Principles of Philosophy was written in Latin by Rene Descartes. Published in 1644, it was intended to replace Aristotle's philosophy and traditional Scholastic Philosophy. This volume contains a letter of the author to the French translator of the Principles of Philosophy serving for a Preface and a letter to the most serene princess, Elizabeth, eldest daughter of Frederick, King of Bohemia, Count Palatine, and Elector of the Sacred Roman Empire. Principes de philosophie, by Claude Picot, under the supervision of Descartes, (...) appeared in 1647 with a letter-preface to Queen Christina of Sweden. (shrink)

" Nous sentons et nous expérimentons que nous sommes éternels. " Cette phrase énigmatique n'est peut-être pas soli-taire : elle appelle - et suppose pour être comprise - toute une problématique spinoziste de l'expérience, peu aperçue mais régissant des pans entiers du système. L'expérience, c'est d'abord la clef de l'itinéraire par lequel, au début de la Réforme de l'entendement, le narrateur arrache à la vie commune les raisons de chercher le vrai Bien. C'est ensuite, dans les champs de l'histoire (lieu (...) de la fortune), de la langue (lieu de l'usage), des passions (lieu de l'ingenium), le signe de tout ce qui paraît échapper à la Raison sans pourtant la contredire. C'est enfin la présence, en tout homme, d'une conscience de la nécessité au sein même de la finitude. Ainsi l'étude de l'expérience permet-elle de voir autrement la Raison elle-même ; de comprendre, aussi, la constitution du système qui apparaît comme une réflexion sur les formes et les moyens de la rationalité. (shrink)

This richly annotated second edition of the now-classic pairing of Bacon’s masterpieces, New Atlantis and The Great Instauration features the addition of other works by Bacon, including “The Idols of the Mind,” Of Unity in Religion” and “Of the True Greatness of Kingdoms and Estates,” as well a Summary of the each work and Questions for the reader. S Includes works new to the second edition, including “The Idols of the Mind,” “Of Unity in Religion,” and “Of the True Greatness (...) of Kingdoms and Estates” Updates the layout of the previous edition with a more generous interior design, making this work more student-friendly and easier to navigate in the classroom Each work is introduced and subsequently discussed, revealing the importance of Bacon’s work to his contemporaries as well as to modern readers Includes a comprehensive introduction and annotations throughout the text; as well as an appendix of Principal Dates in the Life of Sir Francis Bacon; a selected bibliography; and synopses and questions to accompany each work. (shrink)

Recent Cartesian scholarship postulates two Descartes, separating Descartes into a scientist and a metaphysician. The purpose varies, but one has been to show that the metaphysical Descartes, of the Meditations, is less genuine than the scientific Descartes. Accordingly, discussion of God and the soul, the evil demon, and the non-deceiving God were elements of rhetorical strategy to please theologians, not of serious philosophical argumentation. I agree in finding two Descartes, but the two I identify are not scientist and philosopher, but (...) practitioner and methodologist of the mathematical sciences on the one hand, and metaphysician of a new, general science of nature on the other. This chapter examines the transition to the second Descartes, and especially the metaphysical turn. It proposes that although Descartes' doubt was methodological and he felt no serious threat from skepticism and absolute certainty was not his primary goal. Rather, the doubt was used to reform the intellect, or to teach the use of the pure intellect (and to obtain certainty in that domain). Further, Descartes' metaphysics was primarily in the service of his natural philosophy (where in the main he did not claim absolute certainty). He did not talk about God and the soul in order to fool the theologians. His discussion of the relation between God and human reason was part of a metaphysical strategy in which, through his doctrine on the eternal truths, he separated knowledge of the first principles of natural philosophy (gained by the natural light) from theological cognition (through the light of grace), thereby seeking to render his metaphysics distinct from the proper domain of theology. (shrink)

We argue that certain modal questions raise serious problems for a modal metaphysics on which we are permitted to quantify unrestrictedly over all possibilia. In particular, we argue that, on reasonable assumptions, both David Lewis's modal realism and Timothy Williamson's necessitism are saddled with the remarkable conclusion that there is some cardinal number of the form ℵα such that there could not be more than ℵα-many angels in existence. In the last section, we make use of similar ideas to draw (...) a moral for a recent debate in meta-ontology. (shrink)

"Dreaming with open eyes" is a tagline for Spinoza's critique of Descartes; the dreams in question are principally those of volition and the active imagination. In this article, I compare the Cartesian theory of imagination as an active, but not fully rational, power of the mind and the Cartesian account of the volitional self to Spinoza's views. Descartes's own dreams and theories of dreaming are the focus of the first part of the article. Thereafter I examine Spinoza's critique of Descartes (...) and his alternative account of imagination. Finally, I argue that there is a positive sense of dreaming with open eyes to be recuperated in Spinoza's thought. Construed positively, to dream with open eyes is to understand dreams and imagination as natural phenomena and so to be able to respond constructively to them in ethical and political, as well as epistemological, life. (shrink)

This landmark study examines the role played by the rediscovery of the writings of the ancient atomists, Epicurus and Lucretius, in the articulation of the major philosophical systems of the seventeenth century, and, more broadly, their influence on the evolution of natural science and moral and political philosophy. The target of sustained and trenchant philosophical criticism by Cicero, and of opprobrium by the Christian Fathers of the early Church, for its unflinching commitment to the absence of divine supervision and the (...) finitude of life, the Epicurean philosophy surfaced again in the period of the Scientific Revolution, when it displaced scholastic Aristotelianism. Both modern social contract theory and utilitarianism in ethics were grounded in its tenets. Catherine Wilson shows how the distinctive Epicurean image of the natural and social worlds took hold in philosophy, and how it is an acknowledged, and often unacknowledged presence in the writings of Descartes, Gassendi, Hobbes, Boyle, Locke, Leibniz, Berkeley. With chapters devoted to Epicurean physics and cosmology, the corpuscularian or "mechanical" philosophy, the question of the mortality of the soul, the grounds of political authority, the contested nature of the experimental philosophy, sensuality, curiosity, and the role of pleasure and utility in ethics, the author makes a persuasive case for the significance of materialism in seventeenth-century philosophy without underestimating the depth and significance of the opposition to it, and for its continued importance in the contemporary world. Lucretius's great poem, On the Nature of Things, supplies the frame of reference for this deeply-researched inquiry into the origins of modern philosophy. (shrink)