Results for 'Descartes'

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  1. Descartes’s Anti-Transparency and the Need for Radical Doubt.Elliot Samuel Paul - 2018 - Ergo: An Open Access Journal of Philosophy 5:1083-1129.
    Descartes is widely portrayed as the arch proponent of “the epistemological transparency of thought” (or simply, “Transparency”). The most promising version of this view—Transparency-through-Introspection—says that introspecting (i.e., inwardly attending to) a thought guarantees certain knowledge of that thought. But Descartes rejects this view and provides numerous counterexamples to it. I argue that, instead, Descartes’s theory of self-knowledge is just an application of his general theory of knowledge. According to his general theory, certain knowledge is acquired only through (...)
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  2. Descartes’s Schism, Locke’s Reunion: Completing the Pragmatic Turn in Epistemology.John Turri & Wesley Buckwalter - 2017 - American Philosophical Quarterly 54 (1):25-46.
    Centuries ago, Descartes and Locke initiated a foundational debate in epistemology over the relationship between knowledge, on the one hand, and practical factors, on the other. Descartes claimed that knowledge and practice are fundamentally separate. Locke claimed that knowledge and practice are fundamentally united. After a period of dormancy, their disagreement has reignited on the contemporary scene. Latter-day Lockeans claim that knowledge itself is essentially connected to, and perhaps even constituted by, practical factors such as how much is (...)
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  3.  87
    Descartes: Las intuiciones modales y la inteligencia artificial clásica.Rodrigo González - 2011 - Alpha (Osorno) 32:181-198.
    Descartes niega que una máquina pueda ser inteligente, pues los mecanismos son predecibles, inflexibles y limitados. Los seguidores de la Inteligencia Artificial clásica (o IA fuerte) argumentan lo contrario. Pese a esto, Descartes y la IA proponen que la mente podría no estar adscrita a propiedades físicas, posibilidad explorada por el primero a partir de una intuición modal que separa mente y cuerpo. La IA fuerte se acerca a esta tesis cuando reduce la mente a una Máquina de (...)
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  4. Descartes’ Debt to Teresa of Ávila, or Why We Should Work on Women in the History of Philosophy.Christia Mercer - 2017 - Philosophical Studies 174 (10):2539-2555.
    Despite what you have heard over the years, the famous evil deceiver argument in Meditation One is not original to Descartes. Early modern meditators often struggle with deceptive demons. The author of the Meditations is merely giving a new spin to a common rhetorical device. Equally surprising is the fact that Descartes’ epistemological rendering of the demon trope is probably inspired by a Spanish nun, Teresa of Ávila, whose works have been ignored by historians of philosophy, although they (...)
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  5. Philosophy and Memory Traces: Descartes to Connectionism.John Sutton - 1998 - Cambridge University Press.
    Philosophy and Memory Traces defends two theories of autobiographical memory. One is a bewildering historical view of memories as dynamic patterns in fleeting animal spirits, nervous fluids which rummaged through the pores of brain and body. The other is new connectionism, in which memories are 'stored' only superpositionally, and reconstructed rather than reproduced. Both models, argues John Sutton, depart from static archival metaphors by employing distributed representation, which brings interference and confusion between memory traces. Both raise urgent issues about control (...)
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  6. Is Descartes a Temporal Atomist?Ken Levy - 2005 - British Journal for the History of Philosophy 13 (4):627 – 674.
    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.
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  7. Descartes and the Danger of Irresolution.Shoshana Brassfield - 2013 - Essays in Philosophy 14 (2):162-178.
    Descartes's approach to practical judgments about what is beneficial or harmful, or what to pursue or avoid, is almost exactly the opposite of his approach to theoretical judgments about the true nature of things. Instead of the cautious skepticism for which Descartes is known, throughout his ethical writings he recommends developing the habit of making firm judgments and resolutely carrying them out, no matter how doubtful and uncertain they may be. Descartes, strikingly, takes irresolution to be the (...)
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  8. Descartes's Substance Dualism and His Independence Conception of Substance.Gonzalo Rodriguez-Pereyra - 2008 - Journal of the History of Philosophy 46 (1):69-89.
    Descartes maintained substance dualism, the thesis that no substance has both mental and material properties. His main argument for this thesis, the so-called separability argument from the Sixth Meditation (AT VII: 78) has long puzzled readers. In this paper I argue that Descartes’ independence conception of substance (which Descartes presents in article 51 of the Principles) is crucial for the success of the separability argument and that Descartes used this conception of substance to defend his argument (...)
