Partners in crime? Radical scepticism and malevolent global conspiracy theories.

Although academic work on conspiracy theory has taken off in the last two decades, both in other disciplines as well as in epistemology, the similarities between global sceptical scenarios and global conspiracy theories have not been the focus of attention. The main reason for this lacuna probably stems from the fact that most philosophers take radical scepticism very seriously, while, for the most part, regarding 'conspiracy thinking' as epistemically defective. Defenders of conspiracy theory, on the other hand, tend not to be that interested in undermining radical scepticism, since their primary goal is to save conspiracy theories from the charges of irrationality. In this paper, I argue that radical sceptical scenarios and global conspiracy theories exhibit importantly similar features, which raises a serious dilemma for the 'orthodox' view that holds that while we must respond to radical scepticism, global conspiracy theories can just be dismissed. For, if, as I will show, both scenarios can be seen to be epistemically on a par, then either radical sceptical scenarios are as irrational as global conspiracy theories or neither type of scenario is intrinsically irrational. I argue for the first option by introducing a distinction between 'local' and 'global' sceptical scenarios and showing how this distinction maps onto contemporary debates concerning how best to understand the notion of a 'conspiracy theory'. I demonstrate that, just as in the case of scepticism, 'local' conspiracies are, at least in principle, detectable and, hence, epistemically unproblematic, while global conspiracy theories, like radical scepticism, are essentially invulnerable to any potential counterevidence. This renders them theoretically vacuous and idle, as everything and nothing is compatible with what these 'theories' assert. I also show that radical sceptical scenarios and global conspiracy theories face the self-undermining problem: As soon as global unreliability is posited, the ensuing radical doubt swallows its children - the coherence of the sceptic's proposal or the conspiracy theorist's preferred conspiracy. I conclude that radical sceptical scenarios and global conspiracy theories are indeed partners in crime and should, therefore, be regarded as equally dubious.

Descartes on certainty in deduction.

This article examines how deduction preserves certainty and how much certainty it can preserve according to Descartes's Rules for the Direction of the Mind. I argue that the certainty of a deduction is a matter of four conditions for Descartes. First, certainty depends on whether the conjunction of simple propositions is composed with necessity or contingency. Second, a deduction approaches the certainty of an intuition depending on how many "acts of conceiving" it requires and-third-the complexity or difficulty of the acts of thinking, which is determined by the content of the thoughts and on external factors. Fourth, certainty depends on the intellectual aptitude of the person using the deduction. A deduction lacks certainty when it relies on memory such that it is not apprehended with immediacy. However, the mental capacity and speed of a mind can be increased by training the special mental faculties of perspicacity and discernment. Increasing one's intellectual aptitude allows for more steps of a deduction to be inferred in fewer acts of conceiving, thereby helping preserve the certainty of a deduction.

Descartes on Place and Motion: A Reading through Cartesian Commentaries.

This paper offers a reconstruction of the interpretations of Descartes's ideas of place and motion by Dutch Cartesians (Henricus Regius, Johannes de Raey, Johannes Clauberg, and Christoph Wittich). It does so by focusing on the reading of Descartes's Principia philosophiae (1644) offered, in particular, by the dictated commentaries on it. It is shown how such commentaries bring to the light new potential Aristotelian-Scholastic sources of Descartes, and the different ways Dutch Cartesians brought to the fore, also with the help of such sources, the rationale of the Cartesian text: in doing so, they constituted a philosophical school.

Automata, reason, and free will: Leibniz's critique of Descartes on animal and human nature.

This paper argues that Leibniz's use of the concept of "automaton" to characterize the nature of souls and bodies of living beings constitutes a systematic critique of Descartes' earlier use of automata. Whereas Descartes conceived non-human animals in terms of mechanical automata, he also denied that the human rational soul can be modeled on the nature of an automaton. In contrast, Leibniz understood living things to involve both an organic body, or "natural automaton," as well as an immaterial soul, or "spiritual automaton," that spontaneously produces its own perceptions. In extending the concept of the automaton to souls, Leibniz rejected key Cartesian assumptions about animals and free will and draws on the concept of the automaton to understand a range of cognitive capacities including volition. Leibniz thus occupies a distinctive place in the history of the use of automata to understand the nature of living things.

