In my paper I discuss some historical and thematic problems interesting in so far as the apologetic aspects of Cartesian philosophy are concerned. My main subject is a popular figure of late sixteenth and early seventeenth century Catholic apology, the Jesuit Leonardus Lessius. Analysing his arguments as presented in the De providentia numinis, we can gain insight into his philosophically-based apologetics. Following this study, I summarize the main Cartesian statements regarding the apologetic import of his philosophy and define the main (...) characteristics of this Cartesian “theological puzzle”. Finally, I argue that in spite of significant differences, Descartes’s post-Aristotelian apology can be taken in parallel with certain tendencies essential to then-contemporary late-Scholastic Aristotelian apology. (shrink)

Purpose of this work is to find the key to understanding the paradox of Descartes’ way of philosophizing during the recourse to the text of "early writings". Realization of the set purpose involves the consistent solving of such tasks: by referring to the research literature, to outline the forms of transition to modern methodology; to explicate the main reasons for philosophy anthropologization by Descartes; to analyze the role of art as the main form of expressing Descartes’ worldview in the "early (...) writings". Theoretical basis. Studies by Descartes experts and the phenomenological tradition. Originality. The analysis of the "early writings" allows to determine the origins of the main doctrine of Descartes’ philosophizing. Its role is manifested in the course of clarifying the main motives of the anthropological approach of the French philosopher. That entails their rootedness in the Copernican-based scientific revolution of the New Age. A prerequisite for the authentic comprehension of the radical change carried out by Descartes is the attention to the paradigmatic significance of art, which is most fully asserted in the "early writings". It is substantiated that the appeal of young Descartes to the experience of art influences his understanding of science, as well as the awareness of human presence in the development of the scientific picture of the world and the distinction of the main components of human nature – mind and will. Conclusions. During the analysis of the contemporary literature devoted to Descartes, there is outlined the tendency to go beyond the notions of naivety and simplicity of his position, one of the manifestations of which is the increased attention to anthropology. The main motives for its actualization are rooted in the scientific revolution of the New Age, which are the form of completion of the radical worldview change initiated by Copernicus. It is about the vision of man as the main component of the universe, attention thereto in the search for the source point and the decisive authority for the world development, reflection of the thinker’s desire to build his own ethical doctrine based on human nature. While comprehending the "early wri-tings", the author focuses on the interpretation by young Descartes of art as a form of expression of truth, which enables the authentic comprehension of human nature. These ideas became the basis for the further work of the thinker, and today they open up new perspectives of exploring the anthropological foundation for later works. (shrink)

Due to the opinion that philosophy of the Modern Age might be considered as uncompleted Copernicus revolution, the purpose of this paper is to outline the main points of manifestation of anthropology in early Descartes’ writings. Emphasizing the ambivalence of the basic intention of early Descartes’ writings, authors are focused on the forms of overcoming the naive impact of the scientific revolution and related ways to make anthropology relevant. It is argued that Copernicus’ inquiries persuaded Descartes to conceive his anthropological (...) studies. It was discovered that the first form of actualization of human nature for Descartes was the problem of the proper principles of human existence. The text of “Rules for the Direction of the Mind” proclaims the tendency of self-development, which can be implemented firstly, by focusing on individual features of the human nature. Secondly, since the peculiarity of the Cartesian interpretation of human nature is emphasizing of combination of mind and will in it, Descartes is trying to improve the human nature using will and habits. Observation of the uncompleted Copernicus revolution allows outlining some following points. Firstly, the significance of anthropology in his draft of the system of knowledge; secondly, the ethical orientation of his inquiries; thirdly, the expediency of reconsideration of the established technomorphic interpretations. (shrink)

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.” (...) When embodied in the Taxonomy, Cartesian assumptions foster a fundamental disposition in front of reality that is ultimately alienating. The paper begins with an explication of the Taxonomy’s affordances and philosophical assumptions. I then identify the Cartesian elements of these assumptions, particularly the Taxonomy’s inherent mind–body dualism and primacy of method. Finally, the paper employs these elements as an explanatory factor for the predominant critiques of the Taxonomy in educational theory literature. An addendum questions the possibility or plausibility of distance from objectives frameworks in the contemporary classroom. (shrink)