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48The Epistemological Functions of Symbolization in Leibniz’s Universal CharacteristicFoundations of Science 19 (1): 53-68. 2014.Leibniz’s universal characteristic is a fundamental aspect of his theory of cognition. Without symbols or characters it would be difficult for the human mind to define several concepts and to achieve many demonstrations. In most disciplines, and particularly in mathematics, the mind must then focus on symbols and their combinatorial rules rather than on mental contents. For Leibniz, mental perception is most of the time too confused for attaining distinct notions and valid deductions. In this pa…Read more
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23Les Meditationes de Leibniz dans la tradition wolffienneArchives de Philosophie 76 (2): 295-317. 2013.
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25IntroductionPhilosophiques 42 (1): 7-10. 2015.In this paper, I show that Maupertuis and Euler offer a contrasting conception of metaphysics of nature. It consists mainly for them in repositioning cosmology in relation to natural sciences. Instead of considering metaphysics to be at the foundation of scientific theories, as was assumed by Descartes, Wolff, and, in a certain way, Kant, or simply prohibiting the very idea of a cosmology, as d’Alembert would stipulate at the same period, Maupertuis and Euler invert the order of disciplines to g…Read more
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23La révolution cartésienne Josiane Boulad-Ayoub et Paule-Monique Vernes Lévis, Presses de l'Université Laval, 2006, 294 p (review)Dialogue 47 (3-4): 687-. 2008.
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26Les critères kantiens de validité de l’hypothèse physiqueIn Stefano Bacin, Alfredo Ferrarin, Claudio La Rocca & Margit Ruffing (eds.), Kant und die Philosophie in weltbürgerlicher Absicht. Akten des XI. Internationalen Kant-Kongresses, De Gruyter. pp. 125-138. 2013.
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15Substance, individu et connaissance chez LeibnizVrin. 2009.Le principe de l’identité des indiscernables constitue l’un des aspects essentiels de la métaphysique leibnizienne de la substance. Il implique notamment que toute substance s’individualise par la totalité infinie de ses propriétés. Sur le plan épistémologique, ce principe pose toutefois problème: comment un entendement fini parvient-il à se représenter les individus, sachant que seul l’entendement de Dieu possède la capacité de connaître la série infinie des propriétés qui individualise la subs…Read more
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