By Z. Janowski
Almost all interpreters of Cartesian philosophy have hitherto involved in the epistemological element of Descartes' idea. In his Cartesian Theodicy, Janowski demonstrates that Descartes' epistemological difficulties are purely rearticulations of theological questions. for instance, Descartes' try to outline the function of God in man's cognitive fallibility is a reiteration of an previous argument that issues out the incongruity among the life of God and evil, and his pivotal query `whence error?' is proven right here to be a rephrasing of the query `whence evil?' the reply Descartes offers within the Meditations is de facto a reformulation of the reply present in St. Augustine's De Libero Arbitrio and the Confessions. The impact of St. Augustine on Descartes is also detected within the doctrine of everlasting truths which, in the context of the 17th-century debates over the query of the character of divine freedom, brought on Descartes to best friend himself with the Augustinian Oratorians opposed to the Jesuits. either in his Cartesian Theodicy in addition to his Index Augustino-Cartesian, Textes etCommentaire Janowski exhibits that the total Cartesian metaphysics can - and may - be learn in the context of Augustinian thought.
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Additional info for Cartesian Theodicy: Descartes’ Quest for Certitude
The spelling of the name is different, but it is likely that Chattelain is the same person who was an examiner of the Meditations. See also Ferrier's remarks on the same question (1976, 125). The Meditations as Theodicy 43 In his meticulous studies of Gibieufs thought, La pensee philosophique du Pere Guillaume Gibieuf and Un Oratorien ami de Descrates: Guillaume Gibieuf et sa philosophie de la liberte, Francis Ferrier exhaustively analyzes the connection between Descartes and Gibieuf. Why does man arrive at indifference, that is, a state of hesitation before making a decision?
ATIV,1l9;CSMKIII,235. " To be sure, Descartes went much further than Gibieuf. From the fact that in God knowing and willing are one, Descartes drew the conclusion that the necessary truths were also created by God. There is no such doctrine in Gibieuf. Yet, all the differences of argument, style, intention, and objective between Gibieuf and Descartes notwithstanding, the point of fundamental importance is that each rejected what Jansenius called "the false conception of the freedom of indifference," and, following St.
7 And: How do I know that... God has not likewise brought it about that I go wrong whenever I add two and three together or count the sides of a square? Despite its seeming simplicity, the proper interpretation of Descartes' hypothesis of the deus deceptor, as this passage is traditionally referred to, remains a puzzle. Before I consider it in detail, let me make a few general observations. The starting point of Descartes' considerations in this paragraph is a "long-standing opinion," according to which there is an all-powerful God.
Cartesian Theodicy: Descartes’ Quest for Certitude by Z. Janowski