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<i>Cogito Interruptus</i>: The Epistolary Body in the Elisabeth-Descartes Correspondence, June 22, 1645-November 3, 1645

Cogito Interruptus: The Epistolary Body in the Elisabeth-Descartes Correspondence, June... Cogito Interruptus The Epistolary Body in the Elisabeth-Descartes Correspondence, June 22, 1645–November 3, 1645 Kyoo Lee Cogito interruptus is typical of those who see the world inhabited by symbols and symptoms. Like someone who, for example, points to the little box of matches, stares hard into your eyes, and says, “You see, there are seven . . . ,” then gives you a meaningful look, waiting for you to perceive the meaning concealed in that unmistakable sign. Cogito interruptus is also typical of those who see the world inhabited not by symbols but by symptoms: indubitable signs of something that is neither here below nor up above, but that sooner or later will happen. . . . Cogito interruptus is not a great prophetic, poetic, psychological technique. Only that it is ineffable. And it takes real faith in cogito interruptus—and a wish that readers understand me—for me to venture to speak of it, no matter what. —Umberto Eco, “Cogito Interruptus,” Travels in Hyperreality Introduction : Back to the Letters Themselv es W hile look ing through the private letters that the philosopher M. René Desca r tes (159 6 –1650) e xc ha nged w it h Pr incess http://www.deepdyve.com/assets/images/DeepDyve-Logo-lg.png philoSOPHIA State University of New York Press

<i>Cogito Interruptus</i>: The Epistolary Body in the Elisabeth-Descartes Correspondence, June 22, 1645-November 3, 1645

philoSOPHIA , Volume 1 (2) – Jun 5, 2012

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Publisher
State University of New York Press
ISSN
2155-0905

Abstract

Cogito Interruptus The Epistolary Body in the Elisabeth-Descartes Correspondence, June 22, 1645–November 3, 1645 Kyoo Lee Cogito interruptus is typical of those who see the world inhabited by symbols and symptoms. Like someone who, for example, points to the little box of matches, stares hard into your eyes, and says, “You see, there are seven . . . ,” then gives you a meaningful look, waiting for you to perceive the meaning concealed in that unmistakable sign. Cogito interruptus is also typical of those who see the world inhabited not by symbols but by symptoms: indubitable signs of something that is neither here below nor up above, but that sooner or later will happen. . . . Cogito interruptus is not a great prophetic, poetic, psychological technique. Only that it is ineffable. And it takes real faith in cogito interruptus—and a wish that readers understand me—for me to venture to speak of it, no matter what. —Umberto Eco, “Cogito Interruptus,” Travels in Hyperreality Introduction : Back to the Letters Themselv es W hile look ing through the private letters that the philosopher M. René Desca r tes (159 6 –1650) e xc ha nged w it h Pr incess

Journal

philoSOPHIAState University of New York Press

Published: Jun 5, 2012

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