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Oeuvres de Descartes

J. Vrin (1897)

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  1. Late-Scholastic and Cartesian Conatus.Rodolfo Garau - 2014 - Intellectual History Review 24 (4):479-494.
    Introduction Conatus is a specific concept within Descartes’s physics. In particular, it assumes a crucial importance in the purely mechanistic description of the nature of light – an issue that Des- cartes considered one of the most crucial challenges, and major achievements, of his natural phil- osophy. According to Descartes’s cosmology, the universe – understood as a material continuum in which there is no vacuum – is composed of a number of separate yet interconnected vortices. Each of these vortices consists (...)
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  • Reliability Connections Between Conceivability and Inconceivability.Peter Murphy - 2006 - Dialectica 60 (2):195-205.
    Conceivability is an important source of our beliefs about what is possible; inconceivability is an important source of our beliefs about what is impossible. What are the connections between the reliability of these sources? If one is reliable, does it follow that the other is also reliable? The central contention of this paper is that suitably qualified the reliability of inconceivability implies the reliability of conceivability, but the reliability of conceivability fails to imply the reliability of inconceivability.
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  • A sabedoria humana de Pierre Charron: a ciência e o exercício cético do espírito forte.Estéfano Luís de Sá Winter - 2013 - Filosofia Do Renascimento E Moderna (Encontro Nacional Anpof).
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  • Essence and Possibility in the Leibniz‐Arnauld Correspondence.Eric Stencil - 2016 - Pacific Philosophical Quarterly 97 (1):2-26.
    In the 1680s, Gottfried Leibniz and Antoine Arnauld engaged in a philosophically rich correspondence. One issue they discuss is modal metaphysics – questions concerning necessity, possibility, and essence. While Arnauld's contributions to the correspondence are considered generally astute, his contributions on this issue have not always received a warm treatment. I argue that Arnauld's criticisms of Leibniz are sophisticated and that Arnauld offers his own Cartesian account in its place. In particular, I argue that Arnauld offers an account of possibility (...)
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  • Hipótesis y certeza moral: la crítica de Descartes a las causas eficientes.Sergio García Rodríguez - 2017 - Eidos: Revista de Filosofía de la Universidad Del Norte 27:174-198.
    RESUMEN La interpretación habitual de Descartes sostiene que la nueva ciencia cartesiana es resultado del remplazo, en las explicaciones científicas, de las causas finales y formales por las causas eficientes. Si bien dicha afirmación en líneas generales es correcta, se ha tendido a asumir que las causas eficientes no entrañan problema alguno. Este artículo desea cuestionar dicha asunción, poniendo de manifiesto una serie de problemáticas concernientes a la cognoscibilidad de las causas eficientes. ABSTRACT The common interpretation of Descartes argues that (...)
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  • I Me Mine: On a Confusion Concerning the Subjective Character of Experience.Marie Guillot - 2016 - Review of Philosophy and Psychology (1):1-31.
    In recent debates on phenomenal consciousness, a distinction is sometimes made, after Levine (2001) and Kriegel (2009), between the “qualitative character” of an experience, i.e. the specific way it feels to the subject (e.g. blueish or sweetish or pleasant), and its “subjective character”, i.e. the fact that there is anything at all that it feels like to her. I argue that much discussion of subjective character is affected by a conflation between three different notions. I start by disentangling the three (...)
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  • Leibniz on Apperception and Animal Souls.Murray Miles - 1994 - Dialogue 33 (4):701-.
  • Medical Discourse in Religious Controversy: The Case of the Critique of “Enthusiasm” on the Eve of the Enlightenment.Michael Heyd - 1995 - Science in Context 8 (1):133-157.
  • The Cogito Circa Ad 2000.David Woodruff Smith - 1993 - Inquiry: An Interdisciplinary Journal of Philosophy 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 which the cogito draws? (...)
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  • Two Problems with the Socio-Relational Critique of Distributive Egalitarianism.Christian Seidel - 2013 - In Miguel Hoeltje, Thomas Spitzley & Wolfgang Spohn (eds.), Was dürfen wir glauben? Was sollen wir tun? Sektionsbeiträge des achten internationalen Kongresses der Gesellschaft für Analytische Philosophie e.V. DuEPublico.