Overcoming Descartes' representational view of the mind in nursing pedagogies, curricula and testing.

Currently, Nursing Education draws on a commonly taken-for-granted folk psychology of a representational view of how the mind works and how human beings learn. Descartes' representational view of the mind strongly influences pedagogies, theories of learning, curricula, and approaches to testing nursing knowledge and more broadly in academia. A representational view of the mind holds that perception occurs in the mind only through representations in the mind through ideas, concepts, templates and schema. Situated, embodied, and socially embedded cognition is presented as a counter view to a representational view of the mind.

The Harvest of Optics: Descartes, Mydorge, and their paths to a theory of refraction.

In 1626, René Descartes and Claude Mydorge worked closely together on the problem of refraction, apparently discovering what is now known as the sine law of refraction. They constructed a plano-hyperbolic lens in order to test out the truth of this mathematical relationship. In 1637, Descartes finally published the sine method of determining refractions in his Dioptrique, which also demonstrated, on the basis of this relationship, that the hyperbola and ellipse were anaclastic lines (that is, that a lens with their profile would refract rays perfectly to a single point) without mentioning Mydorge. Mydorge himself wrote a short manuscript on the subject of refraction and lenses, which is found in a copy among Mersenne's papers. Scholars have usually assumed that this treatise was written as Mydorge and Descartes worked together in 1626. However, other evidence shows that only the first part of the treatise records the two men's early collaboration. Subsequently, Mydorge and Descartes completed their arguments separately, Descartes with the help of Isaac Beeckman.

More evidence against the Spinozan model: Cognitive load diminishes memory for "true" feedback.

We tested two competing models on the memory representation of truth-value information: the Spinozan model and the Cartesian model. Both models assume that truth-value information is represented with memory "tags," but the models differ in their coding scheme. According to the Cartesian model, true information is stored with a "true" tag, and false information is stored with a "false" tag. In contrast, the Spinozan model proposes that only false information receives "false" tags. All other (i.e., untagged) information is considered as true by default. Hence, in case of cognitive load during feedback encoding, the latter model predicts a load effect on memory for "false" feedback, but not on memory for "true" feedback. To test this prediction, participants studied trivia statements (Experiment 1) or nonsense statements that allegedly represented foreign-language translations (Experiment 2). After each statement, participants received feedback on the (alleged) truth value of the statement. Importantly, half of the participants experienced cognitive load during feedback processing. For the trivia statements of Experiment 1, we observed a load effect on memory for both "false" and "true" feedback. In contrast, for the nonsense statements of Experiment 2, we found a load effect on memory for "true" feedback only. Both findings clearly contradict the Spinozan model. However, our results are also only partially in line with the predictions of the Cartesian model. For this reason, we suggest a more flexible model that allows for an optional and context-dependent encoding of "true" tags and "false" tags.

'One common matter' in Descartes' physics: the Cartesian concepts of matter quantities, weight and gravity.

It is common to assume that Descartes did not have a conception of an object's matter density independently of its size, but this is a rather incomplete assessment of the early modern natural philosopher's theory. Key to our understanding of Descartes's physics is a consideration of the ratios between the quantities of the different types of matter in which an object consists. As these ratios determine the degree of an object's porosity and elasticity, they also affect in Descartes's theory the phenomena of gravity and weight.

Marin Cureau de La Chambre (1594-1669), a 17th-century pioneer in neuropsychology.

