Search results for 'Cogito' (try it on Scholar)

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  1.  51
    Andreea Mihali (2004). Husain Sarkar, Descartes' Cogito: Saved From the Great Shipwreck Reviewed By. Philosophy in Review 24 (3):220-222.
    In Descartes' Cogito, Saved from the Great Shipwreck, Husain Sarkar convincingly argues that the Cartesian cogito as it appears in Meditation Two cannot be an argument but must be understood as an intuition emerging from the process of ('extraordinary') doubt. Sarkar mentions in the Preface that only the negative part of his thesis in intended to be decisive (X). However, as the book unfolds it becomes evident that his "positive" effort, his interpretation of the cogito as an (...)
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  2. Hector Ferreiro (2012). La interpretación hegeliana del Cogito. In Luis Lorenzo & Andrea Paul (eds.), Perspectivas de investigación en Filosofía: Aporías de la razón moderna. Ediciones de la Universidad Nacional de General Sarmiento 41-52.
    Hegel ve en la tesis del Cogito la formulación germinal de dos tesis centrales de su propio Sistema, a saber: a) la de la unidad del ser y el pensar, y b) la del carácter absoluto de la subjetividad, es decir, en otros términos, la del carácter omniabarcador de la racionalidad humana. La lectura que Hegel hace del Cogito cartesiano se ubica desde el primer momento más allá de la cuestión particular de la exactitud exegética. Hegel no pretende (...)
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  3.  10
    Saja Parvizian (2016). Generosity, the Cogito, and the Fourth Meditation. Res Philosophica 93 (1):219-243.
    The standard interpretation of Descartes's ethics maintains that virtue presupposes knowledge of metaphysics and the sciences. Lisa Shapiro, however, has argued that the meditator acquires the virtue of generosity in the Fourth Meditation, and that generosity contributes to her metaphysical achievements. Descartes's ethics and metaphsyics, then, must be intertwined. This view has been gaining traction in the recent literature. Omri Boehm, for example, has argued that generosity is foundational to the cogito. In this paper, I offer a close reading (...)
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  4. Peter Slezak (2010). Doubts About Descartes' Indubitability: The Cogito as Intuition and Inference. Philosophical Forum 41 (4):389-412.
    Kirsten Besheer has recently considered Descartes’ doubting appropriately in the context of his physiological theories in the spirit of recent important re-appraisals of his natural philosophy. However, Besheer does not address the notorious indubitability and its source that Descartes claims to have discovered. David Cunning has remarked that Descartes’ insistence on the indubitability of his existence presents “an intractable problem of interpretation” in the light of passages that suggest his existence is “just as dubitable as anything else”. However, although the (...)
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  5.  37
    Stephen Hetherington (2009). The Cogito: Indubitability Without Knowledge? Principia 13 (1):85-92.
    How should we understand both the nature, and the epistemic potential, of Descartes’s Cogito? Peter Slezak’s interpretation of the Cogito’s nature sees it strictly as a selfreferential kind of denial: Descartes cannot doubt that he is doubting. And what epistemic implications flow from this interpretation of the Cogito? We find that there is a consequent lack of knowledge being described by Descartes: on Cartesian grounds, indubitability is incompatible with knowing. Even as the Cogito halts doubt, therefore, (...)
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  6.  37
    Weimin Mo (2007). Cogito : From Descartes to Sartre. [REVIEW] Frontiers of Philosophy in China 2 (2):247-264.
    Cogito, as the first principle of Descartes’ metaphysical system, initiated the modern philosophy of consciousness, becoming both the source and subject of modern Western philosophical discourse. The philosophies of Maine de Biran, Kant, Husserl, Heidegger, Sartre, Merleau-Ponty, and others developed by answering the following questions? Is consciousness substantial or not? Does consciousness require the guarantee of a transcendental subject? Is Cogito epistemological or ontological? Am I a being-for-myself or a being-for-others? Outlining the developmental history of the idea of (...)
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  7.  10
    Érico Andrade (2009). A função do método de análise na constituição do argumento do cogito nas Meditações: uma leitura do cogito através da reductio ad absurdum. Veritas: Revista de Filosofia da PUCRS 54 (2):155-171.
