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Decartes' maxim Cogito, Ergo Sum (from his Meditations) is perhaps the most famous philosophical expression ever coined. Joseph Almog is a Descartes analyst whose last book WHAT AM I? focused on the second half of this expression, Sum--who is the "I" who is existing-and-thinking and how does this entity somehow incorporate both body and mind? This volume looks at the first half of the proposition--cogito. Almog calls this the "thinking man's paradox": how can there be, in the the natural world and as part and parcel of it, a creature that... thinks? Descartes' proposition declares that such a fact obtains and he maintains that it is self-evident; but as Almog points out, from the point of view of Descartes' own skepticism, it is far from obvious that there could be a thinking-man. How can it be that a thinking human be both part of the natural world and yet somehow distinct and separate from it? How did "thinking" arise in an otherwise "thoughtless" universe and what does it mean for beings like us to be thinkers? Almog goes back to the Meditations, and using Descartes' own aposteriori cognitive methodology--his naturalistic, scientific, approach to the study of man--tries to answer the question.

Decartes' maxim Cogito, Ergo Sum (from his Meditations) is perhaps the most famous philosophical expression ever coined. Joseph Almog is a Descartes analyst whose last book WHAT AM I? focused on the second half of this expression, Sum--who is the "I" who is existing-and-thinking and how does this entity somehow incorporate both body and mind? This volume looks at the first half of the proposition--cogito. Almog calls this the "thinking man's paradox": how can there be, in the the natural world and as part and parcel of it, a creature that... thinks? Descartes' proposition declares that such a fact obtains and he maintains that it is self-evident; but as Almog points out, from the point of view of Descartes' own skepticism, it is far from obvious that there could be a thinking-man. How can it be that a thinking human be both part of the natural world and yet somehow distinct and separate from it? How did "thinking" arise in an otherwise "thoughtless" universe and what does it mean for beings like us to be thinkers? Almog goes back to the Meditations, and using Descartes' own aposteriori cognitive methodology--his naturalistic, scientific, approach to the study of man--tries to answer the question.

Rene Descartes is the philosophical architect of our modern world. In metaphysics, he established the view that mind and body are distinct substances, a position foundational for any belief that the human soul is immortal. In mathematics, he invented analytic geometry - the basis of calculus - which makes physics as we know it possible. Descartes perfected the method of proposing and testing hypotheses with experiments that anyone can repeat, which forms the basis of modern science. In optics, he discovered and described laws of refraction and reflection. In medicine, he was a pioneer in vivisection and anatomical description for understanding the human body. In physiology, his analysis of the relations among the sense organs, nerves, and the brain is still taught today. In psychology, he discovered conditioned reflexes and investigated the role of the emotions in human behavior. Descartes said there was no point in trying to refute Aristotelian Scholasticism; rather, he would simply show a better way. Some 350 years after his death, our twenty-first-century world - from mind-body dualism to heart pumps, from pop psychology to personal computers - is thoroughly Cartesian. Nothing in the modern world would alarm or surprise him were he alive today.

A collection of poems by the recipient of the Jerusalem Prize includes the full sequence of forty poems originally published in Pan Cogito.

This is the long-awaited translation of the volume Pan Cogito (Warsaw, 1974), now published in English translation as a full sequence of 40 poems for the first time. Writing of earlier volumes, the New Yorker said that `Herbert is one of the finest and most original writers of this century...a stubbornly idiosyncratic poet of isolation, disinheritance, and grief.' Mr Cogito acts as the award-winning poet's alibi, alias, persona, or as Seamus Heaney has said, `as a representative of the most courageous, well-disposed and unremittingly intelligent members of the species. This book is intended for admirers of Zbigniew Herbert; readers of poetry; libraries; universities.

Selon Descartes, la pensee augustinienne du cogito se resumait a une inference qui aurait pu tomber sous la plume de qui que ce soit et qui servait de point de depart a des speculations purement theologiques. Husserl quant a lui estimait que l'indubitabilite de l'ego cogito, qu'Augustin avait le premier decouverte, ne jouait en fait chez lui que le role d'un simple argument dirige contre les Sceptiques. Ces interpretations, fondees sur le texte de la Cite de Dieu ou apparait le celebre Si enim fallor, sum, peuvent-elles s'appliquer a l'analyse beaucoup plus approfondie qu'Augustin developpe au livre X de la Trinite? Le but de cet ouvrage est de degager l'enjeu philosophique de la pensee augustinienne du cogito en obeissant a un double souci: situer la reflexion d'Augustin dans le champ de la philosophie antique et proceder a des rapprochements avec les perspectives ouvertes apres lui par Descartes et Husserl.

A collection of poems by the recipient of the Jerusalem Prize includes the full sequence of forty poems originally published in Pan Cogito.

