I argue that Descartes' Second Causal Proof of God in the Third Meditation evidences, and commits him to, the belief that time is "strongly discontinuous" -- that is, that there is actually a gap between each consecutive moment of time. Much of my article attempts to reconcile this interpretation, the "received view," with Descartes' statements about time, space, and matter in his other writings, including his correspondence with various philosophers.

Hauser argues that his pocket calculator (Cal) has certain arithmetical abilities: it seems Cal calculates. That calculating is thinking seems equally untendentious. Yet these two claims together provide premises for a seemingly valid syllogism whose conclusion - Cal thinks - most would deny. He considers several ways to avoid this conclusion, and finds them mostly wanting. Either we ourselves can't be said to think or calculate if our calculation-like performances are judged by the standards proposed to rule out Cal; or (...) the standards- e.g., autonomy and self-consciousness- make it impossible to verify whether anything or anyone (save oneself) meets them. While appeals to the intentionality of thought or the unity of minds provide more credible lines of resistance, available accounts of intentionality and mental unity are insufficiently clear and warranted to provide very substantial arguments against Cal's title to be called a thinking thing. Indeed, considerations favoring granting that title are more formidable than is generally appreciated. Rapaport's comments suggest that, on a strong view of thinking, mere calculating is not thinking (and pocket calculators don't think), but on a weak, but unexciting, sense of thinking, pocket calculators do think. He closes with some observations on the implications of this conclusion. (shrink)

I OFFER AN ANALYSIS OF DESCARTES'S COGITO WHICH IS RADICALLY NOVEL WHILE INCORPORATING MUCH AVAILABLE INSIGHT. BY ENLARGING FOCUS FROM THE DICTUM ITSELF TO THE REASONING OF DOUBT, DREAMING AND DEMON, I DEMONSTRATE A CLOSE PARALLEL TO THE LOGIC OF THE LIAR PARADOX. THIS HELPS TO EXPLAIN FAMILIAR PARADOXICAL FEATURES OF DESCARTES'S ARGUMENT. THE ACCOUNT PROVES TO BE TEXTUALLY ELEGANT AND, MOREOVER, HAS CONSIDERABLE INDEPENDENT PHILOSOPHICAL PLAUSIBILITY AS AN ACCOUNT OF MIND AND SELF.

In this paper, I aim to address a specific issue underpinning Cartesian metaphysics since its first public appearance in the Discourse right up until the Meditations, but which definitely came to the surface in the Second and Fifth Replies. It involves the possibility that to be thinking and to be extended do not actually contrast as two entirely different properties; hence, these two essences cannot serve as the basis for a disjunctive, real distinction between two corresponding substances, the mind and (...) the body. I dub this problem the ‘thinking matter issue.’ I suggest that Descartes’s concerns about the ‘thinking matter issue’ characterizes and structures the entirety of Meditation Two and its connection with Meditation Six, especially in the attempt to covertly implement what I refer to as Descartes’s ‘prejudice strategy.’ The core of the ‘prejudice strategy’ lies in the idea that the ‘thinking matter issue’ is just a false problem, one raised by the inadequate notions of the mind and the body that we apply to this problem. In section 1, I set out the way in which the ‘thinking matter issue’ emerged in Descartes’s philosophy after the first exposition of his metaphysics in the Discourse. Section 2 deals with the new argumentative path Descartes draws for the Meditations and with the new role that he assigns to the inference about the mind’s non-physical nature after the cogito. In section 3, I contend that the ‘prejudice strategy’ structures Meditation Two and, partially, Six. Section 4 shows that Descartes himself reveals this in his Replies to the Second and the Fifth Set of Objections. In section 5, I delve into Descartes’s foundational theory of the ‘prejudice strategy,’ i.e. his theory of infancy as set out especially in the Replies to the Sixth Set of Objections. -/- . (shrink)

Descartes appears to hold that everything we believe is the product of a voluntary choice. Scholars have been reluctant to take this particularly radical version of doxastic voluntarism as Descartes’ considered position. I argue that once Descartes’ compatibilist conception of free will as well as his position on the ‘freedom of indifference’ are taken into account, the primary motivations for the rejection of the aforementioned radical version of doxastic voluntarism lose their force. Consequently, we may take Descartes at his word (...) when he maintains that everything we believe, we believe freely – even if we cannot believe anything we wish. (shrink)

