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Chapter The Development of Descartes’ Idea of Representation by Correspondence
No full textDescartes was the first to hold that, when we perceive, the representation need not resemble what it represents but should correspond to it. Descartes developed this ground-breaking, influential conception in his work on analytic geometry and then transferred it to his theory of perception. I trace the development of the idea in Descartes’ early mathematical works; his articulation of it in Rules for the Direction of the Mind; his first suggestions there to apply this kind of representation-by-correspondence in the scientific inquiry of colours; and, finally, the transfer of the idea to the theory of perception in The World
Descartes, Husserl and radical conversion
Full text linkPhenomenology has been one of the most influential and far-reaching developments in 20th Century Philosophy and has had a great impact on the disciplines of philosophy of logic and math, theory of knowledge, and theory of meaning. The most profound influence on Edmund Husserl (1859 - 1938), the founder of phenomenology, was Rene Descartes (1596 - 1650), whose radical rethinking of philosophy’s overall project provided Husserl with both the historical and conceptual point of departure for his foundation of prima philosophia. Despite this explicit and well-known influence, there is no book- length study of their thematic parallels; numerous Journal articles focus almost entirely on the phenomenological reduction and, aside from this, are fairly unsatisfactory. The purpose of the present work is to elucidate systematic convergences (and divergences) between Descartes and Husserl throughout their respective philosophical developments. This comprises explication of several central topics: 1. The parallel between 17th C. skepticism, which Descartes attempted to overthrow, and 19th C. psychologism and relativism, which Husserl reacted against. 2. The striking similarity at the level of formal ontology between Descartes' simple and complex natures and Husserl's part-whole theory. 3. A clarification of the Cartesian sense of methodical doubt and how Husserl's mistaking of this shaped the initial formulation of the reduction. 4. Convergence in the maturation of the primitive notion of intuition as "clear and distinct seeing" and "seeing of essences" for both thinkers. 5. An analysis of the modes of methodical doubt, in terms of steps in the cognitive act of doubting, and not merely in the content of that which is doubted. 6. Far-reaching divergences in that Descartes was motivated to establish with scientific certainly an entirely new world of being, whereas Husserl was concerned to disclose an entirely new sense of the world. As such, thematic convergences between Descartes and Husserl are not due to accidental intersections of interest, nor are they curiosities of the comparative method in historical research. These parallels are intrinsic and systematic due to an overarching congruence in their visions of the starting point, methodological procedures, and reaction to pseudo-scientific matters-of-fact in the founding of a genuine philosophical project
O duplo significado do sentir e do pensar nas obras de Alberto Caeiro e Descartes
Full text linkDissertação (mestrado) - Universidade Federal de Santa Catarina, Centro de Comunicação e Expressão. Programa de Pós-Graduação em LiteraturaA pretensão desta dissertação intitulada O duplo significado do sentir e do pensar nas obras de Alberto Caeiro e Descartes é investigar a relação entre o sentir e o puro pensar, usando como referência a poesia O Guardador de Rebanhos, de Alberto Caeiro, que apresenta de forma evidente o tema; e como este assunto é tratado nas Meditações Metafísicas de René Descartes, também de forma claramente visível. Podemos perceber em ambos os autores, uma diplopia, uma espécie de duplo olhar sobre a relação sentir e puro pensar. No primeiro capítulo vou falar sobre a tese do duplo olhar de Descartes, a respeito da relação sentir e puro pensar na leitura de Merleau-Ponty, salientando a visão de natureza. No segundo capítulo, parto da leitura das três primeiras Meditações Metafísicas para caracterizar a tensão que se pode verificar entre Descartes e Alberto Caeiro quando se referem ao puro pensar. O foco principal de Descartes, nas três primeiras Meditações, é o pensar puro, e neste ponto Alberto Caeiro critica o pensar puro. No terceiro capítulo, analisando as três últimas Meditações, percebe-se que há uma virada no pensamento de Descartes, no qual o autor inverte seu ponto de vista, aproximando-se da idéia de Alberto Caeiro. No quarto capítulo, mostrarei a leitura que outros autores fazem acerca do sentir e do pensar na obra de Alberto Caeiro, mostrando que assim como Descartes, este também ostenta uma diplopia, não do sentir, mas do pensar. The pretension of this work entitled O duplo significado do sentir e do pensar nas obras de Alberto Caeiro e Descartes is to investigate the relationship between the feeling and the pure thinking, using