By Richard A. Watson;Thomas M. Lennon
Many sorts of Cartesian perspectives are handled through those papers: the perspectives that Descartes held, perspectives from our point of view on these perspectives, perspectives on Descartes held by means of his early critics and fans, and perspectives which are Cartesian in outlook (not for not anything is Descartes nonetheless considered as the daddy of recent philosophy.) those overlapping perspectives give you the cohesion of this quantity, and replicate the cohesion of Richard A.Watson’s philosophical paintings. now not least between Watson’s contributions has been his depiction of Cartesianism as a reaction to a suite of difficulties inside of Descartes’s philosophy. The later Cartesians weren't slavish fans of Descartes. The participants to this quantity can be considered as status to Watson because the Cartesians did to Descartes.
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Extra info for Cartesian Views: Papers Presented to Richard A. Watson (Brill's Studies in Intellectual History)
And whether things in themselves are not things? Whether we, even in banishing ‘entity’ from the catalogue of things, do not still refer to ‘entities’ and ‘things’? I answer that things in themselves are what they are, namely minds or bodies; but that, when we wish to speak of them, we justifyably call them ‘things’, since this is the mark of the subject. 28 Language provides us with categorical forms. In order to express ourselves, we have to assume the usual substantive distinctions. Geulincx’ critique of scholastic thought is closer to Wittgenstein rather than Kant.
For not only do sense perceptions provide us with a subjective view of things, we also aﬃx intellectual phasmata to the world as a result of our ways of thinking, our modi cogitandi. 18 Geulincx’ criticism is obviously directed against the Aristotelian philosophy which, like Gassendi, he had been forced to teach for many years. 19 Geulincx does not contrast the abstract notions of thought with the real existence of particulars; what he does is to cast doubt on the ontological signiﬁcance of notions of ‘being’, ‘substance’ and ‘thing’ as such.
Soul and body are two distinct substances—not because we can grasp the elusive idea of ‘substance’ itself, but because we cannot reduce the two attributes of thought and extension to each other. Linking thoughts to a body could only be possible if one considers a metaphysical 32 René Descartes, Discours de la Méthode, AT VI, 33. Translation from CSM I, 127. René Descartes, Meditationes de prima philosophia, AT VII, 27. Translation from CSM II, 18. 34 René Descartes, Principia Philosophiæ I 63, AT VIII-I, 31: ‘Quin & faciliùs intelligemus substantiam extensam, vel substantiam cogitantem, quàm substantiam solam, omisso eo quòd cogitet vel sit extensa.