    Distributive egalitarians believe that distributive justice is to be explained by the idea of distributive equality (DE) and that DE is of intrinsic value. The socio-relational critique argues that distributive egalitarianism does not account for the “true” value of equality, which rather lies in the idea of “equality as a substantive social value” (ESV). This paper examines the socio-relational critique and argues that it fails because – contrary to what the critique presupposes –, first, ESV is not conceptually distinct from (...)
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  • Experimental Philosophy and the History of Philosophy.Tom Sorell - 2018 - British Journal for the History of Philosophy 26 (5):829-849.
    Contemporary experimental philosophers sometimes use versions of an argument from the history of philosophy to defend the claim that what they do is philosophy. Although experimental philosophers conduct surveys and carry out what appear to be experiments in psychology, making them methodologically different from most analytic philosophers working today, techniques like theirs were not out of the ordinary in the philosophy of the past, early modern philosophy in particular. Or so some of them argue. This paper disputes the argument, citing (...)
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  • Descartes's Dilemma of Eminent Containment.Geoffrey Gorham - 2003 - Dialogue 42 (1):3-.
  • How Newton Solved the Mind-Body Problem.Geoffrey A. Gorham - 2011 - History of Philosophy Quarterly 28 (1):21-44.
  • Divine Illumination, Mechanical Calculators, and the Roots of Modern Reason.Peter Dear - 2010 - Science in Context 23 (3):351-366.
  • “Sooty Empiricks” and Natural Philosophers: The Status of Chemistry in the Seventeenth Century.Antonio Clericuzio - 2010 - Science in Context 23 (3):329-350.
  • Explicable Explainers: The Problem of Mental Dispositions in Spinoza’s Ethics.Ursula Renz - 2009 - In Debating Dispositions: Issues in Metaphysics, Epistemology and Philosophy of Mind. Walter de Gruyter. pp. 79-98.
  • Cause and Effect in Leibniz’s Brevis Demonstratio.Laurynas Adomaitis - 2019 - Hopos: The Journal of the International Society for the History of Philosophy of Science 9 (1):120-134.
    Leibniz’s argument against Descartes’s conservation principle in the Brevis demonstratio (1686) has traditionally been read as passing from the premise that motive force must be conserved to the conclusion that motive force is not identical to quantity of motion and, finally, that quantity of motion is not conserved. In a lesser-known draft of the same year, Christiaan Huygens claimed that Descartes had in fact never held the view that Leibniz was attacking. Huygens is right as far as the traditional reading (...)
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  • DE NATURA RERUM - Scripta in Honorem Professoris Olli Koistinen Sexagesimum Annum Complentis.Hemmo Laiho & Arto Repo (eds.) - 2016 - University of Turku.
  • Descartes's Sceptical Theism.Thaddeus S. Robinson - 2013 - Religious Studies 49 (4):515-527.
    In the first part of the article I show how Descartes employs the sceptical theist strategy as part of his response to the problem of evil in Meditation Four. However, Descartes's use of this strategy seems to raise a serious challenge to his whole project: if Descartes is ignorant of God's purposes, then how can he be sure that God doesn't have some morally sufficient reason for creating him with unreliable clear and distinct perceptions? Drawing on related objections from Mersenne (...)
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  • Leibniz in the Eighteenth Century: Herder's Critical Reflections on the Principles of Nature and Grace.Nigel DeSouza - 2012 - British Journal for the History of Philosophy 20 (4):1-23.
    The subject of this article is Herder?s unique conception of the soul-body relationship and its divergence from and dependence on Leibniz. Herder?s theory is premised on a rejection of the windowlessness of monads in two important respects: interaction between material bodies (as gleaned from Crusius and Kant) and interaction between the soul and body. Herder?s theory depends on Leibniz insofar as it agrees with the intimate connection Leibniz posits between the soul and the body, as his epistemology demonstrates, with, however, (...)
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  • La buena vida cartesiana: Descartes sobre los bienes terrenales.Sergio García Rodríguez - 2018 - Endoxa 41:54.
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  • Mind and Method in Descartes’ Philosophy: Cartesian Arguments.İlyas Altuner - forthcoming - Beytulhikme An International Journal of Philosophy:33-44.