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  9. Descartes, Spacetime, and Relational Motion.Edward Slowik - 1999 - Philosophy of Science 66 (1):117-139.
    This paper examines Descartes' problematic relational theory of motion, especially when viewed within the context of his dynamics, the Cartesian natural laws. The work of various commentators on Cartesian motion is also surveyed, with particular emphasis placed upon the recent important texts of Garber and Des Chene. In contrast to the methodology of most previous interpretations, however, this essay employs a modern "spacetime" approach to the problem. By this means, the role of dynamics in Descartes' theory, which has (...)
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  10. Descartes on Physical Vacuum: Rationalism in Natural-Philosophical Debate.Joseph Zepeda - 2013 - Society and Politics 7 (2):126-141.
    Descartes is notorious for holding a strong anti-vacuist position. On his view, according to the standard reading, empty space not only does not exist in nature, but it is logically impossible. The very notion of a void or vacuum is an incoherent one. Recently Eric Palmer has proposed a revisionist reading of Descartes on empty space, arguing that he is more sanguine about its possibility. Palmer makes use of Descartes’ early correspondence with Marin Mersenne, including his commentary (...)
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  11. Descartes and Individual Corporeal Substance.Edward Slowik - 2001 - British Journal for the History of Philosophy 9 (1):1 – 15.
    This essay explores the vexed issue of individual corporeal substance in Descartes' natural philosophy. Although Descartes' often referred to individual material objects as separate substances, the constraints on his definitions of matter and substance would seem to favor the opposite view; namely, that there exists only one corporeal substance, the plenum. In contrast to this standard interpretation, however, it will be demonstrated that Descartes' hypotheses make a fairly convincing case for the existence of individual material substances; and (...)
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  12. Descartes on Free Will and Moral Possibility.Brian Embry - 2016 - Philosophy and Phenomenological Research:380-398.
    An early modern scholastic conception of moral possibility helps make sense of Descartes's own perplexing use of that concept and solves the exegetical puzzles surrounding Descartes's conflicting remarks about free will.
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  13. Descartes on Nothing in Particular.Eric Palmer - 1999 - In Rocco J. Gennaro & Charles Huenemann (eds.), New Essays on the Rationalists. Oxford University Press. pp. 26-47.
    How coherent is Descartes' conception of vacuum in the Principles? Descartes' arguments attacking the possibility of vacuum are difficult to read and to understand because they reply to several distinct threads of discussion. I separate two strands that have received little careful attention: the scholastic topic of annihilation of space, particularly represented in Albert of Saxony, and the physical arguments concerning vacuum in Galileo that are also continued after the publication of the Principles in Pascal. The distinctness of (...)
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  14. Teleology and Natures in Descartes' Sixth Meditation.Karen Detlefsen - 2013 - In Descartes' Meditations: A Critical Guide. Cambridge University Press. pp. 153-176.
    In this paper, I consider Descartes’ Sixth Meditation dropsy passage on the difference between the human body considered in itself and the human composite of mind and body. I do so as a way of illuminating some features of Descartes’ broader thinking about teleology, including the role of teleological explanations in physiology. I use the writings on teleology of some ancient authors for the conceptual (but not historical) help they can provide in helping us to think about the (...)
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  15. Descartes on the Theory of Life and Methodology in the Life Sciences.Karen Detlefsen - 2016 - In Peter Distelzweig & Evan Ragland (eds.), Early Modern Medicine and Natural Philosophy. Springer. pp. 141-72.
    As a practicing life scientist, Descartes must have a theory of what it means to be a living being. In this paper, I provide an account of what his theoretical conception of living bodies must be. I then show that this conception might well run afoul of his rejection of final causal explanations in natural philosophy. Nonetheless, I show how Descartes might have made use of such explanations as merely hypothetical, even though he explicitly blocks this move. I (...)
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  16. Descartes on Human Freedom.Marie Jayasekera - 2014 - Philosophy Compass 9 (8):527-539.
    In this paper, I explore René Descartes' conception of human freedom. I begin with the key interpretive challenges of Descartes' remarks and then turn to two foundational issues in the secondary literature: the philosophical backdrop of Descartes' remarks and the notions of freedom that commentators have used to characterize Descartes. The remainder of the paper is focused on the main current debate: Descartes' position on the relationship between freedom and determinism.
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  17. Deontology and Descartes’s Demon.Brian Weatherson - 2008 - Journal of Philosophy 105 (9):540-569.