This is the long-awaited translation of the volume Pan Cogito (Warsaw, 1974), now published in English translation as a full sequence of 40 poems for the first time. Writing of earlier volumes, the New Yorker said that `Herbert is one of the finest and most original writers of this century...a stubbornly idiosyncratic poet of isolation, disinheritance, and grief.' Mr Cogito acts as the award-winning poet's alibi, alias, persona, or as Seamus Heaney has said, `as a representative of the most courageous, well-disposed and unremittingly intelligent members of the species. This book is intended for admirers of Zbigniew Herbert; readers of poetry; libraries; universities.

Selon Descartes, la pensee augustinienne du cogito se resumait a une inference qui aurait pu tomber sous la plume de qui que ce soit et qui servait de point de depart a des speculations purement theologiques. Husserl quant a lui estimait que l'indubitabilite de l'ego cogito, qu'Augustin avait le premier decouverte, ne jouait en fait chez lui que le role d'un simple argument dirige contre les Sceptiques. Ces interpretations, fondees sur le texte de la Cite de Dieu ou apparait le celebre Si enim fallor, sum, peuvent-elles s'appliquer a l'analyse beaucoup plus approfondie qu'Augustin developpe au livre X de la Trinite? Le but de cet ouvrage est de degager l'enjeu philosophique de la pensee augustinienne du cogito en obeissant a un double souci: situer la reflexion d'Augustin dans le champ de la philosophie antique et proceder a des rapprochements avec les perspectives ouvertes apres lui par Descartes et Husserl.

Key Philosophers in Conversation is a fascinating collection of interviews presenting the ideas of some of the worlds leading contemporary philosophers. Each interview features a discussion with a key philosopher looking at philosophical issues such as; the philosophy of mind, ethics, science, political philosophy and the history of philosophy. Those interviewed are; W.V.O Quine, Michael Dummet, Mary Warnock, Hilary Putnam, Alasdair MacIntyre, Daniel Dennett, Martha Nussbaum, Roger Scruton, Bernard Williams, Jean Hampton, Richard Dawkins, Derek Parfit, Peter Strawson, David Gauthier, Hugh Mellor, John Cottingham, Adam Morton, Stefan Korner, Richard Sorabji and Nancy Cartwright. This book offers an excellent insight to contemporary philosophy and is ideal for anyone seeking an introduction to what is happening in Philosophy today.

The cogito ergo sum of Descartes is one of the best-known--and simplest--of all philosophical formulations, but ever since it was first propounded it has defied any formal accounting of its validity. How is it that so simple and important an argument has caused such difficulty and such philosophical controversy? In this pioneering work, Jerrold Katz argues that the problem with the cogito lies where it is least suspected--in a deficiency in the theory of language and logic that Cartesian scholars have brought to the study of the cogito. Katz contends that the laws of traditional logic have distorted Descartes's reasoning so that it no longer fits either Descartes's own account of the cogito in his writings or the role he assigns it in his project. Katz proposes that the cogito can be understood as an example of "analytic entailment," a concept in the philosophy of language whereby a statement can be a formally valid inference without depending on a law of logic. Developing and defending his thesis, he shows us that by grappling with an historical philosophical problem it is possible to make an original contribution to the advance of contemporary philosopy.

La transcendance de l'ego signe a la fois l'entree de Sartre en phenomenologie et la premiere mise en cause de l'idee de sujet au sein des philosophies du Cogito. En montrant que l'Ego se constitue comme illusion necessaire, Sartre libere un champ transcendantal deshumanise, allege du moi et du psychique, polarise par ses entours. C'est pourquoi son article sur l'intentionnalite precede cette reedition critique de la Transcendance: ce texte ne prepare pas L'etre et le neant mais scelle la redefinition sartrienne du moi, du monde et de la conscience, puisee dans une lecture rigoureuse de Husserl, mais aussi dirigee contre lui. Le troisieme texte de ce volume, Conscience de soi et connaissance de soi, une conference devenue presque introuvable ou se resume une bonne part de L'etre et le neant approfondit la visee anti-humaniste de cette theorie inedite du Cogito, qui jette la conscience dans le monde sans jamais les reconcilier.

Cogito ergo sum. "Penso, logo existo." Tal proposição resume o espírito de René Descartes (1596-1650), sábio francês cujo Discurso do método inaugurou a filosofia moderna. Em 1637, em uma época em que a força da razão tal qual a conhecemos era muito mais do que incipiente, e em que textos filosóficos eram escritos em latim, voltados apenas para os doutores, Descartes publicou Discurso do método, redigido em língua vulgar, isto é, o francês. Ele defendia o "uso público" da razão e escreveu o ensaio pensando em uma audiência ampla. Queria que a razão - este privilégio único dos seres humanos - fosse exatamente isso, um privilégio de todos homens dotados de senso comum. Trata-se de um manual da razão, um prático "modo de usar". Moderno, Descartes postulava a idéia de que a razão deveria permear todos os domínios da vida humana e que a apreciação racional era parâmetro para todas as coisas, numa atividade libertadora, voltada contra qualquer dogmatismo. Evidentemente, tal premissa revolucionária lhe causaria problemas, sobretudo no âmbito da igreja: em 1663, vários de seus livros foram colocados no Index. Razão alegada: a aplicação de exercícios metafísicos em assuntos religiosos. Discurso do método mostra por que Descartes - para quem "mente", "espírito", "alma" e "razão" significavam a mesma coisa - marcou indelevelmente a história do pensamento.

