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  1. Home
  2. Books
  3. Descartes' Meditations
  • Cited by 6
Publisher:
Cambridge University Press
Online publication date:
February 2013
Print publication year:
2012
Online ISBN:
9781139030731
DOI:
https://doi.org/10.1017/CBO9781139030731
Subjects:
History of Philosophy, Early Modern Philosophy, Philosophy
Series:
Cambridge Critical Guides
Information

Book description

Descartes' Meditations, one of the most influential works in western philosophy, continues to provoke discussion and debate. This volume of original essays by leading established and emerging early modern scholars ranges over all six of the Meditations and explores issues such as scepticism, judgement, causation, the nature of meditation and the meditator's relation to God, the nature of personhood, Descartes' theory of sense perception and his ideas on the nature of substance. The contributors bring new insights to both central and less-studied topics in the Meditations, and connect the work with the rich historical and intellectual context in which Descartes forged his thought. The resulting volume will appeal to a wide range of scholars of early modern thought.

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Contents

Contents
  • Chapter 6 - Sensation and knowledge of body in Descartes’Meditations
    pp 103-126
  • View abstract

    Summary

    The arguments and methods of reasoning seem much alike. This chapter discusses something new in Descartes' skepticism but it is not that its approach is methodological. It is rather that unlike ancient skepticism, Descartes' skepticism extends to the very content of ideas themselves. The chapter presents Descartes' three main skeptical arguments: the argument from illusion, the dreaming argument, and the Demon hypothesis, and each has ancient precedents. Arguments from conflicting impressions generated by different senses or circumstances or depending on different states of the perceiver were common among the Pyrrhonists and Academic skeptics. What Descartes' skeptic accepts does little to support Fine's claim that both ancient and modern skeptics accept appearances in the same way. Content skepticism arises in two places in the Meditations: in the transition between the dreaming and demon arguments, and in the discussion of material falsity.
  • Chapter 8 - Teleology and natures in Descartes’ Sixth Meditation
    pp 153-175
  • View abstract

    Summary

    This chapter examines Descartes' non-Aristotelian account of the constitution of substance in light of criticisms on the part of some of his prominent contemporaries. The Meditations deploys a general method of inquiry about substances. Descartes explains that in order to know the nature of a mind, it is not necessary to have a complete enumeration of the modes that belong to a mind. The method is grounded on epistemic and metaphysical doctrines to the effect that the ideas to judge that there is an accident of such-and-such a sort are entirely accurate and complete representations of the dependence relations comprised in a substance. A functional-causal view of the nature of substance is proposed by other seventeenth-century philosophers, such as Locke. Malebranche is not alone in ascribing the model to Descartes. All fully determinate acts, or modes, of a thinking substance are unified by being determined in regard to the object.
  • Chapter 9 - The role of will in Descartes’ account of judgment
    pp 176-199
  • View abstract

    Summary

    This chapter is devoted to a consideration of the role that three axioms such as causal containment axiom (CCA), conservation-is-creation axiom (C-I-CA), and universal causation axiom (UCA), play in the Meditations. It also explores the ways in which the axioms are indebted to, but also deviate from, early modern scholastic discussions of causation, emphasizing in particular the discussion in the Metaphysical Disputations of the early modern Jesuit Francisco Suárez. This text, which was known to Descartes, includes what is perhaps the most comprehensive treatment of causation in the early modern period. Descartes attempts to respond to scholastic objections to the implication of the UCA by denying that it requires that God is an efficient cause of his own existence. In contrast to the case of the first two axioms, this axiom is meant to expand the notion of causation beyond the paradigmatic case of efficient causality.
  • Chapter 11 - Cartesian selves
    pp 226-242
  • View abstract

    Summary

    In the third Meditation, Descartes sketches a pre-critical conception of sensory cognition, that is, the conception of the senses that he takes the meditator to have entered the Meditations with. In the Sixth Meditation he presents his own theory of the senses. The thought that sensory ideas resemble things located outside of the author falls out of an Aristotelian picture of cognition. Descartes presents the belief in resemblance as a naïve commitment rather than a technical philosophical one, so it is worth doing what we can to make it recognizable and familiar. In his "Refutation of Idealism", Kant classifies Descartes as an idealist and explains idealism as the position "that the only immediate experience is inner experience, and that from it we can only infer outer things". Purposes of gauging Descartes' attitude toward the Aristotelian conception, it would appear that his remarks about resemblance take on special significance.
  • Bibliography
    pp 243-254
  • View abstract

    Summary

    This chapter considers Descartes' systematic doctrines on the nature of the mind and its ideas. It combines Descartes' statements on sensation and perception for hints about how to apply such principles. Outside the Meditations and Principles, Descartes discusses the anatomy, physiology, and mental operation of the senses in the Dioptrics and Passions. Descartes further develops the notion of ideas as images by explaining that differences in the objective reality of ideas amount to differences in what those ideas represent. The author favors an interpretation in which, for Descartes, all sensory ideas represent by resemblance, different kinds of sensory ideas vary in cognitive value, externalization arises through spatial localization, and, with sensory ideas of color and the like, as materially false they do not intrinsically misrepresent but afford occasion for false judgments, which arise as merely apparent, and so not actually legitimate, teachings of nature.
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