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1
Tokić, Marko. "Nerazjašnjena pitanja Descartesova nauka o jedinstvu duše i tijela." Filozofska istraživanja 44, no. 3 (December 5, 2024): 515–29. https://doi.org/10.21464/fi44306.
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Ovaj rad istražuje kako su pitanja princeze Elizabete, postavljena u njezinoj prepisci s Renéom Descartesom, potaknula njegova razmišljanja o jedinstvu duše i tijela. Elizabetina pitanja, koja su se odnosila na povezanost tjelesnog zdravlja i duševnog blagostanja, potaknula su Descartesa da razmotri dva pristupa: kauzalnu interakciju između duše i tijela, te pojam jedinstva duše i tijela, koji ne podliježe strogo znanstvenim dokazima. Descartes razvija ideju o prvotnim pojmovima, među kojima je i pojam jedinstva duše i tijela – ključan za cjelokupno ljudsko znanje. Rad također ukazuje na to da, premda Descartes razlikuje dušu i tijelo kao dvije nezavisne supstancije, njegovo promišljanje o njihovu jedinstvu otkriva određene nejasnoće, osobito u pogledu uloge prirodnog svjetla u spoznaji ovog jedinstva. Osim toga, rad istražuje važnost svakodnevnog iskustva i osjetilne spoznaje u razumijevanju odnosa između duše i tijela te propituje ograničenja Descartesove metode u objašnjavanju ovog složenog odnosa.
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AULISIO, GEORGE J. "Descartes’s Epistemic Commitment to Telescopes and Microscopes." Dialogue 58, no. 3 (October 29, 2018): 405–37. http://dx.doi.org/10.1017/s0012217318000549.
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In theOptics, Descartes claims that telescopes and microscopes lead to morally certain knowledge. It is unclear, however, that Descartes’s expressed confidence in these instruments is warranted. In this article, I show how a limited range of telescope and microscope observations could lead to morally certain knowledge for Descartes, and how observations beyond this range admit of enough reasonable doubt to undermine moral certainty. I also explain moral certainty as a form of knowledge in Descartes’s scientific practices, his epistemic commitment to optical instruments, and I offer an explanation for why Descartes never used optical instruments in his scientific endeavours.
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Vasilevskis, Eugenijus. "Descartes'o žmogaus samprata." Problemos 52 (September 29, 2014): 12–17. http://dx.doi.org/10.15388/problemos.1998.52.6927.
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Straipsnyje nagrinėjama R. Descartes‘o žmogaus, kaip kūniškos ir mąstančios būtybės, samprata. Teigiama, kad R. Descartes praplėtė kūno sąvokos apimtį ir susiaurino sielos funkcijas, susiejo jas su mąstymo aktais. Kūniškas žmogaus buvimas intensyviai veikia sielos išgyvenimus. Mąstymas yra neabejotinai egzistuojantis, substanciškas ir žmogiškas fenomenas. R. Descartes, sekdamas šv. Augustinu, laikėsi radikalaus dualizmo: sielą ir kūną traktavo kaip lygiavertes, savarankiškas, substanciškas būtis, nereikalaujančias savo egzistavimo pagrindo. R. Descartes, griežtai atskyręs sielos ir materijos pasaulius, pakreipė gamtos, socialinių ir humanitarinių mokslų tyrimus į materiją, kurios matavimas ir pseudomatavimas tapo mokslo raidos pagrindu. Autorius teigia, kad vertingiausia R. Descartes‘o pažiūrose (nors ir nerealizuota) yra mąstančios esmės ir kūniškos substancijos vieningumo programa.
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Westmoreland, Peter. "Descartes, the Savage, and the Barbarian." Philosophy Today 66, no. 1 (2022): 75–93. http://dx.doi.org/10.5840/philtoday20211014430.
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Philosophers struggle to identify a conception of race in Descartes’s philosophy. Yet, Descartes was not wholly silent on matters of foreign ethnicity and identity. This paper compares Descartes’s various statements on savages and barbarians, which have never been methodically analyzed. A tensive view emerges across several texts wherein Descartes asserts that all persons are rational while simultaneously presuming the epistemic inferiority of the foreign other construed as “savage” or “barbarous.” Further examination indicates that prejudice against this foreign other is endemic to both Descartes’s epistemology and his conception of the mind-body union.
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van Ruler, Han. "Method vs. Metaphysics." Church History and Religious Culture 100, no. 2-3 (September 3, 2020): 203–18. http://dx.doi.org/10.1163/18712428-10002009.
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Abstract This article discusses Descartes’s preferred focus on morally and theologically neutral subjects and points out the impact of this focus on the scientific status of theology. It does so by linking Descartes’s method to his transformation of the notion of substance. Descartes’s Meditations centred around epistemological questions rather than non-human intelligences or the life of the mind beyond this world. Likewise, in his early works, Descartes consistently avoided referring to causal operators. Finally, having first redefined the notion of substance in the Principia, Descartes would completely abandon making use of this notion in his later years. Indeed, in contrast to many authors before and after him, Descartes never showed any interest in the long-established metaphysical interpretation of substances as being causal factors of natural change. With God, nature, and mind commonly serving as instances of substantial causality, Descartes’s philosophy had a huge impact on the place of God in science and discreetly excluded theology as a subject to which his method might be applied.
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Lambert, Enoch. "Reheating the Ball of Wax." Yale Philosophy Review 1 (2005): 80–102. http://dx.doi.org/10.5840/ypr200515.
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René Descartes’s Second Meditation famously begins with the philosopher’s musings on a melting ball of wax. Within this simple narrative, Descartes and generations of philosophers after him found passageways to many of modern philosophy’s most troubling metaphysical and epistemological problems. In this paper, Lambert summarizes Descartes’s theoretical treatment of the wax, and then argues that this treatment is inadequate. By unpacking the implications of the wax experiment further, Lambert argues that a large number of distinct and troubling questions are implied, but left unresolved, by Descartes. Moreover, the implications that Descartes hopes to draw from the argument, Lambert argues, are unfounded. After critiquing Descartes’s approach to the wax argument, the paper takes up one particularly provoking issue—the nature of perceptual content. Here, Lambert argues in favor of the phenomenological approach to this problem, and offers his own contribution to this brand of response.