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  • Leibniz on Sensation and the Limits of Reason.Walter Ott - 2016 - History of Philosophy Quarterly 33 (2):135-153.
    I argue that Leibniz’s doctrine of sensory representation is intended in part to close an explanatory gap in his philosophical system. Unlike the twentieth century explanatory gap, which stretches between neural states on one side and phenomenal character on the other, Leibniz’s gap lies between experiences of secondary qualities like color and taste and the objects that cause them. The problem is that the precise arrangement and distribution of such experiences can never be given a full explanation. In response, Leibniz (...)
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  • Nietzsche and Heidegger on the Cartesian Atomism of Thought.Steven Burgess - 2013 - Dissertation,
    My dissertation has two main parts. In the first half, I draw out an underlying presupposition of Descartes' philosophy: what I term "atomism of thought." Descartes employs a radical procedure of doubt in order to show that the first principle of his philosophy, the cogito, is an unshakeable foundation of knowledge. In the dialogue that follows his dissemination of the Meditations, Descartes reveals that a whole set of concepts and rational principles innate in our minds are never doubted. These fundamental (...)
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  • Descartes's Critique of the Syllogistic.Alexander Xavier Douglas - 2017 - History of Philosophy Quarterly 34 (4).
    This article presents a novel reading of Descartes’s critique of the traditional syllogistic. The reading differs from those previously presented by scholars who regard Descartes’s critique as a version of a well-known argument: that syllogisms are circular or non-ampliative and thus trivial. It is argued that Descartes did not see syllogisms as defective in themselves. For him the problem was rather that anyone considering a valid and informative syllogism must already know, by an intuition wholly independent of the syllogism, that (...)
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  • O Cândido de Voltaire: militância e melancolia.Maria das Graças de Souza - 2012 - Doispontos 9 (3).
    Trata-se aqui de interpretar algumas passagens do Cândido no quadro das linhas de força do iluminismo francês, que dizem respeito ao modo de conceber a atividade do filósofo, orientado pela oposição entre as figuras do "filósofo de gabinete" e o "filósofo mundano." Do meu ponto de vista, esta oposição não encerra tão somente uma tomada de posição sobre a natureza da ação do filósofo, mas diz respeito mesmo a uma concepção do que é a "boa filosofia." Ao mesmo tempo, permitirá (...)
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  • Aristotle’s Naïve Somatism.E. Ducharme Alain - unknown
    Aristotle’s Naïve Somatism is a re-interpretation of Aristotle’s cognitive psychology in light of certain presuppositions he holds about the living animal body. The living animal body is presumed to be sensitive, and Aristotle grounds his account of cognition in a rudimentary proprioceptive awareness one has of her body. With that presupposed metaphysics under our belts, we are in a position to see that Aristotle in de Anima has a di erent explanatory aim in view than that which the literature generally (...)
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  • Leibnizin pienet havainnot ja tunteiden muodostuminen.Markku Roinila - 2018 - Havainto.
    Keskityn siihen miten Leibnizilla yksittäiset mielihyvän tai mielipahan tiedostamattomat havainnot voivat kasautua tai tiivistyä ja muodostaa vähitellen tunteita, joista tulemme tietoisiksi.
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  • Sobre conocimiento y significado en el Essay de John Locke.Giannina Burlando - 2013 - Veritas 29:119-137.
  • Philosophical Method and Intuitions as Assumptions.Kevin Patrick Tobia - 2015 - Metaphilosophy 46 (4-5):575-594.
    Many philosophers claim to employ intuitions in their philosophical arguments. Others contest that no such intuitions are used frequently or at all in philosophy. This article suggests and defends a conception of intuitions as part of the philosophical method: intuitions are special types of philosophical assumptions to which we are invited to assent, often as premises in argument, that may serve an independent function in philosophical argument and that are not formed through a purely inferential process. A series of philosophical (...)
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  • Notes on the Causal Principle in Descartes’ Third Meditation.Fellipe Pinheiro de Oliveira - 2017 - Filosofia Unisinos 18 (1).
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  • El genio maligno en Descartes y la reiteración moderna de la metafísica.Benito Arbaizar Gil - 2002 - Revista de Filosofía (Madrid) 27 (1):223-248.
