Routledge History of Philosophy Volume IV

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218 RENAISSANCE AND SEVENTEENTH-CENTURY RATIONALISM 6.50 Malcolm, N. ‘Descartes’ Proof that his Essence is Thinking’, Philosophical Review 74 (1965) 315ff. 6.51 Richardson, R.C. ‘The Scandal of Cartesian Interactionism’, Mind 91 (1982) 20–37. 6.52 Stoothoff, R. ‘Descartes’ Dilemmatic Argument’, Philosophical Quarterly 29 (1989) 294–307.
CHAPTER 7 Seventeenth-century materialism: Gassendi and Hobbes T.Sorell In the English-speaking world Pierre Gassendi is probably best known as the author of a set of Objections to Descartes’s Meditations. These Objections, the fifth of seven sets collected by Mersenne, are relatively long and full, and suggestive of a number of distinctively Gassendist doctrines—for example his nominalism, his insistence on distinguishing mathematical objects from physical ones, and his doubt whether we can know the natures of things, even our selves. Perhaps more prominent than these doctrines, however, is a kind of materialism. Gassendi adopts the ironic form of address ‘O Mind’ in challenging Descartes’s claim that one’s nature has nothing to do with body. He insists that all ideas have their source in the senses, and he sketches an account of perception that dispenses with a role for a pure intellect but emphasizes the contribution of the brain. In physics he was partial to explanation in terms of the motions of matter, ultimately the motions of material atoms. These points suggest that Gassendi was a mechanistic materialist of some kind, and they link him in intellectual history with Hobbes, who proposed that physical as well as psychological phenomena were nothing more than motions in different kinds of body. The grounds for associating Gassendi and Hobbes are contextual as well as textual. They both lived in Paris in the 1640s. They were close friends and active in the circle of scientists, mathematicians and theologians round Mersenne. They were both at odds, intellectually and personally, with Descartes. They read one another’s manuscripts, apparently with approval. There are even supposed to be important similarities of phrasing in their writings about morals and politics. Gassendi wrote a tribute to Hobbes’s first published work, De Cive,and Hobbes was reported in a letter as saying that Gassendi’s system was as big as Aristotle’s but much truer. Whatever the extent of the mutual admiration and influence, it did not produce a particularly marked similarity of outlook except in psychology, where each developed strongly materialistic lines of thought, and even in psychology the match between their views is not perfect. Unlike Hobbes’s materialism, Gassendi’s cannot be said to be wholehearted. He held that there was an incorporeal as well as a corporeal or vegetative part of the soul, and he ascribed to the incorporeal part cognitive operations that in some respects duplicated, and
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vii Glossary 389 Index of names 407
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element in learning about the natur
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J.G.Cottingham is Professor of Phil
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xiii Politics and Religion The Arts
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16 THE PHILOSOPHY OF THE ITALIAN RE
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98 SCIENCE AND MATHEMATICS UP TO DE
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CHAPTER 4 Francis Bacon and man’s
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132 FRANCIS BACON AND MAN’S TWO-F
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CHAPTER 5 Descartes: methodology St
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CHAPTER 9 The moral and political p
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CHAPTER 10 Occasionalism Daisie Rad
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354 LEIBNIZ: TRUTH, KNOWLEDGE AND M
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390 GLOSSARY attribute: Averroism:
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392 GLOSSARY compositio: a Latin ve
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394 GLOSSARY disposition: double as
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396 GLOSSARY gnoseology: habitus: H
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398 GLOSSARY induction, eliminative
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400 GLOSSARY modus tollens: monad:
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402 GLOSSARY Organon: pantheism: pa
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404 GLOSSARY Remonstrants: resoluti
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406 GLOSSARY truth, double: truth,
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408 INDEX OF NAMES Ceredi, Giuseppe
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410 INDEX OF NAMES Plato 6, 20, 29,
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412 INDEX OF SUBJECTS cogito ergo s
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414 INDEX OF SUBJECTS civil 264, 33
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416 INDEX OF SUBJECTS Descartes’
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