Descartes Research Articles

Keraguan Kritis; Descartes

<em>Rene Descartes is regarded as the father of modern philosophy, a figure of rationalism, a mathematician, and physiology. Descartes was also a philosopher whose philosophical teachings were very popular because his views which never faltered about the highest truths were in reason or human ratios. Descartes was a philosopher who was dissatisfied with Scholastic philosophy whose views were contradictory, and there was no certainty due to the poor method of thinking.</em>

Embrace the Organisation Unconscious: The Next Steps for Change Leaders and Organisation Development Practitioners

The move from an ‘A-rational’ world to the rational can be traced to the seventeenth century, in particular to the contribution of Rene Descartes, who advocated what is now known as the Cartesian view, which deifies the rational, the objective and the measurable. The problem with this advocacy was that all aspects of what did not seem rational got marginalised. This marginalisation has led, over the last couple of centuries, to a sense of disenchantment, fragmentation and ‘exclusionary processes’ in society, organisations and in general all human systems. Carl Jung’s pioneering work on the unconscious offers us a way out of this by beckoning us to revisit and reimagine the ‘A-rational’ in a way that brings vibrancy and aliveness to organisations. By envisaging the ‘Organisation Psyche’ and by learning to work with aspects of the ‘Organisation Unconscious’, such as the ‘Organisation Shadow’ and ‘Symbolic Complexes’, it may be possible to discover new integrative paths for change leaders and organisation development (OD) practitioners alike, to adopt to bring in a new sense of endeavour, volition and adventure for organisations and their agents.

The Three Faces of the Cogito: Descartes (and Aristotle) on Knowledge of First Principles

Descartes (i Arystoteles) o poznaniu pierwszych zasad
 W celu systematycznego wyjaśnienia zjawiska określanego niekiedy jako “intelektualne ujęcie pierwszych zasad” przedstawiam interpretację pierwszej zasady Kartezjusza na historycznym tle Analityk wtórych Arystotelesa. Najpierw wyróżniam trzy „oblicza” cogito: (1) proto-cogito („myślę”), (2) właściwe cogito („myślę, więc jestem”) i (3) cogito jako ogólną zasadę („cokolwiek myśli, jest”). Następnie przedstawiam szczegółową (opartą w pewnej mierze na przypuszczeniach) rekonstrukcję w jaki sposób umysł przechodzi z (1) za pośrednictwem (3) do (2) i z powrotem do (3). Dzięki tej rekonstrukcji, co zaskakujące, otrzymujemy niekolisty, pozalogiczny i ostatecznie wcale nie zagadkowy proces stopniowego uwyraźniania pierwszych zasad zawartych domyślenie w złożonej intuicji, przy czym zasady abstrakcyjne są uchwytywane w ich abstrakcyjnej uniwersalności. Proces ten wykazuje uderzające podobieństwo do intelektualnej indukcji („wydobywanie treści ogólnej z tego, co jednostkowe”), którą kontynuatorzy Arystotelesa odróżniali od czysto empirycznych form indukcji.

Modern ideas about the psyche: changing of the paradigm

The problem of the psyche and consciousness has been the most mysterious one for a few thousand years and is still unresolved. It has been almost forgotten that Aristotle considered human psyche a structure that is not bound to the body. This idea did not persist, though. It was Hippocrates who ruined it and declared a different concept, which prevailed for many centuries, that the brain is a repository of all mental processes. Even such a genius as Rene Descartes took Hippocratess idea for granted and spent many months in attempts to find memory and emotions in gyrus and ventricles of the brain. This path the search of material structures of the psyche was followed by I.M. Sechenov, I.P. Pavlov and many others. Later, many other mistaken ideas were born, declared new and revolutionary ones and died prematurely. However, not only ideas died, but also patients, who were treated by methods developed on the basis of these hypotheses. The author formulates the idea of the brain as the biological interface and proves a non-material theory of the psyche, which is a discovery that requires a change in basic paradigms of human sciences.

RESPONSE: Hybrid Training for Interventional, Heart Failure, and Critical Care Medicine

In his treatise, Rules for the Direction of the Mind , the French scientist and philosopher Rene Descartes defined the concept of perspicacity as a penetrating discernment or clarity of understanding and deep insight ([1][1]). As a trainee, my mentors suggested that achieving perspicacity is a

La naturaleza de las entidades matemáticas. Gassendi y Mersenne: objetores de Descartes

La naturaleza de las entidades matemáticas ha sido un problema filosófico recurrente en diversas épocas; aquí mostraré que fue una pieza clave en la definición de las posturas ontológicas durante la Modernidad temprana. La piedra de toque para la fundamentación de los conocimientos científicos fue el carácter que se atribuyó a las entidades matemáticas —y, en general, a las entidades abstractas, incluidas las lógicas— en la filosofía natural. Expongo dos posiciones de la Modernidad: la que defendió René Descartes, quien las concibió como entidades perennes, inherentes a la propia constitución y funcionamiento de la mente y la de autores como Pierre Gassendi y Marin Mersenne, quienes defendieron el origen empírico e instrumental de esas entidades.

