scholarly journals Claude Clerselier lettore del dubbio di René Descartes*

2021 ◽  
Vol 34 (72) ◽  
pp. 1077-1103
Author(s):  
Siegrid Agostini
Keyword(s):  
Rene Descartes ◽  
Close Attention ◽  
Dual Purpose ◽  
The World ◽  
René Descartes

Claude Clerselier leitor da dúvida de René Descartes  Resumo: Claude Clerselier foi amigo, correspondente, tradutor e editor de René Descartes, de quem publicou os três volumes da correspondência (Cartas do senhor Descartes), O homem e O mundo. Sua atividade de editor e tradutor foi sempre animada por um duplo desígnio : divulgar a filosofia de Descartes, construindo e veiculando, entretanto, a imagem mais ortodoxa possível do filósofo. Essa imagem de Cleserlier « vulgarizador » da filosofia de Descartes, que sempre o fez o fiel discípulo que se esforça para não se distanciar do mestre cujos méritos celebra, merece em nossa opinião um aprofundamento. Uma análise atenta do Prefácio a’O homem mostra incontestavelmente que Clerselier não se limita a difundir e defender a filosofia cartesiana, mas também que dela é um intérprete escrupuloso. A passagem desse Prefácio no qual Clerserlier discute certos temas, centrais, da metafísica cartesiana, nos parece, com efeito, sugerir uma abordagem completamente diferente daquela de seu mestre. Palavras-chave: Descartes. Clerserlier. Correspondência. O homem e O mundo.  Claude Clerselier, reader of the doubt of René Descartes  Abstract: Claude Clerselier was a friend, correspondent, translator, and editor of René Descartes. He published three volumes of correspondence of Descartes (The Correspondence of René Descartes), Treatise of Man, and The World. His activity as editor and translator was always inspired by a dual purpose: disseminate the philosophy of Descartes, though through building and conveying the most orthodox image possible of the philosopher. This image of Clerselier as “popularizer” of Descartes’ philosophy, that always portrayed him as the faithful disciple who strives to never distance himself from the master whose merits he honors, is, in our opinion, worthy of deeper analysis. Close attention to the Preface of the Treatise of Man undeniably shows that Clerselier did not limit himself to disseminating and defending Cartesian philosophy but that he is also its scrupulous interpreter. The passage of this Preface in which Clerselier discusses determined themes central to Cartesian metaphysics effectively appears to suggest a completely different approach to that of his master. Keywords: Descartes, Clerselier, correspondence, Treatise of Man, The World Claude Clerselier lecteur du doute de René Descartes Résumé: Claude Clerselier fut ami, correspondant, traducteur et éditeur de René Descartes, dont il publia les trois volumes de la correspondance (Lettres de Monsieur Descartes), l’Homme et le Monde. Son activité d’éditeur et traducteur fut toujours animée d’un double dessein : divulguer la philosophie de Descartes tout en construisant et véhiculant, du philosophe, l’image la plus orthodoxe possible. Cette image de Clerselier ‘vulgarisateur’ de la philosophie de Descartes, qui a toujours fait de Clerselier le fidèle disciple qui se garde de s’éloigner de la doctrine du maître dont il célèbre les mérites, mérite à notre avis d’un approfondissement. Une analyse attentive de la Préface à l’Homme montre incontestablement que Clerselier ne se limite pas à diffuser et à défendre la philosophie cartésienne mais qu’il en est aussi un interprète scrupuleux. Le passage de cette Préface dans lequel Clerselier discute certains thèmes, centraux, de la métaphysique cartésienne, nous semble en effet suggérer une approche complètement différente de celle de son maître. Mots-clé: Descartes. Clerserlier. Correspondance. L'homme et Le Monde. Data de registro: 17/11/2020 Data de aceite: 30/12/2020

scholarly journals Por que o pensamento lógico (razão) está desabando em nossas cabeças? As catarses ambientais em forma de barragens