    This work is devoted to clear how the foundation of modern thought takes place as a reinforced reiteration of metaphysics which is provoked by a defensive fold of reason against the assault of transrational. We begin showing the way this asault is experimented by Descartes in a decisive moment of his life and how reagently replies to him. The article continues showing how physics and metaphysics are being moved in Descartes on the wake of a try to build seawalls against (...)
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  • Descartes' 'Provisional Morality'.Joseph Cimakasky & Ronald Polansky - 2012 - Pacific Philosophical Quarterly 93 (3):353-372.
    Discourse on Method part 3 offers une morale par provision, usually translated as ‘a provisional moral code’. Occasionally it has been questioned that this code is temporary and restricted to those engaged in pure inquiry. We argue that Descartes intends the moral code to be his final ethical position universally applicable. Since the moral code is ‘derived from’ the rules of method, it should have their permanence, holding for the time pure inquiry commences and when it completes the sciences. Moreover, (...)
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  • Teoria da ideias, inatismo E teoria da percepção em Descartes.William de Jesus Teixeira - 2016 - Cadernos Espinosanos 35:487-515.
    This paper deals with the so-called Cartesian ‘epistemological turn’. Taking the old term ‘idea’ to be the core of his metaphysics, Descartes deployed it in a new way. In fact, Descartes broke with the traditional Platonic-Augustian conception of ‘ideas’ as ontological beings. In his view, ideas are mental or psychological entities. Descartes advances this position in accordance with a revolutionary theory of perception and a new conception of mind, both outcomes of his denial of scholastic empiricism. What emerges from this (...)
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  • Entre a essência E a existência: A correspondência de espinosa a hudde.Juarez Lopes Rodrigues - 2016 - Cadernos Espinosanos 35:373-399.
    O objetivo deste artigo é analisar o conteúdo das Cartas 34, 35 e 36 da Correspondência de Espinosa a Hudde. Nele podemos perceber o esforço e engenhosidade do filósofo em conduzir o seu interlocutor a assentir à primeira definição da Ética, a definição de causa sui. Hudde, matemático de formação, se esforça em compreender como o filósofo pode demonstrar que a unicidade de Deus possa ser deduzida exclusivamente do fato de que sua natureza ou essência envolve existência necessária. É através (...)
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  • Ver Y pensar: Fisiología mecanicista cartesiana Y fenomenología Del cuerpo.Esteban García & Paula Castelli - 2013 - Revista de filosofía (Chile) 69:133-150.
    As a tenacious and rigorous reader of the Cartesian corpus, Merleau-Ponty payed special attention to its ambiguities. On the one hand, the intellectualism of the Cartesian theory of perception (Dioptrique) goes along with a mechanistic physiology (Traité de l’Homme) and also with the substantial dualism of the first Méditations Métaphysiques. On the other, Descartes always insisted on hylomorphism, composition, permixtio and even substantial union. Thereby, the human body becomes endowed with such peculiar properties as its inner binding, indivisibility and a (...)
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  • On Force in Cartesian Physics.John Byron Manchak - 2009 - Philosophy of Science 76 (3):295-306.
    There does not seem to be a consistent way to ground the concept of “force” in Cartesian first principles. In this article, I first review the literature on the subject. Then, I offer an alternative interpretation of force—one that seems to be coherent and consistent with Descartes’ project. Not only does the new position avoid the problems of previous interpretations, but it does so in such a way as to support and justify those previous interpretations. *Received June 2007; revised June (...)
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  • The Concept of Affectivity in Early Modern Philosophy.Boros Gábor, Szalai Judit & Toth Oliver Istvan (eds.) - 2017 - Budapest, Hungary: Eötvös Loránd University Press.
  • Situating Time in the Leibnizian Hierarchy of Beings.Rebecca J. Lloyd - 2008 - Southern Journal of Philosophy 46 (2):245-260.
    Leibniz’s widely influential account of time provides a significant puzzle for those seeking to locate this account within his hierarchical ontology. Leibniz follows his scholastic predecessors in supposing that there are different grades of being, with substances being the most real and all other things possessing their reality via their relationships to substance. Following this picture, Leibniz suggests that phenomenal bodies only possess the being that they derive from the substances (i.e., monads) that ground them. Some would argue that time (...)
