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  1. Descartes's Method of Doubt.Leslie Allan - manuscript
    Enlightenment philosopher, René Descartes, set out to establish what could be known with certainty, untainted by a deceiving demon. With his method of doubt, he rejected all previous beliefs, allowing only those that survived rigorous scrutiny. In this essay, Leslie Allan examines whether Descartes's program of skeptical enquiry was successful in laying a firm foundation for our manifold beliefs. He subjects Descartes's conclusions to Descartes's own uncompromising methodology to determine whether Descartes escaped from a self-imposed radical skepticism.
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  2. Moving Cartesian Bodies.Tyler Doggett - manuscript
    Argues that Descartes's commitment to mind-body causation leads to a commitment to body-body causation.
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  3. 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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  4. 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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  5. Why does Descartes say that he is not his body in the second meditation?Terence Rajivan Edward - manuscript
    This paper contests a standard interpretation of how Descartes comes to the conclusion that he is not his body in the second meditation. I propose an alternative interpretation in its place.
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  6. Madness at the centre: on Descartes’ first meditation turned into a dialogue.Terence Rajivan Edward - manuscript
    Charles Larmore presents the central part of Descartes’ first meditation as a brief dialogue between a skeptic and a sensible empiricist. I point out a source of discontent about this innovative transformation.
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  7. The first meditation again: a hidden source of doubt?Terence Rajivan Edward - manuscript
    I raise the question of whether there is a hidden source of doubt in Descartes’ first meditation, if one adopts the perspective of some people he describes as insane.
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  8. The problem of the poor king, from Descartes and Rousseau.Terence Rajivan Edward - manuscript
    In this paper, I present the problem of the poor king, from combining Descartes and Rousseau.
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  9. Locke and Descartes on Unavoidable Thoughts of Essence.Michael Jacovides - manuscript
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  10. God, the Demon, and the Cogito.William J. Rapaport - manuscript
    The purpose of this essay is to exhibit in detail the setting for the version of the Cogito Argument that appears in Descartes’s Meditations. I believe that a close reading of the text can shed new light on the nature and role of the “evil demon”, on the nature of God as he appears in the first few Meditations, and on the place of the Cogito Argument in Descartes’s overall scheme.
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  11. A Question Concerning Descartes: The Method of Doubt and The Mind/Body Problem.Christopher P. Satoor - manuscript
  12. Is Descartes 'Dualism Descartes' Error?Kamuran Gödelek - unknown - Yeditepe'de Felsefe (Philosophy at Yeditepe) 7.
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  13. Descartes And Ibn-Sina On The Soul.Fadlollah Khaliqiyan - unknown - Kheradnameh Sadra Quarterly 18.
    This article is to analize the doctrines of two great philosophers, Descarets and Ibn-Sina on the soul.As he himself said, Descartes, while doubting on anything, was sure that " cogito ergo sum".He found this an unquestionable fact, therefore he took it as the first principle.After Descartes, some objections have been posed against his doctrine; for example the objection, posed by Ibn-Sina. Ibn-Sina believed that thinking is among the soul's acts, and the soul cannot be affirmed through one of its own (...)
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  14. Descartes On The Divine Eternal Truths.Andrew Pessin - unknown - Yeditepe'de Felsefe (Philosophy at Yeditepe) 5.
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  15. Descartes on intellectual joy and the intellectual love of god.Zachary Agoff - forthcoming - International Journal for Philosophy of Religion:1-19.
    Descartes maintains that we can love God and that it is pleasant and morally beneficial to do so. In this essay, I examine the necessary conditions for such an intellectual love of God. I argue that the intellectual love of God is incited by a judgment that we are joined to God in reality, which is constitutive of an intellectual joy. I go on to show that the intellectual love of God is, itself, constituted by a stripping of our private (...)
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  16. La thérapeutique de Descartes dans Les "remedia et vires medicamentorum".Vincent Aucante - forthcoming - Les Etudes Philosophiques.
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  17. Descartes as Catholic Philosopher and Natural Philosopher in advance.Steven Baldner - forthcoming - Proceedings of the American Catholic Philosophical Association.
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  18. Descartes et la fortune.Jean-Christophe Bardout - forthcoming - Les Etudes Philosophiques.
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  19. La portée anti-cartésienne du fragment des trois ordres.Hélène Bouchilloux - forthcoming - Revue de Métaphysique et de Morale.
    Cet article vise à souligner la centrante de Laf.308, Br.793 au sein des Pensées, tout en déterminant sa portée anti-cartésienne. Une confrontation avec d'autres fragments connexes permet de préciser ce que Pascal met sous le deuxième ordre : une science relayée par la pensée, non la métaphysique cartésienne. Il devient alors possible de discuter l'interprétation de Jean-Luc Marion et de montrer que, loin d'opérer une simple destitution de la métaphysique cartésienne au nom de la charité chrétienne, Laf.308, Br.793 résume bien (...)