Self-verifying judgments like _I exist_ seem rational, and self-defeating ones like _It will rain, but I don’t believe it will rain_ seem irrational_._ But one’s evidence might support a self-defeating judgment, and fail to support a self-verifying one. This paper explains how it can be rational to defy one’s evidence if judgment is construed as a mental performance or act, akin to inner assertion. The explanation comes at significant cost, however. Instead of causing or constituting beliefs, judgments turn out to (...) be mere epiphenomena, and self-verification and self-defeat lack the broader philosophical import often claimed for them. (shrink)

The paper advances the hypothesis that René Descartes presents a skeptical system of philosophy in Thomas Reid’s reading. There is a sort of ‘involun-tary’ or ‘accidental’ skepticism that results from the adoption by Descartes of both a skeptical method and a skeptical principle. The first section shows to what extent the Cartesian method of doubt – which focuses on the reliability of the faculties of the mind - is a skeptical demand that cannot be satisfied. The second section shows how (...) the principle of the Cartesian system – which establishes that ideas are the immediate objects of the operations of the mind – is not only skeptic but leads exactly and naturally to the most radical form of skepticism, namely, solipsism. The third section discusses the Cartesian sources of the doubt on the existence of external world according to Reid. (shrink)

According to a popular view in philosophy, intuition is a singular propositional attitude. In this paper, I outline an opposite account on “garden-variety intuition”, i.e. intuition that people experience in their daily lives. The account is based on a distinction between intuition on the processing level, ‘intuitive belief’ and ‘intuition that p’. Immediacy and certainty prove to be the phenomenal features of intuitive beliefs and intuitions that p. Regarding the processing level, I suggest to combine dual-process theory and the theory (...) of mental models, and I claim that this results in non-propositional intuitions. Finally, I argue that non-propositional intuitions are fundamental for garden-variety intuition: They constitute inclinations to believe, possibly resulting in intuitive beliefs or intuitions that p. (shrink)

In this chapter, I first turn to Spinoza’s obscure “ideas of ideas” doctrine and his claim that “as soon as one knows something, one knows that one knows it, and simultaneously knows that one knows that one knows, and so on, to infinity” (E2p21s). On my view, Spinoza, like Descartes, holds that a given idea can be conceived either in terms of what it represents or as an act of thinking: E2p7 (where Spinoza presents his doctrine of the “parallelism” of (...) minds and bodies) primarily concerns the former way of conceiving of an idea while E2p21 primarily concerns the latter. I propose that in E2p21, Spinoza makes a few crucial points about an adequate idea conceived as the “idea of the idea,” or as the activity of thinking: 1) when one has an adequate representation of p, one automatically knows that one is thinking an adequate representation of p, and 2) this reflective knowledge cannot be improved. I then turn to E2p43, “he who has a true idea at the same time knows that he has a true idea, and cannot doubt the truth of the thing." This is a denial of skepticism, but I think we need to be careful. E2p21 and E2p43 rule out the most hyperbolic doubts like those we see in Descartes's Third Meditation (AT VII 36), so it is the case that thinkers need no additional validation for the “adequate ideas of properties of things” and “common notions” employed in "cognition of the second kind," or reason. However, a reasoning thinker might nevertheless be troubled by doubts about the extramental world. As I have argued in other work, we can take Spinoza as following Descartes at least this far: once our reasoning thinker comes to adequate ideas of God and God’s relation to things, their ideas cannot be rendered doubtful. Here I concede that because one can reason to these adequate ideas of God and God's relation to things, scientia intuitiva is not unique in removing doubt. However, scientia intuitiva may still be distinctive in the way it removes doubt. (shrink)

