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  1. Descartes como fundamentalista epistemológico moderado: falibilismo y certeza moral.Sergio García Rodríguez - 2019 - Cuadernos Salmantinos de Filosofía 46:237-254.
    La epistemología contemporánea sostiene la imagen de Descartes como un fundamentalista epistemológico clásico, apelando, para ello, a las certezas metafísicas y a la presunta deducción del resto de conocimiento a partir de dichos principios. Con todo, un examen más detallado del proyecto epistemológico cartesiano pone en cuestión esta interpretación. El presente artículo analiza el papel de la deducción y la certeza moral a fin de redefinir el fundamentalismo de Descartes en términos moderados.
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  • The Epistemic Significance of Current Clear and Distinct Perceptions in Descartes’ Epistemology.Przemysław Gut - 2020 - Roczniki Filozoficzne 68 (2):87-118.
    Znaczenie epistemiczne aktualnie jasnych i wyraźnych ujęć w epistemologii Kartezjusza W niniejszym artykule omawiam kwestię dotyczącą roli, jaką Kartezjusz wyznaczył w budowie gmachu wiedzy pewnej temu, co można określić mianem aktualnie jasnych i wyraźnych ujęć. Powyższa kwestia jest od dawna przedmiotem ożywionej dyskusji wśród komentatorów epistemologii Kartezjusza. W współczesnej literaturze historyczno-filozoficznej spotkać można dwie zasadnicze interpretacje na temat funkcji jaką pełnią w systemie Kartezjusza aktualnie jasne i wyraźne ujęcia. Pierwszą można nazwać interpretacją psychologiczną, drugą zaś normatywną. Ta ostatnia głosi, że (...)
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  • The Three Faces of the Cogito: Descartes (and Aristotle) on Knowledge of First Principles.Murray Miles - 2020 - Roczniki Filozoficzne 68 (2):63-86.
    Descartes o poznaniu pierwszych zasad W celu systematycznego wyjaśnienia zjawiska określanego niekiedy jako “intelektualne ujęcie pierwszych zasad” przedstawiam interpretację pierwszej zasady Kartezjusza na historycznym tle Analityk wtórych Arystotelesa. Najpierw wyróżniam trzy „oblicza” cogito: proto-cogito, właściwe cogito i cogito jako ogólną zasadę. Następnie przedstawiam szczegółową rekonstrukcję w jaki sposób umysł przechodzi z za pośrednictwem do i z powrotem do. Dzięki tej rekonstrukcji, co zaskakujące, otrzymujemy niekolisty, pozalogiczny i ostatecznie wcale nie zagadkowy proces stopniowego uwyraźniania pierwszych zasad zawartych domyślenie w złożonej intuicji, (...)
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  • Descartes, the Cartesian Circle, and Epistemology Without God.Michael Della Rocca - 2005 - Philosophy and Phenomenological Research 70 (1):1–33.
    This paper defends an interpretation of Descartes according to which he sees us as having normative (and not merely psychological) certainty of all clear and distinct ideas during the period in which they are apprehended clearly and distinctly. However, on this view, a retrospective doubt about clear and distinct ideas is possible. This interpretation allows Descartes to avoid the Cartesian Circle in an effective way and also shows that Descartes is surprisingly, in some respects, an epistemological externalist. The paper goes (...)
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  • The Skeptic's Dogmatism: A Constructive Response to the Skeptical Problem.Kaplan Levent Hasanoglu - 2011 - Dissertation,
    The problem of philosophical skepticism relates to the difficulty involved in underwriting the claim that we know anything of spatio-temporal reality. It is often claimed, in fact, that proper philosophical scrutiny reveals quite the opposite from what common sense suggests. Knowledge of external reality is thought to be even quite obviously denied to us as a result of the alleged fact that we all fail to know that certain skeptical scenarios do not obtain. A skeptical scenario is one in which (...)
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  • Faculties, Knowledge, and Reasons for Doubt in the Cartesian Circle.Matthew Clark - 2019 - Mind 128 (511):647-672.