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Plečkaitis, Romanas. "Descartes ir nauji filosofijos horizontai." Problemos 52 (September 29, 2014): 5–11. http://dx.doi.org/10.15388/problemos.1998.52.6925.
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Straipsnyje analizuojamos R. Descartes‘o mąstančiojo žmogaus (homo cogitans), mokslo, pažinimo sampratos, aptariama R. Descartes‘o idėjų raida Lietuvoje. Teigiama, kad R. Descartes manifestavo naujoviškai įprasmintą asmens vertę – žmogus yra pažįstamas iš jo sukurtos civilizacijos, siekiantis įsitikrinti savo buvimu pasaulyje ir paties pasaulio buvimu, suformuluodamas dėl šio buvimo aiškius ir neabejotinus teiginius. R. Descartes‘o mąstantis žmogus yra scientistinis, mokslą laikantis aukščiausia vertybe ir universalia aiškinimo bei veiklos priemone. R. Descartes‘ui būdingas pažintinis optimizmas: proto įžvalga teikia aiškius ir tikslius teiginius, kai vadovaujamasi deramu metodu. Jo pažintinė nuostata buvo individualistinė: aiškios ir neabejotinos tiesos prieinamos kiekvienam asmeniui dėl natūralios proto šviesos ir vadovavimosi deramu metodu. Autorius teigia, jog paaiškėjo, kad tai, ką R. Descartes laikė visiškai aiškiu ir neabejotinu žinojimu, tėra tikimybinis žinojimas.
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Parvizian, Saja. "Descartes on the Unity of the Virtues." Journal of Philosophical Research 47 (2022): 43–60. http://dx.doi.org/10.5840/jpr202247192.
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Commentators have neglected a tension in Descartes’s virtue theory. In some texts, Descartes seems to argue that there are distinct virtues. In other texts, Descartes seems to argue that there is only a single virtue—the firm and constant resolution to use the will well. In this paper, I reconcile this tension. I argue that Descartes endorses a specific version of the unity of the virtues thesis, namely, the identity of the virtues. Nonetheless, Descartes has the resources to draw conceptual distinctions between various virtues. Distinct virtues are conceptually generated when we regard the firm and constant resolution to use the will well in different ways, that is, based on the different ways this resolution manifests in moral situations.
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Carvalho, Flávio. "DESCARTES." Nanocell News 2, no. 14 (July 6, 2015): n/a. http://dx.doi.org/10.15729/nanocellnews.2015.07.06.008.
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Spiering, Jamie Anne. "Interpreting Descartes Algebraically." International Philosophical Quarterly 61, no. 2 (2021): 175–87. http://dx.doi.org/10.5840/ipq2021420171.
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Descartes’s description of his method for discovering truth provides a helpful tool for interpreting his writings. In this article I offer a sample of how to interpret Descartes by understanding his algebraic method. My test case is the Cartesian teaching on divine freedom, which is well known to be inconsistent and often considered unfounded. I reconstruct the equations that led to these doctrines, arguing that Descartes held that the divine act of creation was both necessary and arbitrary because of the equations that resulted when he applied his method to the natural world.
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Masiulis, Kęstutis. "Descartes ir keturi tiksliųjų gamtos mokslų šimtmečiai." Problemos 52 (September 29, 2014): 57–67. http://dx.doi.org/10.15388/problemos.1998.52.6935.
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Straipsnyje apžvelgiamos R. Descartes‘o spręstos matematinės ir gamtamokslinės problemos, aptariami jo gauti rezultatai ir jų poveikis mokslų raidai. Jis pasižymėjo matematikoje, daugelyje fizikos sričių, meteorologijoje, fiziologijoje. R. Descartes sugalvojo algebrinę lygtį atvaizduoti stačiakampėje koordinačių sistemoje. Į geometriją įsiveržus algebrai, jos problemos pradėtos spręsti analitiškai. Tai lėmė tolesnę matematinės analizės raidą. Optikoje R. Descartes‘ui pavyko išaiškinti vaivorykštės prigimtį ir įrodyti, kad optikos prietaisams tinkamiausi ne sferiniai, bet hiperboliniai lęšiai. Siekdamas universaliais principais paaiškinti gamtos reiškinius, R. Descartes įvedė į mokslinę vartoseną gamtos dėsnio sampratą. Jis buvo racionalistinio – deduktyvaus arba aksiominio – fizikos teorijų konstravimo pradininkas. Tokiu metodu gautus dėsnius R. Descartes reikalavo patikrinti eksperimentu.
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ROBINSON, THADDEUS S. "Descartes's sceptical theism." Religious Studies 49, no. 4 (December 11, 2012): 515–27. http://dx.doi.org/10.1017/s0034412512000418.
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AbstractIn the first part of the article I show how Descartes employs the sceptical theist strategy as part of his response to the problem of evil in Meditation Four. However, Descartes's use of this strategy seems to raise a serious challenge to his whole project: if Descartes is ignorant of God's purposes, then how can he be sure that God doesn't have some morally sufficient reason for creating him with unreliable clear and distinct perceptions? Drawing on related objections from Mersenne and Hobbes, I show in the second half of the article how Descartes can sidestep this objection.
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Gören Bayam, Emine. "Descartes’ın Felsefesinde İlahi Nedensellik: Madde, Güç ve Tanrı." Türkiye İlahiyat Araştırmaları Dergisi 8, no. 2 (June 27, 2024): 258–77. http://dx.doi.org/10.32711/tiad.1469753.
