One of the world's leading Descartes scholars explores central areas of his philosophy, including his views on the nature of thought, the relationship between mind and body, his scientific worldview and its influence on modern thinking, the place of God in his philosophical system, and his account of the emotions and the good life.

John Cottingham explores central areas of his philosophy, including his views on the nature of thought, the relationship between mind and body, his scientific worldview and its influence on modern thinking, the place of God in his philosophical system, and his account of the emotions and the good life.

A collection of more than 30 specially commissioned essays, this volume surveys the work of the 17th-century philosopher-scientist commonly regarded as the founder of modern philosophy, while integrating unique essays detailing the context and impact of his work. Covers the full range of historical and philosophical perspectives on the work of Descartes Discusses his seminal contributions to our understanding of skepticism, mind-body dualism, self-knowledge, innate ideas, substance, causality, God, and the nature of animals Explores the philosophical significance of his contributions to mathematics and science Concludes with a section on the impact of Descartes's work on subsequent philosophers

Descartes' characterisation of the mind as a 'thinking thing' marks the beginning of modern philosophy of mind. It is also the point of departure for Descartes' own system in which the mind is the first object of knowledge for those who reason in an 'orderly way'. This ground-breaking book shows that the Cartesian mind has been widely misunderstood: typically treated as simply the subject of phenomenal consciousness, ignoring its deeply intellectual character. James Hill argues that this interpretation has gone hand in hand with a misreading of Descartes' method of doubt which treats it as all-inclusive and universal in scope. In fact, the sceptical arguments of the First Meditation aim to lead the mind away from the senses and towards the intellectual 'notions' that the mind has within it, and which are never the subject of doubt. Hill also places Descartes' concept of mind into the wider setting of his science of nature, showing how he wished to reveal a mental subject that would able to comprehend the new physics necessitated by Copernicus' heliocentrism.

A range of seemingly unrelated problems at the forefront of controversy about consciousness, language, and vision, among others, have a deep connection with one another that has gone unnoticed. This book suggests that this mistake arises not from what is put into a theory but rather from what is missing.

It has been acknowledged that, while Descartes’s usage of the term “a priori” is at odds with the now-current Kantian meaning, it also fails to correspond to the standard Aristotelian notion. However, there is, as yet, little agreement as to the exact positive meaning Descartes associates with the term. As such, this book offers a clear and historically adequate account of this disputed issue. Descartes’s concept of apriority is interpreted as resulting from an interplay of two trends: development of a universal method of discovery based upon Descartes’s ground-breaking reinterpretation of heuristic procedures in mathematics, and a substantial transformation of the Renaissance-Aristotelian conception of scientific reasoning. This interpretation stems from a fresh and innovative account of some central and controversial topics of Descartes scholarship and from a historically-informed outline of the situation in mathematics and in philosophy of science in Descartes’s times. The book will thus contribute to a better understanding of several fundamental issues in the philosopher’s thought. It will also help to shed light upon the challenging and strangely neglected question of why Kant decided to employ the term “a priori” in a way which differs so dramatically from the once well-established Aristotelian usage.

Descartes is well known for his decisive and spectacular break with the philosophical tradition. Indeed, on account of that break, he is frequently reputed to be the “father of modern philosophy.” This reputation, in an important sense, seems deserved. The present collection, however, attempts to reevaluate the currency of this common opinion by attending to the impact of “Cartesianism” on philosophy from its immediate epicenter in 17th century science and metaphysics up to its continuing consequences today. In a larger sense, the volume aims to contribute to efforts underway in contemporary scholarship to arrive at a more accurate and comprehensive understanding of Descartes’ philosophical achievement as such. Accordingly, the essays in Part I address the character of Descartes’ originality with respect to the foundations, method and trajectory of his philosophical project, while those in Part II focus more exclusively on the lasting challenges which issue from that originality. The range and variety of approaches assembled in the collection are intended to reflect the complexity of Descartes’ own thought. The result is a volume which will be of interest to students of metaphysics, epistemology, ethics and the history of philosophy as well as contemporary phenomenology, philosophy of mind and philosophy of language.

Focusing on the first four images of the Other mobilized in Descartes’ Meditations—namely, the blind, the mad, the dreamy, and the bad—Reading Descartes Otherwise casts light on what have heretofore been the phenomenological shadows of “Cartesian rationality.” In doing so, it discovers dynamic signs of spectral alterity lodged both at the core and on the edges of modern Cartesian subjectivity. Calling for a Copernican reorientation of the very notion “Cartesianism,” the book’s series of close, creatively critical readings of Descartes’ signature images brings the dramatic forces, moments, and scenes of the cogito into our own contemporary moment. The author patiently unravels the knotted skeins of ambiguity that have been spun within philosophical modernity out of such clichés as “Descartes, the abstract modern subject” and “Descartes, the father of modern philosophy”—a figure who is at once everywhere and nowhere. In the process, she revitalizes and reframes the legacy of Cartesian modernity, in a way more mindful of its proto-phenomenological traces.

The Historical Dictionary of Descartes and Cartesian Philosophy, Third Edition, centers on Descartes’ philosophy (considered broadly to include his science and mathematics) in the context of 17th-century thought, with attention being paid to its reception. This is done through a chronology, an introduction, and an extensive bibliography. The dictionary section has more than 400 cross-referenced entries on various concepts in Descartes’ philosophy, science, and mathematics, as well as biographical entries about the intellectual setting for Descartes’ philosophy and its reception, both with Cartesians and anti-Cartesians. This book is an excellent resource for students, researchers, and anyone wanting to know more about Descartes philosophy.

How do you know anything is true? What relation is there between my psyche and your psyche, does one exist? Can we doubt everything or are some things indubitable? What does Jung have to say about body and psyche, body and mind? Cartesian Philosophy and the Flesh is an analysis and critique of interpretations of Cartesian philosophy in analytical psychology. It focuses on readings of Descartes that have important implications for understanding Jung, and analytical and existential psychology generally. Frances Gray's book raises questions about the 'place' of the body in a theory of the human psyche and about what kind of psyche, if any, is essential to concepts of human being. Gray claims that the debates around Descartes and metaphysical dualism have been oversimplified and that this has had a profound effect on conceptualizing an on-going relation between psyche and body. The book also explores the relationship between Jung's conception of the phenomenological standpoint and that of Edmund Husserl and Maurice Merleau-Ponty. Cartesian Philosophy and Flesh brings together Descartes’ idea of self-interrogation and self-reflection and Jung's project in The Red Book, the practice of spiritual exercises is the underpinning orientation of both men. It recommends similar practices to anyone interested in the truths of their own living. Gray’s book will be of interest to Jung scholars, and those with an interest in Jungian studies, Analytical Psychologists and Philosophers.