I offer a novel reading in this dissertation of René Descartes’s (1596–1650) skepticism in his work Meditations on First Philosophy (1641–1642). I specifically aim to answer the following problem: How is Descartes’s skepticism to be read in accordance with the rest of his philosophy? This problem can be divided into two more general questions in Descartes scholarship: How is skepticism utilized in the Meditations, and what are its intentions and relation to the preceding philosophical tradition? -/- I approach the topic (...) from both a historical and a text-based analysis, combining textual and contextual research. I examine Descartes’s skepticism against two main traditions in the historical analysis: philosophical skepticism and Aristotelian Scholasticism. I argue that skepticism in the Meditations is intended to oppose and upheave both Scholasticism and skepticism. The intended results of the work are not merely epistemological but also metaphysical and even ethical. Furthermore, these ambitions cannot be neatly distinguished but merge into each other. -/- The third historical context against which the skeptical meditations are examined is the literary genre of meditative exercises, particularly from the 1500–1600’s, which, while religiously and spiritually oriented, likewise provided the practitioner with an enlightened understanding of self-knowledge and their cognitive place in the world on the way to closer spiritual proximity to God. I argue by this reading that the skepticism of the Meditations is an attentive, meditational cognitive exercise that is not merely instrumental and methodological but is to have a genuine and serious (psychologically real) effect on our thinking. The skeptical meditation is not simply a theoretical thought experiment but is to be seriously practiced as a transformative process of reorienting one’s cognitive framework to discover truth, certainty, and a way to a happy, tranquil, and virtuous life. -/- I offer a close reading in the textual analysis of the first three meditations of the Meditations. I argue that the meditative skepticism employed in the work does not reject the previous beliefs but suspends judgment on them, withdrawing assent until further evidence can be found. I introduce a new term into Descartes scholarship in this analysis, based on the terminology of ancient skepticism: Cartesian epochē (gr. epochē, suspension, withdrawal). Instead of rejecting previous beliefs or assenting to the probably false, the skeptical procedure of the Meditations is argued to emulate in important ways the suspension of judgment on equally balanced reasons in ancient Pyrrhonian skepticism. Novel interpretations are presented along the way of the will’s freedom, of the First Meditation’s skeptical scenarios, of the cogito, and of the vindication of metaphysical certainty, as well as a clarification of the Cartesian Circle problem. -/- Reinterpreting the relation of Descartes’s skepticism to the preceding historical and literary traditions leads to a new look at the skeptical method itself. Presenting a new interpretation of skepticism in the Meditations leads at the same time to a new look at its relation to the historical context. The two research questions are, then, intrinsically tied together. -/- My focus in the study is on the Meditations, but I also reference and discuss Descartes’s other philosophical works, as well as his correspondence, when necessary. (shrink)

In the Fifth Meditation Descartes considers the problem of knowledge preservation : the challenge of accounting for the diachronic certainty of perfect knowledge [scientia]. There are two general solutions to PKP in the literature: the regeneration solution and the infallible memory solution. While both readings pick up on features of Descartes’ considered view, I argue that they ultimately fall short. Salvaging pieces from both readings and drawing from Descartes’ virtue theory, I argue on textual and systematic grounds for a dispositionalist (...) solution. On this view, the diachronic certainty of scientia is achieved through virtuous habits of belief. (shrink)

My two principal aims in this essay are interconnected. One aim is to provide a new interpretation of the ‘infinite modes’ in Spinoza’s Ethics. I argue that for Spinoza, God, conceived as the one infinite and eternal substance, is not to be understood as causing two kinds of modes, some infinite and eternal and the rest finite and non-eternal. That there cannot be such a bifurcation of divine effects is what I take the ‘infinite mode’ propositions, E1p21–23, to establish; E1p21–23 (...) show that each and every one of the immanent effects of an infinite and eternal God is an infinite and eternal mode. The other aim is to show that these propositions can be understood as part of an extended critical response to Descartes’s infamous doctrine that God creates eternal truths and true and immutable natures. If we have the correct (Spinozan) conceptions of what God is and how God works, we see that an eternal and infinite God can only be understood to cause ‘eternal truths,’ and that these eternal truths are infinite and eternal modes of God. (shrink)

Descartes’s meditator thinks that if she does not know the existence of God, she cannot be fully certain of anything. This statement seems to contradict the cogito, according to which the existence of I is indubitable and therefore certain. Cannot an atheist be certain that he exists? Atheistic knowledge has been discussed almost exclusively in relation to mathematics, and the more interesting question of the atheist’s certainty of his existence has not received the attention it deserves. By examining the question (...) of atheistic knowledge in relation to the cogito, I articulate the advantage Descartes sees in having knowledge of God. I challenge a long-held reading of the cogito where “I exist” is the first full certainty and argue that while atheistic cogito is more certain than atheistic knowledge in mathematics, it cannot be a starting point for lasting and stable science, because science requires knowing the existence of the non-deceiving God. (shrink)