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Bu makale Descartes felsefesinde maddenin, hareketin, gücün nasıl anlaşıldığı ve Tanrı’nın nedensel olarak bunlarla ilişkisi hakkındadır. Descartes, Aristotelesçi fizik anlayışının mekanik fizik anlayışına doğru değiştiği bir dönemde yeni fizik tarafında yer alır. Önceki dönemde niteliğe dayalı bir madde anlayışına karşı yeni dönemde nicelik ve matematiğin temel alındığı ve maddenin tek niteliğinin uzam olduğu bir görüş ortaya çıkmıştır. Descartes, madde ve ruhu birbirinden tamamen ayrı töz olarak kabul ederek maddeye amaçlılık atfetmeden onu sadece yer kaplayan olarak tanımlamıştır. Bu durumda maddenin hareketi onun doğasından değil, dışarıdan kaynaklanmaktadır. Descartes’a göre hareketin ilk ve asıl kaynağı Tanrı’dır. Makalede, Descartes’ın hareket yasalarını da Tanrı’nın değişmezliğine bağladığı ve felsefesinde fizik ile metafizik arasındaki bağı koruduğu görülmüştür. Descartes’ın hareket ve Tanrı anlayışı kendisinden sonraki Kartezyen felsefede okasyonalizm şeklinde yorumlanmıştır. Ancak bu çalışmada onun okasyonalist olup olmadığının tartışmalı olduğu anlaşılmıştır. Descartes’a atfedilen konkürentizm iddialarının da değerlendirildiği makalede onun felsefesi için ılımlı okasyonalizmin daha uygun olduğu kanaatine varılmıştır.
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RAGLAND, C. P. "Descartes's theodicy." Religious Studies 43, no. 2 (April 16, 2007): 125–44. http://dx.doi.org/10.1017/s0034412506008766.
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AbstractIn the Fourth Meditation, Descartes asks: ‘If God is no deceiver, why do we sometimes err?’ Descartes's answer (despite initial appearances) is both systematic and necessary for his epistemological project. Two atheistic arguments from error purport to show that reason both proves and disproves God's existence. Descartes must block them to escape scepticism. He offers a mixed theodicy: the value of free will justifies God in allowing our actual errors, and the perfection of the universe may justify God in making us able to err. Though internally coherent, Descartes's theodicy conflicts with his view of divine providence.
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Eksen, Kerem. "Descartes and Spiritual Exercises." Philosophy Today 63, no. 1 (2019): 73–92. http://dx.doi.org/10.5840/philtoday2019611258.
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The present study is an attempt to contribute to the debates on the relationship between spiritual traditions and Descartes’s Meditations. Taking its point of departure from Pierre Hadot’s inspiring studies, the article aims to describe the nature of the philosophical practice that Meditations embodies and to discuss the ways in which the work can be located in the history of the relations between theory and practice. To this end, Hadot’s suggestion that Meditations should be read as a set of spiritual exercises will be criticized through an analysis of the nature of the “non-argumentative” or “experiential” level that is at work in Descartes’s text. By showing that the transformation intended by Descartes does not reach beyond the level of cognition, it will be argued that even though Descartes makes use of certain key elements of the spiritualist literature, he belongs to the modern age of “philosophy without spirituality.”
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Thomas, Bruce M. "Abstraction and the Real Distinction Between Mind and Body." Canadian Journal of Philosophy 25, no. 1 (March 1995): 83–101. http://dx.doi.org/10.1080/00455091.1995.10717406.
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Descartes contends that he, or his mind, is really distinct from his body. Many philosophers have little patience with this claim. What could be more obvious than that the mind depends on the body? But their impatience often dissolves when they recognize that Descartes only asserts a de re modal statement. To say that one thing is really distinct from another is to say that each can exist apart from the other (AT VII 162: CSM II 114). But should we grant Descartes this de re modal claim itself?Descartes's argument for the real distinction is based on the assumption that clear and distinct conception provides a reliable guide to possibility.
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Santos, Brunna Nayara da Graça, Myllena Camilla Souza Gomes de Oliveira, Ana Paula Barreto Prata Silva, Weber de Santana Teles, Max Cruz da Silva, Mariamália Newton Andrade, Ádamo Newton Marinho Andrade, Fernanda Kelly Fraga Oliveira, and Francisca Evane Celestino do Carmo. "Ciclo hemoterápico: Interferências no descarte de hemocomponentes sanguíneos e suas implicações." Research, Society and Development 13, no. 7 (July 18, 2024): e9213746391. http://dx.doi.org/10.33448/rsd-v13i7.46391.
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O ciclo do sangue culmina na formação de hemocomponentes e inicia-se desde a captação do doador, triagem, coleta, produção, análises sorológicas e imunohematológicas, armazenamento, distribuição e transfusão sanguínea. O descarte de hemocomponentes propriamente dito pode ocorrer durante cada etapa desse ciclo e não necessariamente apenas no seu fim. Isso dependerá dos interferentes ocorridos em determinada fase e da intercorrência adquirida nela. Este estudo trata-se de uma revisão narrativa da literatura, de caráter descritivo e exploratório, tem por objetivo avaliar as interferências relacionadas ao descarte de hemocomponentes durante o ciclo hemoterápico: por motivos sorológicos, erros vinculados à coleta e à produção e as causas subjacentes para tal prática. Os critérios de inclusão abrangeram os descartes de hemocomponentes por sorologia positiva, erros de coleta e de produção, e como critério de exclusão, nos artigos analisados, foram desconsiderados descartes por motivos vinculados a interrupção da transfusão na agência transfusional e descartes por contingência. Dentre as variáveis de descarte de hemocomponentes destacam-se a hemólise, dificuldade de punção venosa, fluxo lento e interrompido, volume excedente ou insuficiente, resultados de sorologia positivos, lipemia, esverdeamento de plasma, icterícia, contaminação por hemácias e vencimento. Os hemocomponentes mais descartados mediante os estudos analisados foram o concentrado de plaquetas (CP) e o plasma fresco congelado (PFC). Considerando esses os motivos de descarte analisados, é necessário reduzi-los durante a cadeia transfusional, a fim de gerenciar os estoques de hemocomponentes, para que se possa fornecê-los em prol da proteção e saúde dos receptores.
