René Descartes
Portrait after Frans Hals, 1648[1] |
| Born |
(1596-03-31)31 March 1596
La Haye en Touraine, Touraine (present-day Descartes, Indre-et-Loire), France |
| Died |
11 February 1650(1650-02-11) (aged 53)
Stockholm, Sweden |
| Era |
17th-century philosophy |
| Region |
Western Philosophy |
| School |
Cartesianism, Rationalism, Foundationalism |
| Main interests |
Metaphysics, Epistemology, Mathematics |
| Notable ideas |
Cogito ergo sum, method of doubt, Cartesian coordinate system, Cartesian dualism, ontological argument for the existence of Christian God; Folium of Descartes |
Influenced by
- Plato, Aristotle, Alhazen, Ghazali,[2] Averroes, Avicenna, Anselm, St. Augustine, Aquinas, Ockham, Suarez, Mersenne, Sextus Empiricus, Michel de Montaigne, Duns Scotus[citation needed]
|
Influenced
- Most philosophers after including: Aflaq, Spinoza, Hobbes, Arnauld, Malebranche, Pascal, Locke, Leibniz, More, Kant, Husserl, Brunschvicg, Žižek, Chomsky, Stanley, Dirck Rembrantsz van Nierop, Durkheim
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| Signature |
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René Descartes (French pronunciation: [ʁəne dekaʁt]; Latinized form: Renatus Cartesius; adjectival form: "Cartesian";[3] 31 March 1596 – 11 February 1650) was a French philosopher, mathematician, and writer who spent most of his adult life in the Dutch Republic. He has been dubbed the 'Father of Modern Philosophy', and much subsequent Western philosophy is a response to his writings,[4][5] which are studied closely to this day. In particular, his Meditations on First Philosophy continues to be a standard text at most university philosophy departments. Descartes' influence in mathematics is equally apparent; the Cartesian coordinate system — allowing algebraic equations to be expressed as geometric shapes in a two-dimensional coordinate system — was named after him. He is credited as the father of analytical geometry, the bridge between algebra and geometry, crucial to the discovery of infinitesimal calculus and analysis. Descartes was also one of the key figures in the Scientific Revolution and has been described as an example of genius.
Descartes frequently sets his views apart from those of his predecessors. In the opening section of the Passions of the Soul, a treatise on the Early Modern version of what are now commonly called emotions, Descartes goes so far as to assert that he will write on this topic "as if no one had written on these matters before". Many elements of his philosophy have precedents in late Aristotelianism, the revived Stoicism of the 16th century, or in earlier philosophers like St. Augustine. In his natural philosophy, he differs from the schools on two major points: First, he rejects the analysis of corporeal substance into matter and form; second, he rejects any appeal to ends—divine or natural—in explaining natural phenomena.[6] In his theology, he insists on the absolute freedom of God’s act of creation.
Descartes was a major figure in 17th-century continental rationalism, later advocated by Baruch Spinoza and Gottfried Leibniz, and opposed by the empiricist school of thought consisting of Hobbes, Locke, Berkeley, Jean-Jacques Rousseau, and Hume. Leibniz, Spinoza and Descartes were all well versed in mathematics as well as philosophy, and Descartes and Leibniz contributed greatly to science as well.
He is perhaps best known for the philosophical statement "Cogito ergo sum" (French: Je pense, donc je suis; English: I think, therefore I am), found in part IV of Discourse on the Method (1637 – written in French but with inclusion of "Cogito ergo sum") and §7 of part I of Principles of Philosophy (1644 – written in Latin).
Descartes was born in La Haye en Touraine (now Descartes), Indre-et-Loire, France. When he was one year old, his mother Jeanne Brochard died. His father Joachim was a member in the provincial parliament. At the age of eight, he entered the Jesuit Collège Royal Henry-Le-Grand at La Flèche.[7] After graduation in December 1616, he studied at the University of Poitiers, earning a Baccalauréat and Licence in law, in accordance with his father's wishes that he should become a lawyer.[8]
"I entirely abandoned the study of letters. Resolving to seek no knowledge other than that of which could be found in myself or else in the great book of the world, I spent the rest of my youth traveling, visiting courts and armies, mixing with people of diverse temperaments and ranks, gathering various experiences, testing myself in the situations which fortune offered me, and at all times reflecting upon whatever came my way so as to derive some profit from it." (Descartes, Discourse on the Method).
In 1618, Descartes was engaged in the army of Maurice of Nassau in the Dutch Republic, but as a truce had been established between Holland and Spain, Descartes used his spare time to study mathematics.[9] In this way he became acquainted with Isaac Beeckman, principal of Dordrecht school. Beeckman had proposed a difficult mathematical problem, and to his astonishment, it was the young Descartes who found the solution. Both believed that it was necessary to create a method that thoroughly linked mathematics and physics.[10] While in the service of the Duke Maximilian of Bavaria, Descartes was present at the Battle of the White Mountain outside Prague, in November 1620.[11]
On the night of 10–11 November 1619, while stationed in Neuburg an der Donau, Germany, Descartes experienced a series of three powerful dreams or visions that he later claimed profoundly influenced his life. He concluded from these visions that the pursuit of science would prove to be, for him, the pursuit of true wisdom and a central part of his life's work.[12] Descartes also saw very clearly that all truths were linked with one another, so that finding a fundamental truth and proceeding with logic would open the way to all science. This basic truth, Descartes found quite soon: his famous "I think".[10]
In 1622 he returned to France, and during the next few years spent time in Paris and other parts of Europe. It was during a stay in Paris that he composed his first essay on method: Regulae ad Directionem Ingenii (Rules for the Direction of the Mind).[10] He arrived in La Haye in 1623, selling all of his property to invest in bonds, which provided a comfortable income for the rest of his life. Descartes was present at the siege of La Rochelle by Cardinal Richelieu in 1627.
