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Journal articles on the topic 'Cartesianism'

Author: Grafiati

Published: 4 June 2021

Last updated: 3 March 2023

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1

Perkins, Patricio A. "Acerca de la interpretación de Langrebe sobre cartesianismo de Husserl." Investigaciones Fenomenológicas, no. 11 (January 29, 2021): 203. http://dx.doi.org/10.5944/rif.11.2014.29541.

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Critico la teoría hermenéutica de Landgrebe sobre el cartesianismo de Husserl mostrando la estructura argumentativa en la que se inserta, lo que pretende y lo que está forzada a pretender. Su núcleo duro radica en los conceptos de crítica inmanente y lógica interna y tiene como meta final promover una idea de trascendental no-entitativa voluntarista y correlacional opuesta a la de un yo absoluto. Para probar esto, analizo tres niveles del cartesianismo de Landgrebe: primero, la síntesis contradictoria entre apodicticidad y experiencia; segundo, su interpretación de Filosofía Primera, y, tercero, el objetivismo de Husserl. Concluyo de la función que juega el cartesianismo en este esquema y del fracaso de documentar con ejemplos la idea que el concepto no describe una noción en la filosofía de Husserl, sino que es una herramienta hermenéutica para controlar el sentido de trascendental en esta filosofía.I criticize Landgrebe’s hermeneutical theory about Husserl’s Cartesianism describing the structure of the argument where this concept is rooted, what it claims and what it is forced to claim. The theory’s hard core is based on the concepts of immanent critique and internal logic and it’s final goal consists in advancing a non-entitative voluntaristic and correlational definition of transcendental opposite to that of an absolute I. To prove this, I analyze three levels inside Landgrebe’s concept of Cartesianism: first, the contradictory synthesis of experience and apodicticity; second, his interpretation of First Philosophy, and, third, Husserl’s objectivism. I conclude from the goal that Cartesianism plays in this argument and the failure in documenting this idea with examples that Landgrebe’s Cartesianism is rather an hermeneutical tool made to control the definition of transcendental in Husserl’s philosophy than a concept describing Husserl’s thought.

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2

Vizguin, Viktor. "Cartesianism." Philosophical anthropology 6, no. 1 (2020): 139–62. http://dx.doi.org/10.21146/2414-3715-2020-6-1-139-162.

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3

Ariew, Roger. "Damned If You Do: Cartesians and Censorship, 1663–1706." Perspectives on Science 2, no. 3 (1994): 255–74. http://dx.doi.org/10.1162/posc_a_00460.

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I consider two events in late seventeenth-century philosophy: (i) the condemnation of Cartesianism by the church, the throne, and the university and (ii) the noncondemnation of Gassendism by the same powers. What is striking about the two events is that both Cartesians and Gassendists accepted the same proposition deemed heretical. Thus, what was sufficient to condemn Cartesianism was not sufficient to condemn Gassendism. As a result, I suggest that to understand what is involved in condemnation one has to pay close attention to the intellectual and/or social context and to rhetorical strategy, not just to the propositions condemned. In this case, what is at stake are some of the central propositions of corpuscularianism and the mechanical philosophy.

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4

Conley, John J. "Radical Cartesianism." International Philosophical Quarterly 44, no. 1 (2004): 115–16. http://dx.doi.org/10.5840/ipq200444173.

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5

Lewis, Eric P. "Cartesianism Revisited." Perspectives on Science 15, no. 4 (December 2007): 493–522. http://dx.doi.org/10.1162/posc.2007.15.4.493.

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6

Gellera, Giovanni. "The Reception of Descartes in the Seventeenth-Century Scottish Universities: Metaphysics and Natural Philosophy (1650–1680)." Journal of Scottish Philosophy 13, no. 3 (September 2015): 179–201. http://dx.doi.org/10.3366/jsp.2015.0103.

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In 1685, during the heyday of Scottish Cartesianism (1670–90), regent Robert Lidderdale from Edinburgh University declared Cartesianism the best philosophy in support of the Reformed faith. It is commonplace that Descartes was ostracised by the Reformed, and his role in pre-Enlightenment Scottish philosophy is not yet fully acknowledged. This paper offers an introduction to Scottish Cartesianism, and argues that the philosophers of the Scottish universities warmed up to Cartesianism because they saw it as a newer, better version of their own traditional Reformed scholasticism, chiefly in metaphysics and natural philosophy.