    This paper argues for a novel solution to the Cartesian Circle by emphasising the important epistemic role of the Second Meditation and Descartes’ faculty epistemology. I argue that, for Descartes: doubt requires a ‘good reason’ to doubt ; whether a reason qualifies as a ‘good reason’ depends on which faculty produces that reason ; and for distinct metaphysical perceptions from the faculty of the intellect, no other faculty can provide ‘good reasons’ to doubt. The upshot of §2 is that the (...)
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  • El argumento fundamental de la metafísica cartesiana: hacia una interpretación dialéctica.José Marcos De Teresa - 2018 - Dianoia 63 (81):85-107.
    Resumen: Este artículo ofrece razones iniciales para interpretar en forma dia-léctica las “pruebas de la existencia divina” que Descartes ofrece en sus Meditaciones III y V. Primero indico algunos precedentes entre los comentaristas contemporáneos y señalo cómo esa manera de abordar los problemas funda-mentales arranca en los clásicos griegos. Después muestro cómo un procedi-miento dialéctico podría resolver un conjunto de problemas que, en principio, incluye el tradicional “círculo cartesiano”. Por último, intento mostrar que no es impensable atribuirle a Descartes una (...)
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  • Doubt, Certainty, and the Cartesian Circle.Robert Stephen Welch - 1983 - Dissertation, University of Massachusetts Amherst
    Ever since Arnauld and others first pointed it out in their objections to Descartes' Meditations, philosophers have concerned themselves with what appears to be a vicious circle: that the principle of clarity and distinctness which is employed to validate God's existence is itself in need of a guarantee which only God's existence can provide. In general, contemporary commentators proposing solutions to this problem can be divided into three camps: first, there are those who see reason as autonomous for Descartes and (...)
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  • Descartes on Will and Suspension of Judgment: Affectivity of the Reasons for Doubt.Jan Forsman - 2017 - In Gábor Boros, Judit Szalai & Oliver Istvan Toth (eds.), The Concept of Affectivity in Early Modern Philosophy. Budapest, Hungary: pp. 38-58.
    In this paper, I join the so-called voluntarism debate on Descartes’s theory of will and judgment, arguing for an indirect doxastic voluntarism reading of Descartes, as opposed to a classic, or direct doxastic voluntarism. More specifically, I examine the question whether Descartes thinks the will can have a direct and full control over one’s suspension of judgment. Descartes was a doxastic voluntarist, maintaining that the will has some kind of control over one’s doxastic states, such as belief and doubt. According (...)
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  • A Spinozist Aesthetics of Affect and Its Political Implications.Christopher Davidson - 2017 - In Gábor Boros, Judit Szalai & Oliver Istvan Toth (eds.), The Concept of Affectivity in Early Modern Philosophy. Budapest, Hungary: Eötvös Loránd University Press. pp. 185-206.
    Spinoza rarely refers to art. However, there are extensive resources for a Spinozist aesthetics in his discussion of health in the Ethics and of social affects in his political works. There have been recently been a few essays linking Spinoza and art, but this essay additionally fuses Spinoza’s politics to an affective aesthetics. Spinoza’s statements that art makes us healthier (Ethics 4p54Sch; Emendation section 17) form the foundation of an aesthetics. In Spinoza’s definition, “health” is caused by external objects that (...)
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  • Clear and Distinct Perception in Descartes's Philosophy.Shoshana Smith - 2005 - Dissertation, University of California Berkeley
    (Shoshana Smith now goes by her married name, Shoshana Brassfield: http://philpapers.org/profile/37640) Descartes famously claims that everything we perceive clearly and distinctly is true. Although this rule is fundamental to Descartes’s theory of knowledge, readers from Gassendi and Leibniz onward have complained that unless Descartes can say explicitly what clear and distinct perception is, how we know when we have it, and why it cannot be wrong, then the rule is empty. I offer a detailed analysis of clear and distinct perception, (...)
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  • Descartes' Physiology and its Relation to His Psychology.Gary Hatfield - 1992 - In John Cottingham (ed.), The Cambridge Companion to Descartes. Cambridge University Press. pp. 335--370.
    Descartes understood the subject matter of physics (or natural philosophy) to encompass the whole of nature, including living things. It therefore comprised not only nonvital phenomena, including those we would now denominate as physical, chemical, minerological, magnetic, and atmospheric; it also extended to the world of plants and animals, including the human animal (with the exception of those aspects of the human mind that Descartes assigned to solely to thinking substance: pure intellect and will). Descartes wrote extensively on physiology and (...)
