A central theme unifying the essays in this volume on the work of Descartes is the interconnection between Descartes' philosophical and scientific interests, and the extent to which these two sides of the Cartesian programme illuminate each other.

Descartes's 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 is the first book to give an analysis of Descartes's 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's view of the mind as intimately 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's 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's 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.

A historically-informed account of the lasting importance of embodied thought in the intellectual trajectory of René Descartes, still remembered today as the founding father of dualism.

"Descartes and the 'Ingenium' tracks the significance of embodied thought (ingenium) in the philosophical trajectory of the founding father of dualism. The first part defines the notion of ingenium in relation to core concepts of Descartes's philosophy, such as memory and enumeration. It focuses on Descartes's uses of this notion in methodical thinking, mathematics, and medicine. The studies in the second part place the Cartesian ingenium within preceding scholastic and humanist pedagogical and natural-philosophical traditions, and highlight its hitherto ignored social and political significance for Descartes himself as a member of the Republic of Letters. By embedding Descartes' notion of ingenium in contemporaneous medical, pedagogical, but also social and literary discourses, this volume outlines the fundamentally anthropological and ethical underpinnings of Descartes's revolutionary epistemology"--

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.

TABLE OF CONTENTS: Translator's Introduction Introduction by Genevieve Rodis-Lewis The Passions of the Soul: Preface PART I: About the Passions in General, and Incidentally about the Entire Nature of Man PART II: About the Number and Order of the Passions, and the Explanation of the Six Primitives PART III: About the Particular Passions Lexicon: Index to Lexicon Bibliography Index Index Locorum

Since Descartes famously proclaimed, "I think, therefore I am," science has often overlooked emotions as the source of a person’s true being. Even modern neuroscience has tended, until recently, to concentrate on the cognitive aspects of brain function, disregarding emotions. This attitude began to change with the publication of Descartes’ Error in 1995. Antonio Damasio—"one of the world’s leading neurologists" (The New York Times)—challenged traditional ideas about the connection between emotions and rationality. In this wondrously engaging book, Damasio takes the reader on a journey of scientific discovery through a series of case studies, demonstrating what many of us have long suspected: emotions are not a luxury, they are essential to rational thinking and to normal social behavior.

The project of naturalizing human consciousness/experience has made great technical strides (e.g., in mapping areas of brain activity), but has been hampered in many cases by its uncritical reliance on a dualistic “Cartesian” paradigm (though as some of the authors in the collection point out, assumptions drawn from Plato and from Kant also play a role). The present volume proposes a version of naturalism in aesthetics drawn from American pragmatism (above all from Dewey, but also from James and Peirce)—one primed from the start to see human beings not only as embodied, but as inseparable from the environment they interact with—and provides a forum for authors from diverse disciplines to address specific scientific and philosophical issues within the anti-dualistic framework considering aesthetic experience as a process of embodied meaning-making. Cross-disciplinary contributions come from leading researchers including Mark Johnson, Jim Garrison, Daniel D. Hutto, John T. Haworth, Luca F. Ticini, Beatriz Calvo-Merino. The volume covers pragmatist aesthetics, neuroaesthetics, enactive cognitive science, literary studies, psychology of aesthetics, art and design, sociology.

Almog decodes Descartes' argument for distinguishing between the human mind and body while maintaining their essential integration in a human being. His reading not only steers away from popular interpretations of the philosopher, but also represents a scholar coming to grips directly with Descartes himself.

It was in 1660s England, according to the received view, in the Royal Society of London, that science acquired the form of empirical enquiry we recognize as our own: an open, collaborative experimental practice, mediated by specially-designed instruments, supported by civil discourse, stressing accuracy and replicability. Guided by the philosophy of Francis Bacon, by Protestant ideas of this worldly benevolence, by gentlemanly codes of decorum and by a dominant interest in mechanics and the mechanical structure of the universe, the members of the Royal Society created a novel experimental practice that superseded former modes of empirical inquiry, from Aristotelian observations to alchemical experimentation. This volume focuses on the development of empiricism as an interest in the body – as both the object of research and the subject of experience. Re-embodying empiricism shifts the focus of interest to the ‘life sciences’; medicine, physiology, natural history. In fact, many of the active members of the Royal Society were physicians, and a significant number of those, disciples of William Harvey and through him, inheritors of the empirical anatomy practices developed in Padua during the 16th century. Indeed, the primary research interests of the early Royal Society were concentrated on the body, human and animal, and its functions much more than on mechanics. Similarly, the Académie des Sciences directly contradicted its self-imposed mandate to investigate Nature in mechanistic fashion, devoting a significant portion of its Mémoires to questions concerning life, reproduction and monsters, consulting empirical botanists, apothecaries and chemists, and keeping closer to experience than to the Cartesian standards of well-founded knowledge. These highlighted empirical studies of the body, were central in a workshop in the beginning of 2009 organized by the unit for History and Philosophy of Science in Sydney. The papers that were presented by some of the leading figures in this area are presented in this volume.