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  20. Oxford Handbook of Early modern Philosophy.Desmonde Clarke Catherine Wilson (ed.) - forthcoming - Oxford University Press.
  21. El «amor a Dios» en la filosofía para la vida de Descartes y la discrepancia de Spinoza.María-Luisa De-la-Cámara-García - forthcoming - Anuario Filosófico.
    En este artículo examino la noción de amor a Dios (amour envers Dieu) en Descartes, conectándola con los principios metafísicos de su sistema y con los objetivos a los que da respuesta, y mostrando sus beneficios para la vida de todo hombre. Los desacuerdos de Spinoza en esta materia no constituyen una discrepancia menor, sino que adquieren relevancia sistémica desde el momento en que el amor Dei está conectado con nociones centrales de su filosofía, como la idea de Dios y (...)
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  22. Cartesianism and its Feminist Promise and Limits: The Case of Mary Astell.Karen Detlefsen - forthcoming - In Catherine Wilson & Stephen Gaukroger (eds.), Descartes and Cartesianism: Essays in Honour of Desmond Clarke. Oxford University Press.
    In this paper, I consider Mary Astell's contributions to the history of feminism, noting her grounding in and departure from Cartesianism and its relation to women.
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  23. Du Châtelet and Descartes on the Role of Hypothesis and Metaphysics in Science.Karen Detlefsen - forthcoming - In Eileen O'Neill & Marcy Lascano (eds.), Feminism and the History of Philosophy. Kluwer Academic Publishers.
    In this chapter, I examine similarities and divergences between Du Châtelet and Descartes on their endorsement of the use of hypotheses in science, using the work of Condillac to locate them in his scheme of systematizers. I conclude that, while Du Châtelet is still clearly a natural philosopher, as opposed to modern scientist, her conception of hypotheses is considerably more modern than is Descartes’, a difference that finds its roots in their divergence on the nature of first principles.
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  24. Descartes in context Descartes in context, by Emanuela Scribano, Foreword by Steven Nadler, Oxford, Oxford University Press, 2023, 272 pp., £63.00 hardack, ISBN: 9780197649558. [REVIEW]Tarek R. Dika - forthcoming - History of European Ideas.
    This collection of essays provides English-speaking readers with a welcome introduction to the scholarship of Emanuela Scribano, undoubtedly one of the most important historians of early modern phi...
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  25. Descartes' mathematics.Mary Domski - forthcoming - Stanford Encyclopedia of Philosophy.
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  26. Michel Foucault: René Descartes y el cuerpo como máquina en la tesis del poder disciplinario.Pablo Frau-Buron - forthcoming - Anuario Filosófico.
    El objetivo de este estudio es interpretar la relación entre el modelo anatómico de Descartes y el régimen disciplinario que M. Foucault propone en su tesis sobre el poder en la Modernidad. Se muestra cómo Foucault sitúa a Descartes como el iniciador de una medicina que convertiría el cuerpo humano en una máquina y al igual que esta, pasaría a concebirse como un sistema mecánico susceptible de ser explorable, controlable y manipulable.
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  27. Ego cogito.M. Garrido - forthcoming - Teorema: International Journal of Philosophy.
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  28. Bohemia revisited.Karen Gaylord - forthcoming - Social Research: An International Quarterly.
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  29. Epigenesis and Generative Power in Descartes's Late Scholastic Sources.Simone Guidi - forthcoming - In Fabrizio Baldassarri (ed.), Descartes and Medicine. Problems, Responses and Survival of a Cartesian Discipline. Turnhout: Brepols. pp. 59-79.
    What does Descartes's embryology look, if related to the Scholastic theories of his time? In order to reply to this question, the present chapter aims at sketching a portrait of the embryological epigenetics Descartes could find in his recognized Scholastic sources (the Commentaries on Aristotle by Toledo, the Coimbra Jesuits, Suárez, and Rubio, as well as the Summae by Eustachius a Sancto Paulo and Abra de Raçonis), a tradition that received and incorporated in the Aristotelian-Galenic body many novelties from Renaissance (...)
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  30. Descartes on the Eternal Truths and Essences of Mathematics: An Alternative Reading.Helen Hattab - forthcoming - New Content is Available for Vivarium.
