scholarly journals John Locke and a Rene Descartes Epitaph

2015 ◽  
Vol 62 (2) ◽  
pp. 260-263
Author(s):  
F. Waldmann
Keyword(s):  
John Locke ◽  
Rene Descartes ◽  
René Descartes

scholarly journals Tradução: Dissertação sobre a liberdade (Étienne Bonnot de Condillac)

2017 ◽  
Vol 5 (5) ◽  
Author(s):  
Guilherme Augusto Guedes ◽  
Nelson Carvalho Neto
Keyword(s):  
John Locke ◽  
Rene Descartes ◽  
René Descartes ◽  
Etienne Bonnot De Condillac

É célebre o raciocínio “Penso, logo existo”, enunciado pelo filósofo francês René Descartes (1596-1650) na quarta parte de seu Discurso do Método, como sendo o primeiro princípio de sua Filosofia. Além de não podermos duvidar que o sujeito que pensa existe, para Descartes a mente humana é dotada de certas ideias, impressas por Deus, que lhes são inatas. Um dos primeiros a criticar a teoria do conhecimento e o inatismo cartesiano foi o filósofo inglês John Locke (1632-1704), porém, foi seu discípulo francês Étienne Bonnot de Condillac (1714-1780) quem esboçou as críticas mais radicais contra o sistema filosófico de Descartes.

Freiheit zur Wahrheit

2018 ◽  
Author(s):  
Jens Rometsch
Keyword(s):  
John Locke ◽  
Rene Descartes ◽  
René Descartes

How do our perceptions come about? If our ways of forming them is deterministically given, skeptical objections can no longer be warded off. We might as well be calibrated for errors. If, instead, our cognition works unbounded and free, there is no compulsion to fall prey to error. It is therefore advisable to understand cognitive formation as a plurimodal interaction of activities of perception, imagination and verbalization, the course of which is never determined by the conditions under which it currently stands. Further, we should not describe ourselves as mere "res cogitans," no matter what the philosophical intentions: there is no sense in assuming that we are determined to perform activities of cognition only. In dealing with two major historical examples, these assumptions are developed and tested. It is shown why René Descartes unexpectedly champions them, and which consequences ensue from John Locke´s disregarding them.

The Problem of the External World in René Descartes, Edmund Husserl, Immanuel Kant and the Evil Genius

2020 ◽  
Vol 30 (1) ◽  
pp. 57-66
Author(s):  
Robert Elliott Allinson ◽  
Keyword(s):  
Immanuel Kant ◽  
David Hume ◽  
Argument Structure ◽  
John Locke ◽  
Edmund Husserl ◽  
Rene Descartes ◽  
External World ◽  
George Berkeley ◽  
René Descartes

The need to prove the existence of the external world has been a subject that has concerned the rationalist philosophers, particularly Descartes and the empiricist philosophers such as John Locke, George Berkeley and David Hume. Taking the epoché as the key mark of the phenomenologist—the suspension of the question of the existence of the external world—the issue of the external world should not come under the domain of the phenomenologist. Ironically, however, I would like to suggest that it could be argued that the founder of the phenomenological school of thought, Edmund Husserl, also did not avoid the question of the existence of the external world. What I would like to suggest further is that Immanuel Kant grants himself illicit access to the external world and thus illustrates that the question of the external world is vital to the argument structure of the first Critique.

Precursors to Kant

2019 ◽  
pp. 8-18
Author(s):  
David Baggett ◽  
Jerry L. Walls
Keyword(s):  
John Locke ◽  
Rene Descartes ◽  
Well Being ◽  
Blaise Pascal ◽  
Christian Tradition ◽  
Moral Argument ◽  
Thomas Reid ◽  
René Descartes ◽  
Final Causes ◽  
Conception Of The Good

Although Kant is often thought of as the first significant moral apologist, hints and intimations of the moral argument can be found before him. Plato’s conception of the Good has been thought congenial to a theistic conception, and Aristotle’s robust teleological conception of reality and sturdy commitment to final causes resounded with much of the later Judeo-Christian tradition. Augustine and Aquinas, in particular, were committed religious believers and thinkers who forged clear connections between their theism and key moral ideas found among such Greek thinkers as Plato and Aristotle. The contemporary Frenchmen René Descartes and Blaise Pascal both saw the relevance of the afterlife to fundamental questions of the moral quest. John Locke and Thomas Reid were both drawn to an early version of the “coincidence thesis,” according to which well-being and virtue go together. In all of these ways the stage was set for Kant’s landmark work.

scholarly journals Four different views of scientific knowledge and the birth of modern relativism: The very important challenge facing reformed churches in a Western world

2018 ◽  
Vol 74 (4) ◽  
Author(s):  
Nicolaas J. Gronum
Keyword(s):  
Immanuel Kant ◽  
Scientific Knowledge ◽  
John Locke ◽  
Rene Descartes ◽  
Western World ◽  
Western Thought ◽  
René Descartes ◽  
Important Challenge ◽  
Reformed Churches ◽  
Aristotle's Metaphysics

Theologians are used to pointing the finger at European continental postmodernism when dealing with modern relativism. This article addresses a problem that is seldom highlighted within theology: modern relativism is the result of a series of epistemological discussions that took place during the early Enlightenment between scholars such as Rene Descartes, John Locke and Immanuel Kant. They were reacting, in part, to Aristotle’s metaphysics and logic. When the whole picture unravels, one immediately sees that modern relativism is deeply ingrained in Western thought. In other words, modern relativism will not gather dust after the demise of postmodernism. To the contrary, this article would argue that modern relativism will continue to pose serious challenges to reformed churches in future. Pastors who want to engage with Western audiences will benefit from being made aware of this. Hopefully this will encourage theologians to re-evaluate the relevancy of reformed theological constructs in societies that are deeply steeped in relativist thought.

scholarly journals La agenda naturalista de las pasiones en la filosofía de la modernidad temprana

Asclepio ◽  
2018 ◽  
Vol 70 (1) ◽  
pp. 216 ◽  
Author(s):  
Leonel Toledo Marín ◽  
Samuel Herrera-Balboa ◽  
Carmen Silva
Keyword(s):  
David Hume ◽  
John Locke ◽  
Rene Descartes ◽  
Thomas Hobbes ◽  
René Descartes ◽  
Pierre Gassendi

En este artículo trataremos de caracterizar las principales razones teóricas del cambio de perspectiva del escolasticismo a la filosofía de la modernidad temprana en lo concerniente al estudio de las facultades cognitivas y emotivas. Para lograr nuestro objetivo, sintetizaremos el contexto intelectual del estudio de las pasiones; después, distinguiremos dos grandes corrientes del pensamiento naturalista: en primer lugar, la tesis reduccionista que fue adoptada, entre otros, por Thomas Hobbes, Pierre Gassendi y René Descartes; en segundo lugar, el proyecto de establecer y describir la “dinámica de la vida mental” que fue desarrollado por Thomas Hobbes, John Locke y David Hume. Al dar cuenta de esto, esperamos también obtener una comprensión más clara sobre los cambios de perspectiva que fueron propuestos por algunos filósofos de la modernidad temprana, cuyas ideas avanzaron hacia la naturalización de la antropología filosófica.

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