    In his Principles of Philosophy, Descartes says, Finally, it is so manifest that we possess a free will, capable of giving or withholding its assent, that this truth must be reckoned among the first and most common notions which are born with us.
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  18. Descartes and Berkeley on Mind: The Fourth Distinction.Walter Ott - 2006 - British Journal for the History of Philosophy 14 (3):437 – 450.
    The popular Cartesian reading of George Berkeley's philosophy of mind mischaracterizes his views on the relations between substance and essence and between an idea and the act of thought in which it figures. I argue that Berkeley rejects Descartes's tripartite taxonomy of distinctions and makes use of a fourth kind of distinction. In addition to illuminating Berkeley's ontology of mind, this fourth distinction allows us to dissolve an important dilemma raised by Kenneth Winkler.
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  19. Descartes' Argument for Mind-Body Dualism.Douglas C. Long - 1969 - Philosophical Forum 1 (3):259-273.
    In his Meditations Descartes concludes that he is a res cogitans, an unextended entity whose essence is to be conscious. His reasoning in support of the conclusion that he exists entirely distinct from his body has seemed unconvincing to his critics. I attempt to show that the reasoning which he offers in support of his conclusion. although mistaken, is more plausible and his mistakes more interesting than his critics have acknowledged.
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  20.  66
    Descartes' Quantity of Motion: 'New Age' Holism Meets the Cartesian Conservation Principle.Edward Slowik - 1999 - Pacific Philosophical Quarterly 80 (2):178–202.
    This essay explores various problematical aspects of Descartes' conservation principle for the quantity of motion (size times speed), particularly its largely neglected "dual role" as a measure of both durational motion and instantaneous "tendencies towards motion". Overall, an underlying non-local, or "holistic", element of quantity of motion (largely derived from his statics) will be revealed as central to a full understanding of the conservation principle's conceptual development and intended operation; and this insight can be of use in responding to (...)
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  21. Kant on Descartes and the Brutes.Steve Naragon - 1990 - Kant-Studien 81 (1):1-23.
    Despite Kant's belief in a universal causal determinism among phenomena and his rejection of any noumenal agency in brutes, he nevertheless rejected Descartes's hypothesis that brutes are machines. Explaining Kant's response to Descartes forms the basis for this discussion of the nature of consciousness and matter in Kant's system. Kant's numerous remarks on animal psychology-as found in his lecture notes and reflections on metaphysics and anthropology-suggest a theory of consciousness and self-consciousness at odds with that traditionally ascribed to (...)
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  22.  48
    Descartes on the Heartbeat: The Leuven Affair.Lucian Petrescu - 2013 - Perspectives on Science 21 (4):397-428.
    There is an interesting historical detour in the dissemination of one of the seventeenth century’s most praised discoveries: the reception of Harvey’s account of the circulation of the blood is closely intertwined, especially in the Low Countries, with Descartes’ account of the origin of the heartbeat. Descartes was one of the first figures to support the circulation of the blood and to give credit to Harvey for it, although he presumably arrived at the same conclusion independently through his (...)
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  23. Science, Certainty, and Descartes.Gary Hatfield - 1988 - PSA: Proceedings of the Biennial Meeting of the Philosophy of Science Association 1988:249 - 262.
    During the 1630s Descartes recognized that he could not expect all legitimate claims in natural science to meet the standard of absolute certainty. The realization resulted from a change in his physics, which itself arose not through methodological reflections, but through developments in his substantive metaphysical doctrines. Descartes discovered the metaphysical foundations of his physics in 1629-30; as a consequence, the style of explanation employed in his physical writings changed. His early methodological conceptions, as preserved in the Rules (...)
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  24.  52
    Responsibility in Descartes’s Theory of Judgment.Marie Jayasekera - 2016 - Ergo: An Open Access Journal of Philosophy 3.
    In this paper I develop a new account of the philosophical motivations for Descartes’s theory of judgment. The theory needs explanation because the idea that judgment, or belief, is an operation of the will seems problematic at best, and Descartes does not make clear why he adopted what, at the time, was a novel view. I argue that attending to Descartes’s conception of the will as the active, free faculty of mind reveals that a general concern with (...)
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  25. Applying Intelligence to the Reflexes: Embodied Skills and Habits Between Dreyfus and Descartes.John Sutton, Doris McIlwain, Wayne Christensen & Andrew Geeves - 2011 - Journal of the British Society for Phenomenology 42 (1):78-103.
