By Raffaella De Rosa
Whereas a lot has been written on Descartes' idea of brain and ideas, no systematic research of his concept of sensory illustration and misrepresentation is presently on hand within the literature. Descartes and the Puzzle of Sensory Misrepresentation is an bold try and fill this hole. It argues opposed to the confirmed view that Cartesian sensations are mere qualia through protecting the view that they're representational; it bargains a descriptivist-causal account in their representationality that's severe of, and differs from, all different extant bills (such as, for instance, causal, teleofunctional and only internalist accounts); and it has the benefit of supplying an enough option to the matter of sensory misrepresentation inside of Descartes' internalist idea of principles. In sum, the publication deals a singular account of the representationality of Cartesian sensations; presents a wide ranging assessment, and important review, of the scholarly literature in this factor; and areas Descartes' concept of sensation within the important place it merits one of the philosophical and medical investigations of the workings of the human brain.
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Extra resources for Descartes and the Puzzle of Sensory Representation
29 It follows that Descartes is saying that sensations are representations of their causes, that is, bodies. But they are not accurate representations. For example, in section 23 of Part I, Descartes clariﬁes that “when we see the light of a torch and hear the sound of a bell, the sound and the light are two different actions which, simply by producing two different movements in some of our nerves, and through them in our brain, give to the soul two different sensations” (CSM I 337; AT XI 346).
Second, (III) illustrates Descartes’ views on reference. 16 15 The idea of God may seem to provide a counterexample to the above deﬁnition since in Meditation Three Descartes claims that we could not have the (clear and distinct) idea of God unless God existed and caused it in us. And this may suggest that Descartes offers a causal account of (at least) the idea of God. Besides the fact that the idea of God is unique and, so, the account of its content cannot be extended to the rest of ideas, this is not even what Descartes maintains about the idea of God.
The intentionality of sensations is then inherited from a judgment as opposed to being intrinsic to the sensation. On the contrary, on Malebranche’s view, ideas have intrinsic representational content because they represent objects in the external world and their properties. 237 and S Elucidation III. 561). Malebranche’s view on sensations of secondary qualities is supposed to be Descartes’ legacy. As Simmons puts it, the interpretation of sensations as qualia is believed to be Descartes’ legacy because “having excised colors, sounds [ .