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  1. Cartesian Critters Can't Remember.Devin Sanchez Curry - 2018 - Studies in History and Philosophy of Science Part A 69:72-85.
    Descartes held the following view of declarative memory: to remember is to reconstruct an idea that you intellectually recognize as a reconstruction. Descartes countenanced two overarching varieties of declarative memory. To have an intellectual memory is to intellectually reconstruct a universal idea that you recognize as a reconstruction, and to have a sensory memory is to neurophysiologically reconstruct a particular idea that you recognize as a reconstruction. Sensory remembering is thus a capacity of neither ghosts nor machines, but only of (...)
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  • Philosophy of Psychology as Philosophy of Science.Gary Hatfield - 1994 - PSA: Proceedings of the Biennial Meeting of the Philosophy of Science Association 1994:19 - 23.
    This paper serves to introduce the papers from the symposium by the same title, by describing the sort of work done in philosophy of psychology conceived as a branch of the philosophy of science, distinguishing it from other discussions of psychology in philosophy, and criticizing the claims to set limits on scientific psychology in the largely psychologically uninformed literatures concerning "folk psychology' and "wide" and "narrow" content. Philosophy of psychology as philosophy of science takes seriously and analyzes the explanatory structures, (...)
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  • Descartes' Philosophical Revolution: A Reassessment.Hanoch Ben-Yami - 2015 - Palgrave-Macmillan.
    In this book, Ben-Yami reassesses the way Descartes developed and justified some of his revolutionary philosophical ideas. The first part of the book shows that one of Descartes' most innovative and influential ideas was that of representation without resemblance. Ben-Yami shows how Descartes transfers insights originating in his work on analytic geometry to his theory of perception. The second part shows how Descartes was influenced by the technology of the period, notably clockwork automata, in holding life to be a mechanical (...)
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  • Psychology, Philosophy, and Cognitive Science: Reflections on the History and Philosophy of Experimental Psychology.Gary Hatfield - 2002 - Mind and Language 17 (3):207-232.
    This article critically examines the views that psychology first came into existence as a discipline ca. 1879, that philosophy and psychology were estranged in the ensuing decades, that psychology finally became scientific through the influence of logical empiricism, and that it should now disappear in favor of cognitive science and neuroscience. It argues that psychology had a natural philosophical phase (from antiquity) that waxed in the seventeenth and eighteenth centuries, that this psychology transformed into experimental psychology ca. 1900, that philosophers (...)
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  • Descartes's Pineal Gland Reconsidered.Lisa Shapiro - 2011 - Midwest Studies in Philosophy 35 (1):259-286.
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  • 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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  • What Are Emotions About?Lilli Alanen - 2003 - Philosophy and Phenomenological Research 67 (2):311-354.
    This paper discusses the interrelations between three aspects of human emotions: their intentionality, their expressivity and their moral significance. It distinguishes three kinds of philosophical views of emotions: the cognitivist (classically held by the Stoics), the emotivist which reduces emotions to non-intentional bodily sensations and physiological states, and the moral phenomenologist, the latter being held by Annette Baier, whose work is the focus of the discussion. Her view, which represents an original development of ideas found in Descartes and Hume, avoids (...)
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  • Activating the Mind: Descartes' Dreams and the Awakening of the Human Animal Machine.Anik Waldow - 2017 - Philosophy and Phenomenological Research 94 (2):299-325.
    In this essay I argue that one of the things that matters most to Descartes' account of mind is that we use our minds actively. This is because for him only an active mind is able to re-organize its passionate experiences in such a way that a genuinely human, self-governed life of virtue and true contentment becomes possible. To bring out this connection, I will read the Meditations against the backdrop of Descartes' correspondence with Elisabeth. This will reveal that in (...)
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  • Regimens of the Mind: Boyle, Locke, and the Early Modern Cultura Animi Tradition.Sorana Corneanu - 2011 - University of Chicago Press.