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7

Bracken, Harry M. "Problems of Cartesianism." International Studies in Philosophy 19, no. 1 (1987): 89–90. http://dx.doi.org/10.5840/intstudphil198719130.

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8

Watson, Richard. "Descartes and Cartesianism." British Journal for the History of Philosophy 17, no. 2 (April 2009): 418–21. http://dx.doi.org/10.1080/09608780902763584.

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9

Watson, Richard. "Descartes and Cartesianism." British Journal for the History of Philosophy 17, no. 4 (September 2009): 862–65. http://dx.doi.org/10.1080/09608780903135170.

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10

Westphal, Kenneth R. "Kant's Anti-Cartesianism." Dialogue 46, no. 4 (2007): 709–15. http://dx.doi.org/10.1017/s0012217300002183.

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11

Elbaz, Robert. "Cartesianism and selfhood." Neohelicon 15, no. 1 (March 1988): 139–65. http://dx.doi.org/10.1007/bf02089745.

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12

Grzeliński, Adam. "The Cartesianism and Anti-Cartesianism of Locke’s Concept of Personal Identity." Roczniki Filozoficzne 68, no. 2 (June 30, 2020): 195–212. http://dx.doi.org/10.18290/rf20682-10.

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Kartezjanizm i antykartezjanizm locke’owskiej koncepcji tożsamości osobowej Niniejszy artykuł koncentruje się na zależnościach pomiędzy Locke’owskim i kartezjańskim pojmowaniem tożsamości osobowej. Wbrew częstym odczytaniom, różnica pomiędzy nimi nie daje się sprowadzić do prostego przeciwstawienia substancjalizmu i empiryzmu. Locke nie rezygnuje ze stanowiska substancjalistycznego, jednakże rozgranicza dwie sfery — naturalnego, bazującego na doświadczeniu poznania oraz filozoficznych spekulacji, w których stara się przedstawić racjonalną i zgodną ze swym programem epistemologicznym interpretację dogmatów religijnych. Krytyka Locke’a dotyczy możliwości istnienia rzeczy myślącej jako substancji istniejącej niezależnie od ciała, natomiast rozbudowaniu w stosunku do filozofii kartezjańskiej ulega opis różnicowania się doświadczenia i ludzkiej subiektywności, zaś pojęcie tożsamości osobowej zyskuje eksplikację na czterech uzupełniających się poziomach: psychologicznym, biologicznym, społeczno-prawnym i religijnym.

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13

Nadler, Steven. "Cartesianism and Port-Royal." Monist 71, no. 4 (1988): 573–84. http://dx.doi.org/10.5840/monist198871437.

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14

McCulloch, Gregory, and Ilham Dilman. "Existentialist Critiques of Cartesianism." Philosophical Quarterly 46, no. 183 (April 1996): 241. http://dx.doi.org/10.2307/2956392.

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15

Zapero, David. "Evans, transparency, and Cartesianism." European Journal of Philosophy 28, no. 3 (January 29, 2020): 685–702. http://dx.doi.org/10.1111/ejop.12515.

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16

Greenberg, Daniel E. "Cartesianism: Post, Proto, Hyper." Contemporary Psychoanalysis 49, no. 2 (April 2013): 287–99. http://dx.doi.org/10.1080/00107530.2013.10746555.

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17

FORBES, GRAEME. "Externalism and Scientific Cartesianism." Mind & Language 12, no. 2 (May 4, 2007): 196–205. http://dx.doi.org/10.1111/j.1468-0017.1997.tb00070.x.

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18

Carraud, Vincent. "The Relevance of Cartesianism." Royal Institute of Philosophy Lecture Series 21 (March 1987): 69–81. http://dx.doi.org/10.1017/s1358246100003489.

