Geraud de Cordemoy, 1600-1684 -- Clerselier, 1614-1684, and Rohault, 1620-1675 -- Louis de la Chambre, 1594-1669 -- Samuel Sorbière, 1615-1670 -- Louis de la Forge and the critique of substantial forms -- Cartesian doctrine and the animal soul -- Clauberg and the development of occasionalism -- Some historical steps towards parallelism -- Cartesian refutations of Spinoza -- Matter and scientific efficiency -- Man, Thomistic and Cartesian.

A citizen of Basel wrote in 1908, “When the great and long-expected day has finally arrived, and at the stroke of four the signal is given for the entrance of His Majesty Carnival, the city becomes the theater of intense life and activity whose meaning and value only the natives of Basel can appreciate”. This opinion, according to which only “Baselers” understand the real meaning of their fêtes, is still quite widespread, and it is almost a sacrilege that someone from (...) the outside, such as I am, should try to explain the customs that give Basel its eminent place in folklore. (shrink)

This article investigates how much influence consumers could have in the GDR during the 1960s by means of a case study of a patient striving towards an apparently reasonable psychiatric treatment through his actions in- and outside the clinic. The patient tried to obtain an effective therapy by referring to his model socialist work and life. The former patient also subsequently acted as a consumer via different activities, both within the GDR and abroad. Finally, against the background of different theories (...) of patient and consumer history, this article will discuss how consumer historical approaches can be useful for studying a socialist state. (shrink)

Examines the philosophy of Hobbes and Spinoza and argues that to endow these philosophers with a psychology based upon the conception of physical existence is to misrepresent their work. It both indicates the resulting misrepresentations and points out the true character of their teachings.

Attempts a philosophical and critical investigation of Marx's analysis of value to suggest an ontological basis for a general theory of value.

From a gender-historical perspective, this article deals with the history of and discussions around an observed increase in female alcoholism. Since the 1950s, psychiatric, pedagogical and psychological discourses have lamented the increasing consumption of alcohol by women, and identified women’s emancipation as its cause. The article examines the male-dominated debates on female alcoholism up to 1968 and the emerging feminist counter-movement that followed. It analyzes the shifts in the social role of women as expressed in the discussions about ‘the drinking (...) woman’ as well as simultaneous scientific-patriarchal counter-movements. On the one hand, the article shows how a classic concept of addiction is eroding due to the failure of medical treatment attempts and is being replaced by new psychosocial explanatory knowledge. On the other hand, it illustrates how women’s self-help is appropriating and reinterpreting this knowledge. (shrink)

For the materials of my discussion, I fall back upon Descartes. This philosopher demonstrates the existence of God in his Third Meditation. The ontological argument, however, is given not in the Third but in the Fifth Meditation. It is there expressed in a curious manner. It would seem, to go by literary expression, that he at this point unexpectedly thought of the argument, stumbled upon it, as it were. "Of the essence of material things, et derechef, de Dieu, qu'il existe"--and (...) again, of God, that He exists. The title is in itself provocative. We are told of the essence of material things. The consideration of quantity, of extension, leads to the recognition that size, shape, position and motion can be distinguished with respect to the body to which we attribute extension. Thus he is led to, or at any rate introduces, a doctrine of essence. There is an infinity of ideas that are forms, essences, or determinate natures, immutable and eternal. Most significantly of all, these determinate natures have not been invented by me, says Descartes, and do not in any way depend upon my mind. After one more paragraph there follows the ontological argument. (shrink)