Most ebook files are in PDF format, so you can easily read them using various software such as Foxit Reader or directly on the Google Chrome browser.
Some ebook files are released by publishers in other formats such as .awz, .mobi, .epub, .fb2, etc. You may need to install specific software to read these formats on mobile/PC, such as Calibre.
Please read the tutorial at this link: https://ebookbell.com/faq
We offer FREE conversion to the popular formats you request; however, this may take some time. Therefore, right after payment, please email us, and we will try to provide the service as quickly as possible.
For some exceptional file formats or broken links (if any), please refrain from opening any disputes. Instead, email us first, and we will try to assist within a maximum of 6 hours.
EbookBell Team
4.1
10 reviewsDescartes’s concern with the proper method of belief formation is evident in the titles of his works—e.g., The Search after Truth, The Rules for the Direction of the Mind and The Discourse on Method of rightly conducting one’s reason and seeking the truth in the sciences. It is most apparent, however, in his famous discussions, both in the Meditations and in the Principles, of one particularly noteworthy source of our doxastic errors—namely, the misuse of one’s will. What is not widely recognized, let alone appreciated and understood, is the relationship between his concern with belief formation and his concern with virtue. In fact, few seem to realize that Descartes regards doxastic errors as moral errors and as sins both because such errors are intrinsically vicious and because they entail notably deleterious social consequences.
Reforming the Art of Living seeks to rectify this rather common oversight in two ways. First, it aims to elucidate the nature of Descartes’s account of virtuous belief formation. Second, it aims both (i) to illuminate the social significance of Descartes’s philosophical program as it relates to the understanding and practice not of science, but of religion and (ii) to develop a kind of Leibnizian critique of this aspect of his program. More specifically, it aims to show that Descartes’s project is “dangerous,” insofar as it is subversive not only of traditional Christianity but also of other traditional forms of religion, both in theory and in practice.