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• v. 1. Descartes' theory of knowledge.--
• v. 2. Spinoza: Concerning God.

Descartes' "Concept of the Mind", as distinct from the body with which it forms a union, set the agenda for much of Western philosophy's subsequent reflection on human nature and thought. This book gives an analysis of Descartes' pivotal concept that deals with all the functions of the mind, cognitive as well as volitional, theoretical as well as practical and moral. Focusing on Descartes' view of the mind as initimately united to and intermingled with the body, and exploring its implications for his philosophy of mind and moral psychology, Lilli Alanen argues that the epistemological and methodological consequences of this view have been largely misconstrued in the modern debate. Informed by both the French tradition of Descartes scholarship and recent Anglo-American research, Alanen's book combines historical-contextual analysis with a philosophical problem-oriented approach. It seeks to relate Descartes' views on mind and intentionality both to contemporary debates and to the problems Descartes confronted in their historical context. By drawing out the historical antecedents and the intellectual evolution of Descartes' thinking about the mind, the book shows how his emphasis on the embodiment of the mind has implications far more complex and interesting than the usual dualist account suggests.
(source: Nielsen Book Data)

• PREFACE-- Ch. 1 Synopsis--The thinking-man paradox-- Ch. 2 Thinking about the sun I--having an idea of the sun-- Ch. 3 Thinking about the sun II--having-in-mind vs. knowing-which-- Ch. 4 Thinking about God and nature-as-a-whole-- Ch. 5 Thinking about material things-- Ch. 6 Descartes' cosmological invariants I--thinking-- Ch. 7 Descartes' cosmological invariants II--knowing-- Ch. 8 Skepticism.
• (source: Nielsen Book Data)

Decartes' maxim Cogito, Ergo Sum (from his Meditations) is perhaps the most famous philosophical expression ever coined. Joseph Almog is a Descartes analyst whose last book WHAT AM I? focused on the second half of this expression, Sum-who is the "I" who is existing-and-thinking and how does this entity somehow incorporate both body and mind? This volume looks at the first half of the proposition-cogito. Almog calls this the "thinking man's paradox": how can there be, in the the natural world and as part and parcel of it, a creature that...thinks? Descartes' proposition declares that such a fact obtains and he maintains that it is self-evident; but as Almog points out, from the point of view of Descartes' own skepticism, it is far from obvious that there could be a thinking-man. How can it be that a thinking human be both part of the natural world and yet somehow distinct and separate from it? How did "thinking" arise in an otherwise "thoughtless" universe and what does it mean for beings like us to be thinkers? Almog goes back to the Meditations, and using Descartes' own aposteriori cognitive methodology-his naturalistic, scientific, approach to the study of man-tries to answer the question.
(source: Nielsen Book Data)

The separation of mind and body, first expressed by Rene Descartes, is a classic philosophical paradox. How are mind and body distinct yet integrated within a human being? Distinguished philosopher Joseph Almog argues, in this short and accessible book, that Descartes managed to resolve this dilemma by treating the trio of mind, body, and being as separate yet fundamentally interdependent.
(source: Nielsen Book Data)

• ""La physique de lâ€?Homme chez Regius""; ""suivi de ""; ""En quoi le Traité de Lâ€?Homme de Descartes peut-il ître lu comme un texte matérialisteÂ? ""; ""Collection Mercure du Nord/Verbatim""; ""En quoi le Traité de Lâ€?Homme de""; "" Descartes peut-il ître lu comme""; "" un texte matérialisteÂ? ""; "" ""; ""En quoi le Traité de Lâ€?Homme de""; "" Descartes peut-il ître lu comme""; "" un texte matérialisteÂ? ""; ""sommaire""; ""I/ LA PHYSIOLOGIE COMME BRANCHE DE LA DISCIPLINE Sâ€?ATTACHANT A LA CONNAISSANCE DES CHOSES NATURELLES""

