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2 - Perturbations or sweet pleasures? Descartes' place in two traditions regarding the passions

Published online by Cambridge University Press:  15 December 2009

Deborah J. Brown
Affiliation:
University of Queensland
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Summary

Had this excellent Man, Monseiur des Cartes, been half as conversant in Anatomy, as he seems to have been in Geometry, doubtless he would never have lodged so noble a guest as the Rational Soul in so incommodious a closet of the brain, as the Glandula Pinealis is; the use whereof hath been demonstrated to be no other but to receive into its spongy cavities, from two little nerves, a certain serous Excrement, and to exonerate the same again into its vein, which nature hath therefore made much larger than the artery that accompanieth it; and which having no communication with the external organs of the senses, cannot with any colour of reason be thought the part of the brain wherein the Soul exerciseth her principal faculties of judging and commanding.

(Charleton, 1674: preface)

Of the many accusations thrown at Descartes by contemporary philosophers, the strangest is surely the cognitivist's one which holds him accountable for having reduced emotions to ‘mere feelings’ or ‘the rush of animal spirits to the brain’. Were it so, Les passions de l'âme should have fallen stillborn from the press, for its principal neuroanatomical claim – that the pineal gland is the ‘seat’ of mind–body interaction – was met with a substantial amount of derision. This is not to say that the text was not significant as a piece of natural philosophy in its time, but its influence has more to do with the way questions about the passions were formed, rather than the particular answers that were given.

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Publisher: Cambridge University Press
Print publication year: 2006

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