Marin Cureau de La Chambre (1594-1669) was a physician from Le Mans who advised and treated two French Kings, Louis XIII and Louis XIV, as well as his patron, Chancellor Pierre Séguier. As both a physician and a philosopher, he was among the first members of the Académie Française and the Académie des Sciences. His key role in dethroning Latin and using French in its place would have sufficed to ensure his notoriety, as French then became a vehicle for disseminating the sciences throughout Europe. However, it was his interpretation of "the functions of the soul" that made him a true pioneer in the field of neuropsychology, even though he has since been forgotten and overlooked. Indeed, he developed concepts that even today seem contemporary, in particular, concepts dealing with emotions and memory in both animals and human beings.

Cartesian critters can't remember.

Descartes held the following view of declarative memory: to remember is to reconstruct an idea that you intellectually recognize as a reconstruction. Descartes countenanced two overarching varieties of declarative memory. To have an intellectual memory is to intellectually reconstruct a universal idea that you recognize as a reconstruction, and to have a sensory memory is to neurophysiologically reconstruct a particular idea that you recognize as a reconstruction. Sensory remembering is thus a capacity of neither ghosts nor machines, but only of human beings qua mind-body unions. This interpretation unifies Descartes's various remarks (and conspicuous silences) about remembering, from the 1628 Rules for the Direction of the Mind through the suppressed-in-1633 Treatise of Man to the 1649 Passions of the Soul. It also rebuts a prevailing thesis in the current secondary literature-that Cartesian critters can remember-while incorporating the textual evidence for that thesis-Descartes's detailed descriptions of the corporeal mechanisms that construct sensory memories.

The woman physician as antidote to the ills of modern medicine.

This article, drawing on the work of Edith Stein, reflects on the feminine aspects of the medical profession, specifically attention to the whole person and personal accompaniment. It presents these feminine aspects, in light of the mechanistic, highly specialized, and often impersonal ethos of modern medicine, as a needed corrective to such an ethos. Finally, this thesis is illustrated with an example from physician Victoria Sweet.

Being human in a global age of technology.

This philosophical enquiry considers the impact of a global world view and technology on the meaning of being human. The global vision increases our awareness of the common bond between all humans, while technology tends to separate us from an understanding of ourselves as human persons. We review some advances in connecting as community within our world, and many examples of technological changes. This review is not exhaustive. The focus is to understand enough changes to think through the possibility of healthcare professionals becoming cyborgs, human-machine units that are subsequently neither human and nor machine. It is seen that human technology interfaces are a different way of interacting but do not change what it is to be human in our rational capacities of providing meaningful speech and freely chosen actions. In the highly technical environment of the ICU, expert nurses work in harmony with both the technical equipment and the patient. We used Heidegger to consider the nature of equipment, and Descartes to explore unique human capacities. Aristotle, Wallace, Sokolowski, and Clarke provide a summary of humanity as substantial and relational.

Newton shows the light: a commentary on Newton (1672) 'A letter containing his new theory about light and colours '.

Isaac Newton's reputation was initially established by his 1672 paper on the refraction of light through a prism; this is now seen as a ground-breaking account and the foundation of modern optics. In it, he claimed to refute Cartesian ideas of light modification by definitively demonstrating that the refrangibility of a ray is linked to its colour, hence arguing that colour is an intrinsic property of light and does not arise from passing through a medium. Newton's later significance as a world-famous scientific genius and the apparent confirmation of his experimental results have tended to obscure the realities of his reception at the time. This paper explores the rhetorical strategies Newton deployed to convince his audience that his conclusions were certain and unchallengeable. This commentary was written to celebrate the 350th anniversary of the journal Philosophical Transactions of the Royal Society.

Galileo and Descartes on Copernicanism and the cause of the tides.

Galileo and Descartes were on the front lines of the defense of Copernicanism against theological objections that took on special importance during the seventeenth century. Galileo attempted to overcome opposition to Copernicanism within the Catholic Church by offering a demonstration of this theory that appeals to the fact that the double motion of the earth is necessary as a cause of the tides. It turns out, however, that the details of Galileo's tidal theory compromise his demonstration. Far from attempting to provide a demonstration of the earth's motion, Descartes ultimately argued that his system is compatible with the determination of the Church that the earth is at rest. Nonetheless, Descartes's account of the cause of the tides creates difficulty for this argument.