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Jankauskas, Skirmantas. "Dekartiškasis Dievo įrodymas: prielaidos ir intencijos." Problemos 65 (September 29, 2014): 61–85. http://dx.doi.org/10.15388/problemos.2004.65.6650.
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Straipsnyje analizuojami Descartes’o Metafiziniai apmąstymai. Analizės atskaitos tašku pasirinktas dekartiškasis Dievo įrodymas. Mėginama parodyti, kad būtent šis įrodymas yra dekartiškųjų apmąstymų ašis, nors paskesnė filosofija kur kas labiau sureikšmino cogito principą. Kartu pritariama tradiciniam požiūriui, kad svarbiausias Descartes’o atradimas vis dėlto yra cogito principas, kuris inicijuoja naująjį mąstymą. Aptariant šį principą, atskiriamas jo atradimo ir įteisinimo kontekstas. Teigiama, kad šį principą tiesiogiai numato aktyvaus gamtotyrinio mąstymo struktūra, o visuotinė abejonė yra tik būdas, kuriuo tą principą Descartes pagrindžia. Tačiau naująjį principą reikia įteisinti ir Dievo įrodymas yra būdas, kuriuo Descartes jį priderina prie tradicinio mąstymo. Įrodymo įsteigta sąsaja su Dievu faktiškai reiškia galimybę naujuoju principu nusavinti tradicinio mąstymo turinį, o paskui veikiai ir sukirpti jį pagal cogito reikalavimus. Todėl straipsnyje atskleidžiama, kaip konkrečiai naujasis principas keičia tradicinio mąstymo struktūrą ir kaip tai lemia paskesnio filosofavimo problematiką. Straipsnis baigiamas išvada, kad Dievo įrodymas ne tiek sutvirtino tikėjimą, kaip kad tikėjosi Descartes, bet veikiau atvėrė kelią tikėjimo ir juo grindžiamo tradicinio mąstymo dekonstrukcijai.
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DIKA, TAREK R. "The Origins of Cartesian Dualism." Journal of the American Philosophical Association 6, no. 3 (2020): 335–52. http://dx.doi.org/10.1017/apa.2019.47.
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AbstractIn the recently discovered Cambridge manuscript, widely regarded as an early draft of Rules 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 of Rules, and argue that, while differences between the Cambridge manuscript and the established version of Rules are significant, the relevant passages in the Cambridge manuscript preclude interpretation along both materialist and hylomorphic lines. I then offer an account of the development of Descartes's mind-body dualism between the Cambridge manuscript and the established version of Rules. What the Cambridge manuscript reveals is not Descartes before dualism, but rather Cartesian dualism in its barest form.
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Flores, Vanessa Giavarotti Taboza, Marcos Antonio Ferreira Júnior, Bianca Cristina Ciccone Giacon Arruda, Elenilda de Andrade Pereira Gonçalves, Felipe Machado Mota, and Maria Eduarda Gonçalves Zulin. "Causas de descarte de córneas em Bancos de Tecido Ocular Humano: revisão integrativa." Conjecturas 22, no. 17 (December 15, 2022): 58–76. http://dx.doi.org/10.53660/conj-2188-2z01.
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Objetivo: Sumarizar as principais causas de descarte de córneas captadas para transplantes em Bancos de Tecido Ocular Humano. Método: Revisão integrativa de literatura, realizada por meio de buscas em periódicos indexados nas bases eletrônicas de dados SCOPUS, CINAHL, PubMed/MEDLINE, Science Direct, Web of Science e SciELO, entre os meses de outubro a dezembro de 2020. A questão norteadora foi: quais as principais causas de descarte das córneas captadas para transplantes pelos BTOH? Resultados: A amostra final constituiu-se por 13 estudos. Foram elencadas categorias às principais causas de descartes de córneas captadas: causas sistêmicas, causas oculares para indicação dos descartes e expiração do prazo de validade do tecido corneano. O Brasil foi o país que mais produziu publicações entre os estudos selecionados. As principais causas encontradas na literatura foram: sorologias positivas, alterações oculares após avaliação biomicroscópica por lâmpada de fenda e expiração do prazo de validade para efetivação de transplante. Conclusão: As causas de descarte foram predominantemente clínicas, sobretudo exames sorológicos reagentes para Hepatites.
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Saulius, Tomas. "DEKARTIŠKOJI EPISTEMOLOGIJA PROTO VADOVAVIMO TAISYKLĖSE." Problemos 85 (January 1, 2013): 91–105. http://dx.doi.org/10.15388/problemos.2014.0.2919.
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Vyrauja nuomonė, jog ankstyvoji Descartes’o filosofija angažuojasi metodologinėms problemoms, o tai laikytina naujosios epochos ženklu. Tačiau turint omenyje tokios problematikos išskirtinį aktualumą Aristoteliui bei faktą, kad Descartes’o metodologija aiškiai stokoja apibrėžtumo, jo santykis su ankstesniąja tradicija turėtų būti įvertintas naujai. Straipsnyje siekiama apginti požiūrį, kad „Proto vadovavimo taisyklėse“, savo pirmajame filosofiniame veikale, Descartes’as demonstruoja pastangas duoti tvirtą epistemologinį pagrindą teorinio mąstymo išlaisvinimui iš bet kokių formalių apribojimų. Pateikdamas naują mąstymo procedūrų traktuotę, Descartes’as numato perspektyvų įvairovės galimybę teoriniame reiškinių aiškinime ir šiuo aspektu atsiskleidžia jo originalumas.Pagrindiniai žodžiai: epistemologija, silogizmas, intuicija, dedukcija, analizė. Cartesian Epistemology in the Rules for the Direction of the MindTomas Saulius AbstractAccording to dominant opinion, the early philosophy of Descartes engages on methodological problems, and this should be regarded as a mark of the new epoch. However, bearing in mind that these problems are of great relevance to Aristotle and that Descartes’ methodology evidently lacks explicitness, his relationship with the former tradition should be re-evaluated. The present paper aims to defend the view that in the Rules for the Direction of the Mind, his first philosophical work, Descartes demonstrates efforts to give firm epistemological basis for the liberation of theoretical thinking from any formal restrictions. Presenting new treatment of cognitive procedures, Descartes envisages a possibility of the variety of perspectives in theoretical explanation of phenomena, and this aspect reveals his originality.Keywords: epistemology, syllogism, intuition, deduction, analysis.