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  • Memory Aids and the Cartesian Circle.Matthew Homan - 2018 - British Journal for the History of Philosophy 26 (6):1064-1083.
    ABSTRACTIn answering the circularity charge, Descartes consistently distinguished between truths whose demonstrations we currently perceive clearly and distinctly and truths whose demonstrations we merely remember having perceived clearly and distinctly. Descartes uses C-truths to prove God’s existence, thus validating R-truths. While avoiding one form of circularity, this introduces another circle, for Descartes believes that God’s existence validates R-truths even when itself an R-truth. I consider Newman and Nelson’s grounds enhancement strategy according to which this problem is solved when God’s existence (...)
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  • The Extent of Doubt in Descartes' Meditations.Peter A. Schouls - 1973 - Canadian Journal of Philosophy 3 (1):51 - 58.
    There is still considerable debate among commentators about the extent to which Descartes intended to, or actually did, exercise the principle of methodic doubt. Basically, the debate is about the import of the word “all” in the opening sentence of the synopsis of the Meditations: “In the first Meditation I set forth the reasons for which we may, generally speaking, doubt about all things … ”. A. K. Stout and Willis Doney have argued that the thing to be doubted is (...)
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  • Knowledge, Doubt, and Circularity.Baron Reed - 2012 - Synthese 188 (2):273-287.
    Ernest Sosa's virtue perspectivism can be thought of as an attempt to capture as much as possible of the Cartesian project in epistemology while remaining within the framework of externalist fallibilism. I argue (a) that Descartes's project was motivated by a desire for intellectual stability and (b) that his project does not suffer from epistemic circularity. By contrast, Sosa's epistemology does entail epistemic circularity and, for this reason, proves unable to secure the sort of intellectual stability Descartes wanted. I then (...)
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  • Al-Ghazali and Descartes From Doubt to Certainty.Mohammad Alwahaib - 2017 - Discusiones Filosóficas 18 (31 July - December):15-40.
    This paper clarifies the philosophical connection between Al-Ghazali and Descartes, with the goal to articulate similarities and differences in their famous journeys from doubt to certainty. As such, its primary focus is on the chain of their reasoning, starting from their conceptions of truth and doubt arguments, until their arrival at truth. Both philosophers agreed on the ambiguous character of ordinary everyday knowledge and decided to set forth in undermining its foundations. As such, most scholars tend to agree that the (...)
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  • The Cartesian Circle.Peter Joseph Markie - 1976 - Dissertation, University of Massachusetts Amherst
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  • Justificación y error en Descartes: un argumento pragmatista en la validación cartesiana del criterio de claridad y distinción.Sergio García Rodríguez - 2016 - Revista de Filosofía (Madrid) 41 (1):97-109.
    La percepción clara y distinta es el elemento sobre el que se asienta la certeza metafísica de Descartes. Con todo, el planteamiento de los argumentos escépticos referidos a la duda metódica cartesiana ha evidenciado la necesidad de hallar una justificación al propio criterio de la percepción clara y distinta. Frente a los intentos basados en la indubitabilidad de la percepción o en la garantía surgida de la bondad divina, se defenderá una justificación alternativa pragmatista.
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  • The Circle of Ideas and the Circularity of the Meditations.Edwin B. Allaire - 1966 - Dialogue 5 (2):131-153.
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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.
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  • Naked Wax and Necessary Existence: Modal Voluntarism and Descartes’s Motives.Jason Jordan - 2018 - Intellectual History Review 28 (4):477-513.
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  • Memory in the Meditations.Lisa Shapiro - 2015 - Res Philosophica 92 (1):41-60.
    This paper considers just how memory works throughout the Meditations to adduce Descartes’s conception of memory. Examining the meditator’s memory at work raises some questions about the nature of Cartesian memory and its epistemic role. What is the distinction between remembering and repeating a thought? If remembering is not simply repeating a thought, then what is involved in properly remembering? Can we remember properly while adding or shifting content, say, in virtue of articulating relations between ideas? If so, what is (...)
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  • Epistemology and the Cartesian Circle.Robert C. Cummins - 1975 - Theoria 41 (3):112-124.
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