Crossword clues for cartesian
cartesian
The Collaborative International Dictionary
Cartesian \Car*te"sian\, a. [From Renatus Cartesius, Latinized from of Ren['e] Descartes: cf. F. cart['e]sien.] Of or pertaining to the French philosopher Ren['e] Descartes, or his philosophy.
The Cartesion argument for reality of matter.
--Sir W.
Hamilton.
Cartesian co["o]rdinates (Geom), distance of a point from lines or planes; -- used in a system of representing geometric quantities, invented by Descartes.
Cartesian devil, a small hollow glass figure, used in connection with a jar of water having an elastic top, to illustrate the effect of the compression or expansion of air in changing the specific gravity of bodies.
Cartesion oval (Geom.), a curve such that, for any point of the curve mr + m'r' = c, where r and r' are the distances of the point from the two foci and m, m' and c are constant; -- used by Descartes.
Cartesian \Car*te"sian\, n. An adherent of Descartes.
Douglas Harper's Etymology Dictionary
1650s, from Cartesius, Latinized form of the name of French philosopher and mathematician René Descartes (1596-1650), + -ian.
Wiktionary
a. (alternative spelling of Cartesian English)
WordNet
Wikipedia
Cartesian means of or relating to the French philosopher René Descartes—from his Latinized name Cartesius. It may refer to:
- Cartesian anxiety, a hope that studying the world will give us unchangeable knowledge of ourselves and the world
- Cartesian circle, a potential mistake in reasoning
-
Cartesian dualism, the philosophy of the distinction between mind and body
- Cartesianism, the philosophy of René Descartes
- Cartesianists, followers of Cartesianism
- Cartesian Meditations, a work by Edmund Husserl
- Cartesian linguistics, a work by Noam Chomsky
- Cartesian theatre, a derisive view of Cartesian dualism coined by Daniel Dennett
- Cartesian diver, a science experiment demonstrating buoyancy and the ideal gas law
- Cartesian physics
Usage examples of "cartesian".
Numerous scientists of the seventeenth century, from Galileo to Newton, affirmed the Cartesian dualism of the primary properties of the physical world versus the secondary properties associated with human perception.
We would say: according to Cartesian dualism the Zombie possibility and the Mutant possibility are both wide open.
The belief that such monological models can explain them is the fundamental Enlightenment paradigm in all its inadequate aspects, is everything bad about the disengaged and hovering Cartesian ego.
This is not the dissolution of the Cartesian ego, but its hyperinflation to cosmic proportions: a temporary transfusion of higher domains has empowered a monster.
And when they return to the Cartesian Plains, and others of their ilk ask them how they escaped, they will have no choice!
In contrast to the Cartesian distinction between the objective physical world and subjective experience, William James redirects our attention back to the immediate world of human experience.
In making this point, he was simultaneously rejecting the Cartesian, theological notion of all activities of the human soul occurring outside of nature and the materialist premise that subjective states either do not exist or else must be equivalent to objective, physical processes.
This hypothesis differs from the Cartesian view in its assertion that if one attends with mental perception to a mental representation itself, there is room for error in the manner in which one apprehends that object.
While the model of vision endorsed in scientific materialism is indeed based on the presupposition of the absolute Cartesian distinction between subject and object, this model is not what allows for the experienced reality of sight.
Philosophers in the Cartesian tradition are always trying to establish foundations and universals.
And so we no longer ask the old Cartesian question: is it real or is it Memorex?
Gianini was totally trying to teach us about the Cartesian plane, but nobody could pay attention because of all the news vans outside.
It has been truthfully said of him in proof of his inconsistency, that he was a free thinker at London, a Cartesian at Versailles, a Christian at Nancy, and an infidel at Berlin.
A book, issued anonymously by a friend of Spinoza, applying a little more logic to the Cartesian idea of substance, caused him to obtain additional ground.
The point about these possibilities is that they seem to be wide open, on the Cartesian dualist account of mind and body.