- Submit
-
Browse
- All Categories
- Metaphysics and Epistemology
- Value Theory
- Science, Logic, and Mathematics
- Science, Logic, and Mathematics
- Logic and Philosophy of Logic
- Philosophy of Biology
- Philosophy of Cognitive Science
- Philosophy of Computing and Information
- Philosophy of Mathematics
- Philosophy of Physical Science
- Philosophy of Social Science
- Philosophy of Probability
- General Philosophy of Science
- Philosophy of Science, Misc
- History of Western Philosophy
- Philosophical Traditions
- Philosophy, Misc
- Other Academic Areas
- More
Switch to: References
Citations of:
The Cambridge history of seventeenth-century philosophy
Daniel Garber & Michael Ayers (eds.)
New York: Cambridge University Press (1998)
Add citations
You must login to add citations.
|
|
|
Este libro, por un lado, propone nuevas perspectivas y materiales de estudio sobre algunos de los temas, autores y textos clásicos de la filosofía moderna; por otro lado, invita a descubrir rarezas, temas, autores y textos poco conocidos o ignorados, que lleven a renovar el canon de la filosofía moderna. Realiza una revisión crítica de las categorías empirismo y del racionalismo modernos y dedica artículos a una serie de filósofas modernas con el fin de renovar el canon filosófico moderno. |
|
|
In philosophical circles, Electress Sophie of Hanover (1630-1714) is known mainly as the friend, patron, and correspondent of Leibniz. While many scholars acknowledge Sophie's interest in philosophy, some also claim that Sophie dabbled in philosophy herself, but did not do so either seriously or competently. In this paper I show that such a view is incorrect, and that Sophie did make interesting philosophical contributions of her own, principally concerning the nature of mind and thought. |
|
|
This paper investigates Newton’s ontology of space in order to determine its commitment, if any, to both Cambridge neo-Platonism, which posits an incorporeal basis for space, and substantivalism, which regards space as a form of substance or entity. A non-substantivalist interpretation of Newton’s theory has been famously championed by Howard Stein and Robert DiSalle, among others, while both Stein and the early work of J. E. McGuire have downplayed the influence of Cambridge neo-Platonism on various aspects of Newton’s own spatial (...) |
|
|
Ideas play at least two roles in Locke's theory of the understanding. They are constituents of ‘propositions,’ and some of them ‘represent’ the qualities and sorts of surrounding bodies. I argue that each role involves a distinct kind of intentional directedness. The same idea will in general be an ‘idea of’ two different objects, in different senses of the expression. Identifying Locke's scheme of twofold ‘ofness’ reveals a common structure to his accounts of simple ideas and complex ideas of substances. (...) |
|
|
It is generally assumed that Descartes invokes “objective being in the intellect” in order to explain or describe an idea’s status as being “of something.” I argue that this assumption is mistaken. As emerges in his discussion of “materially false ideas” in the Fourth Replies, Descartes recognizes two senses of ‘idea of’. One, a theoretical sense, is itself introduced in terms of objective being. Hence Descartes can’t be introducing objective being to explain or describe “ofness” understood in this sense. Descartes (...) |
|
|
|
|
|
'God needs no instruments to act', Malebranche writes in Search 6.2.3; 'it suffices that He wills in order that a thing be, because it is a contradiction that He should will and that what He wills should not happen. Therefore, His power is His will' (450). After nearly identical language in Treatise 1.12, Malebranche writes that '[God's] wills are necessarily efficacious ... [H]is power differs not at all from [H]is will' (116). God's causal power, here, clearly traces only to His (...) |
|
|
Philosophers today have largely given up on the project of categorizing being. Aristotle’s ten categories now strike us as quaint, and no attempt to improve on that effort meets with much interest. Still, no one supposes that reality is smoothly distributed over space. The world at large comes in chunks, and there remains a widespread intuition, even among philosophers, that some of these chunks have a special sort of unity and persistence. These, we tend to suppose, are most truly agents (...) |
|
|
|
|
|
|
|
|
Diversity and the concept of race are, or should be, central concerns both for the history of philosophy and for our current political reality. Within academic philosophy, these concerns are expressed in the growing demand for minority representation within the canon, which is overwhelmingly white and male, especially in early modern philosophy. Furthermore, until now, historians of philosophy have not spent the time necessary to uncover various designations such as “Negro”, “Moor”, “Ethiopian”, etc., in early modern Europe, and from there (...) |
|
|
This dissertation discusses the work of Thomas Hobbes, and has two main themes. The first is Hobbes's materialism, and the second is Hobbes's relationships to other philosophers, in particular his place in the mechanist movement that is said to have replaced Aristotelianism as the dominant philosophy in the seventeenth century. -/- I argue that Hobbes does not, for most of his career, believe the general materialist view that bodies are the only substances. He believes, rather, that ideas, which are our (...) |
PhilPapers logo by Andrea Andrews and Meghan Driscoll.
This site uses cookies and Google Analytics (see our terms & conditions for details regarding the privacy implications). Use of this site is subject to terms & conditions.
All rights reserved by The PhilPapers Foundation
Server: philpapers-web-7c76586df8-5tf24 uwo