    Considerando que o cogito possa ser tomado, nas Meditações, como uma conclusão de uma demonstração, pode-se avançar a tese de que essa demonstração está consoante ao método analítico, que Descartes reconhece empreender nesse texto. Esse método teria entre as suas funções nas Meditações aquela de apresentar – sob a forma de uma rede de implicações ontológicas – o raciocínio que conduz à certeza da existência. Como cumpre no referido texto determinar a certeza da existência sem tomar como base nenhuma (...)
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  8.  6
    Michèle Cohen-Halimi (2009). L'usage des pronoms personnels dans la réfutation kantienne du cogito. Une lecture élargie du premier paragraphe de l'Anthropologie du point de vue pragmatique. Logos: Anales Del Seminario de Metafísica 41:7-31.
    En même temps qu'il est réputé pour son scepticisme linguistique, Kant reconnaît aux pronoms personnels une signification universelle. C'est ce statut d'exception qui éclaire le caractère décisif de l'usage de ces pronoms dans la critique kantienne du cogito. On peut faire apparaître un paradoxe immanent à cet usage au coeur de l'opération de désubstantialisation de la pensée, engagée par Kant dans la Déduction transcendantale et dans les Paralogismes: d'une part, la substitution des pronoms il et ça au pronom je (...)
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  9.  6
    Vicente Serrano (2012). Don Quijote, Hamlet y el cogito . Sobre las raíces de la estética en la filosofía moderna. Isegoría 47:481-498.
    El artículo compara los dos grandes personajes de Shakespeare y Cervantes con el cogito cartesiano a fin de averiguar si expresan aspectos de lo moderno que este último oculta. En particular se analizan desde la perspectiva de la ausencia, cuya expresión se compara con la pérdida de la metafísica del ser y de la noción de naturaleza premodernas. Se indaga la posibilidad de que en esa ausencia hunda sus raíces la estética de la filosofía moderna.
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  10.  52
    Jean-Baptiste Jeangène Vilmer (2004). Cogito, ergo sum : induction et déduction. Archives de Philosophie 1:51-63.
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  11.  48
    Laurent Jaffro (2004). Le cogito de Berkeley. Archives de Philosophie 1:85-111.
  12.  90
    Nick Treanor (2006). The Cogito and the Metaphysics of Mind. Philosophical Studies 130 (2):247-71.
    That there is an epistemological difference between the mental and the physical is well- known. Introspection readily generates knowledge of one’s own conscious experience, but fails to yield evidence for the existence of anything physical. Conversely, empirical investigation delivers knowledge of physical properties, but neither finds nor requires us to posit conscious experience. In recent decades, a series of neo-Cartesian arguments have emerged that rest on this epistemological difference and purport to demonstrate that mind-brain identity is false and that consciousness (...)
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  13.  72
    Jonathan Harrison (1984). The Incorrigibility of the Cogito. Mind 93 (July):321-335.
  14.  11
    Christopher Ormell (1993). A Modern Cogito 4: Random Versus Perverse-Random. Cogito 7 (3):216-225.
    The first paper of this series (Cogito, 1992) outlined ‘the showdown phenomenon’: a live sequence of events of two distinct kinds, ‘red’ and ‘green’, which was experienced by the would-be predictor as absolutely and irreducibly unpredictable, because the predictor invariably got his or her predictions wrong. We can clearly and distinctly imagine this happening: so a perverse-random experience of this sort is evidently ‘logically possible’. This raises the question of the relation of the new sequences to ordinary ‘random’ sequences. (...)
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  15.  11
    Telma de Souza Birchal (2000). O cogito como representação e como presença: duas perspectivas da relação de si a si em Descartes. Discurso 31:441-462.
    O artigo enfoca duas maneiras possíveis, não necessariamente excludentes, de se compreender o “'penso, logo existo" cartesiano: a primeira, enquanto representação de si, decorre de uma compreensão do eu como sujeito , quer dizer, de um sujeito diante de um objeto e se remete a uma consciência refletida de si; a segunda, como presença a si mesmo, é relativa a uma compreensão do ego como ser ou existência, dados numa experiência originária se remete a uma consciência imediata de si. O (...)
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  16.  17
    Nicola Ciprotti (2009). Hintikka on Descartes's Cogito. Nordicum-Mediterraneum 4 (1).
