By Rene Descartes, F. Sutcliffe
Works from the father of contemporary philosophy. In Discourse on process, he formulated a systematic strategy comprising 4 rules, together with to simply accept merely what cause acknowledges as "clear and distinct." In Meditations, he explores the mind/body contrast, the character of fact and blunder, the lifestyles of God, and the essence of fabric issues.
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Additional info for Discourse on Method and Meditations (Philosophical Classics)
The tenet N is radical, but should hardly surprise anyone with the vaguest acquaintance with Plato’s thought. In the Republic books V, VI, VII and X, Plato goes to great lengths to prove that aisthêsis is not epistêmê. Rather, perception remains in the domain of eikasia and pistis, the lowest stages in the simile of the divided line. 24 However, the fact that the arguments in the Republic and in the Theaetetus 184a–187b issue in the same conclusions should not divert our attention from the fact that the premises and considerations thought to underwrite N differ radically, as John M.
Thus, not all properties can be relative to perceivers – some underlying ‘substance’ must remain stable between observers. The Heraclitean metaphysics of becoming undermines any appeal to sameness, and hence to different appearances of the same object: the ‘paradox’ of conflicting appearances disappears. 1 Did Plato Articulate the Achilles Argument? 33 identity in the time that passes from t1 to t2. All I have are five distinct senses that mesh with the outside impression30 to create a momentary sensation of sweetness or whiteness or heat in the relevant sense-organs.
The question is aimed toward a clarification of the ‘ergon’ or function of the sense-organs – are eyes and ears mere instruments in the perceptual process, or are they the agents or loci of perceiving itself? In keeping with Socrates’ own intuitions, Theaetetus favors the former alternative. We see through the eyes, not with them, and the same applies to the remaining four senses. No ears are capable of hearing qua ears – the auditory capacity belongs to the subject whose ears they are. The alternative scenario would be ‘very strange’ (deinon), Socrates maintains, since it implies that ‘there are a number of senses sitting inside us as if we were Wooden Horses (ei pollai tines en hêmin hôsper en doureiois hippois aisthêseis enkathêntai)’ (184d).
Discourse on Method and Meditations (Philosophical Classics) by Rene Descartes, F. Sutcliffe