    ‘There is no place in the phenomenology of fully absorbed coping’, writes Hubert Dreyfus, ‘for mindfulness. In flow, as Sartre sees, there are only attractive and repulsive forces drawing appropriate activity out of an active body’1. Among the many ways in which history animates dynamical systems at a range of distinctive timescales, the phenomena of embodied human habit, skilful movement, and absorbed coping are among the most pervasive and mundane, and the most philosophically puzzling. In this essay we examine both (...)
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  26. Natur, Technik, Geist. Kontexte der Natur Nach Aristoteles Und Descartes in Lebensweltlicher Und Subjektiver Erfahrung.Gregor Schiemann - 2005 - de Gruyter.
    Gregor Schiemann verteidigt die Aktualität des aristotelischen und cartesianischen Naturbegriffes, die Natur in Gegensatz zu Nichtnatürlichem definieren. Als gültig könnnen sich diese traditionellen Naturbegriffe jedoch nur noch innerhalb begrenzter Kontexte erweisen. -/- Im ersten Teil seines Buches zeigt der Autor, dass Aristoteles' Bestimmung der Natur als Gegenbegriff zur Technik in der Lebenswelt sowie Descartes' Dualismus von Natur und Geist für das eigene Bewusstseinserleben orientierungsleitend geblieben sind. Dass die Begriffspaare nicht nur in gesonderten Kontexten vorkommen, sondern sich ihre Anwendungen auch (...)
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  27. Descartes' Influence on Turing.Darren Abramson - 2011 - Studies in History and Philosophy of Science Part A 42 (4):544-551.
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  28. Descartes And The Possibility Of Science. [REVIEW]Eric Palmer - 2002 - Isis 93 (3):485-486.
    How must we and the world be constituted if science is possible? René Descartes had some ideas: For example, he wrote in 1639 to Marin Mersenne, “The imagination, which is the part of the mind that most helps mathematics, is more of a hindrance than a help in metaphysical speculation.” In another missive he suggested that, “besides [local] memory, which depends on the body, I believe there is also another one, entirely intellectual, which depends on the soul alone” (pp. (...)
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  29.  91
    Descartes and Spinoza on Judgment.Martin Lin - 2004 - In Il Seicento e Descartes: Dibattiti cartesiani. pp. 269-291.
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  30.  94
    Descartes et Les manuscrits de snellius: D'après quelques documents nouveaux.J. Golius & D. J. Korteweg - 1896 - Revue de Métaphysique et de Morale 4 (4):489 - 501.
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  31. The Role of Skeptical Evidence in the First and Second “Meditations”. Article 1. The Doubt according to Descartes and Sextus Empiricus.Oleg Khoma - 2016 - Sententiae 35 (2):6-22.
    The first article of the cycle “The role of skeptical evidence in the First and Second ‘Meditations’” compares the Cartesian and Sextus Empiricus’ concepts of doubt in, respectively, “Metaphysical meditations” and “Outlines of Pyrrhonism”. The article starts with the current state of the problem “Descartes and skepticism” and admits the existence of consensus about Cartesian perception of skeptical tradition: Cartesius (1) was influenced by all skeptical movements, known in his time, and (2) created a generalized notion that contains elements (...)
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  32.  86
    Symposium: Descartes on Perceptual Cognition.John Sutton - 2000 - In S. Gaukroger, J. Schuster & J. Sutton (eds.), Descartes' Natural Philosophy. Routledge. pp. 524-527.
    Descartes, the textbooks say, divided human beings, or at least their minds, from the natural world. This is not just the consequence of metaphysical dualism, but of the concomitant indirect ‘ideas’ theory of perception. On the standard view, the soul must dimly infer the nature of the external world from the meagre, fragmentary, and often misleading input which is causally transmitted from objects through the nervous system to the brain and, ultimately, to the pineal gland. The metaphysical solipsism of (...)
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  33. The Minimal Method of Descartes.Marco Aurelio Sousa Alves - 2012 - Metatheoria 3 (1):1-18.
    What is, after all, the famous method of Descartes? The brief and vague passages devoted to this subject in Descartes’ corpus have always puzzled his readers. In this paper, I investigate not only the two essays in which it is directly addressed (the Regulae ad Directionem Ingenii, and the Discours de la Méthode), but also his scientific works and correspondence. I finally advocate an interpretation that makes the best sense of his overt comments as well as of his (...)
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  34. 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 (...)
