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Lynda Gaudemard
Aix-Marseille University
  1.  65
    Descartes’s Conception of Mind Through the Prism of Imagination: Cartesian Substance Dualism Questioned.Lynda Gaudemard - 2018 - Archiv für Geschichte der Philosophie:146-171.
    The aim of this article is to clarify an aspect of Descartes’s conception of mind that seriously impacts on the standard objections against Cartesian dualism. By a close reading of Descartes’s writings on imagination, I argue that the capacity to imagine does not inhere as a mode in the mind itself, but only in the embodied mind, that is, a mind that is not united to the body does not possess the faculty to imagine. As a mode considered as a (...)
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  2. Les « marques d'envie » : métaphysique et embryologie chez Descartes.Lynda Gaudemard - 2012 - Early Science and Medicine 17 (3):309-338.
    This paper explores the interaction between medicine and metaphysics in modern natural philosophy and especially in Descartes ' philosophy. I argue that Descartes ' hypothetical account of birthmarks in connection with his embryology provides an argumentative proof of the metaphysical necessity of a substantial union between mind and body, which however does not threaten his doctrine of the real distinction between these two substances. It would appear that his argument relies on a temporal conception of alethic modalities and provides a (...)
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  3.  38
    Reforming the Art of Living: Nature, Virtue, and Religion in Descartes's Epistemology. [REVIEW]Lynda Gaudemard - 2017 - British Journal for the History of Philosophy 25 (1):205-209.
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  4. Avortement.Lynda Gaudemard - 2021 - L’Encyclopédie Philosophique.
    For L’encyclopédie Philosophique (online).
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  5. Droits de l’enfant, droits à l’enfant : les fondements éthiques de l’autorité parentale.Lynda Gaudemard - 2021 - Les Cahiers de Droit 62 (4):1181-1209.
    Malgré l’adoption de la Convention Internationale des Droits de l’Enfant en 1989, la question de savoir pourquoi l’enfant devrait détenir des droits fait toujours débat. En raison de sa jeunesse, l’enfant est habituellement considéré comme n’étant pas suffisamment rationnel pour détenir les mêmes droits que les adultes. Mais l’enfant est aussi reconnu comme une personne humaine dont les droits ne devraient pas être entravés. Bien que durant les vingt dernières années, les études en droits de l’enfant se soient multipliées, ce (...)
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  6. De la figure à l'idée: note sur l'usage d' 'idea' dans les Regulae ad directionem ingenii.Lynda Gaudemard - 2008 - Etudes de Philosophie 1 (9-10):254-274.
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  7.  5
    Rethinking Descartes’s Substance Dualism.Lynda Gaudemard - 2021 - Springer.
    This monograph presents an interpretation of Descartes's dualism, which differs from the standard reading called 'classical separatist dualism' claiming that the mind can exist without the body. It argues that, contrary to what it is commonly claimed, Descartes’s texts suggest an emergent creationist substance dualism, according to which the mind is a nonphysical substance (created and maintained by God), which cannot begin to think without a well-disposed body. According to this interpretation, God’s laws of nature endow each human body with (...)
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  8. Review of 'René Descartes: Tutte le Lettere, 1619-1650' ed. G. Belgioioso (Bompiani, 2005). [REVIEW]Lynda Gaudemard - 2011 - Etudes de Philosophie 1:364-366.
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  9. The Epistemic Role of Imagination in Descartes's First Meditation.Lynda Gaudemard - manuscript
    While imagination was a major concern for Descartes throughout his work, Cartesian scholars have paid little attention to this faculty, especially regarding to the Meditations of First Philosophy. This article highlights the epistemic role of imagination in the First Meditation. I argue that the way Descartes’s conception of imagination is elaborated in the First Meditation helps question our interpretation of his dualism, and enables us to formulate the hypothesis that imagination belongs to the essence of the mind. It results that (...)
     
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  10.  30
    Disposition and Latent Teleology in Descartes’s Philosophy.Lynda Gaudemard - 2015 - American Catholic Philosophical Quarterly 89 (2):293-308.
    Most contemporary metaphysicians think that a teleological approach to mereological composition and the whole-part relation should be ignored because it is an obsolete view of the world. In this paper, I discuss Descartes’s conception of individuation and composition of material objects such as stones, machines, and human bodies. Despite the fact that Descartes officially rejected ends from his philosophy of matter, I argue, against some scholars, that to appeal to the notion of disposition was a way for him to maintain (...)
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  11.  9
    Descartes' s Use of 'Idea' in His Early Work: A Revisited Interpretation.Lynda Gaudemard - 2011 - Methodus 1 (6):7-27.
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  12.  9
    Métaphysique et éthique de la reproduction.Lynda Gaudemard - 2017 - Dialogue 56 (1):1-19.
    In this article, I examine the standard assumption that ethical disagreements on abortion and human embryonic stem cells research are grounded on metaphysical claims that underlie these ethical issues. Contrary to what some philosophers have claimed, I argue that, although the bioethical positions about the human embryo’s moral status are partly grounded on metaphysical claims, incorporating metaphysical arguments in the debates about the ethics of reproduction will not resolve this issue.
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  13.  4
    L’omniprésence de Dieu. Descartes face à More.Lynda Gaudemard - 2014 - Journal of Early Modern Studies 3 (2):32-53.
    In this paper, I shall suggest that, what Descartes supported in his letter to More of August 1649, when he claimed that God’s essence might be present everywhere, was not that God can’t exist without being extended, i.e. being omnipresent, but that God has necessarily the disposition to be extended. If my interpretation is correct, then the claim that God’s essence is omnipresent is consistent with the thesis that God is omnipresent ratione potentiæ.
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