Descartes insists, “[...] there is a deceiver of supreme power and cunning who is deliberately and constantly deceiving me. In that case I too undoubtedly exist, if he is deceiving me [...]” (AT-VII, 25; CSM-II, 17). In what way can we draw evidence that our existence can be drawn from our being deceived? The interpretations that the earlier studies have shown is not a monolith. Then I will search for some inherent characteristics of deception, and analyse the construction of the (...) reasoning, “if a deceiver deceives me, I exist.” To be concrete, I show: 1) that it is not “I exist” but “I think” that is concluded from the supposition “a deceiver deceives me/I am deceived by a deceiver”; 2) that the attributions of the self as a thinking thing, i.e. understanding, affirming, and denying (AT-VII, 28; CSM-II, 19), are discovered in the very supposition of a deceiver. (shrink)

This essay is a critical assessment of Sellars' interpretation and criticism of Descartes. It argues that Sellars made several mistakes in his view of Descartes, although the general thrust of his critique is sound.

Self-consciousness can be understood as the ability to think I-thou-ghts which can be described as thoughts about oneself ‘as oneself’. Self-consciousness possesses two specific correlated features: the first regards the fact that it is grounded on a first-person perspective, whereas the second concerns the fact that it should be considered a consciousness of the self as subject rather than a consciousness of the self as object. The aim of this paper is to analyse a few considerations about Descartes and Hume’s (...) approaches to self-consciousness, as both philosophers introduce a first-personal method of accessing the subjective dimension through an introspective account. Descartes’s view on self-consciousness seems incapable of conceiving and recognizing herself as herself, while Hume’s seems to lack those features assigned to the consciousness of self-as-subject. (shrink)

Keskityn siihen miten Leibnizilla yksittäiset mielihyvän tai mielipahan tiedostamattomat havainnot voivat kasautua tai tiivistyä ja muodostaa vähitellen tunteita, joista tulemme tietoisiksi.

In this thesis, I use a close reading of the silent films of Charlie Chaplin to examine a question of listening posed by Jean-Luc Nancy, “Is listening something of which philosophy is capable” (Nancy 2007:1)? Drawing on the work of Nancy, Jacques Derrida and Gayatri Spivak, I consider a claim that philosophy has failed to address the topic of listening because a logocentric tradition claims speech as primary. In response to Derrida’s deconstruction of logocentrism, Nancy complicates the problem of listening (...) by distinguishing between l’écoute and l’entente. L’écoute is an attending to and answering the demand of the other and l’entente is an understanding directed inward toward a subject. Nancy could deconstruct an undervalued position of l’écoute, making listening essential to speech. I argue, Nancy rather asks what kind of listening philosophy is capable of. To examine this question, I focus on the peculiarly dialogical figure derived from Chaplin that communicates meaning without using speech. This discussion illustrates how Chaplin, in the role of a silent figure, listens to himself (il s’écoute) as other. Chaplin’s listening is Nancean resonance, a movement in which a subject refers back to itself as another subject, in constant motion of spatial and temporal non-presence. For Nancy, listening is a self’s relationship to itself, but without immediate self-presence. Moving in resonance, Chaplin makes the subject as other as he refers back to himself as other. I argue that Chaplin, through silent dialogue with himself by way of the other, makes his listening listened to. Chaplin refused to make his character speak because he believed speech would change the way in which his work would be listened to. In this way, Chaplin makes people laugh by making himself understood (se fait entendre) as he makes himself listened to (se fait écouter). In answer to Nancy’s question, I conclude philosophy is capable of meeting the demand of listening as both l’entente and l’écoute when it listens as Chaplin listens. (shrink)

In a volume devoted to philosophy, religion and the spiritual life, I would like to focus the later part of my essay on a comparison of two Christian spiritual writings of the fourteenth century, the anonymous Cloud of Unknowing in the West, and the Triads of Gregory Palamas in the Byzantine East. Their examples, for reasons which I shall explain, seem to me rich with implications for some of our current philosophical and theological aporias on the nature of the self. (...) Let me explain my thesis in skeletal form at the outset, for it is a complex one, and has several facets. (shrink)

