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  1. Imagining Oneself as Forming a Whole with Others: Descartes’s View of Love.Melanie Tate - 2021 - Journal of Modern Philosophy 3 (1):6.
    In this paper, I address two widespread misconceptions about Descartes’s theory of love. Descartes defines love as a passion that ‘incites [the soul] to join in volition to the objects that appear to be suitable to it’. Several commentators assume joining in volition is an act of judgment, since forming judgments is the primary function of the will in the Meditations. However, I argue joining in volition is an act of imagining a whole one forms with an object of love. (...)
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  • Walter Charleton, wellbeing, and the Cartesian passions.Maks Sipowicz - 2023 - Intellectual History Review 33 (4):609-628.
    Walter Charleton’s often overlooked treatise, The Natural History of the Passions (1674), offers an eclectic and unique engagement in the seventeenth-century debate about the nature and purpose of...
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  • Descartes on the source of error: the Fourth Meditation and the Correspondence with Elisabeth.Lianghua Zhou - 2022 - British Journal for the History of Philosophy 30 (6):992-1012.
    In the Fourth Meditation, Descartes famously treats the indifference of the will (roughly, ambivalence of reasons) as the source of error, which many read as oddly suggesting that the will judges arbitrarily. In his letter to Elisabeth dated 1st September 1645, however, he expressly takes passions to be the source of error, saying that passions move the will to judge erroneously by misrepresenting the value of objects. Although these two accounts focus on different kinds of error – theoretical and practical (...)
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  • Loving the imageless: Descartes on the sensuous love of God.Zachary Agoff - 2023 - International Journal of Philosophy and Theology 84 (3-4):199-215.
    Descartes claims that we can love God sensuously. However, it is prima facie unclear how this is possible, given that he is also committed to the impossibility of sensing or imagining God. In this essay, I show that Descartes has the metaphysical and psychophysical resources necessary to alleviate this tension. First, I discuss Descartes’s account of the intellectual love of God, demonstrating that the intellectual love of God constitutively involves the love of God’s creation. Second, I argue that an image (...)
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