  17.  7
    Raul Landim Filho (1994). Pode o Cogito ser posto em questão? Discurso 24:9-30.
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  18.  8
    M. O. Weimin (2007). Cogito: From Descartes to Sartre. Frontiers of Philosophy in China 2 (2):247-264.
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  19.  7
    Christopher Ormell (1993). A Modern Cogito 3: Unpredictability and the Other. Cogito 7 (2):140-145.
    In the first paper of this series (Cogito, 1992) the author outlined ‘the showdown phenomenon’: a live sequence of events of two distinct kinds, ‘red’ and ‘green’, which was experienced by the would-be predictor as absolutely and irreducibly unpredictable, because the predictor invariably got his or her predictions wrong. (In a second paper (Cogito, 1993) he argued that the showdown phenomenon is an epistemological landmark, because it establishes a clearly conceptualized, tangible, localized ‘limit of knowledge’.) At the end (...)
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  20.  9
    Omri Boehm (2014). Freedom and the Cogito. British Journal for the History of Philosophy 22 (4):704-724.
    Drawing on Descartes' account of générosité, a reinterpretation of the Cogito is offered, emphasizing the role of the will. The paper's first part focuses on Cartesian ethics. It is argued that Descartes can be viewed as a Stoical thinker rather than a Baconian one. That is, he holds that theoretical contemplation is itself the primary ground of human happiness and tranquility of mind – experienced as the feeling of générosité. The paper's second part draws on the first in accounting (...)
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  21.  43
    John Campbell (2012). Cogito Ergo Sum: Christopher Peacocke and John Campbell: II—Lichtenberg and the Cogito. Proceedings of the Aristotelian Society 112 (3):361-378.
    Our use of ‘I’, or something like it, is implicated in our self-regarding emotions, in the concern to survive, and so seems basic to ordinary human life. But why does that pattern of use require a referring term? Don't Lichtenberg's formulations show how we could have our ordinary pattern of use here without the first person? I argue that what explains our compulsion to regard the first person as a referring term is our ordinary causal thinking, which requires us to (...)
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  22.  32
    Gary Hatfield (2008). Descartes: A Biography; Cogito, Ergo Sum: The Life of René Descartes. [REVIEW] Isis: A Journal of the History of Science 99:177-178.
    Review of Desmond M. Clarke. Descartes: A Biography. xi + 507 pp., apps., figs., bibl., index. Cambridge: Cambridge University Press, 2006. $40 (cloth).; Richard Watson, Cogito, Ergo Sum: The Life of René Descartes. viii + 375 pp., figs., bibl., index. Boston: David R. Godine, 2002. $35 (cloth).
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  23.  31
    Richard Rushton (2008). Passions and Actions: Deleuze's Cinematographic Cogito. Deleuze Studies 2 (2):121-139.
    When writing about cinema does Deleuze have a conception of cinema spectatorship? In New Philosophy for New Media, Mark Hansen argues that Deleuze does have a conception of cinema spectatorship but that the subjectivity central to that spectatorship is weak and impoverished. This article argues against Hansen's reductive interpretation of Deleuze. In doing so, it relies on the three syntheses of time developed in Difference and Repetition alongside an elaboration of Deleuze's notion of a ‘cinematographic Cogito’. In this way, (...)
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  24.  79
    William J. Rapaport (1976). On Cogito Propositions. Philosophical Studies 29 (1):63-68.
    I argue that George Nakhnikian's analysis of the logic of cogito propositions (roughly, Descartes's 'cogito' and 'sum') is incomplete. The incompleteness is rectified by showing that disjunctions of cogito propositions with contingent, non-cogito propositions satisfy conditions of incorrigibility, self-certifyingness, and pragmatic consistency; hence, they belong to the class of propositions with whose help a complete characterization of cogito propositions is made possible.
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  25.  98
    William J. Rapaport, God, the Demon, and the Cogito.
    The purpose of this essay is to exhibit in detail the setting for the version of the Cogito Argument that appears in Descartes’s Meditations. I believe that a close reading of the text can shed new light on the nature and role of the “evil demon”, on the nature of God as he appears in the first few Meditations, and on the place of the Cogito Argument in Descartes’s overall scheme.