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A philosophy need not be afraid of being out-of-date. Any true philosophy, untimely as soon as it is published, necessarily remains so, thus necessarily remains relevant. This is the case of Descartes' philosophy. But in the case of Cartesianism, there is more to it: Descartes' philosophy goes in quest of the decisive, the principle, the very first Beginning. And the philosophy in quest of the Beginning is, indeed, a radical and original philosophy: what keeps its interest to Descartes' project and, even nowadays, its relevance is the fact that it may be mistaken with the very project of philosophy. In this way what is new in the Beginning, which we think is the shape of the breaking-up, is the old, the oldest. Although Descartes claims for his novelty (‘je serai obligé d'écrire ici en même façon que si je traitais d'une matière que jamais personne avant moi n'eust touchée’, ‘I shall have to write here as if I were dealing with a subject which nobody before me had ever handled’), he keeps coming back ‘to the very prime moment of the Beginning’, to the initial, original Beginning, that of the being: ‘Mit dem cogito sum beansprucht Descartes, Heidegger says at the beginning of Sein und Zeit, der Philosophie einen neuen und sicheren Boden beizustellen’. Now, nothing is more untimely than the inaugural, nothing is more decisive than the foundation: if the relevance of Cartesianism does exist, it is the true one, the original one. So, even nowadays, we cannot philosophize without Descartes (even though some people would like to philosophize against Descartes).

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19

Forbes, Graeme. "Externalism and Scientific Cartesianism." Mind and Language 12, no. 2 (June 1997): 196–205. http://dx.doi.org/10.1111/1468-0017.00044.

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20

Carraud, Vincent. "The Relevance of Cartesianism." Royal Institute of Philosophy Lecture Series 21 (March 1987): 69–81. http://dx.doi.org/10.1017/s0957042x00003485.

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A philosophy need not be afraid of being out-of-date. Any true philosophy, untimely as soon as it is published, necessarily remains so, thus necessarily remains relevant. This is the case of Descartes' philosophy. But in the case of Cartesianism, there is more to it: Descartes' philosophy goes in quest of the decisive, the principle, the very first Beginning. And the philosophy in quest of the Beginning is, indeed, a radical and original philosophy: what keeps its interest to Descartes' project and, even nowadays, its relevance is the fact that it may be mistaken with the very project of philosophy. In this way what is new in the Beginning, which we think is the shape of the breaking-up, is the old, the oldest. Although Descartes claims for his novelty (‘je serai obligé d'écrire ici en même façon que si je traitais d'une matière que jamais personne avant moi n'eust touchée’, ‘I shall have to write here as if I were dealing with a subject which nobody before me had ever handled’), he keeps coming back ‘to the very prime moment of the Beginning’, to the initial, original Beginning, that of the being: ‘Mit dem cogito sum beansprucht Descartes, Heidegger says at the beginning of Sein und Zeit, der Philosophie einen neuen und sicheren Boden beizustellen’. Now, nothing is more untimely than the inaugural, nothing is more decisive than the foundation: if the relevance of Cartesianism does exist, it is the true one, the original one. So, even nowadays, we cannot philosophize without Descartes (even though some people would like to philosophize against Descartes).

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21

Cummins, Phillip D. (Phillip Daniel). "Problems of Cartesianism (review)." Journal of the History of Philosophy 23, no. 1 (1985): 103–9. http://dx.doi.org/10.1353/hph.1985.0015.

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22

Pears, David. "Wittgenstein's criticism of cartesianism." Synthese 106, no. 1 (January 1996): 49–55. http://dx.doi.org/10.1007/bf00413613.

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23

Stepanov, Radivoj. "Cartesianism announcement of modern law." Glasnik Advokatske komore Vojvodine 68, no. 9 (1996): 479–83. http://dx.doi.org/10.5937/gakv9612479s.

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In the complex of cartesianism thought of world being, law is not neglected. The cartesianism sets the right to the way of modernism through the principles: rationality of law, autonomy of law subjects and clarity of scientific and law language.

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24

Golik, Nadezhda V., and Alexey V. Tsyb. "“Cartesian Platonism” by Henry More and His Correspondence with Rene Descartes (1648–1649)." Voprosy Filosofii, no. 1 (2023): 125–35. http://dx.doi.org/10.21146/0042-8744-2023-1-125-135.

