David Hume on Two Different Species of Philosophy: Intersecting Epistemological and Psychological Approaches

Author(s): Aivaras Stepukonis / Language(s): English / Issue: 99/2019

The article ventures a detailed and critical exposition of the first three sections of David Hume’s Enquiry Concerning Human Understanding, which represents, in a revised fashion, most of Book I of his Treatise of Human Nature. Through a careful examination of such core concepts of Hume’s epistemology as ‘perception,’ ‘impression,’ and ‘idea,’ the article arrives at the conclusion that the Humean theory of human understanding is best construed as a kind of methodological dualism: on the one hand, Hume proceeds as a philosopher making statements about the nature of human understanding with the force of a priori evidence, on the other, he acts as a natural scientist gathering empirical data, examining it, and drawing an inductive generalization therefrom. Hume is thus both a theoretical epistemologist and an empirical psychologist with a semi-disguised propensity to reduce the duties of the former to those of the latter.

Dekart i Lorhard. Konstitucija novovekovne ontologije

Author(s): Dragan Prole / Language(s): Serbian / Issue: 17/2012

The author initially considers the philosophical circumstances that lead to the contemporary affirmation of ontology as the primary philosophy in the beginning of the 17th century. To better distinguish the difference between the “old” and “new”, that is, the classical and modern philosophy, the relation between Descartes’ thematization of being, according to the Aristotle’s request to investigate the being in different manner, is analyzed. This relation is expressively reductive, as it leaves only one of Aristotle’s four ways – displaying the false and true – with Descartes. The display of the false and the true is based on a certainty that the pros hemas, in relation to us, integrates that in itself, kat’auto. In the second part of the paper, the difficulties that come from the synonymous use of the terms philosophia prima, metaphysica and ontology are analyzed. The author concludes that the new term, in case of ontology, has not resulted in an establishment of a new kind of a philosophical discipline, but has in turn marked a new manner of deliberating through the old philosophical problems. The source of the confusion and the ostensible synonymy between ontology and metaphysics has appeared as a consequence of the constellation within which the new deliberation of old problems was easily identified with old disciplines. Taking that into consideration, it is pointed out that the consistent steps taken by the modern promoters of ontology were made to eliminate the term of metaphysics from the philosophical horizon, and not to create a false interchangeability with ontology. Starting with Jacob Lorhard, that is with the first act of the establishment of ontology, the introduction of the new term is somewhat stultified.

Dekart i sholastička filozofija: problem boga

Author(s): Una Popović / Language(s): Serbian / Issue: 17/2012

The concept of God in this essay is analyzed through similarities and differences of its forging and development in philosophy of Descartes, and the tradition of scholastic philosophy. The author is trying to reveal the way in which Descartes’ thought was determined by this philosophical tradition, both in its critical aspects and in the view of continuity of history of philosophy. Given analysis is to reveal the mechanisms of Descartes’ reforging of scholastical idea of God and the strategies of its argumentative foundation in the philosophical concept of God.

Dekart u zemlji čuda

Author(s): Branka Arsić / Language(s): English,Serbian / Issue: 0/1994

If he lived in a state constituted according to Descartes' principles; in a state established by Cartesisus himself, illuminated by natural light; or at least in a state established by a ruler enlightened by Cartesisus' reasonable, clear and distinct, completely certain insights, that is, by the distinct truths about the best state of them all; the "subject" of this state would, in fact, live - more precisely, he would have to conduct himself in his "worldly action" (of course, i f he wants to be "good" subject of that state) - exclusively according to Descartes' "provisional moral code" (which is concurrently, as we shall try to suggest, his theory of state and law).

DEKARTAS, NEŠALIŠKAS APGAVIKAS IR RADIKALI INTERPRETACIJA

Author(s): Garris Rogonyan / Language(s): English / Issue: 90/2016

The aim of this paper is to show how and why the method of radical interpretation can solve the problems that are formulated in a variety of sceptical scenarios. First of all, the method of radical interpretation deprives Cartesian sceptical scenario – both in its traditional and more recent versions – of the status of philosophical problem appealing to the difference between intended and unintended lies. The paper also formulates an argument in favour of expanded version of naturalized epistemology due to the introduction of social factors. In particular, there are always at least two necessary limitations imposed by the communication of our hypothesis about knowledge and delusion. In addition, the article explains the need of a moderate externalism (both perceptual and social) for the variants of Descartes and Hume’s sceptical scenario.

DEKARTIŠKI SEMANTINIO NATŪRALIZMO BRUOŽAI

Author(s): Mindaugas Gilaitis / Language(s): Lithuanian / Issue: 91/2017

The paper analyses theoretical presuppositions of the predominant form of semantic naturalism in contemporary analytic philosophy. The aim is to show that irrespective of the fact that the doctrine of semantic naturalism is grounded in ontological and epistemological naturalism, and is developed on the basis of semantic externalism, this conception of foundational semantics rests on internalist premises, and therefore should be construed as Cartesian. Theories and their interrelations that are assumed by semantic naturalism are explicated by relying on the tripartite interpretation of “the problem of intentionality”. The Cartesian aspects of the assumed theories – and thus of the form of semantic naturalism that is analysed – are then specified in the context of Hilary Putnam’s version of semantic externalism.