Originally published in 1996, this book presents and analyses children’s reasonings about fundamental metaphysical problems. The first part describes dialogues with children that were constructed on the basis of Descartes’ _Mediations on First Philosophy_ and which look at children’s ideas about the relationships between true and false knowledge, mental images and physical objects, mind and body, personal existence and the external world, dreams and reality, and the existence of the Supreme Being, among others. The second part of the book draws (...) on concepts that children of various ages have about psychological and metapsychological aspects of human reality such as: cognitive and moral development; personal freedom and responsibility; the relationships between conscious and unconscious; living and non-living; and about the fundamental drives of an individual for development and expansion of his or her needs and passions, for eternal life, and for the dreamlike world of fulfilled wishes. The book presents a systematic empirical and theoretical study of the problems, some of which were touched on in Piaget’s early writing but which he later abandoned and which were only sporadically illuminated by other authors, whereas others were completely new to research in developmental psychology at the time. It will still be a helpful guide for developmental psychologists, teachers, educationalists, social workers, lawyers, and other professionals interested in the knowledge that 4- to 14-year-old children have about the most fundamental aspects of reality and human beings. (shrink)

This paper argues that since nonphysical souls lack a position in space, they cannot have the pairing relations that would allow them to interact with physical bodies. For example, if two rifles (A and B) are fired at the same time, and consequently Andy and Buddy are killed, we can only say that rifle A killed Andy while rifle B killed Buddy, rather than the other way around, if there are appropriate spatial relations (such as distance and orientation) that pair (...) Andy’s death to A’s firing, and Buddy’s death to B’s firing. But no such pairing relations are available to nonphysical minds that lack spatial positions altogether. And attributing spatial location to nonphysical souls raises more problems than it solves, such as how to find particular souls at particular locations, how souls taken to be geometric points in space could retain enough structure to have sufficient causal powers to influence bodies, and why spatial entities more robust than points shouldn’t simply be conceived of as exotic physical entities like astral bodies. -/- 1. The Problem -- 2. Descartes and Mental Causation -- 3. Causation and the “Pairing” Problem -- 4. Causation and Space -- 5. Can We Locate Souls in Space? (shrink)

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 (...) we have neurological occurrences just like any normal situation in which we actually perceive spatio-temporal objects, but where we are deceived in some sense as a result of the manipulation of our brains from some outside source. In this work I attempt to address the problem of philosophical skepticism by claiming that most of us are able to come to know plenty about external reality, since we can come to realize that a certain philosophical theory of perception is correct. The theory I have in mind is what I call a non-cognitive theory of perception. According to this view, perceptual experience is defined by continuous, sensitive behavioral interaction with spatio-temporal objects of the appropriate size, shape, hardness, speed, etc. Knowing that this theory of perception is correct is equivalent to knowing that we know plenty about external reality. This is ultimately because by knowing that a non-cognitive theory of perception is true, we know that any skeptical scenario must fail to obtain. The structure of the work proceeds by first discussing the significance of the problem of philosophical skepticism in some detail. Chapter 1 lays out how the problem does indeed forcefully arise if it is conceded that we fail to know that the skeptical scenarios fail to obtain. Chapter 2 develops the sort of view of our epistemological situation that falls out of accepting without qualification that the problem exists. Chapter 3 examines and criticizes certain popular responses to the skeptical problem. The main goal of these first three preliminary chapters is to indicate that once it is admitted that we fail to know that the skeptical scenarios fail to obtain, the problem of philosophical skepticism forcefully presents itself. Chapter 4, however, attacks the idea that we fail to know that the skeptical scenarios fail to obtain. In this chapter I argue that this idea is wedded to the position that a certain theory of perception is correct. The theory in question is what I call a conjunctive theory of veridical experience. According to this view, normal experience of spatio-temporal objects occurs when a subject has a certain perceptual experience, and that experience also happens to match up with and/or be satisfied by what is really the case. Only when a theory of this sort is assumed, I argue, is the claim that we fail to know that the skeptical scenarios fail to obtain found to be obvious. In chapter 5 I argue that, in fact, a non-cognitive theory, rather than a conjunctive theory, is the correct view to maintain. In the final chapter 6 I develop the epistemological position that falls out of accepting a non-cognitive theory. (shrink)

I critically examine the view that Descartes’s independence conception (IC) of substance plays a crucial role in his “separability argument” for substance dualism. I argue that IC is a poisoned chalice. I do so by considering how an IC-based separability argument fares on two different ways of thinking about principal attributes. On the one hand, if we take principal attributes to be universals, then a separability argument that deploys IC establishes a version of dualism that is unacceptably strong. On the (...) other hand, if we take principal attributes to be tropes, then IC introduces challenges which undermine the argument. This is partly because the assumption of tropes makes it possible to distinguish several versions of substance dualism, versions which differ with respect to their degree of generality. I argue that taking principal attributes to be tropes makes it challenging to establish any of these versions by way of an IC-based separability argument. I conclude the paper by suggesting a way forward for the proponent of the separability argument. (shrink)

