By Jean-Luc Marion

Jean-Luc Marion is likely one of the so much in demand younger philosophers operating at the present time and the most effective modern Descartes students. Cartesian Questions, his 5th e-book on Descartes, is a set of 7 essays on Descartes' strategy and its relation to his metaphysics. Marion reads the philosopher's Discourse on Method in mild of his Meditations, reading how Descartes' metaphysics replaced from one e-book to the opposite and pursuing such questions because the prestige of the ontological argument prior to and after Descartes. The essays contact at the significant subject matters of Marion's occupation, together with the relationship among metaphysics and approach, the concept that of God, and the structure of the pondering topic. of their diversity, the essays are a great creation to Marion's suggestion in addition to a sophisticated and complicated interpretation of Descartes. the gathering is an important paintings not just for students of Descartes but in addition for a person attracted to the nation of up to date French philosophy.

"Besides the impression in their content material, the readability and succeed in of those essays strength one to think about foundational questions referring to philosophy and its history."—Richard Watson, Journal of the background of Philosophy

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Extra info for Cartesian Questions: Method and Metaphysics

Sample text

2 Thus, here, even metaphysics is subjected to the universal and primary method, which tolerates no exception or ex­ emption. For, as is confirmed in a contemporary text, it is a “ general Method,” which enables one to “ explicate topics of all kinds” in addi­ tion to those of the Essays— in the sense that the mathesis universalis exerts itself in “ any other object whatever” (AT X, 378, 1. 3), and the methodus extends “ to the discovery of truths in any field what­ ever” (AT X, 374, 11. 8-9).

B) Furthermore, in 1641 it is only a question of presenting what Descartes modestly calls “ just one thing, however slight [mini­ mum quid], that is certain and unshakable” (24,11. 12 -13 )— in other words, a minimum of unshakable certainty, but a minimum quid (11. 26, 27), such that its temporalization certifies it only while it is hap­ pening. On the contrary, in 1637 the Discourse has other objectives: Since it ignores the temporal conditions of the first certainty, it im­ mediately erects the minimum quid to the level of “first principle” (DM, 3 2 ,1.

On the contrary, in 1637 the Discourse has other objectives: Since it ignores the temporal conditions of the first certainty, it im­ mediately erects the minimum quid to the level of “first principle” (DM, 3 2 ,1. 23). 22 (c) A third point confirms the first two. We know that in 1641 the term substantia does not occur in the first two Meditations (nor in the first half of the third) and that it qualifies the ego— “and I am a substance” (AT VII, 4 5,1. 7)— only after it has been introduced into the conceptual assembly of the a posteriori proof of the existence of God (40,11.

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