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  • The Theological Origins of Modernity.Michael Allen Gillespie - 1999 - Critical Review 13 (1-2):1-30.
    Most critiques of modernity rest on an inadequate understanding of its complexity. Modernity should be seen in terms of the question that guides modern thought. 77ns is the question of divine omnipotence that arises out of the nominalist destruction of Scholasticism. Humanism, Reformation Christianity, empiricsim, and rationalism are different responses to this question.
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  • Analogy and Falsification in Descartes' Physics.Gideon Manning - 2012 - Studies in History and Philosophy of Science Part A 43 (2):402-411.
  • Why Did Kant Reject Physiological Explanations in His Anthropology?Thomas Sturm - 2008 - Studies in History and Philosophy of Science Part A 39 (4):495-505.
    One of Kant’s central tenets concerning the human sciences is the claim that one need not, and should not, use a physiological vocabulary if one studies human cognitions, feelings, desires, and actions from the point of view of his “pragmatic” anthropology. The claim is well-known, but the arguments Kant advances for it have not been closely discussed. I argue against misguided interpretations of the claim, and I present his actual reasons in favor of it. Contemporary critics of a “ physiological (...)
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  • Intermediate Causes and Explanations: The Key to Understanding the Scientific Revolution.Alan Chalmers - 2012 - Studies in History and Philosophy of Science Part A 43 (4):551-562.
    It is instructive to view the scientific revolution from the point of view of Robert Boyle’s distinction between intermediate and ultimate causes. From this point of view, the scientific revolution involved the identification of intermediate causes and their investigation by way of experiment as opposed to the specification of ultimate causes of the kind involved in the corpuscular matter theories of the mechanical philosophers. The merits of this point of view are explored in this paper by focussing on the hydrostatics (...)
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  • Kepler’s Theory of the Soul: A Study on Epistemology.Jorge M. Escobar - 2008 - Studies in History and Philosophy of Science Part A 39 (1):15-41.
    Kepler’s theory of the soul: a study on epistemology Jorge M. Escobara, aUniversidad de Antioquia, Calle 67 #53-108, Of. 12-434, Medellín, Colombia Received 5 June 2006; revised 22 December 2006. Available online 6 March 2008.Kepler is mainly known among historians of science for his astronomical theories and his approaches to problems having to do with philosophy of science and ontology. This paper attempts to contribute to Kepler studies by providing a discussion of a topic not frequently considered, namely Kepler’s theory (...)
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  • Descartes and the Aristotelian Framework of Sensory Perception.Joseph W. Hwang - 2011 - Midwest Studies in Philosophy 35 (1):111-148.
    The primary aim of this paper is to provide a new account of Descartes’s positive philosophical view on sensory perception, and to do so in a way that will establish a hitherto unnoticed continuity between his thought and that of his scholastic Aristotelian predecessors on the topic of sensory perception. I will argue that the basic framework of the scholastic Aristotelian view on sensory perception (as traditionally understood) is operative within Descartes's own view, and then reveal some insights on the (...)
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  • Honoré Fabri and the Trojan Horse of Inertia.Michael Elazar - 2008 - Science in Context 21 (1):1-38.
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  • Is Descartes a Temporal Atomist?Ken Levy - 2005 - British Journal for the History of Philosophy 13 (4):627 – 674.
  • Hume's Notions of Consciousness and Reflection in Context.Udo Thiel - 1994 - British Journal for the History of Philosophy 2 (2):75 – 115.
  • Descartes's Interactionism and His Principle of Causality.Enrique Chávez‐Arvizo - 1997 - The European Legacy 2 (6):959-976.
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  • Boyle, Bentley and Clarke on God, Necessity, Frigorifick Atoms and the Void.J. J. MacIntosh - 2001 - International Studies in the Philosophy of Science 15 (1):33 – 50.
    In this paper I look at two connections between natural philosophy and theology in the late 17th century. In the last quarter of the century there was an interesting development of an argument, earlier but sketchier versions of which can be found in classical philosophers and in Descartes. The manoeuvre in question goes like this: first, prove that there must, necessarily, be a being which is, in some sense of "greater", greater than humans. Second, sketch a proof that such a (...)
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