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Heller, Mark. "Painted Mules and the Cartesian Circle." Canadian Journal of Philosophy 26, no. 1 (March 1996): 29–55. http://dx.doi.org/10.1080/00455091.1996.10717443.
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René Descartes, one of the dominant figures in the history of philosophy, has been accused of one of the most obvious mistakes in the history of philosophy — the so-called cartesian circle. It is my goal in this paper to arrive at an understanding of Descartes's work that attributes to him a theory that(a) should be of philosophical interest to contemporary epistemologists,(b) is consistent with, and suggested by, the actual text, and(c) avoids the circle.I begin with a brief explanation of the supposed circle. In his search for absolute certainty Descartes requires that in order for a proposition to be an instance of knowledge it must be indubitable for the knower, and in order for it to be indubitable for the knower she must be able to eliminate any possibility of the belief's being false. It is to provide a means to satisfy this requirement that Descartes proposes the principle(CD) whatever is clearly and distinctly perceived cannot be false.And it seems that Descartes's defense of CD traps him in the circle.
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Agostini, Igor. "La domanda sul l’uomo e la II Meditazione." EDUCAÇÃO E FILOSOFIA 34, no. 72 (February 12, 2021): 1141–56. http://dx.doi.org/10.14393/revedfil.v34n72a2020-59280.
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A questão sobre o homem e a II Meditação
 Resumo: Neste artigo, analiso a noção pré-filosófica de “homem” discutida por Descartes na Segunda Meditação. Apesar da atenção dirigida a esse tópico pelos contemporâneos de Descartes, em particular Bourdin, os pesquisadores não se demoram sobre tal questão. Argumentarei nas páginas seguintes que a análise da noção pré-filosófica de homem, por parte de Descartes, constitui um caso paradigmático do procedimento seguido na Segunda Meditação para encontrar a distinção. Esse procedimento consiste, de fato, em um movimento que, retomando uma noção pré-filosófica, encontra, através da atenção e, por conseguinte, da clareza, a distinção: concentrando a atenção na noção pré-filosófica de homem em que “descobre” a cogitatio, o meditador torna tal noção clara; depois, a separa das determinações às quais está unida, tornando-a distinta.
 Palavras-chave: Descartes, Meditações, homem, clareza e distinção.
 La domanda sul l’uomo e la II Meditazione
 Riassunto: In questo articolo analizzo la nozione pre-filosofica di ‘uomo discussa da Descartes nella Seconda Meditazione. A dispetto dell’attenzione rivolta su questo punto dai contemporanei di Descartes, in particolare Bourdin, gli studiosi non si sono particolarmente soffermati su tale questione. Argomenterò nelle pagine seguenti che l’analisi, da parte di Descartes, della nozione pre-filosofica di uomo costituisce un caso paradigmaico della procedura seguita nella seconda Meditazione per giungere alla distinzione. Questa procedura consiste, infatti, in un movimento che, regredendo da una nozione pre-filosofica, giunge, attraverso l’attenzione e, quindi, la chiarezza, alla distinzione: dentro la nozione pre-filosofica di uomo in cui il meditante ‘scopre’ la cogitatio, egli sofferma l’attenzione rendendo tale nozione chiara, poi la separa dalle determinazioni cui è unita nella medesima nozione rendendola distinta.
 Parole-chiave: Descartes, Meditações, homem, clareza e distinção.
 The question about man and II Meditation
 Abstract: In this paper I will focus on the pre-philosophical notion of ‘man’ discussed by Descartes in the Second Meditation. In spite of the attention addressed on this very point by Descartes’s contemporaries, especially by Bourdin, scholars have not much dealt with this topic. In what follows, I will argue that Descartes’s analysis of the pre-philosophical notion of ‘man’ constitutes a paradigmatic case of the procedure followed in the Second Meditation in order to attain distinction. This procedure consists in a movement by which the meditator, by regressing from a pre-philosophical notion, obtains clearness through attention, and therefore distinctness through clearness: by focusing his attention on the pre-philosophical notion of ‘man’, in which he discovers the ‘cogitatio’, the meditator makes such a notion clear; then, by internal means of separation, he makes this notion distinct as well.
 Keywords: Descartes, Meditações, homem, clareza e distinção.
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Žiemytė, Rasa. "Descartes'o įtaka fenomenologijai." Problemos 52 (September 30, 2014): 43–45. http://dx.doi.org/10.15388/problemos.1998.52.6933.
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Straipsnyje aptariami R. Descartes‘o ir E. Husserlio filosofijų panašumai ir skirtumai. Teigiama, kad abu šie filosofai ragino pasitikėti individualiu mąstymu, kurio neturėtų užgožti kitų sukurtos teorinės sistemos ar nekritiškai perimtos kasdienio sveiko proto tiesos. Abu mąstytojai buvo nepatenkinti gyvenamojo meto filosofijos ir mokslo padėtimi, siūlė kitokį mąstymo stilių. R. Descartes naudojosi dedukcijos metodu kaip vieninteliu keliu į tiesą. E. Husserlis sukūrė naują, fenomenologinį, subjektyvias perspektyvas tiriantį metodą. Jis nesiekė pagrįsti tam tikrą metafizinę sistemą ar atrasti pagrindus mokslui kaip R. Descartes. R. Descartes‘ui mąstymo aktas buvo metafizinė substancijų egzistavimo ir jų išskyrimo prielaida, o E. Husserlio manymu, toks egzistavimas nėra akivaizdus. E. Husserlis nagrinėjo ir intersubjektyvaus supratimo prielaidas, o R. Descartes buvo individualistas, manęs, kad vienišas protas daro teisingesnius sprendimus.
