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This volume presents new research on Cartesian psychophysiology that combines historical and textual analysis with a consideration of recent advances in contemporary neuroscience research. It seeks to explain why the Cartesian theory of the brain and its communication with the mind still offer a remarkable model for cognitive studies.
New research in the philosophy of mind and cognitive science has reignited interest in the role and the structure of the "Cartesian brain" among scholars of Descartes. This volume rethinks Cartesian psychology from the perspective of physiology, with the aim of redetermining the contributions of the brain and central nervous system to mental phenomena. The first part of the volume concerns the details of Descartes’s own physiological account of the brain. The discussion covers his treatment not only of the anatomy of the brain but also of the mode of interaction between mind and body, in which the pineal gland plays a central role, and of the relation between the brain and the rest of the body. The second part considers the reception and legacy of the Cartesian brain. The focus here is on understanding how Cartesian psychophysiology was received by Descartes’s early modern contemporaries and immediate successors, as well as on the relevance of the Cartesian brain for contemporary neurophysiology and cognitive science.
The Cartesian Brain is an essential resource for scholars and advanced students interested in Descartes, history of philosophy, history of science, philosophy of mind, and cognitive science.
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This volume presents new research on Cartesian psychophysiology that combines historical and textual analysis with a consideration of recent advances in contemporary neuroscience research. It seeks to explain why the Cartesian theory of the brain and its communication with the mind still offer a remarkable model for cognitive studies.
New research in the philosophy of mind and cognitive science has reignited interest in the role and the structure of the "Cartesian brain" among scholars of Descartes. This volume rethinks Cartesian psychology from the perspective of physiology, with the aim of redetermining the contributions of the brain and central nervous system to mental phenomena. The first part of the volume concerns the details of Descartes’s own physiological account of the brain. The discussion covers his treatment not only of the anatomy of the brain but also of the mode of interaction between mind and body, in which the pineal gland plays a central role, and of the relation between the brain and the rest of the body. The second part considers the reception and legacy of the Cartesian brain. The focus here is on understanding how Cartesian psychophysiology was received by Descartes’s early modern contemporaries and immediate successors, as well as on the relevance of the Cartesian brain for contemporary neurophysiology and cognitive science.
The Cartesian Brain is an essential resource for scholars and advanced students interested in Descartes, history of philosophy, history of science, philosophy of mind, and cognitive science.
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On dit que Descartes réfléchissait sans cesse aux questions morales. Pourtant, entre la modeste « morale par provision » de 1637 et l''évocation, dix ans plus tard, d''une « plus haute et plus parfaite morale », « dernier degré de la sagesse », son oeuvre en la matière paraît discrète : dix pages du Discours de la Méthode, un tiers des Passions de l''âme, une quinzaine de lettres de 1645-1647 constituent l''essentiel des textes en notre possession. Cette discrétion n''est en rien un défaut. Ce livre s''est donné pour tâche de l''expliquer en s''intéressant au statut cartésien de la connaissance morale et à ses principes : conditions du libre arbitre, « sage des passions », nature de l''amour, de la « vraie générosité », réalité d''une loi morale, regard à porter sur l''ordre du monde. Jusque dans les discussions ici poursuivies sur la « morale parfaite » et sur l''humanisme, comme dans la comparaison avec Montaigne, Spinoza ou Kant, la pensée cartésienne apparaît au plus haut point responsable d''elle-même, c''est-à-dire consciente des limites à donner à une philosophie morale qui soit à la fois supérieurement exacte et authentiquement utile.