By John Carriero, Janet Broughton, Annie Wauters
A set of greater than 30 specifically commissioned essays, this quantity surveys the paintings of the 17th-century philosopher-scientist normally considered as the founding father of sleek philosophy, whereas integrating exact essays detailing the context and impression of his paintings.
- Covers the entire diversity of ancient and philosophical views at the paintings of Descartes
- Discusses his seminal contributions to our figuring out of skepticism, mind-body dualism, self-knowledge, innate principles, substance, causality, God, and the character of animals
- Explores the philosophical importance of his contributions to arithmetic and science
- Concludes with a piece at the influence of Descartes's paintings on next philosophers
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Additional resources for A Companion to Descartes
Catholic Physics: Jesuit Natural Philosophy in Early Modern Germany. North Bend, IN: University of Notre Dame Press. John of St. Thomas (1930–7). Cursus philosophicus Thomisticus, ed. P. Beato Reiser. Turin: Marietti. (Originally published 1637–8) Marenbon, J. (1987). Later Medieval Philosophy (1150–1350). London: Routledge. Menn, S. (1995). ” In R. Ariew and M. , Descartes and His Contemporaries, pp. 182–207. Chicago: University of Chicago Press. Newman, W. R. (2004). Promethean Ambitions:Alchemy and the Quest to Perfect Nature.
The favored alternative was to hold that God concurs in the acts of creatures – that he cooperates with them in the production of their effects, but in such a way as not to deprive them of their own efficacy. Descartes’s position was clear with respect to the human will: it is an active power, genuinely efficacious. With respect to bodies, his position was ambiguous and remains a matter of dispute. It is worth noting, however, that (the case of the will aside) the considerations urged on behalf of the efficacy of second causes by the Aristotelians would have had little force for Descartes.
Heating is the actus (an actually existing quality of heat) of the thing heated (which is in potentia hot or at least hotter) insofar as it is in potentia (not yet as hot as it is going to be, or as it is naturally capable of becoming). Aristotle’s definition directs us to consider in any natural change the condition of the thing changed by virtue of which it initially admits of being changed in that way, together with the terminus or natural stopping point of that change. Change, at least in the central cases, is always directed.
A Companion to Descartes by John Carriero, Janet Broughton, Annie Wauters