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The purpose of the article is to study the problem of Descartes’ early influence on the English philosophy of the 17th century. Henry More (1614–1687), a young Cambridge lecturer proved to become later the recognized head of the Cambridge Platonic School. He began teaching R. Descartes’ mechanical philosophy at Christ’s College in the mid 40s, and his views appeared to be among the earliest sources of the Cartesians’ spread in Britain. At this time, the main importance for clarifying the nature of More’s “Cartesianism” was his exchange of letters with Descartes. Unfortunately, the letters of the English philosopher are only partially known in Russian studies. The article introduces the reader to the historical circumstances of the formation of the Cambridge School and its scientific “Constellations”, the early evolution of H. More’s worldview towards Cartesianism and the emergence of contradictions, which More calls “difficulties in reading Descartes”. In this article, we examine the first of More’s letters to Descartes from a new angle, namely, in connection with More’s own theology of the late 40s – early 50s of the 17th century. The results of the study show the key idea of H. More’s philosophy that is an attempt to synthesize classical Neoplatonism and the philosophy of Descartes.

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25

Starzyński, Wojciech. "Roman Ingarden’s Egology and Cartesianism." Studia Universitatis Babeș-Bolyai Philosophia 66, no. 1 (May 30, 2021): 189–211. http://dx.doi.org/10.24193/subbphil.2021.1.10.

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"The article focuses on the problem of egology in the thought of Roman Ingarden, a conception that offers a creative and critical response to Husserl’s egology and converges with the historical conception of the ego in Descartes. It analyses the problem in two stages based on two important texts by Ingarden: Controversy over the Existence of the World and Man and Time. Starting with reflections on the status of pure consciousness, Ingarden recognises the pure ego as something solely abstract compared with the worldly and irreducible real ego. From there his reflections on the ego move on to the problem of its substantiality, specific temporality as well as the role and experience of the body to finally produce a philosophy of existence with ethical and personalistic overtones. In this way Ingarden recreates the egological journey in Descartes, who, searching for the foundation of knowledge, identified subjectivity as the union of body and soul and saw its fulfilment in the ethical experience of generosity. Keywords: egology, ego, Cartesianism, Ingarden, Husserl, substantiality, temporality, human existence, realism. "

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26

Preyer, Gerhard. "Cartesian Intuition. A Cleansed Cartesianism." Studia z Historii Filozofii 10, no. 3 (September 30, 2019): 77. http://dx.doi.org/10.12775/szhf.2019.032.

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27

Kerr, Fergus. "Cartesianism According to Karl Barth." New Blackfriars 77, no. 906 (July 1996): 358–68. http://dx.doi.org/10.1111/j.1741-2005.1996.tb01569.x.

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28

Benigni, Fiormichele. "Questioning mechanism: Fénelon’s oblique Cartesianism." British Journal for the History of Philosophy 25, no. 4 (March 23, 2017): 663–80. http://dx.doi.org/10.1080/09608788.2017.1291412.

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29

Verbeek, Theo. "Intellectual history and Dutch cartesianism." Intellectual News 1, no. 1 (September 1996): 31. http://dx.doi.org/10.1080/15615324.1996.10432170.

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30

Walters, Allan John. "Nursing research methodology: transcending Cartesianism." Nursing Inquiry 3, no. 2 (June 1996): 91–100. http://dx.doi.org/10.1111/j.1440-1800.1996.tb00019.x.

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31

Ablondi, Fred. "Bernard Lamy, Empiricism, and Cartesianism." History of European Ideas 44, no. 2 (February 8, 2018): 149–58. http://dx.doi.org/10.1080/01916599.2018.1429708.

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32

Shockey, R. Matthew. "Heidegger's Descartes and Heidegger's Cartesianism." European Journal of Philosophy 20, no. 2 (April 15, 2010): 285–311. http://dx.doi.org/10.1111/j.1468-0378.2010.00408.x.

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33

Ihde, Don. "‘Cartesianism’ Redux or Situated Knowledges." Foundations of Science 17, no. 4 (October 8, 2011): 369–72. http://dx.doi.org/10.1007/s10699-011-9243-x.

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34

Bordoli, Roberto. "Osservazioni sulle fonti luterane della controversia De notitia Dei naturali insita in infantibus." RIVISTA DI STORIA DELLA FILOSOFIA, no. 3 (September 2009): 449–67. http://dx.doi.org/10.3280/sf2009-003001.