At the crux of Descartes's general metaphysics and epistemology are his accounts of substances, attributes and ideas of substances and attributes. In spite of the centrality of these theories, there is wide disagreement among scholars about how to interpret them. I approach these debates by focusing on Descartes's theory of the infinite substance ? God. I argue that God's attributes are neither individual, inseparable properties that inhere in God (contra Kenny, Wilson, Curley, Hoffman) nor deductions from God (contra Lennon), but (...) attributions that can consistently be made to God. On this account, the diversity of God's attributes is due to how meditators refer to the various cognitive routes they take to clear and distinct perceptions of God; what makes a meditator's clear and distinct perception of God more distinct is that it becomes more stable ? the meditator can more easily retain and regain the perception. Other virtues of this interpretation include accounts of the following: the puzzling remarks about essences that Descartes makes to Gassendi; what founds conceptual distinctions in reality; and why the Cartesian meditator ?proves? the existence of God several times in the Meditations. (shrink)

In his recent survey of the “dialectic of creation” in seventeenth-century philosophy, Thomas Lennon has suggested that Descartes’s assumptions about causality encourage a kind of “pantheistic emanationism”. Lennon notes that Descartes regularly invokes the principle that there is nothing in the effect which was not previously present, either formally or eminently, in the cause. Descartes also believes that God is the continuous, total, and efficient cause of everything. From these assumptions it should follow that everything that exists in the created (...) world is previously present in God. Indeed, Descartes embraces the emanationist doctrine explicitly when, at the end of his replies to the Second Set of Objections, he arranges the arguments of the Meditations in “geometrical fashion.” The demonstration of Proposition III includes a sub-proof of the proposition that “he who preserves me has within himself, either formally or eminently, whatever is in me”. Since God preserves the entire universe, it follows that everything is in him, either formally or eminently. While far from the radical Spinozistic view that God and the world are identical, the notion that everything in creation is also in God would seem to have its own unwelcome theological consequences, at least from a Cartesian point of view. In particular, it implies that extension, and hence divisibility, are in God. But, as Descartes himself cautions, “being divisible is an imperfection” and so completely foreign to God. (shrink)

Descartes developed an elaborate theory of animal physiology that he used to explain functionally organized, situationally adapted behavior in both human and nonhuman animals. Although he restricted true mentality to the human soul, I argue that he developed a purely mechanistic (or material) ‘psychology’ of sensory, motor, and low-level cognitive functions. In effect, he sought to mechanize the offices of the Aristotelian sensitive soul. He described the basic mechanisms in the Treatise on man, which he summarized in the Discourse. However, (...) the Passions of the soul contains his most ambitious claims for purely material brain processes. These claims arise in abstract discussions of the functions of the passions and in illustrations of those functions. Accordingly, after providing an intellectual context for Descartes’s theory of the passions, especially by comparison with that of Tho- mas Aquinas, I examine its ‘machine psychology’, including the role of habituation and association. I contend that Descartes put forth what may reasonably be called a ‘psychology’ of the unensouled animal body and, correspondingly, of the human body when the soul does not intervene. He thus conceptually distinguished a mechanistically explicable sensory and motor psychology, common to nonhuman and human animals, from true mentality involving higher cognition and volition and requiring (in his view) an immaterial mind. (shrink)

Throughout their life Ibn Sînâ and Descartes firmly believed that the soul or mind of a human being was essentially incorporeal. In his ‘On the Soul’ (De anima), the psychological part of his vast...

Descartes famously endorsed the view that (CD) God freely created the eternal truths, such that He could have done otherwise than He did. This controversial doctrine is much discussed in recent secondary literature, yet Descartes’s actual arguments for CD have received very little attention. In this paper I focus on what many take to be a key Cartesian argument for CD: that divine simplicity entails the dependence of the eternal truths on the divine will. What makes this argument both important (...) and interesting is that Descartes’s scholastic predecessors share the premise of divine simplicity but reject the CD conclusion. To properly understand Descartes, then, we must determine precisely where he diverges from his predecessors on the path from simplicity to CD. And when we do so we obtain a very surprising result: that despite many dramatic prima facie differences, there is no substantive difference between the relevant doctrines of Descartes and the scholastics . Or so I argue. (shrink)