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  26.  16
    Christopher Ormell (1994). A Modern Cogito. Cogito 8 (1):59-65.
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  27. Paul Ricoeur (1996). The Crisis of the Cogito. Synthese 106 (1):57 - 66.
    If Descartes's Cogito can be held as the opening of the era of modern subjectivity, it is to the extent that the I is taken for the first time in the position of foundation, i.e., as the ultimate condition for the possibility of all philosophical discourse. The question raised in this paper is whether the crisis of the Cogito, opened later by Hume, Nietzsche and Heidegger on different philosophical grounds, is not already contemporaneous to the very positing of (...)
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  28.  79
    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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  29.  23
    Stanley Tweyman (2005). Hume and the Cogito Ergo Sum. The European Legacy 10 (4):315-328.
    Descartes and Hume share at least one fundamental philosophical belief, and that is the proper mindset required in order to begin philosophizing in an orderly manner. Each holds that, once this mindset is achieved, the reader will readily accept the procedures and conclusions that follow. I propose to show that Descartes and Hume argue for the identical starting point for doing philosophy. However, despite this agreement between them, Hume rejects Descartes' teachings, even in regard to the Cogito ergo Sum. (...)
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  30.  77
    Roy A. Sorensen (1986). Was Descartes's Cogito a Diagonal Deduction? British Journal for the Philosophy of Science 37 (3):346-351.
    Peter Slezak and William Boos have independently advanced a novel interpretation of Descartes's "cogito". The interpretation portrays the "cogito" as a diagonal deduction and emphasizes its resemblance to Godel's theorem and the Liar. I object that this approach is flawed by the fact that it assigns 'Buridan sentences' a legitimate role in Descartes's philosophy. The paradoxical nature of these sentences would have the peculiar result of undermining Descartes's "cogito" while enabling him to "disprove" God's existence.
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  31.  44
    Murray Miles (2010). Analytic Method, the Cogito, and Descartes's Argument for the Innateness of the Idea of God. Epoché: A Journal for the History of Philosophy 14 (2):289-320.
    The analytic method by which Descartes discovered the first principle of his philosophy—cogito, ergo sum—is a unique cognitive process of direct insight and nonlogical inference. It differs markedly from inductive as well as deductive procedures, but also from older models of the direct noetic apprehension of first principles, notably those of Plato and Aristotle. However, a critical examination of Descartes’s argument for the innateness of the idea of God shows that there are serious obstacles in the way of his (...)
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  32.  24
    David Woodruff Smith (1993). The Cogito Circa Ad 2000. Inquiry 36 (3):225 – 254.
    What are we to make of the cogito (cogito ergo sum) today, as the walls of Cartesian philosophy crumble around us? The enduring foundation of the cogito is consciousness. It is in virtue of a particular phenomenological structure that an experience is conscious rather than unconscious. Drawing on an analysis of that structure, the cogito is given a new explication that synthesizes phenomenological, epistemological, logical, and ontological elements. What, then, is the structure of conscious thinking on (...)
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  33. Jerrold J. Katz (1986). Cogitations: A Study of the Cogito in Relation to the Philosophy of Logic and Language and a Study of Them in Relation to the Cogito. Oxford University Press.
    The cogito ergo sum of Descartes is one of the best-known--and simplest--of all philosophical formulations, but ever since it was first propounded it has defied any formal accounting of its validity. How is it that so simple and important an argument has caused such difficulty and such philosophical controversy? In this pioneering work, Jerrold Katz argues that the problem with the cogito lies where it is least suspected--in a deficiency in the theory of language and logic that Cartesian (...)
     
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  34.  20
    Stephen Voss (2005). Descartes' Cogito : Saved From the Great Shipwreck (Review). Journal of the History of Philosophy 43 (4):490-491.
    Perhaps the most famous proposition in the history of philosophy is Descartes’ cogito, “I think, therefore I am.” Husain Sarkar claims in this provocative new interpretation of Descartes that the ancient tradition of readingthe cogito as an argument is mistaken. It should, he says, be read as an intuition. Through this new interpretative lens, the author reconsiders key Cartesian topics: the ideal inquirer; the role of clear and distinct ideas; the relation of these to the will;memory; the nature (...)