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Newman, Lex. "Unmasking Descartes's Case for the Bête Machine Doctrine." Canadian Journal of Philosophy 31, no. 3 (September 2001): 389–425. http://dx.doi.org/10.1080/00455091.2001.10717573.
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Among the more notorious of Cartesian doctrines is thebête machinedoctrine — the view that brute animals lack not only reason, but any form of consciousness (having no mind or soul). Recent English commentaries have served to obscure, rather than to clarify, the historical Descartes's views. Standard interpretations have it that insofar as Descartes intends to establish thebête machinedoctrine his arguments are palpably flawed. One camp of interpreters thus disputes that he even holds the doctrine. As I shall attempt to show, not only does Descartes affirm the doctrine, his supporting arguments are not palpably flawed — even if they ultimately come up short. It will indeed emerge that, in making his case, Descartes employs interesting argumentative strategies that have not been duly appreciated.
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Teixeira, Danilo Bernardes. "Cartesius dissoluto / Dissolute Cartesius." O Eixo e a Roda: Revista de Literatura Brasileira 30, no. 3 (October 8, 2021): 59. http://dx.doi.org/10.17851/2358-9787.30.3.59-80.
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Resumo: No romance Catatau, de Paulo Leminski, uma personagem reconhecível se projeta: Renatus Cartesius, produtor do imenso solilóquio que constitui a totalidade do texto, parece corresponder a René Descartes, o famoso matemático francês do século XVII. Postado sob uma árvore do Jardim Botânico de Recife, entre as lentes de sua luneta e o cachimbo de erva narcótica que vorazmente aspira, Cartesius toma contato com a selvagem natureza brasileira, ainda que (cartesianamente) organizada sob as formas de um jardim zoobotânico. Este artigo pretende investigar, a princípio, o modo pelo qual o romance- ideia de Leminski agencia esse inevitável contraste entre dois Descartes: o Descartes da história da filosofia, autor das Regras para a direção do espírito, e o desregrado Cartesius da situação ficcional engendrada por Leminski. Para realizar tal investigação, este artigo procurou se ater a algumas passagens do romance, com o intuito de checar os modos pelos quais a paródica e carnavalesca figuração de Descartes se baseia em uma anticartesiana dissolução da integridade egoica da personagem, gerando, com isso, muito mais que superficial humorismo. Antes, o artigo defende a hipótese de que, com a dissolução da figura de Descartes, o romance esboça antropofágica reação aos processos coloniais a que o Brasil teria sido exposto, ao longo de sua história. Tal reação, contracolonizadora, se sustenta na medida em que associa o esfacelamento egoico de Cartesius ao impacto causado por uma exuberante natureza que, por sua hiperbólica constituição, não se submete às quadraturas impostas pelo pensamento europeu – de que Descartes se faz emblema.Palavras-chave: Paulo Leminski; Catatau; René Descartes; literatura brasileira; estudo de personagem; filosofia.Abstract: In Paulo Leminski’s novel, Catatau, a recognizable character is projected: Renatus Cartesius, the immense soliloquy’s producer that constitutes the entire text, seems to correspond to René Descartes, the famous 17th century French mathematician. Standing under a tree at the Recife Botanical Garden between the lenses of his bezel and the narcotic weed pipe he voraciously smokes, Cartesius makes contact with the wild Brazilian nature, although (Cartesian) organized in the form of a zoobotanical garden. This article intends to investigate at first the way in which Leminski’s novel-idea handles this inevitable contrast between both Descartes: Descartes from the History of Philosophy, author of Rules for the Direction of the Mind and the intemperate Cartesius from the fictional situation engendered by Leminski. To conduct such an investigation, this article sought to stick to some passages of the novel in order to check the ways in which Descartes’s parody and carnival figuration are based on an anticartesian dissolution of the character’s egoic integrity, thus generating much more than superficial humor. Rather, the article defends the hypothesis that with the dissolution of Descartes’s figure, the novel outlines an anthropophagic reaction to the colonial processes to which Brazil would have been exposed throughout its history. This counter-colonizing reaction is sustained insofar as it associates Cartesius’s egoic disintegration with the impact caused by an exuberant nature, which due to its hyperbolic constitution, does not submit to the quadratues imposed by the European thought – of which Descartes becomes an emblem.Keywords: Paulo Leminski; Catatau; René Descartes; Brazilian literature; character study; philosophy.
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Monnoyeur, Françoise. "The Substance-attributes Relationship in Cartesian Dualism." Journal of Philosophical Research 43 (2018): 177–89. http://dx.doi.org/10.5840/jpr201882124.
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In their book on Descartes’s Changing Mind, Peter Machamer and J. E. McGuire argue that Descartes discarded dualism to embrace a kind of monism. Descartes famously proposed that there are two separate substances, mind and body, with distinct attributes of thought and extension (Principles of Philosophy). According to Machamer and McGuire, because of the limitations of our intellect, we cannot have insight into the nature of either substance. After reviewing their argument in some detail, I will argue that Descartes did not relinquish his favorite doctrine but may have actually fooled himself about the nature of his dualism. It is my contention that the problem with Cartesian dualism stems from the definition of mind and body as substances and the role of their respective attributes—thought and extension—in the definition of substances.
