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  1. John Edward Abbruzzese (2008). Do Descartes and St. Thomas Agree on the Ontological Proof? Pacific Philosophical Quarterly 89 (4):413-435.
    Abstract: Contrary to received opinion, Descartes' view on the merits of the ontological proof may actually agree with that of Thomas Aquinas, whose rejection of the a priori existence proof has stocked the armories of anti-Anselmians ever since. In a rarely noted passage of the First Replies, Descartes claims not to differ in any respect from Thomas on the proof, a claim that gains sense in light of recent work on the Fifth Meditation. That work in turn reveals a well-founded, (...)
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  2. John Edward Abbruzzese (2007). A Reply to Cunning on the Nature of True and Immutable Natures. British Journal for the History of Philosophy 15 (1):155 – 167.
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  3. John Edward Abbruzzese (2007). The Structure of Descartes's Ontological Proof. British Journal for the History of Philosophy 15 (2):253 – 282.
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  4. Fred Ablondi (2007). Why It Matters That I'm Not Insane: The Role of the Madness Argument in Descartes's First Meditation. International Philosophical Quarterly 47 (1):79-89.
    Descartes’s First Meditation employs a series of arguments designed to generate the worry that the senses might not provide sufficient evidence to justify one’staking as certain one’s beliefs about the way the world is. As the meditator considers what principle describes the conditions under which it is possible to attain certain knowledge, one after another doubt-generating device is ushered in, until at last he finds himself like someone caught in a whirlpool, able neither to stand firm nor to swim out. (...)
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  5. Fred Ablondi (2006). Descartes Reinvented. Review of Metaphysics 60 (2):426-427.
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  6. Fred Ablondi (2005). Almog's Descartes. Philosophy 80 (3):423-431.
    The answer which Joseph Almog gives to the question which serves as the title of his recent book What Am I? (subtitled: Descartes and the Mind-Body Problem) is based upon his interpretation of (1) and objection to Descartes' argument for the distinction of the mind and the body raised by Antoine Arnauld, as well as Descartes' response to it, and (2) Descartes' letters of 9 February 1645 to Denis Mesland. I will argue that both of these interpretations are incorrect, and (...)
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  7. Fred Ablondi (1998). Automata, Living and Non-Living: Descartes' Mechanical Biology and His Criteria for Life. [REVIEW] Biology and Philosophy 13 (2):179-186.
    Despite holding to the essential distinction between mind and body, Descartes did not adopt a life-body dualism. Though humans are the only creatures which can reason, as they are the only creatures whose body is in an intimate union with a soul, they are not the only finite beings who are alive. In the present note, I attempt to determine Descartes'' criteria for something to be ''living.'' Though certain passages associate such a principle with the presence of a properly functioning (...)
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  8. Darren Abramson (2011). Descartes' Influence on Turing. Studies in History and Philosophy of Science Part A 42 (4):544-551.
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  9. Marcus P. Adams (2014). The Wax and the Mechanical Mind: Reexamining Hobbes's Objections to Descartes's Meditations. British Journal for the History of Philosophy 22 (3):403-424.
  10. B. M. Adkins (1952). The Dictum of Descartes. British Journal for the Philosophy of Science 3 (11):259-260.
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  11. Igor Agostini (2010). L'idea di Dio in Descartes: Dalle Meditationes Alle Responsiones. Le Monnier Università.
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  12. Kristoffer Ahlstrom (2010). What Descartes Did Not Know. Journal of Value Inquiry 44 (3):297-311.
    Descartes’ epistemologies of meditation and sense imply that we cannot know anything about the mind-body union, either in the Cartesian sense of having scientia or, more interestingly, in terms of any other concept of knowledge available to Descartes. After considering the implications of this conclusion for what we may know about mind-body interaction, it becomes clear that, on Descartes’ view, we at best can be said to know that mind-body interaction, if it does in fact take place, does not violate (...)
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  13. Abraham Akkerman (2001). Urban Planning in the Founding of Cartesian Thought. Philosophy and Geography 4 (2):141 – 167.
    It is a matter of tacit consensus that rationalist adeptness in urban planning traces its foundations to the philosophy of the Renaissance thinker and mathematician Ren Descartes. This study suggests, in turn, that the planned urban environment of the Renaissance may have also led Descartes, and his intellectual peers, to tenets that became the foundations of modern philosophy and science. The geometric street pattern of the late middle ages and the Renaissance, the planned townscapes, street views and the formal garden (...)