• ""A. Enjeux de la reformulation de la théorie de la contraction musculaire""""B. Le statut de lâ€?invisible dans la connaissance des corps naturels""; ""II. LA CONNAISSANCE DE LA NATURE DE Lâ€?Ã?ME""; ""A. Lâ€?essentialité du mode""; ""B. La connaissance de lâ€?âme""; ""III. LES PASSIONS""; ""A. Passions et sensations""; ""CONCLUSION""; ""I. Regards croisés : Lâ€?Homme au confluent de plusieurs histoires""; ""A/ Schuyl : rétrospection et prospection""; ""B/ Clerselier : prendre les raisons dans le bon ordre""

• ""II/ La définition physiologique de lâ€?idée et ses conséquences. Pistes de réflexion""""Collection Mercure du Nord/Verbatim""; ""La physique de lâ€?Homme chez Regius""; ""suivi de ""; ""En quoi le Traité de Lâ€?Homme de Descartes peut-il ître lu comme un texte matérialisteÂ? ""; ""Collection Mercure du Nord/Verbatim""; ""la physique de lâ€?homme chez Regius ""; ""En quoi le Traité de Lâ€?Homme de Descartes peut-il ître lu comme un texte matérialisteÂ? ""; "" ""; ""La physique de lâ€?homme chez Regius""

• ""En quoi le Traité de Lâ€?Homme de Descartes peut-il ître lu comme un texte matérialisteÂ? """"sommaire""; ""LA physique de lâ€?Homme chez Regius""; "" ""; "" ""; ""I/ LA PHYSIOLOGIE COMME BRANCHE DE LA DISCIPLINE Sâ€?ATTACHANT A LA CONNAISSANCE DES CHOSES NATURELLES""; ""A. Enjeux de la reformulation de la théorie de la contraction musculaire""; ""B. Le statut de lâ€?invisible dans la connaissance des corps naturels""; ""II. LA CONNAISSANCE DE LA NATURE DE Lâ€?Ã?ME""; ""A. Lâ€?essentialité du mode""; ""B. La connaissance de lâ€?ÃØme""; ""III. LES PASSIONS""

• ""A. Passions et sensations""""CONCLUSION""; ""En quoi le traité de Lâ€?Homme de Descartes peut-il ître lu comme un texte matérialisteÂ? Variations sur lâ€?édition de 1664""; ""I. Regards croisés : Lâ€?Homme au confluent de plusieurs histoires""; ""A/ Schuyl : rétrospection et prospection""; ""B/ Clerselier : prendre les raisons dans le bon ordre""; ""II/ La définition physiologique de lâ€?idée et ses conséquences. Pistes de réflexion""; ""Collection Mercure du Nord/Verbatim""

How much does what we think depend on what we want? Descartes' much-discussed position has often been interpreted to mean that we hold an opinion as the result of a decision. In Scepticism, Freedom and Autonomy, Araujo argues against this interpretation, asserting that we retain control over our opinions only through selective attention. Even for this limited control, however, Cartesian Scepticism implies the possibility of self-delusion, symbolized in the writings of Descartes by the figure of the evil god. Hence, the existence of an evil god would not only cast doubt on our claims to knowledge but also jeopardize our freedom. In this new interpretation, the Cartesian Scepticism, which is usually ascribed only epistemic significance, proves relevant for a fundamental moral question, that of human autonomy in general.
(source: Nielsen Book Data)

• INTRODUCTION
• I: DESCARTESâ€? THEORY OF JUDGEMENT
• Introduction
• 1. Entertaining and Judging
• 2. Kinds of Thoughts: Ideas, Affections, and Judgements
• 3. Ideas: Picture-Like Thoughts and Propositions
• 4. Facultas Cognoscendi and Facultas Eligendi
• 5. Descartesâ€? Ethics of Belief.
• 6. Attention Voluntarism and Scepticism
• II: TWO CONCEPTS OF FREEDOM
• Introduction
• 1. Fourth Meditation: The Latin and The French Texts
• 2. Power of Choice and Spontaneous Assent
• 3 Arguments for Doxastic Voluntarism

