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This major new study of Descartes explores a number of key issues, including his use of experience and reason in science; the metaphysical foundations of Cartesian science; the Cartesian concept of explanation and proof; and an empiricist interpretation of the Regulae and the Discourse. Dr. Clarke argues that labels such as empiricism and rationalism are useless for understanding Descartes because, at least in his scientific methodology, he is very much an Aristotelian for whom reflection on ordinary experience is the primary source of scientific hypotheses. Descartes traditionally has been presented as a classic example of rationalism in science, especially by philosophers who concentrated their attention on the Meditations or the Discourse. A different perspective is gained by reading Descartes as a practicing scientist and by examining his scientific work and correspondence with other seventeenth-century scientists. These texts suggest that the author relies very much on experience, and in some cases on scientific experiments to support his theories or to dispute those of others. Descartes scientific practice is even consistent with a less rationalistic interpretation of the Regulae and the Discourse than is normally defended.
In English, with some essays translated from French. Includes bibliographical references and index.
Amid the unrest, dislocation, and uncertainty of seventeenth-century Europe, readers seeking consolation and assurance turned to philosophical and scientific books that offered ways of conquering fears and training the mind—guidance for living a good life. The Good Life in the Scientific Revolution presents a triptych showing how three key early modern scientists, René Descartes, Blaise Pascal, and Gottfried Leibniz, envisioned their new work as useful for cultivating virtue and for pursuing a good life. Their scientific and philosophical innovations stemmed in part from their understanding of mathematics and science as cognitive and spiritual exercises that could create a truer mental and spiritual nobility. In portraying the rich contexts surrounding Descartes’ geometry, Pascal’s arithmetical triangle, and Leibniz’s calculus, Matthew L. Jones argues that this drive for moral therapeutics guided important developments of early modern philosophy and the Scientific Revolution.
In this first book-length treatment of Descartes' important and influential natural philosophy, Daniel Garber is principally concerned with Descartes' accounts of matter and motion—the joint between Descartes' philosophical and scientific interests. These accounts constitute the point at which the metaphysical doctrines on God, the soul, and body, developed in writings like the Meditations, give rise to physical conclusions regarding atoms, vacua, and the laws that matter in motion must obey. Garber achieves a philosophically rigorous reading of Descartes that is sensitive to the historical and intellectual context in which he wrote. What emerges is a novel view of this familiar figure, at once unexpected and truer to the historical Descartes. The book begins with a discussion of Descartes' intellectual development and the larger project that frames his natural philosophy, the complete reform of all the sciences. After this introduction Garber thoroughly examines various aspects of Descartes' physics: the notion of body and its identification with extension; Descartes' rejection of the substantial forms of the scholastics; his relation to the atomistic tradition of atoms and the void; the concept of motion and the laws of motion, including Descartes' conservation principle, his laws of the persistence of motion, and his collision law; and the grounding of his laws in God.
A central theme unifying the essays in this volume on the work of Descartes is the interconnection between Descartes' philosophical and scientific interests, and the extent to which these two sides of the Cartesian programme illuminate each other.
Peter Schouls examines the role played by the concepts of freedom, mastery, and progress in Descartes' writings, arguing that these ideas express a vital and fundamental feature of Descartes' thought. These theories also occupy a central position in the thought of the Enlightenment. Since the more contentious claim is that they function centrally in Descartes' works, Schouls presents a careful and detailed examination of the conjunction and use of these ideas in Descartes' writings. This examination warrants the conclusion that they play the same role in Descartes' works as they do in writings typical of the Enlightenment.
For science to remain a legitimate and trustworthy source of knowledge, society will have to engage in the collective processes of knowledge co-production, which not only includes science, but also other types of knowledge. This process of change has to include a new commitment to knowledge creation and transmission and its role in a plural society. This book proposes to consider new ways in which science can be used to sustain our planet and enrich our lives. It helps to release and reactivate social responsibility within contemporary science and technology. It reviews critically relevant cases of contemporary scientific practice within the Cartesian paradigm, relabelled as 'innovation research', promoted as essential for the progress and well-being of humanity, and characterised by high capital investment, centralised control of funding and quality, exclusive expertise, and a reductionism that is philosophical as well as methodological. This is an accessible and relevant book for scholars in Science and Technology Studies, History and Philosophy of Science, and Science, Engineering and Technology Ethics. Providing an array of concrete examples, it supports scientists, engineers and technical experts, as well as policy-makers and other non-technical professionals working with science and technology to re-direct their approach to global problems, in a more integrative, self-reflective and humble direction.
Descartes is possibly the most famous of all writers on the mind, but his theory of mind has been almost universally misunderstood, because his philosophy has not been seen in the context of his scientific work. Desmond Clarke offers a radical and convincing rereading, undoing the received perception of Descartes as the chief defender of mind/body dualism. For Clarke, the key is to interpret his philosophical efforts as an attempt to reconcile his scientific pursuits with the theologically orthodox views of his time.