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  14. Lilli Alanen (2009). Review of John Cottingham, Cartesian Reflections: Essays on Descartes's Philosophy. [REVIEW] Notre Dame Philosophical Reviews 2009 (8).
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  15. Lilli Alanen (2008). Cartesian Scientia and the Human Soul. Vivarium 46 (3):418-442.
    Descartes's conception of matter changed the account of physical nature in terms of extension and related quantitative terms. Plants and animals were turned into species of machines, whose natural functions can be explained mechanistically. This article reflects on the consequences of this transformation for the psychology of human soul. In so far the soul is rational it lacks extension, yet it is also united with the body and affected by it, and so it is able to act on extended matter. (...)
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  16. Lilli Alanen (2008). Descartes' Mind-Body Composites, Psychology and Naturalism. Inquiry 51 (5):464 – 484.
    This paper reflects on the status of Descartes' notion of the mind-body union as an object of knowledge in the framework of his new philosophy of nature, and argues that it should be taken seriously as representing a third kind of real thing or reality—that of human nature. Because it does not meet the criteria of distinctness that the two natures composing it—those of thinking minds and extended bodies— meet, the phenomena referred to it, which are objects of psychology as (...)
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  17. Lilli Alanen (2003). Descartes's Concept of Mind. Harvard University Press.
    This is the first book to give an analysis of Descartes's pivotal concept that deals with all the functions of the mind, cognitive as well as volitional, ...
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  18. Lilli Alanen (1996). Reconsidering Descartes's Notion of the Mind-Body Union. Synthese 106 (1):3 - 20.
    This paper examines Descartes's third primary notion and the distinction between different kinds of knowledge based on different and mutually irreducible primary notions. It discusses the application of the notions of clearness and distinctness to the domain of knowledge based on that of mind-body union. It argues that the consequences of the distinctions Descartes is making with regard to our knowledge of the human mind and nature are rather different from those that have been attributed to Descartes due to the (...)
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  19. Lilli Alanen (1991). Descartes, Conceivability, and Logical Modality. In Tamara Horowitz (ed.), Thought Experiments in Science and Philosophy. Rowman and Littlefield.
    This paper examines Descartes' controversial theory of the creation of eternal truths and the views of modality attributed to Descartes in recent interpretations of it. It shows why attempts to make Descartes' view intelligible by distinctions of different kinds of modality fail to do justice to his theory, which is radical indeed without being incoherent or involving universal possibilism or irrationalism. Descartes' opposition to traditional rationalist views of modality, it suggests, can be seen instead as foreshadowing contemporary views prefixed, logical (...)
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  20. Lilli Alanen (1989). Descartes's Dualism and the Philosophy of Mind. Revue de Métaphysique Et de Morale 94 (3):391 - 413.
    Cet article étudie la vue cartésienne de l'homme et la connaissance obtenue par la notion de l'union de l'âme et du corps. Le but est d'analyser les conséquences de la distinction cartésienne entre des notions primitives différentes et incomparables, et des différents genres de connaître qui s'en suivent, conséquences qui à cause de l'influence de la version Ryleienne du dualisme cartésien sont restées largement ignorées dans les débats anglo-américains récents. This paper examines Descartes's view of man and the understanding involved (...)
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  21. Lilli Alanen (1988). The Foundations of Modality and Conceivability in Descartes and His Predecessors. In Simo Knuuttila (ed.), Modern Modalities: Studies of the History of Modal Theories From Medieval Nominalism to Logical Positivism. Kluwer. 1-69.
    Descartes's view of modality is analyzed by contrast to two earlier models: the ancient realist one, defended by Boethius, where possibility and necessity are connected to natural potency, and the modern intensionalist one, which dissociates necessary and possible truths from any ontological foundation, treating them as conceptual, a priori given preconditions for any intellect. The emergence of this view is traced from Gilbert of Poitiers to duns Scotus, Ockham and Suarez. The Cartesian theory of the creation of eternal truths, it (...)
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  22. Lilli Alanen (1982). Studies in Cartesian Epistemology and Philosophy of Mind. Distributed by Akateeminen Kirjakauppa.