2019 ◽  
Vol 12 (3) ◽  
pp. 1156
Author(s):  
Alceu Raposo Junior
Keyword(s):  
Rene Descartes ◽  
Modern World ◽  
Logical Thinking ◽  
Negative Consequences ◽  
Environmental Interventions ◽  
Environmental Disasters ◽  
Starting Point ◽  
The World ◽  
René Descartes ◽  
Philosophical Contribution

Com o advento do racionalismo, tendo como um dos principais precursores René Descartes, surge um novo modelo de pensar o mundo, colocando o pensamento lógico acima de qualquer questão. As ideias de Descartes influenciaram diversos pensadores, entre os quais se destacam o holandês Spinoza e o alemão Leibniz. Leibniz era filósofo, matemático e político. Dada esta inegável contribuição social e filosófica para o mundo moderno é fato que os desdobramentos contemporâneos do método e da racionalidade trouxeram consequências negativas para a sociedade pós-moderna, não pela teoria em si, mas pelo fato de que a sociedade sempre se apega aos modelos prontos, sem questionar ou contextualizar historicamente sua funcionalidade. Desta forma, com efeito, no qual carrega todo sistema sem distinção, na medida em que consistia em uma verdadeira exacerbação do racionalismo, ao mesmo tempo, se deu o seu ponto de partida para o “declínio”. É então a partir do início do século XX que começam a tornarem-se visíveis as consequências destrutivas da exacerbação do pensamento racionalista. As intervenções ambientais indistintamente por este Ser que acredita ser Deus, vão acumulando, na forma de riscos naturais por meio de suas consequências deletérias e ao mesmo tempo ele vai se distanciando do contato intimista e subjetivo (sinais) com a natureza, culminando assim nos desastres ambientais de grandes proporções no mundo Pós-Modernos, que aqui chamamos de catarses ambientais em forma de barragens.  Why is Logical Thinking (reason) Collapsing in our Heads? Environmental Catharses in the form of Dams A B S T R A C TWith the advent of rationalism, with René Descartes as one of its main precursors, emerges a new model of thinking about the world, putting logical thinking above any question. The ideas of René Descartes influenced several thinkers, among them the Dutchman Spinoza and the German Leibniz. Leibniz was a philosopher, mathematician, and politician. Given this undeniable social and philosophical contribution to the Modern world, it is a fact that the contemporary unfoldings of method and rationality have brought negative consequences to Postmodern society, not by the theory itself, but by the fact that society always clings to models without questioning and historically contextualizing their functionality. As all the system carries its own germ of destruction, insofar as it consisted in a true exacerbation of rationalism, at the same time, it became the starting point for the "decline". It is at the beginning of the twentieth century when the destructive consequences of the exacerbation of rationalist thinking start to become visible. The environmental interventions indistinctly made by this Being that believes himself to be God, accumulate in the form of natural risks through its deleterious consequences and at the same time distances itself from intimate and subjective contact (signs) with nature, culminating in the environmental disasters of great proportions in the Post-Modern world, hereby called environmental catharsis in the form of dams.Keywords: rationalism; Rene Descartes; environmental disasters; dams.

scholarly journals Finding the Image of God: Searching the ‘Sublime’ through works of Rene Descartes and H.P Lovecraft

2021 ◽  
Vol 2 (4) ◽  
pp. 90-100
Author(s):  
Sayan Chattopadhyay
Keyword(s):  
Rene Descartes ◽  
Ontological Argument ◽  
Image Of God ◽  
Images Of God ◽  
The Sublime ◽  
The World ◽  
Comparative Methodology ◽  
René Descartes ◽  
New Perspective ◽  
The Image Of God