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  35.  21
    Andrew Pyle (ed.) (1999). Key Philosophers in Conversation: The Cogito Interviews. Routledge.
    This volume presents twenty of the most important interviews the journal, Cogito conducted between 1987 and 1996. Covering a wide spectrum of intellectual inquiry, from logic to metaphysics to philosophy of mind, the interviews provide an excellent introduction to philosophy in the English speaking world at the end of the century. Interviews with: Michael Dummett Peter Strawson Alasdair MacIntyre David Gauthier Nancy Cartwright Mary Warnock Hilary Putnam Daniel Dennett Bernard Williams John Cottingham Willard Quine Stephen Korner Hugh Mellor Adam (...)
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  36.  6
    Ray Billington (1993). Report on the Annual Cogito Society Conference. Cogito 7 (3):257-258.
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  37.  31
    Rainer Trapp (1988). » Credo* Me* Cogitare Ergo Scio* Me* Esse1/2 « — Descartes' »Cogito Ergo Sum« Reinterpreted. Erkenntnis 28 (2):253 - 267.
    At first sight one might be tempted to regard Descartes' »cogito ergo sum« as logically true by existential generalisation. This however would neither exhaust the specific epistemic content of »cogito« nor reveal the philosophical peculiarities of »sum« which the author takes to have two ontologically different meanings. The full sense of »cogito ergo sum« finally turns out to be Credo* me* cogitare ergo scio* me* esse1/2. Furthermore this proposition can formally be proved to be true by means (...)
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  38.  12
    Jerrold J. Katz (1987). Descartes's 'Cogito'. Pacific Philosophical Quarterly 68 (3/4):175-196.
    THIS PAPER PRESENTS THE INTERPRETATION OF DESCARTES'S "COGITO" IN MY BOOK "COGITATIONS" IN A CONCISE AND SLIGHTLY EXTENDED FORM. THE EMPHASIS IS ON CONVEYING THE ESSENTIALS OF THE ARGUMENT THAT "COGITO ERGO SUM" IS AN ANALYTIC ENTAILMENT, BUT I HAVE TAKEN THE OPPORTUNITY TO IMPROVE MY ARGUMENT IN A FEW SMALL WAYS AND TO RELATE THE EXPLICIT FORM OF THE "COGITO" TO SIMILAR REASONING IN DESCARTES'S "SECOND MEDITATION". MY PRIMARY AIM IS TO EXPLAIN HOW THE "COGITO" (...)
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  39.  9
    Ray Billington (1993). Report on the Annual Cogito Society Conference. Cogito 7 (3):257-258.
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  40.  13
    Federico Leoni (2012). Le Cogito et le lézard mexicain. La philosophie et le reste des sciences chez le dernier Merleau-Ponty. Chiasmi International 14:113-129.
    The Cogito and the Mexican Salamander.Philosophy and the Rest of Sciences in the late Merleau-Ponty The article examines Merleau-Ponty’s almost parallel reading – in his last courses at the Collège de France – of the Cartesian cogito and the development of the Axolotl, the salamander studied by American biologist Coghill. My hypothesis is that the metaphysics of the cogito and the biology of the Axolotl represented for Merleau-Ponty two ways of access to the same discovery. Descartes came (...)
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  41.  8
    Roland Breeur (2001). Het Cogito Van Attila: Over Bewustzijn En Vrijheid Bij Descartes. Tijdschrift Voor Filosofie 63 (2):235 - 260.
    In a letter to Mesland (1645), Descartes suggests that "a greater freedom" consists in a positive faculty to follow "the worse", although "we see the better". What does such freedom presuppose? A good illustration of this kind of excess of the will, as suggested by Beyssade, is Attila, the "black hero" in one of Corneille's tragedies. This article tries to relate the possibility of that freedom with the very nature of the cogito.
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  42.  29
    Robert N. Beck (1953). Descartes's Cogito Reexamined. Philosophy and Phenomenological Research 14 (2):212-220.
