Cartesian philosophy

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Related to Cartesian philosophy: Renè Descartes

Cartesian philosophy:

see Descartes, RenéDescartes, René
, Lat. Renatus Cartesius, 1596–1650, French philosopher, mathematician, and scientist, b. La Haye. Descartes' methodology was a major influence in the transition from medieval science and philosophy to the modern era.
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We need to begin any discussion of the structures of knowledge in Westernized universities with Cartesian philosophy.
The commentary does, however, offer some very interesting insights into the reception of Cartesian philosophy in the intellectual world of the 17th century by Augustinian and non-Augustinian thinkers, and for that this part of the volume is certainly worth reading.
Such a subtle cognitive psychology is not conceptually possible in the context of a Cartesian philosophy mind, where consciousness is omnipresent.
With it, we have the absolutely enfolded structure of a purely one-sided surface, where: the "part uncontained" corresponds to the standpoint of the (Cartesian, detached) subject; the "part contained" corresponds to the standpoint of the object exterior to it; and the "part containing" corresponds to the space within which subject and object jointly stand (which in the Cartesian philosophy would have to be their topos--the place where they come together oppositionally, which is to say, as one thing exterior to, and "against", the other).
Sorell goes down to the bone of unreconstructed Cartesian philosophy, introduces the issues of history and analytic philosophy associated with it, and then starts from the beginning with descriptions of what Descartes really said about doubt, the self, incoherence, knowledge, internalism, the justification for science, conscious experience and the mind, reason, emotion, action, anthropology, misogyny and anthropocentrism.
Chapter Two, "The Influence of the Seventeenth Century," explains how Catholic thinkers, influenced by Cartesian philosophy in combination with soon-to-be-obsolete biological theories such as "ovism" and "preformationism," rejected the hylomorphic position officially promulgated at the Council of Vienne in 1312, to embrace the ontological position that declared a fetus fully human at conception.
In 1664 he came across Descartes's work Treatise on Man, and he then devoted himself to the careful and serious study of Cartesian philosophy, mathematics, and science.
Indeed, it unfolded as a dialogue which was often, if not always, a dialogue with various aspects of the Cartesian philosophy.
As suggested by the Introduction's title, 'Confronting the Cartesian Legacy', the book is written as a steady denunciation of the misleading metaphysical pictures inherited from the Cartesian philosophy of mind, pictures that Hagberg admits are easily read into the autobiographer's task if it is left unexamined: 'On this model--a model deeply enforced by this unanalyzed or semi-reflective conception of autobiographical revelation--autobiographical truth is thus construed in terms of correspondence, but correspondence turned inward: that autobiographical sentence or proposition is true which corresponds to the inward fact of the case as transparently known only to the writer' (132).
While subjective idealism, transcendental idealism, and absolute idealism can be regarded as a unified series of responses to Cartesian philosophy, the idealist tradition uncovered in the first part of the book is not only prior to Descartes; it is also innocent of the anxieties generated by his philosophy.
Roberto Bordoli's paper examined the Socinian Hans Ludwig Wolzogen's (1599-1648) critique of Cartesian philosophy.
Descartes' Dutch disciple Regius is the champion of the piece because he heroically and publicly argued against the university authorities in Utrecht for the freedom to push the Cartesian philosophy to its logical physicalist conclusions.