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Starting from a passage of Adam Steuart's refutation of Descartes' Notae in programma quoddam, this essay reconstructs the debate on the innate idea of God in infants (incorrectly attributed to Descartes by Steuart, who was a Calvinist) that took place in Lutheran-oriented philosophy and theology between the end of the 16th and the middle of the 18th century. It is shown that one of the most common questions in modern philosophy is closely connected with theological thinking - in this case Lutheran - from the formulation of the dogmatic systems up until their criticism by the Enlightenment. Also explained is the way in which the reception of Cartesianism was singularly influenced by the various backgrounds and the different and continuously changing polemical goals that inspired each author. In fact, Descartes was even accused of being a Lutheran.Key words: History of modern philosophy, History of Protestant theology, History of Cartesianism, History of Lutheranism, Reception of Cartesianism.

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35

Drozdek, Adam. "Charles-Claude Genest: Cartesianism and Theology." Studia Teologiczno-Historyczne Śląska Opolskiego 42, no. 1 (June 29, 2022): 113–23. http://dx.doi.org/10.25167/sth.4622.

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Charles-Claude Genest was a Catholic priest who in his versified work, Principles of philosophy, proposed evidence of the existence of God and of the immortality of the soul. In this undertaking he used as his philosophical foundation the ideas of Descartes, in particular, his cogito principle, the ontological argument for the existence of God, and his physical theory of vertices and the plenum. However, Genest used in his arguments to a much larger extent physico-theological ideas than Descartes did.

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36

Kim, Eunju. "Antonio Damasio’s Overt Spinozism and Latent Cartesianism." Korean Journal of Philosophy 141 (November 30, 2019): 55–85. http://dx.doi.org/10.18694/kjp.2019.11.141.55.

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37

Gartenberg, Zachary Micah. "Spinoza and Dutch Cartesianism: Philosophy and Theology." Leibniz Review 27 (2017): 157–67. http://dx.doi.org/10.5840/leibniz2017278.

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38

Bracken, Patrick, and Philip Thomas. "Cognitive therapy, cartesianism and the moral order." European Journal of Psychotherapy & Counselling 2, no. 3 (December 1999): 325–44. http://dx.doi.org/10.1080/13642539908400816.

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39

Baldassarri, Fabrizio. "The Oxford handbook of Descartes and Cartesianism." British Journal for the History of Philosophy 28, no. 6 (May 27, 2020): 1252–56. http://dx.doi.org/10.1080/09608788.2020.1764332.

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40

Fix, Andrew. "Balthasar bekker and the crisis of cartesianism." History of European Ideas 17, no. 5 (September 1993): 575–88. http://dx.doi.org/10.1016/0191-6599(93)90256-p.

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41

Schmaltz, Tad M. "What Has Cartesianism To Do with Jansenism?" Journal of the History of Ideas 60, no. 1 (1999): 37–56. http://dx.doi.org/10.1353/jhi.1999.0009.

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42

Rives, Bradley. "Concept Cartesianism, Concept Pragmatism, and Frege Cases." Philosophical Studies 144, no. 2 (February 2, 2008): 211–38. http://dx.doi.org/10.1007/s11098-008-9207-3.

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43

Russo, Elena. "Sociability, Cartesianism, and Nostalgia in Libertine Discourse." Eighteenth-Century Studies 30, no. 4 (1997): 383–400. http://dx.doi.org/10.1353/ecs.1997.0036.

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44

Byrne, David. "Ragley Hall and the Decline of Cartesianism." Restoration: Studies in English Literary Culture, 1660-1700 40, no. 2 (2017): 43–57. http://dx.doi.org/10.1353/rst.2017.0002.

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45

Simon, József. "The complete mind." KÜLÖNBSÉG 21, no. 1 (March 12, 2022): 145–70. http://dx.doi.org/10.14232/kulonbseg.2021.21.1.293.