Dekartova odbrana razlike

Author(s): Jasna Šakota-Mimica / Language(s): Serbian / Issue: 3/2005

Dans ce mémoire nous nous proposons de presénter l’historique d’une longue polémique que René Descartes avait menée aves plusieurs de ses contemporains – notamment Caterus, Arnauld et Gassendi – essayant de défendre la thèse qu’il y a une différence réelle entre l’âme et le corps. Il est curieux de voir cette polémique se prolonger à travers les siècles, jusqu’à nos jours. Nous nous efforcerons donc de démontrer que certains des commentateurs da la thèse cartésienne, même ceux d’aujourd’hui, négligent trop souvent le fait que Descartes lui-même avait déjâ, dès son vivant, répondu d’une manière claire et distinct aux questions qu’on lui ne cessait de lui poser. En ce sens, il s’avére que notre Philosophe reste une fois pour toute à l’abri de toutes ces objections qui visent à compromettre son argumentation prétendant qu’il s’agissait d’un pur et simple non sequitur.

Dekartova teistička metafizika

Author(s): Vladimir Lasica / Language(s): Bosnian / Issue: 11/2018

In this paper I defend an idea that the proof for God’s existence in Descartes represents the most important part of his metaphysics, i.e. of his entire philosophy. Ability to prove God is for Descartes the only way to overcome radical scepticism, which is based on the ontological gap between the mind and the world. Descartes confronts scepticism with the idea that all knowledge begins with the self-evident non-provable premises. The starting point is his “cogito, ergo sum.” This is the basic and intuitive undeniable truth that is evident from the thinking subject alone. Still, the remaining problem is how the self-evidence of the subject implies the existence of the world of objects? Descartes’ solution is the foundation of a new theistic metaphysics based on the proof for the existence of God, which is established on the self-evidence of the subject: subject is able to prove God on the basis of his/her self-evidence alone. After the proof is established, God himself becomes the foundation for any conceptual certainty about the world.

Deleuze et Leibniz: dans les plis de la pensee baroque

Author(s): Ana Dimiškovska-Trajanoska / Language(s): French,Macedonian / Issue: 1/2006

Très en profondeur, dans les couches étymologiques qui enrobent l`origine de la catégorie controversée du baroque, gît l`insolite, la précieuse image : l`image d`une perle ne possédant pas une forme parfaitement ronde ni d`axe propre de rotation, et qui, par suite, reste privée du prestige réservé aux exemplaires « réguliers » de son espèce.

Demokracja jako ontologiczny warunek polityki u Spinozy i Hobbesa

Author(s): Mateusz Janik / Language(s): Polish / Issue: 19/2016

The notion of democracy as the ontological premise of the social being is one of the main themes in the contemporary reception of Spinoza’s political philosophy. The article presented below is an attempt to explain the ontological dimension of democracy in Spinoza’s thought. The Spinozist approach towards democracy is confronted here with Hobbes’ view on democracy – by this juxtaposition I want to show how the question of the democratic foundation has constituted one of the most important discrepancies of modern political discourse.

Dés-amitiés…

Le cas de Rousseau

Author(s): Abdellatif El Azouzi / Language(s): French / Issue: 23/2019

Le sens de l’amitié, pour Jean-Jacques Rousseau, se situe et se développe dans l’individu. L’amitié dans ce cas est une expansion morale du moi, dans la mesure où sa finalité vertueuse est moins un privilège dont jouirait autrui qu’une émancipation interne de notre caractère autonome. The meaning of friendship, for Rousseau, is located and develops in the individual. In this case, friendship is an expansion of self, because its virtuous purpose is less a privilege enjoyed by others than an internal emancipation of our autonomous character.

Descartes (and Spinoza) on Intellectual Experience and Skepticism

Author(s): John Carriero / Language(s): English / Issue: 2/2020

Descartes’s epistemology is rooted in his profound interest in and respect for what might be called intellectual experience, especially lucid intellectual experience. (Lucid intellectual experience is my term for what Descartes calls perceiving clearly and distinctly.) This interest, it seems to me, was shared by Descartes’s rationalist successors Spinoza and Leibniz. In the first part of this paper, I locate the phenomenon of lucid intellectual experience, focusing on Descartes and Spinoza. I try to show if we do not give enough attention to the character of such experience, we risk losing touch with a central motivation behind their respective epistemologies. In the second part of the paper, I consider intellectual experience in the context of skeptical doubt, particularly radical doubt. Although Descartes and Spinoza are often taken to be opposed here, I think they share more than is commonly appreciated.

