By Gabriel Vacariu
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Extra resources for Epistemologically Different Worlds
Hence, thinking is to be identified not merely with understanding, willing and imagining, but also with sensory awareness. (Principles, I, p. 9, AT VII 7; Cottingham, Stoothoff and Murdoch 1984, p. 195) Descartes’ method is vital: the existence of everything is in doubt except “I” as a “thinking thing” 2. From the certain 1 Descartes repreats many times the expression “thinking thing” in the Mediation II. Cottingham translates the term “thought” as something which I am immediately aware. (Cottingham, 1986, p.
13 in Parvu 2004, p. 264) With this frame of Parvu’s interpretation of CRP, let us return to Kant’s transcendental deduction. In the first edition, the general framework of deduction contains three notions 10: intuition that belongs to sensibility (the notion is analyzed in the Aesthetic), imagination, and categories that belong to apperception. Applying Kantian distinction between pure and empirical we have: pure and empirical intuitions (as we saw above), pure and empirical imagination, and pure and empirical apperceptions.
347) Descartes totally critiqued Regius’ position. Regius admitted mind and body as distinct substances; his problem was the union between them. However, Regius’ mind-body unity as ens per accidens is against Christian doctrine and Descartes’ philosophy. Descartes, in a letter to Regius, repeats the ideas from the Second and Forth Meditations: You agree that thought is an attribute of a substance which contains no extension, and conversely that extension is an attribute of a substance that contains no thought.