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Cartesian Views: Papers Presented to Richard A. Watson by Richard A. Watson;Thomas M. Lennon

By Richard A. Watson;Thomas M. Lennon

Many varieties of Cartesian perspectives are taken care of by means of those papers: the perspectives that Descartes held, perspectives from our standpoint on these perspectives, perspectives on Descartes held via his early critics and fans, and perspectives which are Cartesian in outlook (not for not anything is Descartes nonetheless considered as the daddy of recent philosophy.) those overlapping perspectives give you the cohesion of this quantity, and mirror the team spirit of Richard A.Watson’s philosophical paintings. now not least between Watson’s contributions has been his depiction of Cartesianism as a reaction to a collection of difficulties inside of Descartes’s philosophy. The later Cartesians weren't slavish fans of Descartes. The individuals to this quantity will be considered as status to Watson because the Cartesians did to Descartes.

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This is the expression in the attribute of Thought of the body’s extended essence. 19 It is a part of the mind that remains after a person’s death. Vp23: The human mind cannot be absolutely destroyed with the body, but something of it remains which is eternal. Demonstration: In God there is necessarily a concept, or idea, which expresses the essence of the human body (by Vp22), an idea, therefore, which is necessarily something that pertains to the essence of the human mind. But we do not attribute to the human mind any duration that can be defined by time, except insofar as it expresses the actual existence of the body, which is explained by duration and can be defined 19 In fact, this aspect of the mind is eternal because the mode of extension of which it is an expression is eternal.

25 ing distinctly personal about this eternal idea of the body—nothing that would lead me to regard it as my “self ”, identical to the self I currently am in this life. V There is another variety of eternity for the mind in Spinoza’s system. It, too, involves the kind of atemporal being characteristic of ideas of essences. But it is, in fact, an eternity that is available only to human minds, since it is acquired by rational agents alone. Human beings, when they are acting rationally, strive naturally for knowledge.

Geulincx’ experientially defined type of dualism has a fine precedent in Descartes, although this is not immediately clear in Descartes’ earlier writings. In the fourth part of the Discourse, Descartes does seem to be keen on postponing an all too direct identification of the 29 Geulincx, Metaphysica Vera I, 2, Opera II, 148. Translation from Arnold Geulincx, Metaphysics, Translated with a preface and notes by Martin Wilson (Wisbech, 1999), 32. 30 Geulincx, Metaphysica Vera I, 2, Opera II, 148. Translation from Wilson, 33.

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