Disorders of Neuronal Migration addresses the various aspects of neuronal migration disorders in an ordered way. It will help the clinician to acquire insight as well as proficiency in diagnosis. Individual chapters describe subgroups including: lissencephalies subependymal heterotopia non-lissencephalic cortical dysplasias anomalies of the corpus callosum hemimegalencephaly schizencephaly polymicrogyria and multisystem disorders with impaired migration such as chromosomal and metabolic syndromes. Neuroradiological and genetic data are provided with the respective chapters. Although the book is intended for clinical practice, it provides core information for all interested in this important biological process.

Receptions of Descartes is a collection of work by an international group of authors that focuses on the various ways in which Descartes was interpreted, defended and criticized in early modern Europe. The book is divided into five sections, the first four of which focus on Descartes' reception in specific French, Dutch, Italian and English contexts and the last of which concerns the reception of Descartes among female philosophers.

This volume presents twelve original essays, by an international team of scholars, on the relation of John Locke's thought to Descartes and to Cartesian philosophers such as Malebranche, Clauberg, and the Port-Royal authors. The essays, preceded by a substantial introduction, cover a large variety of topics from natural philosophy to religion, philosophy of mind and body, metaphysics and epistemology. The volume shows that in Locke's complex relationship to Descartes and Cartesianism, stark opposition and subtle 'family resemblances' are tightly intertwined. Since the turn of the twentieth century, the theory of knowledge has been the main comparative focus. According to an influential historiographical conception, Descartes and Locke form together the spearhead in the 'epistemological turn' of early modern philosophy. In bringing together the contributions to this volume, the editors advocate for a shift of emphasis. A full comparison of Locke's and Descartes's positions should cover not only their theories of knowledge, but also their views on natural philosophy, metaphysics, and religion. Their conflicting claims on issues such as cosmic organization, the qualities and nature of bodies, the substance of the soul, and God's government of the world, are of interest not only in their own right, to take the full measure of Locke's complex relation to Descartes, but also as they allow a better understanding of the continuing epistemological debate between the philosophical heirs of these thinkers.

An award-winning historian presents an absorbing account of the French mind, shedding light on France's famous tradition of intellectual life Why are the French such an exceptional nation? Why do they think they are so exceptional? The French take pride in the fact that their history and culture have decisively shaped the values and ideals of the modern world. French ideas are no less distinct in their form: while French thought is abstract, stylish and often opaque, it has always been bold and creative, and driven by the relentless pursuit of innovation. In How the French Think, the internationally-renowned historian Sudhir Hazareesingh tells the epic and tumultuous story of French intellectual thought from Descartes, Rousseau, and Auguste Comte to Sartre, Claude Lé-Strauss, and Derrida. He shows how French thinking has shaped fundamental Westerns ideas about freedom, rationality, and justice, and how the French mind-set is intimately connected to their own way of life-in particular to the French tendency towards individualism, their passion for nature, their celebration of their historical heritage, and their fascination with death. Hazareesingh explores the French veneration of dissent and skepticism, from Voltaire to the Dreyfus Affair and beyond; the obsession with the protection of French language and culture; the rhetorical flair embodied by the philosophes, which today's intellectuals still try to recapture; the astonishing influence of French postmodern thinkers, including Foucault and Barthes, on postwar American education and life, and also the growing French anxiety about a globalized world order under American hegemony. How the French Think sweeps aside generalizations and easy stereotypes to offer an incisive and revealing exploration of the French intellectual tradition. Steeped in a colorful range of sources, and written with warmth and humor, this book will appeal to all lovers of France and of European culture.