• 4. Arguments for Attention Voluntarism5. Freedom Before, and Freedom During the Action
• 6. The Concept of Attention
• 7. Scepticism and Free Will
• III: SELF-DECEPTION AS A MENTAL STATE
• Introduction
• 1. Dogmatic Self-Deception: The Regulae
• 2. Sceptical Self-Deception: The First Meditation
• 3. Imposition, Suspension of Judgement, and Freedom
• 4. The Meaning of Imponere in The First Meditation
• 5. Freedom, Scepticism and Early Modern Philosophy
• 5.1 Montaigne
• 5.2 Charron
• 5.3 Gassendi
• IV: FREEDOM, AUTONOMY, AND SCEPTICISM

• Introduction1. Lack of Autonomy through Manipulation
• 2. Minimal Autonomy
• 3. Cogito and Autonomy
• 4. Autonomy and Epistemic Responsibility
• 5. Scepticism and Character Traits
• V: THE SCIENCE OF GOOD LIVING
• Introduction
• 1. Interpretations of Descartesâ€? Moral Theory
• 2.1 The Biographical Accident Thesis
• 2.2 The Lack of Sincerity Thesis
• 2.3 The Lack of Originality Thesis
• 2.4 The Identity of â€?Provisionalâ€? and â€?Definitiveâ€? Morals Thesis
• 2. Deontological Approaches to Descartesâ€? Moral Theory

• 3. Moral Certainty and Metaphysical Certainty4. Scepticism and Everyday Life
• 5. The Moral Way of Knowing and the Science of Good Living
• VI: DESCARTES ON VIRTUE ETHICS
• Introduction
• 1. Descartesâ€? Moral Theory and Virtue Ethics
• 2. The Moral Maxims
• 3. The First Maxim: Moral Paragons
• 4. The Second Maxim: The Virtue of Resolution
• 5. The Third Maxim: The Virtue of Prudence
• 6. The Fourth Maxim: The Examined Life
• 7. The Quest for Truth and The Highest Good
• CONCLUSION
• BIBLIOGRAPHY
• INDEX NOMINUM

How much does what we think depend on what we want? Descartes' much-discussed position has often been interpreted to mean that we hold an opinion as the result of a decision. In Scepticism, Freedom and Autonomy, Araujo argues against this interpretation, asserting that we retain control over our opinions only through selective attention. Even for this limited control, however, Cartesian Scepticism implies the possibility of self-delusion, symbolized in the writings of Descartes by the figure of the evil god. Hence, the existence of an evil god would not only cast doubt on our claims to knowledge but also jeopardize our freedom. In this new interpretation, the Cartesian Scepticism, which is usually ascribed only epistemic significance, proves relevant for a fundamental moral question, that of human autonomy in general.
(source: Nielsen Book Data)