In this paper, I provide what I believe to be Descartes's own solution to the problem of the Cartesian Circle. As I argue, Descartes thinks he can have certain knowledge of the premises of the Third Meditation proof of God's existence and veracity (i.e., the 3M-Proof) without presupposing God's existence. The key, as Broughton (1984) once argued, is that the premises of the 3M-Proof are knowable by the natural light. The major objection to this "natural light" gambit is that Descartes (...) identifies the natural light with the faculty of clear and distinct perception, a faculty that cannot be known to be reliable in advance of the 3M-Proof. I explain that Descartes distinguishes between three kinds of clear and distinction perceptions depending on their source; the senses, the imagination, or the intellect. I claim that although the First Meditation is designed to cast doubt on the clear and distinct perceptions of the senses and of the imagination, it is not designed to cast doubt on the clear and distinct perceptions of the intellect. The "natural light" gambit relies on the assumption that the natural light, by which propositions can be certainly known without presupposing knowledge of God's existence, is to be identified with the faculty of *intellectual* clear and distinct perception. (shrink)

Two major interpretations have been advanced for the sum res cogitans passage in Descartes’s Second Meditation. According to the first interpretation, he argues in this passage that only thinking belongs to his essence. According to the second interpretation, due to Anthony Kenny, Harry Frankfurt and others, no such claim is defended by Descartes. Rather, it is his aim to argue that only thinking can be ascribed to him with certainty. In this essay, it will be shown that the “naive”, essentialist (...) reading of the sum res cogitans reasoning is closer to the text than the perhaps more sophisticated, purely epistemic reading. Although the interpretation defended here is not new, it will be arrived at by way of new arguments. (shrink)

Resumen: Propongo una crítica a la noción de serialidad en la comprensión del concepto de tiempo en el contexto de los estudios cartesianos. En el debate entre los defensores del tiempo continuo y quienes defienden un tiempo discreto, sostengo que ninguna de estas posiciones tiene en cuenta que la serialidad se enmarca en una noción de tiempo que se concibe como divisible y numerable y que no pertenece intrínsecamente a la naturaleza de la experiencia temporal del cogito. Mi propuesta consiste (...) en comenzar a desarrollar la caracterización de dicho tiempo experiencial y cogitativo.: My aim is to criticize the notion of seriality embedded in the understanding of time within the framework of Cartesian studies. I hold that neither those who defend that time is continuous nor those who think that it is discrete take into account the fact that seriality is rooted in a conception of time conceived as divisible and numerable that does not belong intrinsically to the nature of the experience of time of the cogito. I propose to advance towards a characterization of such experiential and cogitative time. (shrink)

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 (...) on to defend this interpretation against some powerful philosophical objections by Margaret Wilson and others by showing how Descartes' doctrine of the creation of the eternal truths can be brought in to support his epistemology. This doctrine and other analogous positions in Descartes can also reveal that Descartes, again surprisingly, takes important steps toward doing epistemology without direct appeal to God and God's veracity. (shrink)

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 (...) argue that this leaves Sosa's epistemology vulnerable to an important kind of skepticism. (shrink)

The claim that 'learning how to learn' is the central ability required for young people to be effective 'lifelong learners' is examined for various plausible interpretations. It is vacuous if taken to mean that we need to acquire a capacity to learn, since we necessarily have this if we are to learn anything. The claim that it is a specific ability is then looked at. Once again, if we acquire an ability to learn we do not need the ability to (...) learn how to learn. After noting the implausibility of any such general ability, the paper goes on to examine the claim that certain specific but transferable abilities might satisfy the description 'learning how to learn'. Various candidates are considered: forming and testing hypotheses and abduction are two promising ones, but each has significant weaknesses. Numeracy and literacy are thought to be more promising, but achievements at the national level leave a lot to be desired, despite the clear advantages for learning of being able to read, write and count. If we needed to learn how to learn before we learned how to read, write and count, it is unlikely that we would get anywhere. Finally, certain non-cognitive dispositions and character traits rather than cognitive attributes are considered and, drawing on the work of Robert Dearden and others, it is suggested that the development of these aretaic (virtue-based) and personal qualities rather than cognitive ones may be most decisive for developing independent learning in a range of subject matters. (shrink)