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Skrzypek, Jeremy W. "Existential Import and the Contingent Necessity of Descartes’s Eternal Truths." International Philosophical Quarterly 59, no. 3 (2019): 309–19. http://dx.doi.org/10.5840/ipq2019624134.
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Descartes famously states that God could have made any and all of the “eternal truths” that are now in place (such as 1 + 2 = 3) false. This has led scholars to attribute to Descartes’s God a radical sort of power: the power to do the logically impossible. While Descartes does claim that God could have made any of the eternal truths that are now in place false, I do not think that this commits him to the view that God could have made twice four equal to nine, or anything of that sort. In this paper I show how, by placing Descartes’s doctrine of the eternal truths in its proper historical context, a new and more charitable interpretation of that doctrine becomes available. On this interpretation, Descartes’s God could have made the eternal truths false by choosing not to create the eternal essences to which these truths refer.
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Pihler, Stanko. "The trail of law in Descartes nature philosophy." Glasnik Advokatske komore Vojvodine 68, no. 9 (1996): 484–89. http://dx.doi.org/10.5937/gakv9612484p.
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Descarte's philosophy of nature is in fact a philosophy of man and so indirectly a philosophy of law. From Descartes search for the "natural law" and universal knowledge also originate the juristic principles of equal validity, freedom, responsibility, rational natural law, intelectual law, methodologies, systematics and gradually in the thought of law.
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Svensson, Frans. "Descartes on the Highest Good." American Catholic Philosophical Quarterly 93, no. 4 (2019): 701–21. http://dx.doi.org/10.5840/acpq2019926187.
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What is the highest good? In the ethics of René Descartes, we can distinguish between at least seven different answers to this question: (a) God; (b) the sum of all the different goods that “we either possess . . . or have the power to acquire” (CSMK, 324/AT 5, 82); (c) free will; (d) virtue; (e) love of God; (f) wisdom; and (g) supernatural beatitude. In this paper, I argue that each of these answers, in Descartes’s view, provides the correct particular conception, relative to a distinct sense or concept of the highest good. Just as there are seven different conceptions of the highest good, according to Descartes, there are thus also seven different senses or concepts of the highest good.
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Rodrigues, Carla Andreia Resende, Anna Clara Resende Martins, Diego Pereira da Silva, Fernanda do Espirito Santo Sagica, and Edivaldo Herculano Correa De Oliveira. "Análise temporal de descarte de bolsas de sangue por sorologia positiva no Hemonúcleo de Redenção – HENRE – (Pará) de 2010 a 2017." VITTALLE - Revista de Ciências da Saúde 33, no. 2 (August 9, 2021): 59–65. http://dx.doi.org/10.14295/vittalle.v33i2.12207.
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A portaria nº 1.353/2011 estabelece aos serviços hemoterápicos o alcance de altos padrões de qualidade, critérios na produção, serviços, cuidados com o indivíduo e ambiente. Baseando-se nisso, o presente estudo teve como objetivo investigar e analisar os indicadores de desqualificação das bolsas de sangue por sorologia positiva, em um hemocentro de Redenção (PA). Para isso, foi feito uma compilação de descartes por HIV, HTLV, Hepatite B e C, Doenças de Chagas, Sífilis a partir de dados obtidos através de relatórios institucionais referentes a descartes de bolsas de sangue total. Como resultado, observou-se que do total de 25.169 candidatos à doação, 1.609 bolsas coletadas foram descartadas por sorologia positiva: 1219 Hepatite B (anti-HBs), 56 Hepatite B (HBsAG), 135 Sífilis, 60 HCV, 50 Doença de Chagas, 48 HTLV e 49 HIV. O descarte das bolsas desqualificadas seguiu as normativas preconizadas pelos órgãos competentes. Dessa forma, conclui-se que os resultados observados nessa instituição atenderam a perspectiva de identificar e analisar as causas e os processos de descartes de bolsas de sangue por sorologia reativa. Espera-se a pesquisa norteie ações no controle dessas doenças, aprimore a identificação de doadores inaptos e resulte no aumento da segurança transfusional, na redução de descarte de bolsas e na atenção aos riscos sanitários e ambientais dos serviços de hemoterapia.
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Serban, Oana. "The Cartesian test of modern love: imagination, free will and passions." Ingenium. Revista Electrónica de Pensamiento Moderno y Metodología en Historia de las Ideas 18 (July 2, 2024): 27–40. http://dx.doi.org/10.5209/inge.88635.
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This article tackles the role of emotions in convincing on the dualism advanced by Descartes, closely following the constitution of love at the edge of modus cognoscendi and modus volendi. The following two questions inspire the reflection on love as a spiritual exercise and a constitutive emotion for (self)knowledge: Does love represent a core-emotion for Descartes that regains his Christian thinking at the edge of his metaphysical and epistemological project, apparently excused of any religious implications? What is Descartes’s account of love and how does it (emotionally) change the sense and reception of passions? The Christian implications of love and devotion to God provide access to a so-called implicit political project engaged by Descartes’s work, grounded on the loyalty and adoration of a sovereign anointed in the name of faith.
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Koch, Erec R. "Cartesian Corporeality and (Aesth)Ethics." PMLA/Publications of the Modern Language Association of America 121, no. 2 (March 2006): 405–20. http://dx.doi.org/10.1632/003081206x129620.
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Founded on the dualism elaborated in Descartes's early metaphysical writings, such as the Discours de la méthode and the Méditations, most studies of corporeality in Descartes delimit the alienated body according to its mechanical functions. His later writings on ethics and the passions reappropriate the body for the subject and emphasize the sensible or “aesthetic” functions of corporeality. By analyzing Descartes's correspondence with Elisabeth of Bohemia during the last five years of his life and his late treatise Les passions de l'âme, this study examines the construction of the Cartesian aesthetic body and explores the ways in which that body, rather than the mechanical body, produces the ethical individual in society, a subject–body. Displacing the Aristotelian concept of sensus communis ‘common sense,’ Descartes turns the body into the source and target of affective ethical habit. I argue that Descartes's ethical doctrine is based on the cultivation, development, and deployment of that aesthetic body. (ERK)
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Rocha, Ethel Menezes. "Clareza e distinção e motivação da vontade." Analytica - Revista de Filosofia 17, no. 2 (April 9, 2015): 355–71. http://dx.doi.org/10.35920/arf.v17i2.2181.