    _ Source: _Page Count 46 René Descartes is neither a Conceptualist nor a Platonist when it comes to the ontological status of the eternal truths and essences of mathematics but articulates a view derived from Proclus. There are several advantages to interpreting Descartes’ texts in light of Proclus’ view of universals and philosophy of mathematics. Key passages that, on standard readings, are in conflict are reconciled if we read Descartes as appropriating Proclus’ threefold distinction among universals. Specifically, passages that appear (...)
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  31. Descartes on Other Minds.Donald Henze - forthcoming - American Philosophical Quarterly.
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  32. Cogito ergo sum, comme inférence et comme performance.Jaakko Hintikka - forthcoming - Revue de Métaphysique et de Morale.
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  33. The Analytical Method in Descartes' Geometrie.Giorgio Israel - forthcoming - Boston Studies in the Philosophy of Science.
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  34. Is Descartes' Conception of the Soul Orthodox ?Zbigniew Janowski - forthcoming - Revue de Métaphysique et de Morale.
    In the Letter to the Faculty of Theology of the Sorbonne, Descartes makes a reference to Leo's X's encyclical Apostolici Regiminis (1513), which supports the Aristotelian-Scholastic conception of the soul as anima corporis forma According to Descartes' doctrine of the eternal truths, God's power is absolutely unlimited. One of the consequences of this doctrine is that God could join a rational (human) soul to any body, which implies that the union of soul and the body in the Cartesian system is (...)
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  35. Libertad y ciencia en Descartes.Beltrán Jiménez-Villar - forthcoming - Anuario Filosófico.
    La libertad en Descartes tiene dos momentos diferentes: antes de que se descubra la posibilidad de la verdad y después de su descubrimiento. La experiencia de la libertad previa al establecimiento de las condiciones de la verdad tiene lugar en la decisión de reconstruir el edificio del conocimiento. El descubrimiento de su fundamento teológico tiene como consecuencia la moralización del saber.
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  36. Un Ram Eau Oublié du Cartésianism.Christopher Kirwan - forthcoming - Revue Thomiste.
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  37. New Interpretations of the Cognitive Evaluation Process According to René Descartes in the Light of Neuroscience.Damien Lacroux - forthcoming - Philosophia Scientiae:207-228.
    Notre entreprise consiste à comparer la théorie cartésienne de l’admiration avec une théorie neuroscientifique de l’évaluation cognitive afin d’établir les filiations et les ruptures conceptuelles et doctrinales qui existent sur ce point avec le cartésianisme. Nous questionnons plus largement le passage de la pure évaluation cognitive au déclenchement des réactions corporelles dans le cadre du processus émotionnel : à quelles difficultés Descartes s’est-t-il confronté dans la description neurologique du passage de la cognition à l’émotion? Et les neurosciences parviennent-elles, dans le (...)
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  38. Sustancia, razón, libertad y pasión en Descartes: lecturas desde la modernidad temprana a la postmodernidad.Raquel Lázaro-Cantero, Joan-Lluís Llinàs-Begon & Vicente Sanfélix - forthcoming - Anuario Filosófico.
    Los textos que se presentan a continuación aúnan a reconocidos estudiosos en el cartesianismo, junto a investigadores más nóveles. Son fruto además de un proyecto de investigación financiado por el Ministerio de Ciencia e Innovación, [Referencia PID2021-126133NB-100] que lleva por título: Éticas y metafísica de los afectos. Las génesis modernas del presente actual (EMAP). Se ofrecen, por tanto, los estudios que siguen como resultados de este proyecto, que inició su andadura en septiembre de 2022.
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  39. Descartes’ foundation and Borges’ ruins: how to doubt the Cogito.Uri D. Leibowitz - forthcoming - Inquiry: An Interdisciplinary Journal of Philosophy.
    Descartes claimed that the Cogito is ‘so firm and sure that all the most extravagant suppositions of the sceptics were incapable of shaking it’. This paper aims to demonstrate that this claim is false by presenting a sceptical scenario for the Cogito. It is argued that the story ‘The Circular Ruins’ by J. L. Borges illustrates that one can doubt one’s own existence and that pace Descartes (and many others) the claim ‘I am, I exist, is necessarily true whenever it (...)
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  40. Philosophical discourse and ascetic practice : on Foucault’s Readings of Descartes’ Meditations.Daniele Lorenzini - forthcoming - Theory Culture and Society.
    This paper addresses the multiple readings that Foucault offers of Descartes’ Meditations during the whole span of his intellectual career. It thus rejects the (almost) exclusive focus of the literature on the few pages of the History of Madness dedicated to the Meditations and on the so-called Foucault/Derrida debate. First, it reconstructs Foucault’s interpretation of Descartes’ philosophy in a series of unpublished manuscripts written between 1966 and 1968, when Foucault was teaching at the University of Tunis. It then addresses the (...)
