By H. Ben-Yami
Ben-Yami exhibits how the know-how of Descartes' time shapes his belief of lifestyles, soul and mind–body dualism; how Descartes' analytic geometry is helping him enhance his innovative perception of illustration with no resemblance; and the way those rules mix to form his new and influential conception of conception.
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Additional info for Descartes’ Philosophical Revolution: A Reassessment
This was achieved in the second half of the thirteenth century, by Roger Bacon (c. 1219–1292), Witelo (fl. 1250–1275) and John Pecham (c. 1230–1292), the most important of the perspectivists, namely the Scholastic optical theorists, whose adaptation of Alhazen determined the optical orthodoxy until Kepler’s time. According to Aristotle, neither rays nor anything else travels either from the object seen to the eye or vice versa; rather, the object produces its image directly in the eye, when the appropriate medium exists between them.
1325–1389), where the further propagation of the species or simulacra into the brain is discussed: In the hollow nerves descending from the brain and carrying the sensitive spirits there must be a transparent body suited, when illuminated, to the multiplication of species, which body is terminated at the exterior organ of the senses; or else it is necessary that in those hollows [of the nerves] there be most subtle and clear bodies, namely spirits, flowing continually from the brain to or toward the outside and afterwards flowing back with a certain motion, in which reflowing spirits the received simulacra of sensible things are carried to the common sense or the imagination.
This Descartes establishes as follows. First, it is impossible that God, who is a perfect being, should ever deceive us, ‘for in every case of trickery or deception some imperfection is to be found’ (Meditations, AT VII 53, CSM II 37). , 54, 38). Now, ‘every clear and distinct perception is undoubtedly something
Descartes’ Philosophical Revolution: A Reassessment by H. Ben-Yami