    Francis Bacon and the art of direction -- An art of tempering the mind -- The distempered mind and the tree of knowledge -- A comprehensive culture of the mind -- The end of knowledge -- The study of nature as regimen -- Cultura and medicina animi: an early modern tradition -- The physician of the soul -- Sources -- Genres -- Utility: practical versus speculative knowledge -- Self-love and the fallen/uncultured mind -- The office of reason -- Passions, errors, (...)
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  • La naturalización de las emociones: anotaciones a partir de Wittgenstein.Juan Raúl Loaiza Arias - 2016 - Bogotá: Universidad del Rosario.
    En la literatura sobre las emociones una de las teorías con mayor fuerza es la llamada “teoría James-Lange”. En esta obra se intenta hacer una crítica a dicha teoría a partir de algunas observaciones de Wittgenstein sobre el uso de conceptos psicológicos, sacando a la luz dos confusiones gramaticales que surgen en ella. Para ello, se construye primero la categoría de “programa de naturalización de las emociones” que recoge las teorías del Descartes, James y Prinz, siguiendo la metodología de Lakatos. (...)
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  • Cartesian Psychophysics and the Whole Nature of Man: On Descartes’s Passions of the Soul.Richard F. Hassing - 2015 - Lexington Books.
    This book describes Descartes's The Passions of the Soul as a foundational work of the Enlightenment, a precursor of later notions of the historicity of the human, and the first psychology of modern type: to understand and heal ourselves, we look not outward at the world in immediate relation to it, but inward, at the self, its brain, and its past history. Special attention is given to Descartes’s account of imagination and its problematic impact on passion and volition.
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  • The Cartesian Heritage of Bloom’s Taxonomy.Brett Bertucio - 2017 - Studies in Philosophy and Education 36 (4):477-497.
    This essay seeks to contribute to the critical reception of Bloom’s Taxonomy of Educational Objectives by tracing the Taxonomy’s underlying philosophical assumptions. Identifying Bloom’s work as consistent with the legacy of Cartesian thought, I argue that its hierarchy of behavioral objectives provides a framework for certainty and communicability in ascertaining student learning. However, its implicit rejection of intuitive knowledge as well as its antagonism between the human subject and the known object promote the Enlightenment ideal of education as “intellectual work.” (...)
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  • Empathy, Embodiment, and the Unity of Expression.Philip J. Walsh - 2014 - Topoi 33 (1):215-226.
    This paper presents an account of empathy as the form of experience directed at embodied unities of expressive movement. After outlining the key differences between simulation theory and the phenomenological approach to empathy, the paper argues that while the phenomenological approach is closer to respecting a necessary constitutional asymmetry between first-personal and second-personal senses of embodiment, it still presupposes a general concept of embodiment that ends up being problematic. A different account is proposed that is neutral on the explanatory role (...)
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  • Mental Acts and Mechanistic Psychology in Descartes' Passions.Gary Hatfield - 2008 - In Neil Robertson, Gordon McOuat & Tom Vinci (eds.), Descartes and the Modern. Cambridge Scholars Press. pp. 49-71.
    This chapter examines the mechanistic psychology of Descartes in the _Passions_, while also drawing on the _Treatise on Man_. It develops the idea of a Cartesian “psychology” that relies on purely bodily mechanisms by showing that he explained some behaviorally appropriate responses through bodily mechanisms alone and that he envisioned the tailoring of such responses to environmental circumstances through a purely corporeal “memory.” An animal’s adjustment of behavior as caused by recurring patterns of sensory stimulation falls under the notion of (...)
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  • Animals and Cartesian Consciousness: Pardies Vs. The Cartesians.Evan Thomas - 2020 - Journal of Modern Philosophy 2 (1):11.
    The Cartesian view that animals are automata sparked a major controversy in early modern European philosophy. This paper studies an early contribution to this controversy. I provide an interpretation of an influential objection to Cartesian animal automatism raised by Ignace-Gaston Pardies (1636–1673). Pardies objects that the Cartesian arguments show only that animals lack ‘intellectual perception’ but do not show that animals lack ‘sensible perception.’ According to Pardies, the difference between these two types of perception is that the former is reflexive (...)