René Descartes (1596–1650) is one of the towering and central figures in Western philosophy and mathematics. His apothegm “Cogito, ergo sum” marked the birth of the mind-body problem, while his creation of so-called Cartesian coordinates have made our physical and intellectual conquest of physical space possible.But Descartes had a mysterious and mystical side, as well. Almost certainly a member of the occult brotherhood of the Rosicrucians, he kept a secret notebook, now lost, most of which was written in code. After Descartes’s death, Gottfried Leibniz, inventor of calculus and one of the greatest mathematicians in history, moved to Paris in search of this notebook—and eventually found it in the possession of Claude Clerselier, a friend of Descartes. Leibniz called on Clerselier and was allowed to copy only a couple of pages—which, though written in code, he amazingly deciphered there on the spot. Leibniz’s hastily scribbled notes are all we have today of Descartes’s notebook, which has disappeared.Why did Descartes keep a secret notebook, and what were its contents? The answers to these questions lead Amir Aczel and the reader on an exciting, swashbuckling journey, and offer a fascinating look at one of the great figures of Western culture.

This historical study of Pierre-Daniel Huet’s Censura philosophiae cartesiana (1689) and the controversy surrounding it, shows that there are good answers to the perennial standard criticisms of Descartes’s philosophy: the method of doubt, the cogito, proofs of God’s existence, etc.

Dans cet essai, on a voulu montrer que la Critique de la faculte de juger etait une theorie de l'intersubjectivite, donc une thematique de la reconnaissance sous ses aspects les plus divers, y compris la guerre. Kant a repense toute sa doctrine en substituant le sujet comme cogito plural a la subjectivite regina mundi depuis Descartes, et horizon de toutes les dialectiques. La Critique de la faculte de juger serait donc un tournant capital conduisant a Fichte et a Hegel. Naturellement, la theorie du jugement etendait aussi son empire a l'art et la biologie. Ces sentiers s'entrecroisent dans une broderie intellectuelle dont il y a peu d'exemples dans la pensee europeenne, et qui signifie le sommet de l'art philosophique contemporain.

This bookâ s basic argument is that the Freudian unconscious, far from constituting a radical break with the philosophy of consciousness, is merely the latest exemplar in a heritage of philosophical misunderstanding of the Cartesian cogito that interprets I think, therefore I amâ as I represent myself, therefore I amâ (in the classic interpretation of Heidegger, one of the targets of the book).

This bookâ s basic argument is that the Freudian unconscious, far from constituting a radical break with the philosophy of consciousness, is merely the latest exemplar in a heritage of philosophical misunderstanding of the Cartesian cogito that interprets I think, therefore I amâ as I represent myself, therefore I amâ (in the classic interpretation of Heidegger, one of the targets of the book).

Excerpt from The Philosophy of Ralph Cudworth: A Study of the True Intellectual System of the UniverseThe logical result, that Cogito ergo sum is not a first principle.By still retaining it as such, Des Cartes reasons in a circle.Des Cartes fails to comprehend his own suggestion, that being and thought are one in God.About the PublisherForgotten Books publishes hundreds of thousands of rare and classic books. Find more at www.forgottenbooks.comThis book is a reproduction of an important historical work. Forgotten Books uses state-of-the-art technology to digitally reconstruct the work, preserving the original format whilst repairing imperfections present in the aged copy. In rare cases, an imperfection in the original, such as a blemish or missing page, may be replicated in our edition. We do, however, repair the vast majority of imperfections successfully; any imperfections that remain are intentionally left to preserve the state of such historical works.

Dans cet essai, on a voulu montrer que la Critique de la faculte de juger etait une theorie de l'intersubjectivite, donc une thematique de la reconnaissance sous ses aspects les plus divers, y compris la guerre. Kant a repense toute sa doctrine en substituant le sujet comme cogito plural a la subjectivite regina mundi depuis Descartes, et horizon de toutes les dialectiques. La Critique de la faculte de juger serait donc un tournant capital conduisant a Fichte et a Hegel. Naturellement, la theorie du jugement etendait aussi son empire a l'art et la biologie. Ces sentiers s'entrecroisent dans une broderie intellectuelle dont il y a peu d'exemples dans la pensee europeenne, et qui signifie le sommet de l'art philosophique contemporain.