Perhaps the most famous proposition in the history of philosophy is Descartes' cogito 'I think, therefore I am'. Husain Sarkar claims in this provocative interpretation of Descartes that the ancient tradition of reading the cogito as an argument is mistaken. It should, he says, be read as an intuition. Through this interpretative lens, the author reconsiders key Cartesian topics: the ideal inquirer, the role of clear and distinct ideas, the relation of these to the will, memory, the nature of intuition and deduction, the nature, content and elusiveness of 'I', and the tenability of the doctrine of the creation of eternal truths. Finally, the book demonstrates how Descartes' attempt to prove the existence of God is foiled by a new Cartesian Circle.

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Presentation / Essay (Pre-University) from the year 2014 in the subject Philosophy - Philosophy of the 17th and 18th Centuries, grade: A, , language: English, abstract: Synthesizing information from various sources, this paper reflects upon the life of René Descartes, as well as the results of his work. Efficacy of Descartes’ postulation is concluded in relation to the impact made upon the world, citing present reflections of the statement “Cogito, Ergo Sum”. The history of Descartes’ early life, his progression into philosophy, and modern influences are utilized to portray his greatest work, and profound effects upon the world. The importance of the Cogito is discussed in depth and in relation to modern society’s interpretation of Cartesian philosophy. The background of Cartesian philosophy, explanations of the process, and meaning of ideas, serve to define the crux of the Cogito itself. Several postulates of famous philosophers contradicting Descartes’ ideas of solipsism are included, as well as modern interpretations by famous authors, such as David Foster Wallace.

Combines literary theory and history with detailed textual analysis in order to consider a question that involves both literature and philosophy, namely, the foundation of the human subject.

Sartre explains the theory of existential psychoanalysis in this treatise on human reality.

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

This edited collection examines the contemporary relevance of Lacan’s 1965 essay “Science and Truth” to debates on science, psychoanalysis, ethics and truth. In doing so, it re-considers the established understanding of its argument that psychoanalysis is the only science for the human subject. Over fifty years after Lacan attempted to formalize the relationship between science and psychoanalysis in “Science and Truth,” this volume returns to the categorically systematic yet deeply puzzling ideas of this lecture-turned-essay. The volume begins with a rigorous analysis of the formal logic animating the cogito, which serves as a foundation for the remainder of the book to force a confrontation between the themes laid out in “Science and Truth” and the cultural, intellectual, political, economic, and, of course, scientific movements that we face today. The following five chapters examine various contemporary phenomena, including the destabilizing forces of post-truthism and political nihilism, the ‘non-science’ of filmic depictions of science, the prosopopeia of Lacan’s so-called secular Name of the Father, the pseudoscientific discourse of involuntary celibates, or ‘incels,’ and, finally, the alliance between science and capitalism that has developed out of the Covid-19 pandemic. This project offers an important contribution to contemporary debates about science and ethics that will be of interest to academics working in psychoanalytic and critical theory, and the philosophy and history of science; as well as to clinicians.

This volume presents the excellent and popular translation by Haldane and Ross of Descartes' Meditations on First Philosophy, an introduction by Stanley Tweyman which explores the relevance of Descartes' Regulae and his method of analysis in the Meditations, and six articles which indicate the diversity of scholarly opinion on the topic of method in Descartes' philosopy.

The ongoing renaissance in Descartes studies has been characterized by an attempt to understand the philosopher's texts against his own intellectual background. Roger Ariew here argues that Cartesian philosophy should be regarded as it was in Descartes's own day—as a reaction against, as well as an indebtedness to, scholastic philosophy. His book illuminates Cartesian philosophy by analyzing debates between Descartes and contemporary schoolmen and surveying controversies arising in its first reception. The volume touches upon many topics and themes shared by Cartesian and late scholastic philosophy: matter and form; infinity, place, time, void, and motion; the substance of the heavens; the object or subject of metaphysics; principles of metaphysics (being and ideas) and transcendentals (for example, unity, quantity, principle of individuation, truth and falsity). Part I exhibits the differences and similarities among the doctrines of Descartes and those of Jesuits and other scholastics in seventeenth-century France. The contrasts Descartes drew between his philosophy and that of others are the subject of Part II, which also examines some arguments in which he was involved and details the continued controversy caused by Cartesianism in the second half of the seventeenth century.

This collection of articles (the Vercelli conference proceedings) places the theme of scepticism within its philosophical tradition. It explores the English philosophical thinkers, the French context, as well as major Italian figures and Spanish culture. It pays special attention to the relationships between history of philosophical ideas and the problems rising from the history of sciences (medicine, physics, linguistics, historical scholarship) in the 17th and the18th centuries.