• Avant-propos. Le concept en question
• Dieu et la métaphysique à l'excès
• Cohérence cartésienne et histoire de la métaphysique
• Analytique de la finitude
• De l'infinité de distance a l'infinité de substance
• Les deux paradoxes de la Correspondance
• Repérage
• L'infinité divine
• Trois conclusions, deux paradoxes
• L'infinité de distance
• La secondarité de l'infini dans les lettres de 1630
• La fondation sans l'infini dans Le Monde
• La fondation sans l'infini dans les Vae Responsiones et la lettre du 29 juillet 1648 à Arnauld
• L'infinité de substance
• La conquête de l'infini
• Les trois fonctions de l'infini
• Infinité de distance et infinité de substance
• Interprétation historique des paradoxes
• Le retard de la transcendance
• Demonstratio ad extra et demonstratio ad intra
• L'exigence d'une interprétation métaphysique
• Vers une interprétation métaphysique des paradoxes
• Métaphysique de 1630 et métaphysique de 1641
• Le soupçon d'une tension
• La tension de l'infini
• L'excellence métaphysique
• Métaphysique, philosophia prima, metaphysica
• La cirrularité de l'infini
• Métaphysique cartésienne et metaphysica
• L'infini et la metaphysica
• La soumission à l'objectité
• La métaphysique de la représentation
• Fausseté matérielle et idée vraie
• Idea vera et vérité
• Trois conséquences
• Le surcroît d'évidence de l'existence de Dieu
• L'inutile incompréhensibilité?
• Le privilège de l'intelligibilité
• Apophase et métaphysique
• Thomas d'Aquin
• Montaigne
• Bérulle
• L'intégration métaphysique de l'infini
• Duns Scot et le concept quidditatif d'ens infinitum
• Bonaventure et l'immensité
• Augustinisme et métaphysique
• L'excellence ontologique
• Actualité et éminence : yens amplissimum
• Actualitas
• Summitas
• Ens amplissimum
• La cohérence des noms
• Infinité et perfection
• Infinité, toute-puissance et indépendance
• Trois conséquences
• Descartes contre Aristote
• L'infini et la quantité
• L'infini en puissance
• Descartes contre Aristote
• Infini et indéfini
• Les deux caractères de l'indéfini
• Validation: l'apparition du concept
• Retour sur deux querelles : J.-B. Morin et saint Anselme
• D'Aristote à Descartes
• Thomas d'Aquin vs Bonaventure ?
• Henri de Gand
• Duns Scot et Suarez
• Les embarras de l'ontologie
• La disjonction suivant l'existence : le fini et l'infini
• La division fini/infini
• Etre créé: dépendance et ressemblance
• Les apories
• La disjonction suivant l'essence : res extensa et res cogitans
• Le privilège de la distinction cogitatio/exensio
• L'émanation
• Nouvelles apories
• La tentation moniste
• Indépendance et perfection
• Le concept de participatio
• D'Henri de Gand à Spinoa
• Les ambiguïtés de l'ontologie
• L'aporie de la substantia
• L'aporie de l'univocité
• La finitude de l'ego
• Causa sui
• L'univocité des Iae Responsiones.
• L'analogie des IVae Responsiones
• Fonder ou être fondé: l'instabilité de l'infini
• Le renversement de la métaphysique

• La primauté métaphysique de l'infini
• Per negationem
• Plus realitatis esse in substantia infinita quam in finitia
• Ex cujus comparatione...
• L'impossible comparaison
• Méthode et infini
• La comparatio
• Les apories de la comparatio fini/ infini
• Le passé qui n'a jamais été présent
• L'extase ou la fin de la substantia
• La contra(di)ction ou la fin de la realitas
• L'innéité ou la fin de la causalité
• La ruine de la représentation
• L'idée originaire
• Le concept d'implicite
• Métaphysique cartésienne et metaphysica
• La finitude de l'ego
• La finitude théorique
• La finitude pratique
• Horizon et possibilité
• Conclusion. L'au-delà de la métaphysique.

• Acknowledgments List of Illustrations List of Abbreviations Introductioni
• 1. Descartes and the Last Scholastics: Objections and Replies
• 2. Descartes and the Scotists
• 3. Ideas, before and after Descartes
• 4. The Cartesian Destiny of Form and Matter
• 5. Descartes, Basso, and Toletus: Three Kinds of Corpuscularians
• 6. Scholastics and the New Astronomy on the Substance of the Heavens
• 7. Descartes and the Jesuits of La Fleche: the Eucharist
• 8. Condemnations of Cartesianism: the Extension and Unity of the Universe
• 9. Cartesians, Gassendists, and Censorship
• 10. The Cogito in the Seventeenth Century Bibliography Index.
• (source: Nielsen Book Data)

Descartes among the Scholastics takes the position that philosophical systems cannot be studied adequately apart from their intellectual context: philosophers accept, modify, or reject doctrines whose meaning and significance are given in a particular culture. Thus, the volume treats Cartesian philosophy as a reaction against, as well as an indebtedness to, scholastic philosophy and touches on many topics shared by Cartesian and late scholastic philosophy: matter and form, causation, infinity, place, time, void, and motion; the substance of the heavens; principles of metaphysics (such as unity, principle of individuation, truth and falsity). One moves from within Cartesian philosophy and its intellectual context in the seventeenth century, to living philosophical debate between Descartes and his contemporaries, to its first reception. Scientific and Learned Cultures and Their Institutions, 1.
(source: Nielsen Book Data)