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Neste artigo examino como eÌ possiÌvel que, apesar de assumir a tese de que a vontade humana eÌ intrinsecamente inclinada aÌ€ verdade, Descartes, ainda assim, admita que essa vontade daÌ adesão a ideias obscuras e confusas. Esse exame envolveraÌ a anaÌlise do que são, segundo Descartes, ideias claras e distintas, ideias obscuras e confusas, aleÌm da anaÌlise da operacionalização da vontade de um modo geral. Abstract In this article I analyse how is it possible that, in spite of his thesis that human's will is intrinsecally inclined to truth, Descartes nevertheless, admits that it affirms obscure and confuse ideas. This analysis involves investiga- ting Descartes's concepts of clear and distinct ideia, on one hand, and of obscure and confuse ideia, on the other, as well as his account of human's will. Recebido em 08/2014 Aprovado em 09/2014
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Murray, Samuel. "Causal Power and Perfection: Descartes's Second a Posteriori Argument for the Existence of God." Review of Metaphysics 77, no. 3 (March 2024): 445–59. http://dx.doi.org/10.1353/rvm.2024.a922070.
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Abstract: The third Meditation is typically understood to contain two a posteriori arguments for the existence of God. The author focuses 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 an attribute, so anything that can do the former can do the latter. While current explanations of this justification are either implausible or inadequate, the author argues that this principle derives support from a scholastic distinction between being-as-such and determinate being. With this distinction in view, we can make sense of Descartes's argument without appealing to ambiguous or inadequate notions.
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Carvalho, João Vítor dos Santos, and Alcione da Silva Carvalho. "DESCARTE DE MEDICAMENTOS VENCIDOS EM DROGARIA COMERCIAL." Revista Ibero-Americana de Humanidades, Ciências e Educação 9, no. 5 (June 19, 2023): 4444–56. http://dx.doi.org/10.51891/rease.v9i5.10287.
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Este artigo teve como finalidade caracterizar o descarte de medicamentos vencidos em drogarias comerciais. O desenvolvimento de materiais informativos e educativos para conscientizar tanto os profissionais da área, quanto a sociedade de como deve ser descartados os medicamentos vencidos, em desuso ou mal armazenados. Os descartes desses insumos farmacêuticos são feitos de forma incorreta em sua grande maioria. Os insumos são a grande causa dos poluentes, trazendo muitos problemas ambientais e de saúde para a sociedade. Problemas como a contaminação do solo, água e até mesmo doenças para a população. Este contexto traz tanto aos profissionais, como para a sociedade uma forma de pensar e rever as maneiras corretas de descarte e repensar sobre seus erros e consequências de seus atos para a saúde pública. O farmacêutico tem ao seu favor uma forma de conscientização, que é a logística reversa que tem como base um conjunto de procedimentos da forma correta de descartar os medicamentos, evitando assim, grandes transtornos dos poluentes e na vida dos profissionais das áreas possíveis, muito praticadas pela ANVISA.
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Frankel, Lois, and Marjorie Grene. "Descartes." Philosophical Review 97, no. 2 (April 1988): 261. http://dx.doi.org/10.2307/2185269.
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Joy, Lynn S., and Marjorie Grene. "Descartes." Journal of Philosophy 87, no. 3 (March 1990): 161. http://dx.doi.org/10.2307/2026635.
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Alanen, Lilli, and John Cottingham. "Descartes." Journal of Philosophy 86, no. 1 (January 1989): 44. http://dx.doi.org/10.2307/2027176.
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Sainsbury, R. M., and John Cottingham. "Descartes." Philosophical Quarterly 37, no. 149 (October 1987): 453. http://dx.doi.org/10.2307/2219577.
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Cottingham, John, and Marjorie Grene. "Descartes." Philosophical Quarterly 36, no. 145 (October 1986): 560. http://dx.doi.org/10.2307/2219884.
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Quispe, Humberto. "Descartes." Areté 3, no. 2 (July 30, 1991): 334–40. http://dx.doi.org/10.18800/arete.199102.008.
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Moussa, Mario. "Descartes." International Studies in Philosophy 22, no. 1 (1990): 90–91. http://dx.doi.org/10.5840/intstudphil199022190.
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Watson, Richard A. "Descartes." International Studies in Philosophy 29, no. 4 (1997): 114–15. http://dx.doi.org/10.5840/intstudphil1997294107.
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Bonnen, Clarence A., and Daniel E. Flage. "Descartes." International Studies in Philosophy 32, no. 4 (2000): 1–11. http://dx.doi.org/10.5840/intstudphil200032448.
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Prendergast, Thomas L. "Descartes." Modern Schoolman 71, no. 1 (1993): 17–46. http://dx.doi.org/10.5840/schoolman19937112.
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Skirry, Justin. "Descartes." American Catholic Philosophical Quarterly 83, no. 2 (2009): 298–302. http://dx.doi.org/10.5840/acpq200983227.
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Carnes, Robert D. "Descartes." Idealistic Studies 19, no. 3 (1989): 275–76. http://dx.doi.org/10.5840/idstudies198919334.
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Díaz, Jorge Aurelio. "Descartes." Ideas y Valores 71, no. 180 (November 16, 2022): 281–304. http://dx.doi.org/10.15446/ideasyvalores.v71n180.104679.
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Kambouchner, Denis. "Descartes." Sciences Humaines Les Essentiels, HS15 (August 24, 2023): 37–39. http://dx.doi.org/10.3917/sh.hs15.0037.
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