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  35. Never Let the Passions Be Your Guide: Descartes and the Role of the Passions.Shoshana Brassfield - 2012 - British Journal for the History of Philosophy 20 (3):459-477.
    Commentators commonly assume that Descartes regards it as a function of the passions to inform us or teach us which things are beneficial and which are harmful. As a result, they tend to infer that Descartes regards the passions as an appropriate guide to what is beneficial or harmful. In this paper I argue that this conception of the role of the passions in Descartes is mistaken. First, in spite of a number of texts appearing to show (...)
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  36. Descartes’ Ontological Proof: An Interpretation and Defense.Stanisław Judycki - 2012 - European Journal for Philosophy of Religion 4 (2):187--195.
    It is widely assumed among contemporary philosophers that Descartes’ version of ontological proof, among other weaknesses, makes an impossible and unjustified move from the mental world of concepts to the real world of things. Contrary to this opinion I will try to show that Descartes’ famous principle of clear and distinct perception suffices to find an adequate inferential connection between the contents of the human mind and extra-mental reality. In a clear and distinct way we cognitively grasp the (...)
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  37. First Philosophy and Natural Philosophy in Descartes.Gary Hatfield - 1985 - In A. J. Holland (ed.), Philosophy, Its History and Historiography. Reidel. pp. 149-164.
    Descartes was both metaphysician and natural philosopher. He used his metaphysics to ground portions of his physics. However, as should be a commonplace but is not, he did not think he could spin all of his physics out of his metaphysics a priori, and in fact he both emphasized the need for appeals to experience in his methodological remarks on philosophizing about nature and constantly appealed to experience in describing his own philosophy of nature. During the 1630s, he offered (...)
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  38. The Wax and the Mechanical Mind: Reexamining Hobbes's Objections to Descartes's Meditations.Marcus P. Adams - 2014 - British Journal for the History of Philosophy 22 (3):403-424.
    Many critics, Descartes himself included, have seen Hobbes as uncharitable or even incoherent in his Objections to the Meditations on First Philosophy. I argue that when understood within the wider context of his views of the late 1630s and early 1640s, Hobbes's Objections are coherent and reflect his goal of providing an epistemology consistent with a mechanical philosophy. I demonstrate the importance of this epistemology for understanding his Fourth Objection concerning the nature of the wax and contend that Hobbes's (...)
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  39. Orders of Consciousness and Forms of Reflexivity in Descartes.Vili Lähteenmäki - 2007 - In Sara Heinämaa, Vili Lähteenmäki & Pauliina Remes (eds.), Consciousness: From Perception to Reflection in the History of Philosophy. Dordrecht: Springer. pp. 177-201.
    Descartes affords several notions of consciousness as he explains the characteristics of the diverse features of human thought from infancy to adulthood and from dreaming to attentive wakefulness. The paper argues that Descartes has a rich and coherent view of conscious mentality from rudimentary consciousness through reflexive consciousness to consciousness achieved by deliberate, attentive reflection.
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  40. Cabbage À la Descartes.Devin Sanchez Curry - 2016 - Ergo: An Open Access Journal of Philosophy 3:609-637.
    This article offers an interpretation of Descartes’s method of doubt. It wields an examination of Descartes’s pedagogy—as exemplified by The Search for Truth as well as the Meditations—to make the case for the sincerity (as opposed to artificiality) of the doubts engendered by the First Meditation. Descartes was vigilant about balancing the need to use his method of doubt to achieve absolute certainty with the need to compensate for the various foibles of his scholastic and unschooled readers. (...)
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  41. Descartes and the Meteorology of the World.Patrick Brissey - 2012 - Society and Politics [Special Issue on God and the Order of Nature in Early Modern Thought: Topics in Metaphysics, Epistemology, and Science] 6 ( 2):88-100.
    Descartes claimed that he thought he could deduce the assumptions of his Meteorology by the contents of the Discourse. He actually began the Meteorology with assumptions. The content of the Discourse, moreover, does not indicate how he deduced the assumptions of the Meteorology. We seem to be left in a precarious position. We can examine the text as it was published, independent of Descartes’ claims, which suggests that he incorporated a presumptive or hypothetical method. On the other hand, (...)
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  42. Descartes' Refutation of Atheism: A Defense.Steven M. Duncan - manuscript
    Descartes argues that, apart from the existence of a veracious God, we can have no reason to believe that we possess reliable cognitive faculties, with the result that, if atheism is true, not even our seemingly most certain beliefs can count as knowledge for us. Since the atheist denies the existence of God, he or she will be precisely in this position. I argue that Descartes' argument is sound, and that atheism is therefore self-refuting.