Spinoza’s bold claim that there exists only a single infinite substance entails that finite things pose a deep challenge: How can Spinoza account for their finitude and their plurality? Taking finite bodies as a test case for finite modes in general I articulate the necessary conditions for the existence of finite things. The key to my argument is the recognition that Spinoza’s account of finite bodies reflects both Cartesian and Hobbesian influences. This recognition leads to the surprising realization there must (...) be more to finite bodies than their finitude, a claim that goes well beyond the basic substance-monism claim, namely, that anything that is, is in God. This leads to the conclusion, which may seem paradoxical, that finite bodies have both an infinite as well as a finite aspect to them. Finite bodies, I argue, both actively partially determine all the other finite bodies, thereby partially causing their existence insofar as they are finite, as well as are determined by the totality of other bodies. I articulate precisely what this infinite aspect is and how it is distinct from the general substance-monism dictum. (shrink)

The primary aim of this paper is to provide a new account of Descartes’s positive philosophical view on sensory perception, and to do so in a way that will establish a hitherto unnoticed continuity between his thought and that of his scholastic Aristotelian predecessors on the topic of sensory perception. I will argue that the basic framework of the scholastic Aristotelian view on sensory perception (as traditionally understood) is operative within Descartes's own view, and then reveal some insights on the (...) issue of whether Descartes was a representationalist about sensory perception by critically examining one kind of representationalist reading of Descartes under the lens of my account. I will conclude by examining the implications that my view has for the proposed distinction between Descartes and the scholastics based on attributing representationalism to the former and direct-realism to the latter. (shrink)

Drawing on the findings of neuroscience, this text proposes and defends the hypothesis that the various modalities of sensation share a generic form that the author, Austen Clark, calls feature-placing.

It is a commonplace of philosophy that the notion of free will is a hard nut to crack. A simple, compelling argument can be made to show that behavior for which an agent is morally responsible cannot be the outcome of prior determining causal factors.1 Yet the smug satisfaction with which we incompatibilists are prone to trot out this argument has a tendency to turn to embarrassment when we're asked to explain just how it is that morally responsible action might (...) obtain under the assumption of indeterminism. Despair over the prospect of giving a satisfactory answer to this question has led some contemporary philosophers to a position rarely, if ever, held in the history of philosophy: free, responsible action is an incoherent concept.2. (shrink)

It is a common view that Descartes' causal principle is to be understood in light of a similarity condition that accounts for how finite causes contribute to an explanation of their effects. This paper challenges this common view and offers a sui generis reading of Descartes' views on causation that has also the advantage of solving the two exegetical issues of whether Descartes thought of the body-to-mind relation in occasionalist or causal terms and of whether Descartes regarded sensory ideas innate (...) or caused by bodies. (shrink)

By contrasting rational knowledge with relational knowledge, this paper discusses the forming of agreements as the pursuit of knowledge. Knowledge as agreement is thus discussed in this paper via research methods including ‘autoethnography’ . Pursuing knowledge by virtue of agreements is subsequently valued after positioning the author as a non-Indigenous ‘dagay’, positioning the paper itself as a dissertation, and after assuming an initial relationship between the reader and author. The paper occurs within the cultural context of ‘academia’. Once rational knowledge (...) has been contrasted with relational knowledge, the paper then highlights how agreements may be effectively pursued via ‘dialogue’ and affected by one’s topology . These pursuits, says the paper, are pursuits of knowledge as agreement. This paper is written from within ‘academia’ for the academic reader of a philosophical ilk. It is an attempt at the coherent valuing of relational knowledge and discussion of the possibility of knowledge through the pursuit of agreements. Philosophically, this is a paper about epistemology. As a creative discussion, author and reader share via this paper their mutual pursuit of fresh knowledge. Thus the paper is offered as an invitation for the reader to join the author in creating something that has not existed before – new knowledge. (shrink)

The work of Spinoza, Descartes and Leibniz is cited in an attempt to develop, both expositorily and critically, the philosophy of Anne Viscountess Conway. Broadly, it is contended that Conway's metaphysics, epistemology and account of the passions not only bear intriguing comparison with the work of the other well-known rationalists, but supersede them in some ways, particularly insofar as the notions of substance and ontological hierarchy are concerned. Citing the commentary of Loptson and Carolyn Merchant, and alluding to other commentary (...) on the Cambridge Platonists whose work was done in tandem with Conway's, it is contended that Conway's conception of the "monad" preceded and influenced Leibniz's, and that her monistic vitalism was in many respects a superior metaphysics to the Cartesian system. It is concluded that we owe Conway more attention and celebration than she has thus far received. (shrink)

This version has been superseded by the one published in Spring, 2014.