    THE PURPOSE OF THIS PAPER IS TO REEXAMINE THE ESSENTIAL FEATURES OF THE "COGITO" ARGUMENT, TO NOTE SOME WELL-KNOWN CRITICISMS MADE OF IT, AND TO SUGGEST A FAIRER EVALUATION OF THE CARTESIAN CONTRIBUTION. THE INTERPRETATION OFFERED IS THAT THE "COGITO" IS AN IMPLICATION, TO BE SURE, BUT ONE THAT IS EXPERIENCED RATHER THAN CONCLUDED FROM AN INFERENCE. THUS THE "COGITO" IS SEEN TO HAVE AN EXPERIENTIAL BASIS AND A NUMBER OF TRADITIONAL CRITICISMS ARE SHOWN TO BE INVALIDATED (...)
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  43.  6
    James Reichmann (1986). The Cogito in St Thomas: Truth in Aquinas and Descartes. International Philosophical Quarterly 26 (4):341-352.
    The article contrasts descartes's and aquinas's theories on truth, Tracing their basic difference to a divergent view concerning the act of judgment. Descartes's '"cogito"' is held to be internally inconsistent precisely because it strives to unite an aprioristic "intellectus" with a reasoning process. Such an attempt is made, It is claimed, Because, Artificially separating understanding and judgment, Descartes misreads the hidden presuppositions of the act of reasoning as a way to fuller understanding. This occurs because descartes, Unlike aquinas, Seeks (...)
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  44.  4
    Edo Pivčević (1989). Annual General Meeting of the COGITO Society 26 November 1987. Cogito 3 (1):79-81.
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  45.  7
    Christopher Ormell (1993). A Modern Cogito 2: Recognizing the Limits of Predictive Knowledge. Cogito 7 (1):50-58.
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  46.  7
    Daniel E. Flage (1985). Descartes' 'Cogito'. History of Philosophy Quarterly 2:163-178.
    IT IS ARGUED THAT DESCARTES DREW A METHODOLOGICAL DISTINCTION BETWEEN THE ORDER IN WHICH ONE ENTERTAINS PROPOSITIONS AND THE ORDER OF EPISTEMIC PRIMACY. RECOGNIZING THIS RECONCILES ANY "PRIMA FACIE" INCONSISTENCIES AMONG THE "COGITO" PASSAGES, MOST NOTABLY, THOSE BETWEEN THE "COGITO" PASSAGES IN THE "PRINCIPLES OF PHILOSOPHY" AND THE "SECOND REPLIES".
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  47.  8
    Stephen I. Wagner (1984). Descartes' Cogito: A Generative View. History of Philosophy Quarterly 1 (2):167 - 180.
    THIS PAPER PROVIDES A READING OF DESCARTES' COGITO WHICH RESOLVES THE PROBLEMS ENCOUNTERED BY THE OTHER PREVALENT ANALYSES OF HIS THOUGHT. I FIRST INDICATE THE WAYS IN WHICH THE INFERENTIAL AND PERFORMATIVE VIEWS FAIL TO ADEQUATELY EXPLICATE DESCARTES' OWN STATEMENTS REGARDING THE COGITO. I THEN SET OUT MY "GENERATIVE VIEW" AND SHOW THAT IT PROVIDES A FULLY CONSISTENT READING OF THESE SAME STATEMENTS. I CONCLUDE THAT THE GENERATIVE VIEW MORE ADEQUATELY REPRESENTS DESCARTES' INTENTIONS.
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  48.  5
    Christopher Ormell (1994). A Modern Cogito 6: Mathematics and Science Viewed on a Human Scale. Cogito 8 (2):166-174.
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  49.  5
    Klaus Erich Kaehler (2007). Comments on Merold Westphal: The Prereflective Cogito as Contaminated Opacity. Southern Journal of Philosophy 45 (S1):178-186.
    The intention of my comments is mainly to draw attention to a necessary distinction between that prereflective cogito of post-metaphysical subjectivity that is analysed in Westphal’s paper and the subject of the cogito that can be identified and verified as the very principle of modern philosophy from Descartes to Hegel, namely, as the subject of reason. This means first of all to step back from the conviction, taken as self-evident, that the subject of reason—and thereby the truth claims (...)
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  50.  5
    Ricardo Pereira Tassinari & Itala M. Loffredo D'Ottaviano (2007). " Cogito Ergo Sum Non Machina!" About Gödel's First Incompleteness Theorem and Turing Machines. Cogito 7:3.
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