Edward Stillingfleet’s theological critique of Cartesian natural philosophy

ABSTRACT In this article I examine Edward Stillingfleet’s last published work and the critique of Rene Descartes’s natural philosophy therein which appeared in 1702 as an incomplete appendix to the revised edition of his well-known Origines Sacrae to explore the depiction of God’s power that underwrote his assessment of Cartesianism mechanical philosophy and its inclination to atheism. I consider both Stillingfleet’s characterization of God’s relationship with the creation and the contextual sources he used to support it, to show that his refutation of Descartes’s work was wrapped in the language of voluntarist theology.

Solutions to the Problems Concerning Descartes’ Interactionism

Philosophy of mind in its essence philosophizes about the mind. And among many questions that it raises, the question regarding the relation between the body and the mind is of paramount importance. Among various theories considering the relation between the body and the mind, interactionism shines brightly. Advocated by the philosopher Rene Descartes it is one of the oldest and the most talked about theories. The aim of this paper is to propose some solutions to the problems concerning Rene Descartes’ interactionism. In order to do that at first interactionism is going to be discussed. Then the main points concerning Descartes’ interactionism along with the initial problems will be discussed. And finally, the solution to these problems will be proposed.

Descartes and the Cogito as Unriddled from the Meditations, Letters and Replies

Descartes and the Cogito as Unriddled from the Meditations, Letters and Replies

On Peculiarities of Ukrainian Economy Development*

We propose a new method to analyze equilibrium states of the economy and classified them. We also introduce the main principle of the economy-environment equilibrium and used it to obtain the money circulation equation. On this basis, we define the notion of sustainable economic development and analyzed the dynamics of the Ukrainian economy. We propose the principle of adequacy of exchange rate and rate of inflation to the critical factors.

The Response against Gilbert Ryle’s Myth of Volition

Volition or will power is considered to be important in order to explain and signify our action. Gilbert Ryle who is a classical figure in the realm of philosophy of mind argues against the myth of volition. The purpose of this paper is to the response against Gilbert Ryle’s conception of the myth of volition. In order to do that at first, I will describe the Cartesian doctrine of Rene Descartes. Then I will explain the official doctrine along with the categorical mistake. Afterward, I will describe Ryle’s myth of volition following the explanation of the four criticisms that he sets forward to refute this myth. And finally, I will response against each of these significant criticisms.

International Educational Justice: Educational Resources for Students Living Abroad

As a result of globalization, the number of people living outside of their countries of origin is on the rise. Among them are children of primary and secondary school age of varying socio-economic backgrounds. This article addresses the education-related challenges that children in such circumstances face. I first identify two principles – an educational adequacy principle and a presumption of responsibility on the part of a host country for meeting children’s educationalneeds – which are widely employed to guide national policy decisions on educational content and the distribution of educational resources. I then discuss a number of problems that students living abroad face which, I argue, policies devised on the basis of these principles either systematically overlook or, in some cases, exacerbate. Finally, I offer two alternative principles – a cosmopolitan revision of the first and a replacement for the second with a focus on collective responsibility – designed to promote education policies better suited to a globalized world which might help to alleviate the barriers to success commonly encountered by children learning abroad.

Antoni van Leeuwenhoek and measuring the invisible: The context of 16th and 17th century micrometry

This article explores the impact of 16th and 17th-century developments in micrometry on the methods Antoni van Leeuwenhoek employed to measure the microscopic creatures he discovered in various samples collected from his acquaintances and from local water sources. While other publications have presented Leeuwenhoek's measurement methods, an examination of the context of his techniques is missing. These previous measurement methods, driven by the need to improve navigation, surveying, astronomy, and ballistics, may have had an impact on Leeuwenhoek's methods. Leeuwenhoek was educated principally in the mercantile guild system in Amsterdam and Delft. He rose to positions of responsibility within Delft municipal government. These were the years that led up to his first investigations using the single-lens microscopes he became expert at creating, and that led to his first letter to the Royal Society in 1673. He also took measures to train in surveying and liquid assaying practices existing in his time, disciplines that were influenced by Pedro Nunes, Pierre Vernier, Rene Descartes, and others. While we may never know what inspired Leeuwenhoek's methods, the argument is presented that there were sufficient influences in his life to shape his approach to measuring the invisible.

