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  1. Gilles Deleuze and Michel Henry: Critical Contrasts in the Deduction of Life as Transcendental.James Williams - 2008 - Sophia 47 (3):265-279.
    To address the theological turn in phenomenology, this paper sets out critical arguments opposing the theist phenomenology of Michel Henry and Gilles Deleuze’s philosophy of the event. Henry’s phenomenology has been overlooked in recent commentaries compared with, for example, Jean-Luc Marion’s work. It will be shown here that Henry’s philosophy presents a detailed novel turn in phenomenology structured according to critical moves against positions developed from Husserl, Heidegger, and Merleau-Ponty. This demonstration is done through a strong contrast with Deleuze and (...)
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  • Hegel y el destino de la noción moderna de representación.José Sánchez de León - 2011 - Endoxa 27:103.
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  • Mind and Sign: Method and the Interpretation of Mathematics in Descartes's Early Work.Amy M. Schmitter - 2000 - Canadian Journal of Philosophy 30 (3):371-411.
    Method may be second only to substance-dualism as the best-known among Descartes's enthusiasms. But knowing that Descartes wants to promote good method is one thing; knowing what exactly he wants to promote is another. Two views seem fairly widespread. The first rests on the claim that Descartes endorses a purely procedural picture of reason, so that right reasoning is a matter of proprieties of operation, rather than respect for its objects. On this view, a method for regulating our reason would (...)
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  • Mind and Sign: Method and the Interpretation of Mathematics in Descartes’s Early Work.Amy M. Schmitter - 2000 - Canadian Journal of Philosophy 30 (3):371-411.
    Method may be second only to substance-dualism as the best-known among Descartes's enthusiasms. But knowing that Descartes wants to promote good method is one thing; knowing what exactly he wants to promote is another. Two views seem fairly widespread. The first rests on the claim that Descartes endorses a purely procedural picture of reason, so that right reasoning is a matter of proprieties of operation, rather than respect for its objects. On this view, a method for regulating our reason would (...)
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  • Scholastic Logic and Cartesian Logic.Lucian Petrescu - 2018 - Perspectives on Science 26 (5):533-547.
    As Roger Ariew shows, one of the most fascinating challenges for the authors trying to create a Cartesian complete course on philosophy was coming up with a Cartesian Logic based on the existing texts of the master. Were the few simple rules from the Discourse on Method the "logic" of Descartes? Were the Rules for the Direction of the Mind "logic"? How can we even have a logic without syllogism? When looking at the authors studied by Ariew one finds that (...)
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  • Descartes, Spinoza, and the Impasse of French Philosophy: Ferdinand Alquie Versus Martial Gueroult.Knox Peden - 2011 - Modern Intellectual History 8 (2):361-390.
    This article presents a decades-long conflict in the upper echelons of postwar French academic philosophy between the self-identifying “Cartesian” Ferdinand Alquié, professor at the Sorbonne, and the “Spinozist” Martial Gueroult of the Collège de France. Tracking the development of this rivalry serves to illuminate the historical drama that occurred in France as phenomenology was integrated into the Cartesian tradition and resisted by a commitment to rationalism grounded in a specifically French understanding of Spinozism. Over the course of Alquié and Gueroult's (...)
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  • Rationes implícitas y sensaciones internas en las Meditationes de Prima Philosophia.Mauricio Otaíza - 2014 - Ideas Y Valores 63 (154):59-83.
    Descartes afirma que el cogito se “experimenta en uno” o se “siente en uno mismo” . Pero el autor también ha señalado que uno no siente sino a través del cuerpo. El problema es que en las Meditaciones el cogito fue caracterizado cuando todavía no se había demostrado la existencia del cuerpo. Pese a esto, Descartes parece haberse dejado influir por ciertas sensaciones internas de duda y certeza. Sostengo que esto fue posible porque esas sensaciones internas son efecto de una (...)
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  • Descartes on the Limited Usefulness of Mathematics.Alan Nelson - 2019 - Synthese 196 (9):3483-3504.
    Descartes held that practicing mathematics was important for developing the mental faculties necessary for science and a virtuous life. Otherwise, he maintained that the proper uses of mathematics were extremely limited. This article discusses his reasons which include a theory of education, the metaphysics of matter, and a psychologistic theory of deductive reasoning. It is argued that these reasons cohere with his system of philosophy.
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  • What is a Historian of Philosophy Looking For? Marion, J.-L. (2021). Questions Cartésiennes III: Descartes Sous le Masque du Cartésianisme. Paris: PUF. [REVIEW]Oleg Khoma - 2022 - Sententiae 41 (1):130-140.
    Review of Marion, J.-L.. Questions cartésiennes III: Descartes sous le masque du cartésianisme. Paris: PUF.
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  • Ingenium and Deductive Method of Descartes.Oleg Khoma - 2010 - Sententiae 22 (1):192-207.
    The main point for criticizing the Cartesians for Vico is the notion of method, interpreted as exceptionally discursive procedure, devoid of spontaneity and creative force which are necessary for discovering new truths. These qualities are embodied for Vico in the Latin term ingenium, loan translation of which is found in Italian (ingegno) and is absent in French. The criticism of Cartesianisn suggested by Vico does not consider the fundamental bilingualism of this philosophy and wide use of the term ingenium in (...)