Space and motion in nature and Scripture: Galileo, Descartes, Newton.

In the Scholium to the Definitions in Principia mathematica, Newton departs from his main task of discussing space, time and motion by suddenly mentioning the proper method for interpreting Scripture. This is surprising, and it has long been ignored by scholars. In this paper, I argue that the Scripture passage in the Scholium is actually far from incidental: it reflects Newton's substantive concern, one evident in correspondence and manuscripts from the 1680s, that any general understanding of space, time and motion must enable readers to recognize the veracity of Biblical claims about natural phenomena, including the motion of the earth. This substantive concern sheds new light on an aspect of Newton's project in the Scholium. It also underscores Newton's originality in dealing with the famous problem of reconciling theological and philosophical conceptions of nature in the seventeenth century.

Samuel Hartlib on the death of Descartes: a rediscovered letter to Henry More.

This paper discloses the content of a previously overlooked epistle by the Anglo-Prussian intelligencer Samuel Hartlib to Henry More concerning the death of René Descartes. After a discussion situating the letter within the sequence of the More-Hartlib correspondence, an analysis of the rhetorical structure of the epistle is offered, followed by a brief assessment of Hartlib's attitude towards Descartes, and the identification of his source concerning the news of the philosopher's death. An account of the transmission of the letter via a nineteenth-century periodical is also provided. The text of Hartlib's letter and an overlooked passage of Hartlib's diary concerning Descartes's death, which draws on the content of the More letter, are presented as appendixes.

The distinction between 'Passion' and 'Emotion'. Vincenzo Chiarugi: a case study.

The distinction between 'passion' and 'emotion' has been largely overlooked in the history of psychiatry and the psychopathology of affectivity. A version of the distinction that has gone completely unnoticed is the one proposed by Florentine physician Vincenzo Chiarugi (1759-1820). The purpose of the present discussion is to introduce this Italian version of the distinction and to inquire into its origins.

Real-time EEG-based emotion recognition for neurohumanities: perspectives from principal component analysis and tree-based algorithms.

Within the field of Humanities, there is a recognized need for educational innovation, as there are currently no reported tools available that enable individuals to interact with their environment to create an enhanced learning experience in the humanities (e.g., immersive spaces). This project proposes a solution to address this gap by integrating technology and promoting the development of teaching methodologies in the humanities, specifically by incorporating emotional monitoring during the learning process of humanistic context inside an immersive space. In order to achieve this goal, a real-time emotion recognition EEG-based system was developed to interpret and classify specific emotions. These emotions aligned with the early proposal by Descartes (Passions), including admiration, love, hate, desire, joy, and sadness. This system aims to integrate emotional data into the Neurohumanities Lab interactive platform, creating a comprehensive and immersive learning environment. This work developed a ML, real-time emotion recognition model that provided Valence, Arousal, and Dominance (VAD) estimations every 5 seconds. Using PCA, PSD, RF, and Extra-Trees, the best 8 channels and their respective best band powers were extracted; furthermore, multiple models were evaluated using shift-based data division and cross-validations. After assessing their performance, Extra-Trees achieved a general accuracy of 94%, higher than the reported in the literature (88% accuracy). The proposed model provided real-time predictions of VAD variables and was adapted to classify Descartes' six main passions. However, with the VAD values obtained, more than 15 emotions can be classified (reported in the VAD emotion mapping) and extend the range of this application.

COVID-19 and Climate Change: Re-thinking Human and Non-Human in Western Philosophy.

The pre-conditions and the effects of the COVID-19 pandemic are inter-connected with those of climate change, prompting reflection on how to re-think the relations between human and non-human on a changing planet. This essay considers that issue with reference to the contrasts between the philosophies of Descartes and Spinoza, who offered radically different approaches to the conceptualization of human presence in Nature.