  23. Lilli K. Alanen (1992). Thought-Talk: Descartes and Sellars on Intentionality. American Philosophical Quarterly 29 (1):19-34.
  24. Tamara Albertini (2005). Crisis and Certainty of Knowledge in Al-Ghazali (1058-1111) and Descartes (1596-1650). Philosophy East and West 55 (1):1-14.
    : In his autobiographical account, the Munqidh min al-Dalāl, al-Ghazālī reflects on his conversion from skepticism to faith. Previous scholarship has interpreted this text as an anticipation of Cartesian positions regarding epistemic certainty. Although the existing similarities between al-Ghazālī and Descartes are striking, the focus of the present essay lies on the different philosophical aims pursued by the two thinkers. It is thus argued that al-Ghazālī operates with a broader notion of the Self than Descartes, because it is inclusive of (...)
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  25. Ramon Alcoberro I. Pericay (2008). El Racionalisme Cartesià. Editorial Uoc.
    Ser modern és ser racionalista. Aquest llibre repassa amb detall les tesis de Descartes, la seva relació amb els contemporanis i les conseqüències de les seves teories.
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  26. Virgil C. Aldrich (1937). Descartes' Method of Doubt. Philosophy of Science 4 (4):395-411.
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  27. Denis Alexander & Ronald L. Numbers (eds.) (2010). Biology and Ideology From Descartes to Dawkins. The University of Chicago Press.
    An accessible survey, this collection will enlighten historians of science, their students, practicing scientists, and anyone interested in the relationship ...
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  28. Vlad Alexandrescu (2007). Descartes and Pascal on the Eucharist. Perspectives on Science 15 (4):434-449.
  29. Edwin B. Allaire (1964). The Attack on Substance: Descartes to Hume. Dialogue 3 (03):284-287.
  30. Jean-Louis Allard (1974). Descartes' Philosophy of Nature. Par James Collins. (American Philosophical Quarterly, Monograph No. 5), Oxford, Blackwell, 1971. Viii, 99 Pages. $6.00. [REVIEW] Dialogue 13 (01):179-180.
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  31. Prudence Allen Sr (1990). Descartes, The Concept of Woman and the French Revolution. Social Philosophy Today 3:61-78.
  32. Keith Allen (2008). Mechanism, Resemblance and Secondary Qualities: From Descartes to Locke. British Journal for the History of Philosophy 16 (2):273 – 291.
    Locke’s argument for the primary-secondary quality distinction is compared with Descartes’s argument (in the Principles of Philosophy) for the distinction between mechanical modifications and sensible qualities. I argue that following Descartes, Locke’s argument for the primary-secondary quality distinction is an essentially a priori argument, based on our conception of substance, and the constraints on intelligible bodily interaction that this conception of substance sets.
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  33. Sean Allen-Hermanson (2008). Desgabets: Rationalist or Cartesian Empiricist? In Jon Miller (ed.), Topics in Early Modern Philosophy of Mind (Springer).
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  34. Nunzio Allocca (2006). Cartesio E Il Corpo Della Mente. Aracne.
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  35. Nunzio Allocca (2006). Lo Spazio, l'Occhio, la Mente: Tre Saggi Su Cartesio. Aracne.
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  36. J. Almog (2005). 'What Am I?' Descartes and the Mind-Body Problem - Reply. [REVIEW] Philosophy and Phenomenological Research 70 (3):717-734.
    In his Meditations, René Descartes asks, "what am I?" His initial answer is "a man." But he soon discards it: "But what is a man? Shall I say 'a rational animal'? No: for then I should inquire what an animal is, what rationality is, and in this way one question would lead down the slope to harder ones." Instead of understanding what a man is, Descartes shifts to two new questions: "What is Mind?" and "What is Body?" These questions develop (...)
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  37. J. Almog (2001). What Am I?: Descartes and the Mind-Body Problem. Oxford University Press.
    In his Meditations, Rene Descartes asks, "what am I?" His initial answer is "a man." But he soon discards it: "But what is a man? Shall I say 'a rational animal'? No: for then I should inquire what an animal is, what rationality is, and in this way one question would lead down the slope to harder ones." Instead of understanding what a man is, Descartes shifts to two new questions: "What is Mind?" and "What is Body?" These questions develop (...)