DESCARTES ’O AR RYLE ’O MITAS ?

Author(s): Tomas Saulius / Language(s): Lithuanian / Issue: 92/2017

In this paper, we treat Ryle’s The Concept of Mind as a polemical work. The main question is as follows. On what grounds does Ryle associate “an intellectual tendency” he criticizes with historical Descartes? We defend the following thesis: “the Myth of Descartes” is a rhetorical construction that does not reflect the main aspects of Descartes’ dualism. Two conclusions are drawn. First, without providing clear criteria for analysis, Ryle tries to give his work a systematic character through rhetorical means. Secondly, the contrasts between Meditations and “the Myth of Descartes” reveal that Ryle fails to give due reflection to his relationship with the philosophical tradition.

Descartes a súčasnosť

Author(s): Ľubomír Belás / Language(s): Slovak / Issue: 1/1997

Pod týmto názvom sa v dňoch 28.-29. 3. 1996 uskutočnila na Filozofickej fakulte UPJŠ v Prešove filozofická konferencia s medzinárodnou účasťou, žiaľ, bez francúzskych kolegov, ktorú organizačne i obsahovo pripravila Katedra filozofie. Veľké jubileum - 400. výročie narodenia R. Descarta, ktoré si pripomína v tomto roku celý filozofický i kultúrny svet, stalo sa mimoriadnou príležitosťou na aktuálnu filozofickú analýzu myšlienkového odkazu zakladateľa novovekej filozofie. Jednotlivé príspevky, ktoré na konferencii odzneli, boli orientované na rôzne dimenzie Descartovej filozofickej inciatívy.

Descartes et la scolastique sur la fausseté matérielle : perspectives sur les études récentes

Author(s): Ilaria Coluccia / Language(s): French / Issue: 2/2016

Descartes o univerzálním jazyce

Author(s): Petr Glombíček / Language(s): Czech / Issue: 4/2004

The article concerns Descartes‘ comment on an anonymous project of universal language. Author argues that Descartes‘ refusal of the project is based on implicit argument against very posssibility of the project. Descartes‘ comment can then be read as a dismissal of quite popular version of entlightenment reform, usually attributed even to Descartes himself, but according to the interpretation proposed here the argument is directed against a recipient of Descartes‘ comment, namely Marin Mersenne.

DESCARTES ŞI CERCUL LUI HARTLIB: UN EPISOD DE COMUNICARE A CUNOAŞTERII ÎN PERIOADA MODERNITĂŢII TIMPURII

Author(s): Mihnea Dobre / Language(s): Romanian,Moldavian / Issue: 6/2016

This paper discusses the various strategies taken bySamuel Hartlib in order to approach Descartes. I argue that Hartlib tried, at least twice,to put Descartes in contact with his own philosophical agenda. However, none of theseattempts were done directly, but through the use of intermediaries. I detail the case ofthe 1638–1640 approach, then the 1648 letter exchanges, with a greater focus on thesecond episode (involving Henry More), which also reflects several additional philosophicalpoints. The aim of the paper is to go beyond Webster’s classical study of the correspondencebetween More and William Petty and to argue that Hartlib’s secondapproach carried the mark of another agenda, which was not that much directed towardDescartes, but with imposing Hartlib’s views at the University of Cambridge.

Descartes’ Theory of Abstraction in the Regulæ

Author(s): Grigore Vida / Language(s): English / Issue: 1/2018

I analyze in this article the different ways in which Descartes uses abstraction in the Regulæ, discussing his project of a mathematical physics, the role of the imagination, and the status of numbers. I also try to show that the doctrine of simple natures cannot be well accommodated with the theory of abstraction developed in Rule 14, having instead a greater affinity with Descartes’ later theory of abstraction and exclusion (from the period after the Meditationes), in which imagination plays no role and everything happens at a strictly intellectual level. This interpretation is supported by the recent discovery of the Cambridge manuscript, which almost certainly records an early stage of composition and in which the doctrine of simple natures is absent, thus being very probably a later development.

Descartes’o antinomijos ir standartinė kartezinio dualizmo interpretacija

Author(s): Tomas Saulius / Language(s): Lithuanian / Issue: 101/2019

The paper addresses the question of how adequate the standard interpretation (or conception) of Cartesian dualism is, given the complexity of Cartesian texts. Ryle’s “ghost in the machine dogma” and Gilson’s concept of angel in the human body are exempla grata of the standard interpretation. The current paper draws the following general conclusions. First, the standard interpretation commits “the Straw Man Fallacy”, that is, violates “the Principle of Charity”. Second, contradictions are a particularly striking feature of the Cartesian texts and testify to the dialectical nature of the texts.

Descartův soud o Komenského spisu Pansophiae prodromus

Author(s): Stanislav Sousedík / Language(s): Czech / Issue: 57/2019

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