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  41. Descartes' "Dioptrics" and Descartes' Optics.Jeffrey K. McDonough - forthcoming - In Larry Nolan (ed.), The Cambridge Descartes Lexicon. Cambridge: Cambridge University Press.
    The Dioptrique, often translated as the Optics or, more literally, as the Dioptrics is one of Descartes’ earliest works. Likely begun in the mid to late 1620’s, Descartes refers to it by name in a letter to Mersenne of 25 November 1630 III, 29). Its subject matter partially overlaps with Descartes’ more foundational project The World or Treatise on Light in which he offers a general mechanistic account of the universe including the formation, transmission, and reception of light. Although Galileo’s (...)
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  42. The Problematic Nature of the Cogito.Michel Meyer - forthcoming - Acta Philosophica Fennica: Language, Knowledge, and Intentionality.
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  43. Descartes antivitalista.Zuraya Monroy-Nasr - forthcoming - Anuario Filosófico.
    La concepción dualista de Descartes expulsó lo incorpóreo de la materia y ha sido mal entendida durante siglos. Este artículo inicia reflexionando acerca de la importancia del materialismo para la ciencia. Enseguida, se examinan argumentos de la doctrina dualista relativos a la física, su materialismo y mecanicismo. Finalmente, se considera, desde la perspectiva de la unión, la biología humana, disciplina con características peculiares, dado que su objeto no es un ser meramente corpóreo, sino entremezclado.
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  44. Causal Power and Perfection: Descartes' Second A Posteriori Argument for the Existence of God.Samuel Murray - forthcoming - Review of Metaphysics.
    The third Meditation is typically understood to contain two a posteriori arguments for the existence of God. I focus on the second argument, where Descartes proves the existence of God partly in virtue of proving that Descartes cannot be the cause of himself. To establish this, Descartes argues that if he were the cause of himself, then he would endow himself with any conceivable perfection. The justification for this claim is that bringing about a substance is more difficult than creating (...)
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  45. Descartes and Spinoza on the Passions.Noa Naaman (ed.) - forthcoming - Cambridge University Press.
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  46. Melissa Lo, Skepticism's Pictures: Figuring Descartes's Natural Philosophy University Park, PA: Pennsylvania State University Press, 2023. Pp. 230. ISBN 978-0-271-09482-3. $104.95 (hardcover). [REVIEW]Steven Nadler - forthcoming - British Journal for the History of Science:1-3.
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  47. The Meaning of “Olympica” in Descartes.Paul O’Mahoney - forthcoming - The European Legacy.
    An article of mine in The Heythrop Journal a decade ago discussed Descartes’ “Olympica” dream-sequence, the original of which is lost, but the details of which are preserved in a French version in...
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  48. La concepción de lo humano en la contraposición Descartes-Montaigne. Apuntes sobre el primer párrafo del Discurso del método.Víctor Palacios Cruz - forthcoming - Thémata Revista de Filosofía.
    En Montaigne, el yo es producto de la pluralidad y no existe separado de la naturaleza. En Descartes, por el contrario, la “voz de la razón” justifica una soledad que renuncia al cuerpo, a los sentidos y a la voz de los demás. Según Montaigne, el saber se busca en permanente relación con el mundo, sin la expectativa de una certeza absoluta que superaría nuestra pequeñez natural. Según Descartes, la investigación individual es más segura que aquella en la que varios (...)
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  49. What did Elisabeth ask Descartes? A reading proposal of the first Letter of the Correspondence.Katarina Peixoto - forthcoming - Revista Seiscentos.
    In May 1643 Elisabeth of Bohemia addressed a question to Descartes which inaugurated a six-year Correspondence, until his death. He dedicates his mature metaphysical work to the Princess (Principles of First Philosophy, 1644) and writes Passions of the Soul (1649) as one of the results of the dialogue with the philosopher of Bohemia. The silencing of the last hundred years of historiography on Elisabeth of Bohemia's legacy in this epistolary exchange caused distortions and, in some cases, underpinned the bias as (...)
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  50. Context and self-related reflection: : Elisabeth of Bohemia’s way to address the moral objectiveness – forthcoming/last draft.Katarina Peixoto - forthcoming - In Women in the History of Philosophy and Sciences.
    In this work I intend to explore the textual and conceptual roots of the moral view in the Early Modern Rationalism of Cartesian spectrum as detected by Elisabeth of Bohemia. To this intent, I will drive my analysis, first, to the remark Descartes adds to his own provisional morality of the Discourse in the Letter of August 4th, 1645 to Elisabeth. Second, I will approach the two aspects of her reply to Descartes, both in her Letter of September 13th 1645, (...)
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