in natural events and preserves the causal powers of bodies. I set out Re´gis’s position, focusing on his arguments against occasionalism and his responses to Malebranche’s ‘no necessary connection’ and divine concursus arguments.
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  36. Richard H. Popkin (2003). The History of Scepticism: From Savonarola to Bayle. Oxford University Press.
    This is the third edition of a classic book first published in 1960, which has sold thousands of copies in two paperback edition and has been translated into several foreign languages. Popkin's work ha generated innumerable citations, and remains a valuable stimulus to current historical research. In this updated version, he has revised and expanded throughout, and has added three new chapters, one on Savonarola, one on Henry More and Ralph Cudworth, and one on Pascal. This authoritative treatment of the (...)
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  37. Riccardo Pozzo (2003). Ramus and Other Renaissance Philosophers on Subjectivity. Topoi 22 (1).
    This paper considers philosophical approaches that are relevant to the intertwinement of logic, metaphysics, and psychology proposed by the Aquinas commentator Tommaso de Vio Cardinal Cajetan, the humanist Petrus Ramus, the pure Aristotelian Cornelius Martini, the Semi-Ramist Bartholomaeus Keckermann, and the lexicographer Rudolf Goclenius. Mostly, however, it is about Ramus and his followers, the Ramists, because of the role they played in exacerbating a discussion on the constitution of objectivity during the Renaissance that was to have an impact on Cartesian (...)
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  38. Paul Anthony Rahe (2006). Machiavelli's Liberal Republican Legacy. Cambridge University Press.
    The significance of Machiavelli's political thinking for the development of modern republicanism is a matter of great controversy. This reassessment examines the character of Machiavelli's own republicanism by charting his influence on Marchamont Nedham, James Harrington, John Locke, Algernon Sidney, John Trenchard, Thomas Gordon, David Hume, the baron de Montesquieu, Benjamin Franklin, George Washington, John Adams, Thomas Jefferson, James Madison, and Alexander Hamilton. Concluding that although Machiavelli himself was not liberal, Paul Rahe argues that he did, nonetheless, set the stage (...)
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  39. Jasper William Reid (2008). The Spatial Presence of Spirits Among the Cartesians. Journal of the History of Philosophy 46 (1).
    : The Cartesians have often been read as if they denied spatial presence to incorporeal substances, reserving it for extended things alone. This article explores whether this common interpretation is accurate, examining the cases of both created minds and the divine substance of God Himself. Through scrutiny of the relevant texts of both Descartes himself and his followers, it demonstrates that, in the divine case, this common interpretation is incorrect, and that the Cartesians did believe that God’s own substance really (...)
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  40. Tad M. Schmaltz (2008). Occasionalism and Mechanism: Fontenelle's Objections to Malebranche. British Journal for the History of Philosophy 16 (2):293 – 313.
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  41. Iuliana Corina Vaida (2009). A New Kantian Solution to the Third Antinomy of Pure Reason and to the Free Will Problem. Southern Journal of Philosophy 47 (4):403-431.
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  42. Voltaire, Micromégas (French).
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  43. Charles T. Wolfe (2011). From Substantival to Functional Vitalism and Beyond. Eidos 14:212-235.
    I distinguish between ‘substantival’ and ‘functional’ forms of vitalism in the eighteenth century. Substantival vitalism presupposes the existence of a (substantive) vital force which either plays a causal role in the natural world as studied scientifically, or remains an immaterial, extra-causal entity. Functional vitalism tends to operate ‘post facto’, from the existence of living bodies to the search for explanatory models that will account for their uniquely ‘vital’ properties better than fully mechanistic models can. I discuss representative figures of the (...)
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  44. Charles T. Wolfe (2010). Rethinking Empiricism and Materialism: The Revisionist View. Annales Philosophici 1 (1):101-113.
    There is an enduring story about empiricism, which runs as follows: from Locke onwards to Carnap, empiricism is the doctrine in which raw sense-data are received through the passive mechanism of perception; experience is the effect produced by external reality on the mind or ‘receptors’. Empiricism on this view is the ‘handmaiden’ of experimental natural science, seeking to redefine philosophy and its methods in conformity with the results of modern science. Secondly, there is a story about materialism, popularized initially by (...)
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  45. Charles T. Wolfe (2010). Embodied Empiricism. In Charles T. Wolfe & Ofer Gal (eds.), The Body as object and instrument of knowledge. Springer.
    This is the introduction to a collection of essays on 'embodied empiricism' in early modern philosophy and the life sciences - papers on Harvey, Glisson, Locke, Hume, Bonnet, Lamarck, on anatomy and physiology, on medicine and natural history, etc.
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  46. Charles T. Wolfe (2009). “Cabinet d'Histoire Naturelle,” Or: The Interplay of Nature and Artifice in Diderot's Naturalism. Perspectives on Science 17 (1):pp. 58-77.
    In selected texts by Diderot, including the Encyclopédie article “Cabinet d’histoire naturelle” (along with his comments in the article “Histoire nat-urelle”), the Pensées sur l’interprétation de la nature and the Salon de 1767, I examine the interplay between philosophical naturalism and the recognition of the irreducible nature of artifice, in order to arrive at a provisional definition of Diderot’s vision of Nature as “une femme qui aime à se travestir.” How can a metaphysics in which the concept of Nature has (...)
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  47. Charles T. Wolfe (2008). Vitalism Without Metaphysics? Medical Vitalism in the Enlightenment. Science in Context 21 (4):461-463.
    This is the introduction to a special issue of 'Science in Context' on vitalism that I edited. The contents are: 1. Guido Giglioni — “What Ever Happened to Francis Glisson? Albrecht Haller and the Fate of Eighteenth-Century Irritability” 2. Dominique Boury— “Irritability and Sensibility: Two Key Concepts in Assessing the Medical Doctrines of Haller and Bordeu” 3. Tobias Cheung — “Regulating Agents, Functional Interactions, and Stimulus-Reaction-Schemes: The Concept of “Organism” in the Organic System Theories of Stahl, Bordeu and Barthez” 4. (...)
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  48. Charles T. Wolfe & Ofer Gal (2010). The Body as Object and Instrument of Knowledge. Springer.
    A collection of essays on early modern empiricism in the life sciences and in philosophy, focusing on the role of the body (embodiment, the passions, medical theory and so on).
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