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  • Cartesian Consciousness Reconsidered.Alison Simmons - 2012 - Philosophers' Imprint 12.
    Descartes revolutionized our conception of the mind by identifying consciousness as the mark of the mental: all and only thoughts are conscious. Today the idea that all thoughts are conscious seems obviously wrong. Worse, however, Descartes himself seems to posit a whole host of unconscious thoughts. Something is not as it seems. Either Descartes is remarkably inconsistent, or his claim that all thought is conscious is more nuanced than it appears. In this paper I argue that while Descartes was indeed (...)
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  • Transparency of Mind: The Contributions of Descartes, Leibniz, and Berkeley to the Genesis of the Modern Subject.Gary Hatfield - 2011 - In Hubertus Busche (ed.), Departure for Modern Europe: A Handbook of Early Modern Philosophy (1400-1700). Felix Meiner Verlag. pp. 361–375.
    The chapter focuses on attributions of the transparency of thought to early modern figures, most notably Descartes. Many recent philosophers assume that Descartes believed the mind to be “transparent”: since all mental states are conscious, we are therefore aware of them all, and indeed incorrigibly know them all. Descartes, and Berkeley too, do make statements that seem to endorse both aspects of the transparency theses (awareness of all mental states; incorrigibility). However, they also make systematic theoretical statements that directly countenance (...)
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  • ¿Dónde está el error? La epistemología de la verdad en la neurociencia de A. Damasio y la filosofía de R. Descartes.Miguel Grijalba Uche - 2018 - Recerca.Revista de Pensament I Anàlisi 22:69-89.
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  • The Use of Usus and the Function of Functio: Teleology and Its Limits in Descartes’s Physiology.Peter M. Distelzweig - 2015 - Journal of the History of Philosophy 53 (3):377-399.
    rené descartes famously and explicitly rejects appeals to final causes in natural philosophy, suggesting that such appeals depend on knowledge of God’s inscrutable ends.For since I now know that my own nature is very weak and limited, whereas the nature of God is immense, incomprehensible and infinite, I also know without more ado that he is capable of countless things whose causes are beyond my knowledge. And for this reason alone I consider the whole kind of causes, customarily sought from (...)
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  • Descartes on Music: Between the Ancients and the Aestheticians.L. M. Jorgensen - 2012 - British Journal of Aesthetics 52 (4):407-424.
    In this aricle, I argue that Descartes can be seen as a occupying a distinct middle ground between ancient music theory, which was being revived in the Renaissance, and eighteenth-century aestheticians. Descartes’ approach to music had its roots in humanist thought but, even from the start, it wasn’t simply another humanist theory of music. The views Descartes begins to develop in his early years, in the Compendium musicae (1618), is continuous with the views he articulates near the end of his (...)
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  • Did Descartes Have a Jamesian Theory of the Emotions?Gary Hatfield - 2007 - Philosophical Psychology 20 (4):413-440.
    Rene Descartes and William James had "body first" theories of the passions or emotions, according to which sensory stimulation causes a bodily response that then causes an emotion. Both held that this bodily response also causes an initial behavioral response (such as flight from a bear) without any cognitive intervention such as an "appraisal" of the object or situation. From here they differ. Descartes proposed that the initial processes that produce fear and running are entirely mechanical. Even human beings initially (...)
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  • On Natural Geometry and Seeing Distance Directly in Descartes.Gary Hatfield - 2015 - In Vincenzo De Risi (ed.), Mathematizing Space: The Objects of Geometry from Antiquity to the Early Modern Age. Berlin: Birkhäuser. pp. 157-91.
    As the word “optics” was understood from antiquity into and beyond the early modern period, it did not mean simply the physics and geometry of light, but meant the “theory of vision” and included what we should now call physiological and psychological aspects. From antiquity, these aspects were subject to geometrical analysis. Accordingly, the geometry of visual experience has long been an object of investigation. This chapter examines accounts of size and distance perception in antiquity (Euclid and Ptolemy) and the (...)
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