Download Reason, Will, and Sensation: Studies in Descartes's by John Cottingham PDF
By John Cottingham
This choice of fourteen essays, all released right here for the 1st time, deals a stimulating reassessment of the relevant subject matter of Descartes's metaphysics. the 1st part examines Descartes's position within the heritage of philosophy and his distinct effect in shaping the character of philosophical enquiry. The significant sections of the e-book conceal the Cartesian doctrine of substance, where of God in Descartes's philosophy, and his perspectives at the courting among cause and may. A concluding part examines the problematice function of sensory awaremess om Descartes's account of our knowlege of ourselves and the realm round us, and the implication of that account for an figuring out of our nature as humans. the amount is edited via John Cottingham, a number one authority on Descartes, whose advent offers a transparent assessment of the problems addressed. the celebrated overseas staff of members contains a few of the best-known names in Descartes scholarship.
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Extra resources for Reason, Will, and Sensation: Studies in Descartes's Metaphysics
Sample text
In the above passage Aristotle speaks of the hot and the cold in the body as tools, and the food as the matter on which those tools work. 39 Since the soul is always present to 37 Cf. the teacher whose activity does not produce the desired change in the student. 38 The soul’s presence to the body must count as a form of “one-way contact” such as Aristotle recognizes at GC 323a28–33/CWA 1:528–29. Hankinson 2009, 221, seems to have a relation of this sort in mind when he speaks of Aristotelian natures “permeating” their matter.
In chapter 9, Eric Watkins considers the complex account of causation in the work of Immanuel Kant (1724–1804). What is distinctive about Kant’s account is his attempt to give a justification for fundamental causal principles that is “transcendental” insofar as it shows that such principles are required to account for the very possibility of experience of an objective world. For Kant, then, causality involves a kind of epistemic necessity that is different both from the metaphysical/logical necessity that we perhaps find in Leibniz (or Spinoza), and from the psychological compulsion that we find in Hume.
Kinêsis, DA 415b21–22/ CWA 1:661. Direction only: “whence the motion” (hothen hê kinêsis, Phys. 195a8/CWA 1:333). Beginning only: “origin of motion (archê tês kinêseôs, Phys. 195a11/CWA 1:333), “that which moved it first” (to prôton kinêsan, Phys. 198a33/CWA 1:338). Neither: “what moved [it]” (to kinêsan, Phys. 198a24/ CWA 1:338), “what moves [it]” (to kinoun, Phys. 201a24/CWA 1:343). ” This is a little misleading; although archê tês kinêseôs can refer to the final cause (as in does in MA701b33/CWA 1:1093), in the vast majority of cases it refers to the efficient cause.