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ISBN-10: 0195337719

ISBN-13: 9780195337716

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If one is not omniscient vis-à-vis a certain object x, one cannot think of x neatly. (O) is the proposal I would like to focus on because I understand it, unlike other speculations about God’s ways. Yet again, Russell may be thought of as an earlier promulgator of this idea, which made him restrict the scope of our neat-thinking (we, the non omniscient) to those few items vis-à-vis which we are Godlike, where we know it all. , famously, Saul Kripke on my own pain). thi nki ng-ab out v er s u s k n owin g - wh ic h 43 In contrast, Descartes did not think we are omniscient vis-à-vis our sensations.

Let us call it De-Sun. And let us suppose De-Sun did strictly satisfy Descartes’ scientific theory of the heavens. So DeSun is the satisfier of Descartes’ predicative profile; the profile denotes it. ) his theory? Surely not. Descartes was thinking of the one and only sun of ours, the only star in our planetary system. The two profiles he mentions are of the sun because they were generated by the sun. ) planets. . 5 Second Principle: One Object, Two Modes of Being With Descartes’ second principle, we are about to broach his own positive account of thinking (of the sun).

T he fu n da m en ta l c as e 27 In Meditation III and in the first and fourth replies, Descartes uses at least two intuitive enough, vernacular-bound terminologies to describe the thinking-fact to be accounted for. Sometimes he speaks of my thinking of the sun. So here the focus is on thinking-facts, facts of the form x thinks of y. I will call this the active form, focusing as it does on my active role as the subject of the activity—thinking. In the first replies (picking up on Caterus’s language) he speaks now in a passive form, as it were, with subject and object inverted, of the sun’s being conceived by me.

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Almog - Cogito


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