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  1. Divine Deception in Descartes’ Meditations.Emanuela Scribano - 2017 - Graduate Faculty Philosophy Journal 38 (1):89-112.
    Descartes, Divine deception, First Meditation, Suarez.
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  2.  42
    Descartes on Error and Madness.Emanuela Scribano - 2016 - Rivista di Storia Della Filosofia 71 (4):599-613.
  3.  16
    Il controllo delle passioni. Ascesa e caduta della meraviglia da Descartes a Spinoza.Emanuela Scribano - 2017 - Ingenium. Revista Electrónica de Pensamiento Moderno y Metodología En Historia de Las Ideas 11:151-161.
    Descartes deems wonder the first among the passions. Pride and generosity originate from it. To maintain that generosity originates from wonder, Descartes has to deal with serious and hard theoretical issues. Descartes, I shall argue, tackles these issues to endow generosity with a role in the monitoring passions. I back this conjecture examining Hobbes’ and Spinoza’s theories of passions.
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    Il controllo delle passioni. Ascesa e caduta della meraviglia da Descartes a Spinoza.Emanuela Scribano - 2017 - Ingenium. Revista Electrónica de Pensamiento Moderno y Metodología En Historia de la Ideas 11:151-161.
    Descartes deems wonder the first among the passions. Pride and generosity originate from it. To maintain that generosity originates from wonder, Descartes has to deal with serious and hard theoretical issues. Descartes, I shall argue, tackles these issues to endow generosity with a role in the monitoring passions. I back this conjecture examining Hobbes’ and Spinoza’s theories of passions.
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  5.  42
    La Forge on Memory: From the Treatise on Man to the Treatise on the Human Mind.Emanuela Scribano - 2016 - In Stephen Gaukroger & Delphine Antoine-Mahut (eds.), Descartes' Treatise on Man and its Reception. Springer.
    In his remarks on L’Homme, La Forge aims at a rigid separation of the functions of the body from the activity of the soul. This project looks authentically Cartesian, but some critical issues reveal how difficult it is taking away any activity of the soul in sensitive experience. In the Traité de l’esprit de l’homme, La Forge explicitly limits the cognitive capability of the memory without the active presence of the mind.
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  6. The Return of Campanella: La Forge Versus Cureau de la Chambre.Emanuela Scribano - 2016 - In Gianni Paganini & Cecilia Muratori (eds.), Early Modern Philosophers and the Renaissance Legacy. Springer Verlag.
    The physician Louis de La Forge built his entire work upon the promotion, defensce, and completion of Descartes’ thought. In the course of this endeavor, he sought to refute the notion that knowledge of the mechanisms of the living body is the necessary condition for producing such mechanisms. Around the same time, Arnold Geulincx formulated the principle Quod nescis quomodo fiat id non facis, according to which an effect can only be produced only by someone who knows how it is (...)
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  7. " Quod Nescis Quomodo Fiat, Id Non Facis". Occasionalism Against Descartes?Emanuela Scribano - 2011 - Rinascimento 51:63-86.
     
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  8. Occasionalism: From Metaphysics to Science.M. F. Camposampiero, M. Priarolo & Emanuela Scribano - 2019 - Turnhout: Brepols.
  9. Descartes et la connaissance de Dieu.Laurence Devillairs & Emanuela Scribano - 2005 - Tijdschrift Voor Filosofie 67 (3):572-575.
  10. Aristotele contro platone in Fausto sozzini.Emanuela Scribano - 2006 - Rinascimento 46:73-92.
    The Aristotelian origin of Fausto Sozzini's philosophy is proposed.
     
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  11. A Reading Guide to Descartes' Meditations on First Philosophy.Emanuela Scribano - 2014 - St. Augustine's Press.
  12. Causality of Reason and Freedom in Spinoza's Works.Emanuela Scribano - 2009 - Revue Philosophique De Louvain 107 (4):567-582.
  13. Hume and Spinoza on the Relation of Cause and Effect.Emanuela Scribano - 2008 - In Daniel Garber & Steven Nadler (eds.), Oxford Studies in Early Modern Philosophy Volume Iv. Oxford University Press.
  14. Lo stato di pura natura dalla teologia alla politica.Emanuela Scribano - 2008 - Rinascimento 48:511.
    Hobbes refers to a state of "mere nature" to describe the condition of man without political organisation. The origin of this notion is identified in the theory of pure nature discussed by Suarez and its implications are shown.
     
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  15. Angeli e beati. Modelli di conoscenza da Tommaso a Spinoza, Roma-Bari, Laterza, 2006, pp. VIII-298.Emanuela Scribano (ed.) - 2007 - Roma: Laterza.
    The Cartesian dualism requires a type of knowledge appropriate to a mind separate from the body. This type of knowledge is present in angelic knowledge as opposed to beatific knowledge in the works of Thomas Aquinas and Duns Scotus. The beatific knowledge is the type of knowledge chosed by Malebranche and Spinoza.
     