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  43. Authority and Anonymity in Descartes' Discourse on Method.Christina Hendricks - manuscript
    Presented at the 2010 Annual Meeting of the Association for Core Texts and Courses, New Brunswick, New Jersey, USA, April 2010. -/- René Descartes’ Discourse on Method is paradoxical in several respects: it was published anonymously, yet is rich in autobiographical detail; further, Descartes insists that “the power of judging well and of distinguishing the true from the false…is naturally equal in all men,” and also that “the world consists almost exclusively of … minds for whom [his method (...)
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  44. Descartes’ Discours as a Plan for a Universal Science.Patrick Brissey - 2013 - Studia UBB. Philosophia [Special Issue on Descartes' Scientific and Philosophical Disputes with His Contemporaries] 58 (2):37-60.
    My thesis is that Descartes wrote the Discours as a plan for a universal science, as he originally entitled it. I provide an interpretation of his letters that suggests that after Descartes began drafting his Dioptrics, he started developing a system that incorporated his early treatises from the 1630s: Les Méteores, Le Monde, L’Homme, and his 1629 Traité de métaphysique. I argue against the mosaic and autobiographic interpretations that claim these were independent treatises or stages in Descartes (...)
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  45. Hyisen pohjolan viettelys: Rene Descartes (1596-1650).Markku Roinila - 2004 - In Timo Kaitaro & Markku Roinila (eds.), Filosofin kuolema. Summa.
    Kertomus René Descartesin kuolemasta / An account of the Death of René Descartes.
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  46. O Ceticismo Inacabado de Descartes.Marcos Seneda - 2011 - Educação E Filosofia 25 (Especial):215-238.
    Este texto pretende mostrar que, do ponto de vista das ciências empíricas, o projeto de demolição do ceticismo, conduzido por Descartes, perdura até a VI Meditação e nela não pode ser concluído. Se isto assim ocorre, é porque há dois modelos de superação do ceticismo em Descartes. O primeiro modelo diz respeito à superação da dúvida metafísica. Esse modelo alcança algum êxito já na II Meditação, na qual, por analogia com o procedimento matemático, a descoberta de uma evidência (...)
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  47. Review of Tad Schmaltz, Descartes on Causation. [REVIEW]Edward Slowik - 2011 - Hopos: The Journal of the International Society for the History of Philosophy of Science 1 (1):165-169.
    A review of Tad Schmaltz' book on Descartes on causation.
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  48. Descartes and the Crazy Argument.Steven M. Duncan - manuscript
    In Meditation I, Descartes dismisses the possibility that he might be insane as a ground for doubting that the senses are a source of knowledge of the external world. In this paper, I argue that Descartes was justified in so doing, and draw some general epistemological conclusions from this result.
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  49. Descartes' Meditations—A Critical Guide Detlefsen Karen, Editor Cambridge, New York: Cambridge University Press, 2013; Reviewed By. [REVIEW]Andreea Mihali - 2013 - Dialogue (4):1-3.
    The Cambridge Descartes’ Meditations—A Critical Guide, a recent addition to the numerous companion texts, guidebooks, introductions and commentaries already available, aims to provide novel approaches to important themes of Descartes’ Meditations by combining contextualism and analysis (of arguments). Organized in four parts (Skepticism, Substance and Cause, Sensations, and The Human Being), the volume contains contributions from (mainly) established scholars of Early Modern Philosophy.
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  50. Descartes n’a PAS dit […] un répertoire Des fausses idées sur l’auteur du discours de la méthode, avec Les éléments utiLes et une esquisse d’apologie Denis kambouchner Paris, Les belLes lettres, 2015, Compte rendu par. [REVIEW]Andreea Mihali - 2015 - Dialogue 54 (3):545-548.
    Après avoir consacré à Descartes de nombreuses études, parmi lesquelles les monumentales L’homme des passions (Albin Michel, 1995) et Les Méditations métaphysiques de Descartes (PUF, 2005), ainsi que, plus récemment, Le style de Descartes (Manucius, 2013), Denis Kambouchner nous offre Descartes n’a pas dit. Ce livre contient un errata des propos prêtés à Descartes dans l’enseignement, dans les représentations collectives, dans des publications généralistes ou même dans certains travaux spécialisés, et propose de corriger quelques-unes des (...)
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