The Faces of Simplicity in Descartes’s Soul
In K. Corcilius, D. Perler & C. Helmig (eds.), The Parts of the Soul. De Gruyter (forthcoming)
| Abstract | In this paper I explain several ways in which Descartes denied that the human soul or mind is composite and the role this idea played in his thought. The mind is whole in the whole and whole in the parts of the body because it has no parts. Unlike body, the mind is indivisible, and this is a different idea from the thought that mind and body are incorruptible. Descartes connects the immortality of the soul with its status as a substance and as incorruptible rather than with its indivisibility. | |||||||||
| Keywords | simplicity indivisibiility mind-body union incorruptibility immortality | |||||||||
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Marleen Rozemond (2003). Descartes, Mind-Body Union, and Holenmerism. Philosophical Topics 31 (1/2):343-367.
Justin Skirry (2001). A Hylomorphic Interpretation of Descartes's Theory of Mind-Body Union. Proceedings of the American Catholic Philosophical Association 75:267-283.
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Kristoffer Ahlstrom (2010). What Descartes Did Not Know. Journal of Value Inquiry 44 (3):297-311.
Miguel Garcia-Valdecasas (2005). Psychology and Mind in Aquinas. History of Psychiatry 16 (3):291-310.
M. Pakaluk (2003). Degrees of Separation in the Phaedo. Phronesis 48 (2):89-115.
Marleen Rozemond (2009). Can Matter Think? The Mind-Body Problem in the Clarke-Collins Correspondence. In Jon Miller (ed.), Topics in Early Modern Philosophy of Mind. Springer.
Michael Pakaluk (2003). Degrees of Separation in the Phaedo. Phronesis 48 (2):89-115.
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