Descartes’s Educational Style of Writing: Focusing on ‘Way of Analysis’ and ‘Way of Synthesis’

Descartes’s Educational Style of Writing: Focusing on ‘Way of Analysis’ and ‘Way of Synthesis’

Foucault–Derrida Debate on Cartesian Cogito: One Step Forward and Two Steps Backward

In this paper, I’ll discuss the philosophical debate that took place between Michel Foucault and his student Jacques Derrida on Rene Descartes’ doctrine of cogito. In my exposition, I shall discuss Descartes’ contributions to modern philosophy in twofold manner, namely the central and the marginal doctrines. At the centre of Cartesian modernity, there is cogito and the emergence of human subjectivity, reason and rationalism, truth in terms of clearness and distinctness and the existence of God. On the margins, we come across madness, deception, demon and so forth. These are the issues, which are subjected to rigorous criticism and rejection by Foucault on the one hand, and Derrida on the other. The debate tries to reallocate the central and the marginal themes by overemphasizing the marginal issues and thereby moving one step forward. However, in the process of doing that they have under-emphasized the central doctrines and have gone two steps backward. The ambition lies in paving the way for an internal departure from Cartesian modernity to Foucauldian–Derridean postmodernity. Instead of going to a critical reading of Derrida’s interpretation of the Cartesian text step by step and his debate with Foucault, the present paper hopes to provide some of the basic issues involved in Descartes and Foucauldian–Derridean reaction to those issues. In my attempt to articulate the debate, I shall furnish some clarifications, annotations and summations that may be useful for the limited end of preliminary acquaintance with Descartes on the one hand, and Foucault and Derrida on the other.

Una alternativa progresiva a la estructura lineal de precios públicos en la financiación del sistema universitario en España

Este trabajo analiza los principales cambios que se han introducido recientemente en la financiación del Sistema Universitario Español. El objetivo es, por una parte, revisar las consecuencias derivadas de estas medidas en términos de suficiencia y equidad y, por otra, estudiar la viabilidad de aplicar un sistema progresivo en el cobro de precios públicos, teniendo en cuenta el origen económico del estudiante. Las conclusiones evidencian que la introducción de un sistema de este tipo sería compatible con los principios de suficiencia y de equidad, y viable en su aplicación. Sin embargo, se requieren algunas precauciones para que los efectos en recaudación, progresividad y redistribución tengan el resultado perseguido.

Descartes as an Ethical Perfectionist

My main concern in this paper is to develop and defend an account of why we ought to devote our lives to virtue—of the ground or reason for why we ought to do so—according to Rene Descartes. On my account, the answer is that we thereby, and indeed only thereby, do everything in our power to promote our own degree of intrinsic perfection or goodness (Descartes uses these terms interchangeably). Descartes’s moral philosophy, as I understand it, thus constitutes a form of ethical perfectionism. While I am not the first to interpret Descartes as an ethical perfectionist, there is as of yet no detailed account in the literature of what his particular form of ethical perfectionism would then entail. This is something that I hope to remedy here.

Did Peirce Misrepresent Descartes? Reinvestigating and Defending Peirce's Case

Did Peirce Misrepresent Descartes? Reinvestigating and Defending Peirce's Case

Suárez and Descartes on the Mode(s) of Union

Suárez and Descartes on the Mode(s) of Union

Port-Royal Mantığı’nda Tasımsal Geçerliliğin Saptanışı

Antoine Arnauld ile Pierre Nicole’ün Mantık veya Düşünme Sanatı – daha iyi bilinen takma adıyla Port-Royal Mantığı – kitabı, geleneksel terim mantığının gelişim tarihinde en az iki bakımdan önemli bir aşamayı temsil etmektedir. Birincisi, bu kitap, “eski” mantığı, René Descartes’ın bilgi ve varlık anlayışınca belirlenmiş olan modern felsefeye ayarlı hale getirmekte ve sonraki dönemlerin mantıkçıları için terim mantığının terminolojisini bir dereceye kadar yeniden tanımlamaktadır. (Terminolojiyle ilgili nokta, en belirgin olarak Immanuel Kant’ın mantık yazılarında takip edilebilmektedir.) İkincisi ve daha önemlisi, bu kitap, kategorik tasım kuramında geçerlilik denetimi/saptaması için kullanılan ve Aristoteles’e dayanan standart kanıtkuramsal yaklaşım yerine, Ortaçağlarda geliştirilmiş, daha çok semantik yönelimli olduğu söylenebilecek alternatif bir yaklaşımı ana öğreti olarak sunmaktadır. Bu yaklaşımda, geçerli tasım biçimleri, kategorik önermelerde geçen terimlerin semantik bir özelliği olan dağıtım fikrini merkeze alan az sayıda kural yoluyla tespit edilir. Bu yazının asıl amacı semantik yönelimli bu yaklaşımın özünü Port-Royal örneği üzerinden aydınlatmaktır. Öncelikle, Port-Royal mantıkçılarının ilgili kuralları geçerli tasımsal biçimleri saptamak için nasıl uyguladıkları, bağlantılı bazı kavramların ve sorunların ışığında, ayrıntılı olarak açıklanmaktadır. Sonra da Port-Royal mantıkçılarının (belki de Aristoteles’i izleyerek) altık tasım biçimlerini eleyişlerinin, semantik yönelimli yaklaşımın ruhuna uygun olmayan bir tutum oluşturduğu, dolayısıyla da Port-Royal Mantığı’nın bu yaklaşımın arı olmayan bir örneklemesi olarak görülmesi gerektiği savunulmaktadır.