as reference the poetry O Guardador de Rebanhos, by Alberto Caeiro, that presents in an evident way this theme; and as this subject is treated in René Descartes' Metaphysical Meditations, also in a clearly visible way. It is possible to notice in both authors, the diplopy, a sort of double look about the relationship between feeling and pure thinking. The thesis about Descartes'double look regarding the relation of feeling and pure thinking, in Merleau-Ponty reading, pointing out the nature vision, will be treated in the first chapter. In the second chapter, I start from the reading of the first three Metaphysical Meditations to characterize the tension that can be verified between Descartes and Alberto Caeiro when they refer to the pure thinking. Descartes' main focus in the first three Meditations is pure thinking and, in this point, Alberto Caeiro criticizes pure thinking. In the third chapter, analyzing the last three Meditations, it is possible to notice that there is an alteration in Descartes' thought, in which the author inverts his point of view, approaching of Alberto Caeiro's idea. In the fourth chapter, I will show the reading that other authors do concerning feeling and thinking in Alberto Caeiro's work, showing that as well as Descartes, this also shows a diplopy, not of feeling, but of thinking
Descartes et Spinoza
No full textSpinoza s’est formé à la philosophie en choisissant d’étudier l’oeuvre de Descartes. Toutefois, l’originalité et la puissance de l’auteur de l’Éthique a tendance à faire oublier le terreau des thèses cartésiennes auxquelles il s’est confronté pour forger son système. Aucune pensée ne s’élaborant sua sponte, toute pensée s’inscrivant dans une histoire dans laquelle elle vient prendre place par un jeu complexe de renvois, de continuations, d’oppositions, de révisions ou de ruptures, il nous a paru utile, pour ne pas dire nécessaire, de remettre celle de Spinoza dans cette perspective et de mesurer ce qu’elle doit ou ne doit pas à Descartes, ce qu’elle conserve, rejette ou développe de l’héritage cartésien. Jusqu’où convient-il de soutenir à bon droit que Spinoza tourne le dos à Descartes ? L’inspiration de la pensée de Spinoza estelle étrangère au cartésianisme qui se limiterait à lui fournir les concepts utiles à son expression ? ou, à l’inverse, ne peut-elle pas être considérée, sous certains aspects, comme le fruit d’une longue méditation de thèses soutenues par Descartes dont Spinoza serait, au terme d’un long travail de polissage, moins le dissident que le continuateur ? Sous la diversité des approches proposées, ontologiques, métaphysiques, épistémologiques, anthropologiques, morales, politiques, ce volume s’efforce d’éclairer à partir de cette question un des moments les plus riches de l’histoire de la philosophie moderne
‘The Meditations as Meditation?: The Significance of Reading Descartes’ Meditations on First Philosophy from a Meditational Perspective’
Full text linkThis project considers the significance of the title of Descartes’ Meditations, asking questions of the nature and extent of the influence of the meditational genre on the text. Approaching the text from a meditational perspective is shown to be highly illuminative. Meditation is not just one ‘aspect’ of the text; rather, it impacts on its very nature, purpose and meaning.
Despite the quantity of research on the Meditations, the text often meets with heavy criticism. This is at least partly due to the way the text is approached; the compartmentalisation of ‘problems’ in the text, and the sidelining of ‘literary’ considerations in favour of the ‘philosophical’, create a fractured representation of the text. This thesis promotes philosophical and literary interdependency, by focusing the reader’s attention on the role of meditation in informing the text. It offers a fresh approach to the Meditations.
The thesis draws on comparisons with St. Ignatius of Loyola’s Spiritual Exercises, to assess if, and in what way, this type of meditational writing informed the Meditations. The thesis establishes a basic connection between Ignatius and Descartes, before giving Descartes a voice in explaining why he chose to so title his work, emphasising epistemological considerations. The final part builds a picture of how the meditational genre impacts on the reader’s interpretation of the Meditations.
By focusing on the importance of how the text is read, a consideration of the title is shown to be key in bringing about a more balanced understanding of the text. This sympathetic approach renders some of the classic ‘Cartesian problems’ less threating to Descartes’ project. Furthermore, reforming the way we read the Meditations has wider implications for handling other philosophical and theological texts. The focus on considerations of style and genre can be applied more widely, paving the way for fruitful textual interpretation
Experience in Descartes
No full textI will focus on Anik Waldow’s reading of Descartes as contributing towards
a specific form of human experience and the related capacity for selfdetermination..