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My contribution considers the problem of the real distinction between mind and body and its resulting consequences regarding the unity of human being against the background of a debate on Cartesianism between Hungarian intellectuals of Early Modernity. In his Syllabus (1685), János Pósáházi censured 32 Cartesian assertions and criticized frequently Descartes’ conceivability argument for the real distinction. His criticism involved Descartes’ terminological innovation of introducing the complete ideas besides clear and distinct ones in the Replies as criteria for the argument from conceivability. Pósaházi’s censure was refuted in the same year in a text titled as Vindiciae written by an author whose identity we are not aware of today. The paper presents the anonymous author’s defense of Cartesianism regarding the problem of body-mind relationship.

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46

Grene, Marjorie, and Roger Ariew. "The Cartesian Destiny of Form and Matter." Early Science and Medicine 2, no. 3 (1997): 300–325. http://dx.doi.org/10.1163/157338297x00168.

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AbstractIt would seem that there are enormous differences between strict hylomorphism and Cartesianism on form and matter: (i) for a strict hylomorphist, matter and form cannot be separated, but for a Cartesian, matter and form are really distinct ; (ii) for a strict hylomorphist, form is the principle of being and matter the principle of individuation, but for a Cartesian, the mind-a form-is the principle of individuation for persons, if anything is. However, these breaks are not as severe as might have been thought, if seventeenth century scholastics are taken into account. For a variety of reasons, the late Aristotelians broke with Aristotle and accepted the reality of matter without form, form without matter, and form as the principle of individuation. In addition, the intellectual landscape of seventeenth century philosophy was not limited to the properly scholastic ; there were anti-Aristotelian options (some corpuscularian, others not) available before Descartes. Given that the gulf between the schoolmen and novatores like Descartes was not so great, the way was open for certain compromises. These were sought in a variety of scholastic restatements of Cartesianism from more or less Cartesian positions. Thus, it can be said that some varieties of Aristotelianism in the seventeenth century prepared the ground for the acceptance of Cartesianism and the eventual attempts at their reunification.

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47

Burson, Jeffrey D. "Dark Night of the Early Modern Soul." Historical Reflections/Réflexions Historiques 45, no. 1 (March 1, 2019): 4–27. http://dx.doi.org/10.3167/hrrh.2019.450102.

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During the sixteenth century, Jesuit renovations of medieval Aristotelian conceptions of the soul afforded an important discursive field for René Descartes to craft a notion of the soul as a substance distinct from the body and defined by thought. Cartesianism, however, augmented rather than diminished the skeptical crisis over the soul and the mind–body union. This article explores the work of a Jesuit intellectual, René-Joseph Tournemine, whose attempt to navigate between Malebranche’s Cartesianism and the metaphysics of Leibniz proved influential during the eighteenth century in ways that intersect with the development of Enlightenment biological science. Tournemine’s theologically motivated conjectures about the nature of the mind–body union reinforced an important shift away from considering the soul as a metaphysical substance in favor of seeing it as a pervasive motive force or vital principle animating the human organism.

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48

Tanney, Julia. "A Constructivist Picture of Self-Knowledge." Philosophy 71, no. 277 (July 1996): 405–22. http://dx.doi.org/10.1017/s0031819100041668.

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How are we to account for the authority granted to first-person reports of mental states? What accounts for the immediacy of these self-ascriptions; the fact that they can be ascribed without appeal to evidence and without the need for justification? A traditional, Cartesian conception of the mind, which says that our thoughts are presented to us directly, completely, and without distortion upon mere internal inspection, would account for these facts, but there is good reason to doubt the cogency of the Cartesian view. Wittgenstein, in his later writings, offered some of the most potent considerations against the traditional view, and contemporary philosophy of mind is practically unanimous in rejecting some of the metaphysical aspects of Cartesianism. But anyone who repudiates Cartesianism shoulders the burden of finding another way to accommodate its apparent epistemological strengths.

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49

Murray, Michael J., and Glenn Ross. "Neo-Cartesianism and the Problem of Animal Suffering." Faith and Philosophy 23, no. 2 (2006): 169–90. http://dx.doi.org/10.5840/faithphil200623219.

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Halper, Phil, Kenneth Williford, David Rudrauf, and Perry N. Fuchs. "Against Neo-Cartesianism: Neurofunctional Resilience and Animal Pain." Philosophical Psychology 34, no. 4 (April 22, 2021): 474–501. http://dx.doi.org/10.1080/09515089.2021.1914829.

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