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  16. Spinoza Dies.Emanuela Scribano - 2012 - Rivista di Storia Della Filosofia 67 (1):107-130.
     
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  17. State of Pure Nature in Political Theology.Emanuela Scribano - 2008 - Rinascimento 48:511-525.
  18.  4
    Science Contra the Meditations: The Existence of Material Things.Emanuela Scribano - 2022 - The European Legacy 27 (3-4):348-360.
    In the Sixth Meditation, Descartes intends to prove that material things exist. His proof, which centers on the origin of the ideas of material things, has frequently been judged weak. But there is...
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  19.  34
    L'inganno divino nelle "Meditazioni" di Descartes.Emanuela Scribano - 1999 - Rivista di Filosofia 90 (2):219-252.
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  20. Reading Descartes' Principia Philosophiae-Invention and Interpretation in Spinoza's Rewriting of the Metaphysics of the Principia Philosophiae.Emanuela Scribano - 2005 - Revue d'Histoire des Sciences 58 (1).
  21. False Enemies: Malebranche, Leibniz, and the Best of All Possible Worlds.Emanuela Scribano - 2004 - In Daniel Garber & Steven Nadler (eds.), Oxford Studies in Early Modern Philosophy Volume 1. New-York, USA: Oxford University Press. pp. 165-182.
    Leibniz's polemical aim against those who claim that God could have created a better world is not Malebranche but Suarez. In fact, Leibniz and Malebranche are united in traveling the road of the commensurability of the finite world with God, in opposition to the Thomist theology.
     
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  22.  18
    Causalité de la raison et liberté chez Spinoza.Emanuela Scribano - 2009 - Revue Philosophique De Louvain 107 (4):567-582.
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  23. False Enemies: Malebranche, Leibniz, and the Best of All Possible Worlds.Emanuela Scribano - 2003 - In Daniel Garber & Steven Nadler (eds.), Oxford Studies in Early Modern Philosophy Vol I, 2003. Oup Oxford. pp. 165-182.
    Leibniz's controversial target in the best-of-all-possible-worlds theory is not Malebranche, as is commonly claimed, but Suarez.
     
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  24.  10
    Spinoza Muore.Emanuela Scribano - 2012 - Rivista di Storia Della Filosofia 1:107-130.
    In the essay Spinoza Dies, the Author imagines Spinoza's reflections in the hours preceding his death and uses them to present the philosopher's theories on life, death, suicide and eternity of the mind. These theories require a concept of identity able to answer questions on the essence of life and death, the identity of the dying and of the surviving individual. While some interpreters deny that the eternal mind can be a personal one, the Author argues in complete contrast that (...)
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  25.  7
    I volti dell'errore nel pensiero moderno. Da Bacone a Leibniz. Introduzione.Matteo Favaretti Camposampiero, Mariangela Priarolo & Emanuela Scribano - 2016 - Rivista di Storia Della Filosofia 71 (4):557-561.
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  26.  5
    Espinosa E o Conhecimento Do Bem E Do Mal.Emanuela Scribano - 2017 - Cadernos Espinosanos 37:33-72.
    As definições do bem e do mal que abrem a Parte iv da Ética parecem posicionar decididamente Espinosa entre os filósofos que consideraram poder defini-los por meio de proposições suscetíveis de verdade e falsidade, reconduzindo, portanto, à razão a origem destas noções. Por outro lado, a proposição 8 da mesma parte afirma de modo inequívoco que o conhecimento dos valores morais é inteiramente redutível a um estado emocional. Dado este aparente paradoxo, trata-se, então, de analisar se e como podem ser (...)
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  27.  7
    Malebranche: visione di Dio e visione in Dio.Emanuela Scribano - 1996 - Rivista di Storia Della Filosofia 3.
    Malebranche's proof of the existence of God "by mere sight" is opposed to Descartes' a priori proof. Its origin as the origin of vision in God is in the theory of beatific vision developed by Aquinas.
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  28.  7
    Le tracce dell'ateo: Da Lessius a Descartes via Vanini, Mersenne e Petit.Emanuela Scribano - 2007 - Rivista di Storia Della Filosofia 4:677-698.
    Mersenne presented Descartes with a series of objections to the Meditations. A careful analysis of these objections can throw light on the theological context in which those criticisms were grounded. Mersenne’s objections reproduce theses already advanced in the Quaestiones celeberrimae in Genesim. In this work, in which he intended to refute Vanini, Mersenne used some proofs of the existence of God derived from the Jesuit Lessius, and already used by Vanini himself. These same proofs, together with others developed by Mersenne, (...)
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  29.  18
    Descartes et les fausses idées.Emanuela Scribano - 2001 - Archives de Philosophie 2:259-278.
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