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  • Perspective and Spatiality in the Modern Age.Fausto Fraisopi - 2016 - Aisthesis: Pratiche, Linguaggi E Saperi Dell’Estetico 9 (1):115-133.
    the domain of Art critique and becoming a philosophical argument. How can we think of Perspective as symbolic Form? Is Perspective really a symbolic form? Why is Perspective so important? Because at the beginning of the Modern Age, Perspective as spiritual figure grounds many symbolic or even many scientific constructions. We could we say that perspective open the foundation of modern science as such. The “Geometrization” of Vision, beginning with perspective, will be for us the interpretative key in order to (...)
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  • The Origins of Cartesian Dualism.Tarek R. Dika - 2020 - Journal of the American Philosophical Association 6 (3):335-352.
    In the recently discovered Cambridge manuscript, widely regarded as an early draft ofRules for the Direction of the Mind, Descartes does not describe the mind as a ‘purely spiritual’ force ‘distinct from the whole body’. This has led some readers to speculate that Descartes did not embrace mind-body dualism in the Cambridge manuscript. In this article, I offer a detailed interpretation of Descartes's mind-body dualism in the established Charles Adam and Paul Tannery edition ofRules, and argue that, while differences between (...)
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  • La Genèse de la Méthode Cartésienne : La Mathesis Universalis Et la Rédaction de la Quatrième des Règles Pour la Direction de L’Esprit.Érico Andrade M. de Oliveira - 2010 - Dialogue 49 (2):173-198.
    ABSTRACT : On many accounts, Rule IV appears to be composed of two distinct texts, and this should be justified by the difference between the mathesis universalis and the Cartesian method. This article runs counter to the usual interpretation by showing that the discussion on mathematics in Rule IV has enabled the introduction of method constraining scientific research to operate on grounds of order and measurement. The mathesis universalis is not so much a science of higher mathematics as a universal (...)
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  • Physics and Metaphysics in Descartes' "Principles".Desmond Clarke - 1979 - Studies in History and Philosophy of Science Part A 10 (2):89.
  • Descartes and the Tree of Knowledge.Roger Ariew - 1992 - Synthese 92 (1):101 - 116.
    Descartes' image of the tree of knowledge from the preface to the French edition of the Principles of Philosophy is usually taken to represent Descartes' break with the past and with the fragmentation of knowledge of the schools. But if Descartes' tree of knowledge is analyzed in its proper context, another interpretation emerges. A series of contrasts with other classifications of knowledge from the seventeenth and eighteenth centuries raises some puzzles: claims of originality and radical break from the past do (...)
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  • Чого шукає історик філософії? Marion, J.-L. (2021). Questions cartésiennes III: Descartes sous le masque du cartésianisme. Paris: PUF. [REVIEW]Олег Хома - 2022 - Sententiae 41 (1):130-140.
    Review of Marion, J.-L.. Questions cartésiennes III: Descartes sous le masque du cartésianisme. Paris: PUF.
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  • The Interpretation of Early Modern Philosophy.Paul Taborsky - 2018 - Newcastle upon Tyne: Cambridge Scholars Publishing.
    What is early modern philosophy? Two interpretative trends have predominated in the related literature. One, with roots in the work of Hegel and Heidegger, sees early modern thinking either as the outcome of a process of gradual rationalization (leading to the principle of sufficient reason, and to "ontology" as distinct from metaphysics), or as a reflection of an inherent subjectivity or representational semantics. The other sees it as reformulations of medieval versions of substance and cause, suggested by, or leading to, (...)
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  • Descartes and the “Metaphysical Dualism”: Excesses in Interpreting a Classic.Stefan Afloroaei - 2010 - Meta: Research in Hermeneutics, Phenomenology, and Practical Philosophy 2 (1):105-138.
    The article focuses on one of the most serious accusations brought against Descartes and modern philosophy, namely “the dualism of substance”. The accusers claim that the human body and soul were viewed as completely separate; consequently, their relationship as such and the united being of man become incomprehensible. As has been shown above, the idea of the separation of the soul from the body did not originate with Descartes; it was formulated much earlier, and repeated by a disciple of Descartes’, (...)
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  • A teoria hegeliana da imaginação.Hector Ferreiro - 2016 - Ágora Filosófica 16 (1):139-154.
    No processo do conhecimento a imaginação desempenha para Hegel o estágio no qual a mente humana dissocia o objeto em dois diferentes conteúdos, o conteúdo-coisa do mundo externo e o conteúdo interno da própria mente, de tal modo que ambas as versões do mesmo devem corroborar-se mutuamemente ao modo de uma síntese simples de elementos heterogéneos que apenas em seu cotejamento reconhecem sua identidade. Na atividade de compreensão, ao contrário, este dualismo é suprassumido e, com ele, o empirismo e a (...)
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  • Ontology - Bibliographical Guide.Raul Corazzon - unknown
    Table of Formal and Descriptivists Ontologists (PDF - from Bernard Bolzano to present time) Ontologists of the 19th and 20th Centuries (a selection of critical judgments about some of the greatest philosophers of the recent past) Living Ontologists (a list of authors with an interest in ontology, with synthetic bibliographies).
     
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  • A sabedoria humana de Pierre Charron: a ciência e o exercício cético do espírito forte.Estéfano Luís de Sá Winter - 2013 - Filosofia Do Renascimento E Moderna (Encontro Nacional Anpof).
  • La pervivencia de la duda en la posteridad de Descartes.José María Sánchez de León Serrano - 2013 - Estudios de Filosofía (Universidad de Antioquia) 47:59-82.
     
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