Descartes and the First Cartesians adopts the perspective that we should not approach Rene Descartes as a solitary thinker, but as a philosopher who constructs a dialogue with his contemporaries, so as to engage them and elements of his society into his philosophical enterprise. Roger Ariew argues that an important aspect of this engagement concerns the endeavor to establish Cartesian philosophy in the Schools, that is, to replace Aristotle as the authority there. Descartes wrote the Principles of Philosophy as something of a rival to Scholastic textbooks, initially conceiving the project as a comparison of his philosophy and that of the Scholastics. Still, what Descartes produced was inadequate for the task. The topics of Scholastic textbooks ranged more broadly than those of Descartes; they usually had quadripartite arrangements mirroring the structure of the collegiate curriculum, divided as they typically were into logic, ethics, physics, and metaphysics. But Descartes produced at best only what could be called a general metaphysics and a partial physics. These deficiencies in the Cartesian program and in its aspiration to replace Scholastic philosophy in the schools caused the Cartesians to rush in to fill the voids. The attempt to publish a Cartesian textbook that would mirror what was taught in the schools began in the 1650s with Jacques Du Roure and culminated in the 1690s with Pierre-Sylvain Regis and Antoine Le Grand. Ariew's original account thus considers the reception of Descartes' work, and establishes the significance of his philosophical enterprise in relation to the textbooks of the first Cartesians and in contrast with late Scholastic textbooks.

On Descartes’ Passive Thought is the culmination of a life-long reflection on the philosophy of Descartes by one of the most important living French philosophers. In it, Jean-Luc Marion examines anew some of the questions left unresolved in his previous books about Descartes, with a particular focus on Descartes’s theory of morals and the passions. Descartes has long been associated with mind-body dualism, but Marion argues here that this is a historical misattribution, popularized by Malebranche and popular ever since both within the academy and with the general public. Actually, Marion shows, Descartes held a holistic conception of body and mind. He called it the meum corpus, a passive mode of thinking, which implies far more than just pure mind—rather, it signifies a mind directly connected to the body: the human being that I am. Understood in this new light, the Descartes Marion uncovers through close readings of works such as Passions of the Soul resists prominent criticisms leveled at him by twentieth-century figures like Husserl and Heidegger, and even anticipates the non-dualistic, phenomenological concepts of human being discussed today. This is a momentous book that no serious historian of philosophy will be able to ignore.

This text provides a comprehensive and reliable introduction to Christian theological literature originating in Western Europe from, roughly, the end of the French Wars of Religion (1598) to the Congress of Vienna (1815). Using a variety of approaches, the contributors examine theology spanning from Bossuet to Jonathan Edwards.

Theo Verbeek provides the first book-length examination of the initial reception of Descartes's written works. Drawing on his research of primary materials written in Dutch and Latin and found in libraries all over Europe, even including the Soviet Union, Theo Verbeek opens a period of Descartes's life and of the development of Cartesian philosophy that has been virtually closed since Descartes's death. Verbeek's aim is to provide as complete a picture as possible of the discussions that accompanied the introduction of Descartes's philosophy into Dutch universities, especially those in Utrecht and Leiden, and to analyze some of the major problems that philosophy raised in the eyes of Aristotelian philosophers and orthodox theologians. The period covered extends from 1637, the year in which Descartes published his Discours de la Méthode, until his death in 1650. Verbeek demonstrates how Cartesian philosophy moved successfully into the schools and universities of Holland and how this resulted in a real evolution of Descartes's thought beyond the somewhat dogmatic position of Descartes himself. Verbeek further argues that this progression was an essential step in the universal propagation of Cartesian philosophy throughout Europe during the second half of the seventeenth century. As he details the disputes between Cartesians and anti-Cartesians in Holland, Verbeek shows how the questions raised were related on the one hand to religious conflicts between the Remonstrants and the Orthodox Calvinists and on the other hand to political conflicts between more liberal factions fighting for the union of church and state to enhance religious control of society in general. Contending that Descartes and Cartesian philosophy were central to the development of the modern Dutch state, Verbeek illuminates the role they played in Dutch political, religious, and intellectual life.

This edition features reliable, accessible translations; useful editorial materials; and a straightforward presentation of the Objections and Replies, including the objections from Caterus, Arnauld, and Hobbes, accompanied by Descartes' replies, in their entirety. The letter serving as a reply to Gassendi--in which several of Descartes' associates present Gassendi's best arguments and Descartes' replies--conveys the highlights and important issues of their notoriously extended exchange. Roger Ariew's illuminating Introduction discusses the Meditations and the intellectual environment surrounding its reception.