This study explores the “Sublime” and aims at clarifying the very ‘understood’ as well as ‘misunderstood’ figure or image of God(s) and showing how the established and vivid definitions of the Almighty can be discarded with the help of certain ‘Infinist’ concepts and the ‘De-Humanization’ of God. It also aims at presenting a new perspective towards the understanding of the ‘humanization’ that happened and shows the loop-holes in its definition i.e. given to date all around the world. This paper focuses upon searching the acceptability and validity of Rene Descartes’ Ontological Argument, through which I examine the image of God as I find the image of God being repeated  and, therefore, I would also raise the understandings from the Ontological Argument which is later debated through the concept of “theodicy” by Leibniz and which is altered and given an altered definition by H.P Lovecraft in the era of modernization. There has been a repeatation in the understanding of God and it’s Image. Infinism supports my statement, as it speaks of this Literature loop which is present and misunderstood very commonly as something new. A comparative methodology has been used in order to study the various theories upon God or Sublime from different ages, in order to study the changing images of God and the reasons behind it. The article presents my unique understanding of God that is different from the romantic understanding and the concept propogated in Monotheism.

scholarly journals FROM THE METAPHYSICS OF EUCLIDES - TO GEOMETRIC IDEAS IN PHYSICS THROUGH THE AGE (GEOMETRIC IDEAS IN PHYSICS EXPAND THE HORIZONS OF THE KNOWLEDGE OF THE WORLD)

Metaphysics ◽  
2020 ◽  
pp. 26-38
Author(s):  
A. V Khodunov
Keyword(s):  
Research Methods ◽  
Da Vinci ◽  
Rene Descartes ◽  
Historical Analysis ◽  
Leonardo Da Vinci ◽  
Galileo Galilei ◽  
Isaac Newton ◽  
The World ◽  
René Descartes ◽  
Geometric Nature

This work consists of two parts. In the first part, a historical analysis is made with modern comments on the importance of a deep study of stable knowledge, experience and traditions of a geometric nature about the structure of the world accumulated by our civilization, which have passed thousands of years of testing. In addition to mathematics, in physics, the tradition of geometric research methods comes from Archimedes, through the work of Leonardo da Vinci, Galileo Galilei, René Descartes, Isaac Newton and other scientists. This trend is now stronger than ever. The second part briefly and summarizes the stages of how and what we have come to on this path.

Classical Theism and the Problem of Animal Suffering

2017 ◽  
Vol 78 (3) ◽  
pp. 659-695 ◽  
Author(s):  
Derek Joseph Wiertel
Keyword(s):  
Early Modern ◽  
Rene Descartes ◽  
Early Modern Period ◽  
Theological Reflection ◽  
Animal Suffering ◽  
Classical Theism ◽  
Modern Period ◽  
The World ◽  
René Descartes

In the Western theological tradition, nonhuman suffering was not perceived as a “live” problem until the early modern period. Constrained by classical theism, the early modern figures of René Descartes, Anne Conway, and G.W. Leibniz developed three distinct approaches to animal theodicy based upon their unique reconceptualization(s) of the world. These three approaches, (1) denial of animal suffering (Descartes); (2) cosmic fall and vale of soul-making (Conway); and (3) necessary suffering of creation (Leibniz), remain the prevailing theodical options with respect to animal suffering in contemporary theological reflection. In light of the limitations of such theodicies, an engagement with the Christian theological narrative provides a framework for revisiting classical theism in relation to animal suffering.

scholarly journals L’Errore di Cartesio

2010 ◽  
Vol 1 (1) ◽  
Author(s):  
Anna Re
Keyword(s):  
Rene Descartes ◽  
El Paso ◽  
The Body ◽  
Biological Regulation ◽  
Palabras Clave ◽  
The World ◽  
Mind And Body ◽  
René Descartes