Voltaire contra descartes: una aproximación al pensamiento filosófico de Voltaire a partir de sus críticas a Descartes
Full text linkEsta disertación aborda las críticas de Voltaire al pensamiento filosófico de
Descartes, para posteriormente alcanzar una aproximación al pensamiento filosófico de
Voltaire. Se abordan las críticas de Voltaire a Descartes tomando en cuenta la influencia
de la filosofía inglesa en el estudio del conocimiento humano, aspecto característico en el
pensamiento de Voltaire. Las críticas de este autor a las afirmaciones cartesianas, dan
cuenta que el método de Descartes no sirve para crear certezas, y mucho menos para
descubrir nuevos conocimientos, todo lo que afirmó Descartes ya lo tenía pre concebido
desde que empezó a fingir que dudaba, a saber, que Dios existe, que existen las ideas
innatas, que el alma es distinta del cuerpo, etc. De esta forma, el yo pienso y las
pretensiones cartesianas de demostrar la existencia del yo o de Dios, si bien pueden servir
para consolidar ideas que generalmente son la base del razonamiento dentro de disciplinas
como la geometría o las matemáticas, que utilizan intuiciones no sensibles, no pueden
demostrar la existencia de lo que existe exteriormente.
Voltaire critica el alejamiento de la experimentación en el método de filosofar
cartesiano. Descartes se equivocó en todo cuanto afirmó, -Dirá Voltaire- creyó que existían
tres elementos no evidentes después de haber dicho que no se debe creer nada, afirmó que
la luz no proviene del sol y que se transmite a los ojos en un instante, afirmación cuya
falsedad ha sido probada por los experimentos de Roemer, Molineaux y Brandley, y hasta
por el simple experimento del prism
¿Era verdaderamente necesario para Descartes su dualismo antropológico?
No full textLa coherencia del dualismo antropológico cartesiano entre el cuerpo y el alma es difícil de asumir desde su sistema filosófico. Por ello, en esta investigación se indaga por los motivos que le llevaron a mantenerlo. Para ello se presenta a la filosofía de Descartes como un voluntarismo que establece los límites de la razón. Luego se acude a las Meditaciones para comprobar que, aunque Descartes establezca dos entidades (cuerpo como res extensa y alma como res cogitans) también afirma que son una sola unidad. La hipótesis de esta investigación es que Descartes se enroca en su dualismo para justificar por una parte la inmortalidad del alma y, por otra parte, permitir el avance de la ciencia de su época
Voltaire contra descartes: una aproximación al pensamiento filosófico de Voltaire a partir de sus críticas a Descartes
No full textEsta disertación aborda las críticas de Voltaire al pensamiento filosófico de
Descartes, para posteriormente alcanzar una aproximación al pensamiento filosófico de
Voltaire. Se abordan las críticas de Voltaire a Descartes tomando en cuenta la influencia
de la filosofía inglesa en el estudio del conocimiento humano, aspecto característico en el
pensamiento de Voltaire. Las críticas de este autor a las afirmaciones cartesianas, dan
cuenta que el método de Descartes no sirve para crear certezas, y mucho menos para
descubrir nuevos conocimientos, todo lo que afirmó Descartes ya lo tenía pre concebido
desde que empezó a fingir que dudaba, a saber, que Dios existe, que existen las ideas
innatas, que el alma es distinta del cuerpo, etc. De esta forma, el yo pienso y las
pretensiones cartesianas de demostrar la existencia del yo o de Dios, si bien pueden servir
para consolidar ideas que generalmente son la base del razonamiento dentro de disciplinas
como la geometría o las matemáticas, que utilizan intuiciones no sensibles, no pueden
demostrar la existencia de lo que existe exteriormente.
Voltaire critica el alejamiento de la experimentación en el método de filosofar
cartesiano. Descartes se equivocó en todo cuanto afirmó, -Dirá Voltaire- creyó que existían
tres elementos no evidentes después de haber dicho que no se debe creer nada, afirmó que
la luz no proviene del sol y que se transmite a los ojos en un instante, afirmación cuya
falsedad ha sido probada por los experimentos de Roemer, Molineaux y Brandley, y hasta
por el simple experimento del prism
Renati Descartes Principia Philosophiæ
No full textRENATI DESCARTES PRINCIPIA PHILOSOPHIÆ
Renati Descartes Principia Philosophiæ ( - )
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Title page ( - )
[Widmung.] SERENISSIMÆ PRINCIPI ELISABETHÆ, FREDERICI BOHEMIÆ REGIS, Comitis Palatini, & Electoris Sacri Romani Imperii, Filiæ natu maximæ. ( - )
EPISTOLA AUCTORIS AD PRINCIPIORUM PHILOSOPHIÆ Interpretem Gallicum. ( - )
INDEX PRINCIPIORUM PHILOSOPHIÆ. ( - )
PRINCIPIORUM PHILOSOPHIÆ PARS PRIMA. (1)
PRINCIPIORUM PHILOSOPHIÆ PARS SECUNDA. (24)
PRINCIPIORUM PHILOSOPHIÆ PARS TERTIA. (50)
PRINCIPIORUM PHILOSOPHIÆ PARS QUARTA. (137)
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