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Additional info for History and Structure: Essays on Hegelian-Marxist and Structuralist Theories of History (Studies in contemporary German social thought)
Richardson, ‘The ‘‘Scandal’’ of Cartesian Interactionism’, Mind, 91 (1982), 20–37; and Tad Schmaltz, ‘Descartes and Malebranche on Mind and Mind–Body Union’, Philosophical Review, 101 (1992), 281–325. g. AT viiia. 23; CSM i. 209). As Marleen Rozemond has shown, trialist interpretations also suffer from philosophical problems and saddle Descartes with serious inconsistencies. : Harvard University Press, 1998), 191–2. 40 Lawrence Nolan and John Whipple not fully understand the difference between sensations and external things.
56. ⁵³ With respect to bodies, at least; here I bracket God’s contribution as ‘universal and primary cause’ to changes in motion. 28 Tad M. Schmaltz for resisting’ (vis ad resistendum) equal to or greater than the amount of ‘force for acting’ (vis ad agendum) that is found in the moving body. ⁵⁴ The suggestion here that prior to its production the reality of the directional determination of motion is formally contained in the force for resisting in the resting body that produces this determination is similar to my previous suggestion that prior to their formation the reality of sensory ideas is formally contained in the innate mental faculty that produces them.
It is standardly held that the obscurity and confusion attending Cartesian sensations is intrinsic and thus incapable of being remedied. This standard reading is based on Descartes’s remarks about materially false ideas in the Third Meditation. There Descartes proffers as examples of material falsity the sensations of heat and cold, and says that such ideas ‘contain so little clarity and distinctness’ that one cannot tell whether ‘cold is merely the absence of heat or vice versa, or whether both of them are real qualities, or neither is’ (AT vii.