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  38. Joseph Almog (2008). Cogito?: Descartes and Thinking the World. Oxford University Press.
    This volume looks at the first half of the proposition--cogito.
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  39. Ferdinand Alquié (1966). La Découverte Métaphysique De l'Homme Chez Descartes. Presses Universitiaires De France.
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  40. Pedro Amaral (1987). Descartes' Quartum Quid. Philosophy Research Archives 13:379-409.
    My goal is to illustrate Descartes’ reliance on two quite different and competing interpretations of objective reality by explaining how each is used in defending his causal axioms. The initial criticism comes from Caterus (and is later taken up by Gassendi) who charges that Descartes makes it appear as if the thought in its objective aspect (the intentional entity) is really distinct from the thought qua modification of the mind (i.e., the thought in its formal aspect). This implies that the (...)
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  41. Pedro Amaral (1987). Harmony in Descartes and the Medical Philosophers. Philosophy Research Archives 13:499-556.
    Among late Renaissance and early Modern philosophers, the concepts of “sympathy” or “harmony” are a recurring theme. My goal is to show that theories which rely on such concepts, far from being an attempt to avoid the emerging mechanistic or empirical trends, are actually the form which these trends took in the wake of an increasing disenchantment with Aristotelian psychology. Fracastorius, Suarez and Descartes provide the texts: their accounts of the interaction between cognitive faculties exhibit a growing awareness that the (...)
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  42. Meter Amevans (1934). Book Review:Cartesio. Francesco Olgiati; Spinoza Nel Terzo Centenario Della Sua Nascita. ; Arturo Schopenhauer: L'Ambiente, La Vita, Le Opere. Umberto A. Padovani. [REVIEW] Ethics 44 (4):476-.
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  43. Celia Amorós, Ana Uriarte & Linda López McAlister (1994). Cartesianism and Feminism. What Reason Has Forgotten; Reasons for Forgetting. Hypatia 9 (1):147 - 163.
    This paper recovers and pays homage to the arguments in support of the equality of the sexes developed by the Seventeenth Century Cartesian philosopher François Poullain de la Barre (1647-1723).
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  44. Richard L. Amoroso (ed.) (2010). Complementarity of Mind and Body: Realizing the Dream of Descartes, Einstein, and Eccles. Nova Science Publishers.
  45. Daniel E. Anderson (1980). Descartes and Atheism. Tulane Studies in Philosophy 29:11-24.
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  46. John Anderson (1936). The Cogito of Descartes. Australasian Journal of Philosophy 14 (1):48 – 68.
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  47. Peter Anstey (2003). Review of Tad M. Schmaltz, Radical Cartesianism: The French Reception of Descartes. [REVIEW] Notre Dame Philosophical Reviews 2003 (2).
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  48. Peter R. Anstey (2000). "De Anima" and Descartes: Making Up Aristotle's Mind. History of Philosophy Quarterly 17 (3):237 - 260.
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  49. Richard E. Aquila (1974). Brentano, Descartes, and Hume on Awareness. Philosophy and Phenomenological Research 35 (2):223-239.
    BRENTANO'S CLAIMS ABOUT INTENTIONALITY DO NOT BEAR SOLELY\nON A CONCERN WITH THE POSITIVE NATURE OF MENTAL STATES.\nTHEY ALSO HAVE NO BEARING ON THE PROBLEM OF MENTAL/MATERIAL\nIDENTITY. PART OF THEIR POINT IS JUST TO OPPOSE A CERTAIN\nVIEW ABOUT THE PROPER OBJECTS OF AWARENESS, NAMELY THAT\nINSOFAR AS WE ARE AWARE OF OBJECTS THEY HAVE AN EXISTENCE\n"IN THE MIND." BOTH HUME AND DESCARTES HELD SUCH A VIEW. AN\nEXAMINATION OF THE NOTIONS OF "IDEA" AND "OBJECTIVE\nREALITY" SHOWS THE INACCURACY OF REGARDING DESCARTES AS A\n"REPRESENTATIVE REALIST." (...)
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  50. Ronald Arbini (1983). Did Descartes Have a Philosophical Theory of Sense Perception? Journal of the History of Philosophy 21 (3):317-337.
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