The material soul: Strategies for naturalising the soul in an early modern epicurean context

We usually portray the early modern period as one characterised by the ‘birth of subjectivity’ with Luther and Descartes as two alternate representatives of this radical break with the past, each ushering in the new era in which ‘I’ am the locus of judgements about the world. A sub-narrative called ‘the mind-body problem’ recounts how Cartesian dualism, responding to the new promise of a mechanistic science of nature, “split off” the world of the soul/mind/self from the world of extended, physical substance—a split which has preoccupied the philosophy of mind up until the present day. We would like to call attention to a different constellation of texts—neither a robust ‘tradition’ nor an isolated ‘episode’, somewhere in between—which have in common their indebtedness to, and promotion of an embodied, Epicurean approach to the soul. These texts follow the evocative hint given in Lucretius’ De rerum natura that ‘the soul is to the body as scent is to incense’ (in an anonymous early modern French version). They neither assert the autonomy of the soul, nor the dualism of body and soul, nor again a sheer physicalism in which ‘intentional’ properties are reduced to the basic properties of matter. Rather, to borrow the title of one of these treatises (L’Âme Matérielle), they seek to articulate the concept of a material soul. We reconstruct the intellectual development of a corporeal, mortal and ultimately material soul, in between medicine, natural philosophy and metaphysics, including discussions of Malebranche and Willis, but focusing primarily on texts including the 1675 Discours anatomiques by the Epicurean physician Guillaume Lamy; the anonymous manuscript from circa 1725 entitled L’Âme Matérielle, which is essentially a compendium of texts from the later seventeenth century (Malebranche, Bayle) along with excerpts from Lucretius; and materialist writings such Julien Offray de La Mettrie’s L’Homme-Machine (1748), in order to articulate this concept of a ‘material soul’ with its implications for notions of embodiment, materialism and selfhood

Agroforesterie et services écosystémiques en zone tropicale

Respectueux de l’environnement et garantissant une sécurité alimentaire soutenue par la diversification des productions et des revenus qu’ils procurent, les systèmes agroforestiers apparaissent comme un modèle prometteur d’agriculture durable dans les pays du Sud les plus vulnérables aux changements globaux. Cependant, ces systèmes agroforestiers ne peuvent être optimisés qu’à condition de mieux comprendre et de mieux maîtriser les facteurs de leurs productions. L’ouvrage présente un ensemble de connaissances récentes sur les mécanismes biophysiques et socio-économiques qui sous-tendent le fonctionnement et la dynamique des systèmes agroforestiers. Il concerne, d’une part les systèmes agroforestiers à base de cultures pérennes, telles que cacaoyers et caféiers, de régions tropicales humides en Amérique du Sud, en Afrique de l’Est et du Centre, d’autre part les parcs arborés et arbustifs à base de cultures vivrières, principalement de céréales, de la région semi-aride subsaharienne d’Afrique de l’Ouest. Il synthétise les dernières avancées acquises grâce à plusieurs projets associant le Cirad, l’IRD et leurs partenaires du Sud qui ont été conduits entre 2012 et 2016 dans ces régions. L’ensemble de ces projets s’articulent autour des dynamiques des systèmes agroforestiers et des compromis entre les services de production et les autres services socio-écosystémiques que ces systèmes fournissent

La bioéthique et les êtres humains

L'importanza di un approccio che parta dall'uomo per una bioetica dotata di sens

La bioéthique et les êtres humains

L'importanza di un approccio che parta dall'uomo per una bioetica dotata di sens

Descartes, René

Scholars generally consider René Descartes to be the father of early modern philosophy insofar he rejected scholasticism, Aristotelianism, but also Renaissance philosophies and grounded a new system of knowledge whose roots lie solely in the mind and not in previous assumptions. This defines a modern self that achieves the knowledge of nature and shapes the modern universe. In the Discours de la Méthode (1637) and the Meditationes de prima philosophia (1641), after rejecting earlier education, doctrines, and scientiæ, Descartes isolates the powers of the mind (i.e., clear and distinct ideas) as the beginning of any certainty. Yet, having considered Descartes’ system as dismissing all doctrines and beliefs, in this entry I will first examine some relations between the French philosopher and those contexts and then discuss the novelties of his system. After a short biography, in the second section, I will briefly explore the interrelations between Descartes and Renaissance scholars, whom he reproached for their precipitate conclusions. Third, I will unearth his criticism of Aristotelian-scholastic philosophy (which he reproached for its preconceptions), while highlighting his attention to a few Aristotelian texts. Fourth, I will investigate a few innovative aspects of his methodology; this consists of novel combination of intellectual cognition and experimentation. As a result, Descartes’ entire natural philosophy consists of a theoretical framework that defines the principles of knowledge and the architecture of science, while the body of all disciplines and the knowledge of particular issues are methodologically and experientially constructed. Despite several limitations, Descartes’ system is remarkably innovative

Seeking Intellectual Evidence in the Sciences: The Role of Botany in Descartes’ Therapeutics

While improving medicine through physics had the capacity to liberate seventeenth-century thinking from traditional beliefs about souls and spirits, mechanics generated complications. Descartes’ mechanical physics is a perfect example, for his efforts to bridge the gap between theoretical and practical medicine, steering intellectual evidence into this second field, were ultimately unsteady. His view of biomechanics had reduced living bodies to automated machines, thereby making definitions of life and health and the active treatment of diseases difficult. However, Descartes’ rarely-studied notes on botany reveal a new scenario, wherein he understood bodily therapeutics to be connected to physiology, making botany a lever to introduce the intellectual evidence of theoretical medicine into its practical counterpart. These documents enable a greater comprehension of the functional unity within bodies, instance refined definitions of bodily individualities, and reveal Descartes’ use of disease to define health and to produce therapeutics, thus demonstrating a strong relationship between the life sciences and his philosophy