  Keywords: Dualism, Réné Descartes,  Antonio Damasio, body, mind, nature The article aims at discussing and overcoming traditional dualisms which consider the body inferior to mind. According to Antonio Damasio nature appears to have built the apparatus of rationality not just on top of the apparatus of biological regulation, but also from it and with it. Failure to see this is Descartes’ error. Far from there being a separation, sharp or ragged, between mind and body, mind cannot exist or operate at all without body. The idea that the body’s needs set the pace and indirectly drive the brain’s decisions is not new, but Damasio makes a more interesting proposal out of it. In particular, he shows how this intimate body-involvement plays important roles in explaining some of the juicier and more mysterious facts of “phenomenology”.  Moreover, this new dialectical relation between nature and mind gives nature a new value and a new role in our interpretation of the world.  Palabras clave: Dualismo, Réné Descartes,  Antonio Damasio, cuerpo, mente, naturaleza.  El artículo pretende tratar y superar los dualismos que consideran el cuerpo inferior a la mente. Según Antonio Damasio, la naturaleza parece haber construido el aparato de racionalidad no sólo sobre el aparato de regulación biológica, sino también desde él y con él. El error de Descartes fue no verlo. Lejos de haber separación, aguda o irregular, entre mente y cuerpo, la mente no puede para nada existir o funcionar sin el cuerpo. La idea de que las necesidades corporales marcan el paso y dirigen indirectamente las decisiones del cerebro no es nueva, pero de ella Damasio saca una propuesta más interesante. En particular, muestra cómo esta íntima participación del cuerpo desempeña un papel importante a la hora de explicar algunos de los hechos más jugosos y misteriosos de la “fenomenología”. Además, esta nueva relación dialéctica entre naturaleza y mente da un nuevo valor a la naturaleza y un nuevo papel en nuestra interpretación del mundo.

The Price of Truth: Reciprocity, Giving, and Generosity in the Philosophy of René Descartes

2019 ◽  
Vol 29 (6) ◽  
pp. 147-170
Keyword(s):  
Moral Philosophy ◽  
Rene Descartes ◽  
Well Being ◽  
The Other ◽  
Economic Science ◽  
Homo Oeconomicus ◽  
Intellectual Activity ◽  
René Descartes ◽  
Economic Thinking ◽  
Selfish Interest

The article provides a comparison of the concept of homo œconomicus with the core theses of René Descartes’ moral philosophy. The first section draws on the work of the contemporary Western philosopher Anselm Jappe in which Descartes’ philosophy is held to be the cornerstone of the established view and current scientific definitions of homo œconomicus as the fundamental and indispensable agent of capitalistic relations. As opposed to this “common sense” position in the modern social sciences, the second section of the article builds upon Pierre Bourdieu’s Anthropologie économique (2017) to demystify the notion of homo œconomicus. The article then examines some aspects of modern philosophical anthropology that show odd traces of Descartes’ thinking and that are regularly applied in economic science as well as in the critique of economic thinking as such. These are the concepts of mutuality, giving, exchange and generosity, and they are regarded as central to the philosopher’s moral doctrine.The author concludes that the philosophical doctrine of generosity has very little in common with the bourgeois ideology of utility which implies an instrumental relationship between subjects: in Caretesian moral philosophy the Other is neither an object of influence nor a means to achieve someone’s personal goals nor a windowless monad. Generosity certainly has its economic aspects, but these do not include accumulating wealth in the bourgeois sense. It is more in the realm of the aristocratic practice of making dispensations. All throughout his life Decartes may be viewed as exhibiting a peculiar kind of nobility in which the desire to give, endow and sacrifice outweighs any selfish interest. The vigorous pursuit of well-being gives way to a quest for the leisure required to pursue intellectual activity, and care for oneself does not preclude attending to and loving the Other, whatever form it may take.

La disparition des formes aristotéliciennes. À propos d'une démarche clandestine dans les Méditations

Dialogue ◽  
2020 ◽  
Vol 59 (4) ◽  
pp. 539-548
Author(s):  
Georges Moyal
Keyword(s):  
Rene Descartes ◽  
René Descartes

RÉSUMÉMême si l'appréhension que l'on peut avoir des formes aristotéliciennes résulte de ce qu'Aristote nomme «induction», rien ne nécessite que leurs composantes soient reliées entre elles de façon intelligible, comme le sont, au contraire, les propriétés de la matière. C'est ce qui porte René Descartes à en débarrasser les sciences par une démarche effectuée subrepticement dans sa VIe Méditation, et à leur substituer la matière, dénominateur commun des êtres naturels. C'est cette démarche — elle continue d’éluder certains de ses lecteurs —, que nous tentons de mettre au jour dans ce qui suit.

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