By Husain Sarkar
Книга Descartes' Cogito: stored from the nice Shipwreck Descartes' Cogito: stored from the good Shipwreck Книги Психология, философия Автор: Husain Sarkar Год издания: 2003 Формат: pdf Издат.:Cambridge college Press Страниц: 326 Размер: 1,6 Mb ISBN: 0521821665 Язык: Английский0 (голосов: zero) Оценка:Perhaps the main well-known proposition within the background of philosophy is Descartes' cogito "I imagine for that reason I am". Husain Sarkar claims during this provocative new interpretation of Descartes that the traditional culture of interpreting the cogito as an issue is fallacious. it may, he says, be learn as an instinct. via this new interpretative lens, Sarkar reconsiders key Cartesian themes. He demonstrates how Descartes' try to end up the life of God is foiled by means of a brand new Cartesian Circle.
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Extra info for Descartes' Cogito: Saved from the Great Shipwreck
Sample text
Apparently, a clear mind, a good will, and good sense are not enough; one also requires a good and guaranteed method. For it is the method that will outline the procedure and certify the results. However, not only were his morals based on probability, so was his method. Descartes was aware of the tentativeness of his method: “[P]erhaps 22 Descartes’ method, as one distinguished Kantian authority would have it, is to be sharply distinguished from Kant’s method: “In Descartes’ work the grounding of reason is closely linked to its political impotence.
He is implicitly, but forcefully, claiming that there is a higher probability of strengthening his mind, and being successful in the epistemic enterprise, if he uses the mathematical method than there would be if he were to use the historical method. Then he simply argues that the proof is in the pudding: “If someone should now say that it has not got me very far, this is a matter for experience to determine” (CSM II, 419; AT X, 526). He may take a wrong turn and find that it leads nowhere. Alternatively, he may find that he repeatedly makes the right moves – is successful, for example, in algebra – and that this gives him confidence that he is on the right track toward the epistemic goal.
He also showed why, for his purposes, he disvalued poetry and oratory, and so on. In short, we have no reason to rely on the historical method. But the certain criteria, the general rule, for distinguishing truth from falsity is derived only after the cogito has been discovered, not before. If Descartes could certainly distinguish the true from the false at the stage of preparation, then the cogito would hardly be important. In fact, the metaphysics of God and soul and the sciences could be constructed with whatever principle or criteria Descartes was working with before he discovered the cogito.