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.

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.

'I realized it was necessary to demolish everything and start again right from the foundations, if I wanted to establish anything in the sciences that was stable and likely to last.' Ren Descartes Revered as the 'father of modern philosophy', Descartes is one of the most influential philosophers of all time, but his ideas are also highly controversial and have been subjected to intense criticism by present-day philosophers. John Cottingham examines Descartes's remarkable attempt to construct a new basis for scientific understanding, his famous first principle, 'I am thinking, therefore I exist,' and his notorious and often misunderstood account of the relation between mind and body. He also tackles fascinating and lesser-known aspects of Descartes's philosophy, including his views on language, human and animal nature, the role of the emotions in the good life, and the place of God in science and ethics. Extracts are taken from the whole range of Descartes's writings, including the Discourse on the Method, Meditations on First Philosophy, Principles of Philosophy and his last book, the Passions of the Soul, as well as extracts from his philosophical letters.

Of all the works of the man claimed by many as the father of modern philosophy, the MEDITATIONS, first published in 1641, must surely be Rene Descartes' masterpiece. This volume consists of not only a new translation of the original Latin text and the expanded objections and replies, but also includes selected correspondence and other metaphysical writings from the period 1641-49.

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.

This volume takes cue from the idea that the thought of no philosopher can be understood without considering it as the result of a lively dialogue with other thinkers. On this ground, it addresses the ways in which René Descartes’s philosophy evolved and was progressively understood by intellectuals from different contexts and eras, either by considering direct interlocutors of Descartes such as Isaac Beeckman and Elisabeth of Bohemia, thinkers who developed upon his ideas and on particular topics as Nicolas Malebranche or Thomas Willis, those who adapted his overall methodology in developing new systems of knowledge as Johannes Clauberg and Pierre-Sylvain Régis, and contemporary thinkers from continental and analytic traditions like Emanuele Severino and Peter Strawson.

This volume takes cue from the idea that the thought of no philosopher can be understood without considering it as the result of a lively dialogue with other thinkers. On this ground, it addresses the ways in which René Descartes’s philosophy evolved and was progressively understood by intellectuals from different contexts and eras, either by considering direct interlocutors of Descartes such as Isaac Beeckman and Elisabeth of Bohemia, thinkers who developed upon his ideas and on particular topics as Nicolas Malebranche or Thomas Willis, those who adapted his overall methodology in developing new systems of knowledge as Johannes Clauberg and Pierre-Sylvain Régis, and contemporary thinkers from continental and analytic traditions like Emanuele Severino and Peter Strawson.

In 'Giving Aid Effectively', Mark T. Buntaine argues that countries that are members of international organizations have prompted multilateral development banks to give development and environmental aid more effectively by generating better information about performance.

These provocative essays take a modern look at the 17th-century thinker's dream, examining the influences of mathematics on society, particularly in light of technological advances. They survey the conditions that elicit the application of mathematic principles; the applications' effectiveness; and how applied mathematics transform perceptions of reality. 1987 edition.

In The Metaphysics of the Material World, Tad M. Schmaltz traces a particular development of the metaphysics of the material world in early modern thought. The route Schmaltz follows derives from a critique of Spinoza in the work of Pierre Bayle. Bayle charged in particular that Spinoza's monistic conception of the material world founders on the account of extension and its "modes" and parts that he inherited from Descartes, and that Descartes in turn inherited from late scholasticism, and ultimately from Aristotle. After an initial discussion of Bayle's critique of Spinoza and its relation to Aristotle's distinction between substance and accident, this study starts with the original re-conceptualization of Aristotle's metaphysics of the material world that we find in the work of the early modern scholastic Su�rez. What receives particular attention is Su�rez's introduction of the "modal distinction" and his distinctive account of the Aristotelian accident of "continuous quantity." This examination of Su�rez is followed by a treatment of the connections of his particular version of the scholastic conception of the material world to the very different conception that Descartes offered. Especially important is Descartes's view of the relation of extended substance both to its modes and to the parts that compose it. Finally, there is a consideration of what these developments in Su�rez and Descartes have to teach us about Spinoza's monistic conception of the material world. Of special concern here is to draw on this historical narrative to provide a re-assessment of Bayle's critique of Spinoza.