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Zeitschriftenartikel zum Thema „Descartes“

Autor: Grafiati

Veröffentlicht am 4. Juni 2021

Zuletzt aktualisiert am 25. Juli 2025

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1

Tokić, Marko. "Nerazjašnjena pitanja Descartesova nauka o jedinstvu duše i tijela." Filozofska istraživanja 44, no. 3 (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

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AULISIO, GEORGE J. "Descartes’s Epistemic Commitment to Telescopes and Microscopes." Dialogue 58, no. 3 (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 explanat

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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 p

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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 Desca

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van Ruler, Han. "Method vs. Metaphysics." Church History and Religious Culture 100, no. 2-3 (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

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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 Des

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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 optimizm

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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 fi

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Carvalho, Flávio. "DESCARTES." Nanocell News 2, no. 14 (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.

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ROBINSON, THADDEUS S. "Descartes's sceptical theism." Religious Studies 49, no. 4 (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 (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 durumd

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RAGLAND, C. P. "Descartes's theodicy." Religious Studies 43, no. 2 (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

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Thomas, Bruce M. "Abstraction and the Real Distinction Between Mind and Body." Canadian Journal of Philosophy 25, no. 1 (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 conc

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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

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Santos, Brunna Nayara da Graça, Myllena Camilla Souza Gomes de Oliveira, Ana Paula Barreto Prata Silva, et al. "Ciclo hemoterápico: Interferências no descarte de hemocomponentes sanguíneos e suas implicações." Research, Society and Development 13, no. 7 (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 relacio

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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

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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 Rule

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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 (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 des

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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.

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Heller, Mark. "Painted Mules and the Cartesian Circle." Canadian Journal of Philosophy 26, no. 1 (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 proposi

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Agostini, Igor. "La domanda sul l’uomo e la II Meditazione." EDUCAÇÃO E FILOSOFIA 34, no. 72 (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

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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

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Newman, Lex. "Unmasking Descartes's Case for the Bête Machine Doctrine." Canadian Journal of Philosophy 31, no. 3 (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 argument

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Teixeira, Danilo Bernardes. "Cartesius dissoluto / Dissolute Cartesius." O Eixo e a Roda: Revista de Literatura Brasileira 30, no. 3 (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 roman

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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 a

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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 conte

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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, a

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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 (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

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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 a

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Koch, Erec R. "Cartesian Corporeality and (Aesth)Ethics." PMLA/Publications of the Modern Language Association of America 121, no. 2 (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

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Rocha, Ethel Menezes. "Clareza e distinção e motivação da vontade." Analytica - Revista de Filosofia 17, no. 2 (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 adesaÌƒo a ideias obscuras e confusas. Esse exame envolveraÌ a anaÌlise do que saÌƒo, segundo Descartes, ideias claras e distintas, ideias obscuras e confusas, aleÌm da anaÌlise da operacionalizacÌ§aÌƒo 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

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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 (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 ex

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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 (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 popu

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Frankel, Lois, and Marjorie Grene. "Descartes." Philosophical Review 97, no. 2 (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 (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 (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 (1987): 453. http://dx.doi.org/10.2307/2219577.

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Cottingham, John, and Marjorie Grene. "Descartes." Philosophical Quarterly 36, no. 145 (1986): 560. http://dx.doi.org/10.2307/2219884.

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Quispe, Humberto. "Descartes." Areté 3, no. 2 (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 (2022): 281–304. http://dx.doi.org/10.15446/ideasyvalores.v71n180.104679.

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Kambouchner, Denis. "Descartes." Sciences Humaines Les Essentiels, HS15 (2023): 37–39. http://dx.doi.org/10.3917/sh.hs15.0037.

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