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Sensible qualities and material bodies in Descartes and Boyle

In Lawrence Nolan (ed.), Primary and secondary qualities: the historical and ongoing debate. Oxford, United Kingdom: Oxford University Press (2011)

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  1. Cavendish’s Aesthetic Realism.Daniel Whiting - 2023 - Philosophers' Imprint 23 (15):1-17.
    In this paper, I offer a new interpretation of Margaret Cavendish’s remarks on beauty. According to it, Cavendish takes beauty to be a real, response-independent quality of objects. In this sense, Cavendish is an aesthetic realist. This position, which remains constant throughout her philosophical writings, contrasts with the non-realist views that were soon after to dominate philosophical reflections on matters of taste in the early modern period. It also, I argue, contrasts with the realism of Cavendish’s contemporary, Henry More. While (...)
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  • Margaret Cavendish on conceivability, possibility, and the case of colours.Peter West - 2021 - British Journal for the History of Philosophy 30 (3):456-476.
    Throughout her philosophical writing, Margaret Cavendish is clear in stating that colours are real; they are not mere mind-dependent qualities that exist only in the mind of perceivers. This puts her at odds with other seventeenthcentury thinkers such as Galileo and Descartes who endorsed what would come to be known as the ‘primary-secondary quality distinction’. Cavendish’s argument for this view is premised on two claims. First, that colourless objects are inconceivable. Second, that if an object is inconceivable then it could (...)
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  • Thinking with the Cartesians and Speaking with the Vulgar: Extrinsic Denomination in the Philosophy of Antoine Arnauld.Kenneth L. Pearce - 2022 - Journal of the History of Philosophy 60 (2):227-252.
    Arnauld follows Descartes in denying that sensible qualities like color are modes of external objects. Yet, unlike Malebranche, he resists the apparent implication that ordinary statements like ‘this marble is white’ are false. Arnauld also follows Descartes in saying that we perceive things by having ideas of them. Yet, unlike Malebranche, he denies that this sort of talk implies the existence of intermediaries standing between the mind and its external objects. How can Arnauld avoid these implications? I argue that the (...)
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  • Descartes’ God is a deceiver, and that’s OK.Joseph Gottlieb & Saja Parvizian - 2023 - Synthese 202 (3):1-29.
    That Descartes’ God is not a deceiver is amongst the canonical claims of early modern philosophy. The significance of this (purported) fact to the coherence of Descartes’ system is likewise canonical, infused in how we teach and think about the _Meditations_. Though prevalent, both ends of this narrative are suspect. We argue that Descartes’ color eliminativism, when coupled with his analysis of the cognitive structure of our sensory systems, entails that God is a deceiver. It’s doubtful that Descartes recognized this, (...)
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