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101 0 $aeng
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181   $ctxt
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200 10$aDescartes's theory of action$b[electronic resource] /$fby Anne Ashley Davenport
210   $aLeiden ;$aBoston $cBrill$dc2006
215   $a1 online resource (328 p.) 
225 1 $aBrill's studies in intellectual history,$x0920-8607 ;$vv. 142
300   $aBibliographic Level Mode of Issuance: Monograph
311   $a90-04-15205-9 
320   $aIncludes bibliographical references (p. [299]-301) and index.
327   $tPreliminary Material /$rAnne Ashley Davenport -- $tChapter One: Spiritual Directors and Spiritual Action /$rAnne Ashley Davenport -- $tChapter Two: Passion and Action in Rule XII /$rAnne Ashley Davenport -- $tChapter Three: The Insights of Orthopraxy /$rAnne Ashley Davenport -- $tChapter Four: A Discourse on Resolve /$rAnne Ashley Davenport -- $tChapter Five: Tempus ad Agendum: the Time to Act /$rAnne Ashley Davenport -- $tChapter Six: Basic Action Revisited /$rAnne Ashley Davenport -- $tChapter Seven: I Refrain, Therefore I am /$rAnne Ashley Davenport -- $tChapter Eight: Induction and Infinity /$rAnne Ashley Davenport -- $tChapter Nine: Action and Individuation /$rAnne Ashley Davenport -- $tChapter Ten: Beyond Obedience and Indifference /$rAnne Ashley Davenport -- $tChapter Eleven: Is Free Agency Required for the Perception of Truth? /$rAnne Ashley Davenport -- $tChapter Twelve: Agency and the Order of Nature /$rAnne Ashley Davenport -- $tBibliography /$rAnne Ashley Davenport -- $tIndex /$rAnne Ashley Davenport.
330   $aThis volume has a single goal: to argue that Descartes?s most fundamental discovery is not the epistemological subject, but rather the underlying free agent without whom no epistemological subject is possible. This fresh interpretation of the Cartesian ?cogito? is defended through a close reading of Descartes?s masterpiece, the Meditations . Special attention is paid to the historical roots of Descartes?s interest in free agency, particularly his close ties to the French School of spirituality. Three aspects of Descartes?s personal evolution are considered: his aesthetic evolution from Baroque concealment to Classicism, his political evolution from feudal nostalgia to modern secularism, and his spiritual evolution from Stoic wisdom to active engagement in the world through the scientific project.
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