He returned to the Dutch Republic in 1628, where he lived until September 1649. In April 1629 he joined the University of Franeker, living at the Sjaerdemaslot, and the next year, under the name "Poitevin", he enrolled at the Leiden University to study mathematics with Jacob Golius and astronomy with Martin Hortensius.[13] In October 1630 he had a falling-out with Beeckman, whom he accused of plagiarizing some of his ideas. In Amsterdam, he had a relationship with a servant girl, Helena Jans van der Strom, with whom he had a daughter, Francine, who was born in 1635 in Deventer, at which time Descartes taught at the Utrecht University. Francine Descartes died in 1640 in Amersfoort, from Scarlet Fever.
While in the Netherlands he changed his address frequently, living among other places in Dordrecht (1628), Franeker (1629), Amsterdam (1629–30), Leiden (1630), Amsterdam (1630–32), Deventer (1632–34), Amsterdam (1634–35), Utrecht (1635–36), Leiden (1636), Egmond (1636–38), Santpoort (1638–1640), Leiden (1640–41), Endegeest (a castle near Oegstgeest) (1641–43), and finally for an extended time in Egmond-Binnen (1643–49).
Despite these frequent moves he wrote all his major work during his 20-plus years in the Netherlands, where he managed to revolutionize mathematics and philosophy. In 1633, Galileo was condemned by the Roman Catholic Church, and Descartes abandoned plans to publish Treatise on the World, his work of the previous four years. Nevertheless, in 1637 he published part of this work in three essays: Les Météores (The Meteors), La Dioptrique (Dioptrics) and La Géométrie (Geometry), preceded by an introduction, his famous Discours de la Métode (Discourse on the Method). In it Descartes lays out four rules of thought, meant to ensure that our knowledge rests upon a firm foundation.
Descartes continued to publish works concerning both mathematics and philosophy for the rest of his life. In 1641 he published a metaphysics work, Meditationes de Prima Philosophia (Meditations on First Philosophy), written in Latin and thus addressed to the learned. It was followed, in 1644, by Principia Philosophiæ (Principles of Philosophy), a kind of synthesis of the Meditations and the Discourse. In 1643, Cartesian philosophy was condemned at the University of Utrecht, and Descartes began his long correspondence with Princess Elisabeth of Bohemia, devoted mainly to moral and psychological subjects. Connected with this correspondence, in 1649 he published Les Passions de l'âme (Passions of the Soul), that he dedicated to the Princess. In 1647, he was awarded a pension by the King of France. Descartes was interviewed by Frans Burman at Egmond-Binnen in 1648.
A French translation of Principia Philosophiæ, prepared by Abbot Claude Picot, was published in 1647. This edition Descartes dedicated to Princess Elisabeth of Bohemia. In the preface Descartes praised true philosophy as a means to attain wisdom. He identifies four ordinary sources to reach wisdom, and finally says that there is a fifth, better and more secure, consisting in the search for first causes.[14]
René Descartes died on 11 February 1650 in Stockholm, Sweden, where he had been invited as a tutor for Queen Christina of Sweden. The cause of death was said to be pneumonia; accustomed to working in bed until noon, he may have suffered damage to his health from Christina's demands for early morning study (the lack of sleep could have severely compromised his immune system). Descartes stayed at the French ambassador Pierre Chanut.
In 1663, the Pope placed his works on the Index of Prohibited Books.
As a Roman Catholic in a Protestant nation, he was interred in a graveyard used mainly for unbaptized infants in Adolf Fredriks kyrka in Stockholm. Later, his remains were taken to France and buried in the Abbey of Saint-Germain-des-Prés in Paris. Although the National Convention in 1792 had planned to transfer his remains to the Panthéon, they are, two centuries later, still resting between two other graves — those of the scholarly monks Jean Mabillon and Bernard de Montfaucon — in a chapel of the abbey. His memorial, erected in the 18th century, remains in the Swedish church.
The religious beliefs of René Descartes have been rigorously debated within scholarly circles. He claimed to be a devout Roman Catholic, claiming that one of the purposes of the Meditations was to defend the Christian faith. However, in his own era, Descartes was accused of harboring secret deist or atheist beliefs. Contemporary Blaise Pascal said that "I cannot forgive Descartes; in all his philosophy, Descartes did his best to dispense with God. But Descartes could not avoid prodding God to set the world in motion with a snap of his lordly fingers; after that, he had no more use for God."[15]
Stephen Gaukroger's biography of Descartes reports that "he had a deep religious faith as a Catholic, which he retained to his dying day, along with a resolute, passionate desire to discover the truth."[16] After Descartes died in Sweden, Queen Christina abdicated her throne to convert to Roman Catholicism (Swedish law required a Protestant ruler). The only Roman Catholic with whom she had prolonged contact was Descartes, who was her personal tutor.[17]
Descartes is often regarded as the first thinker to emphasize the use of reason to develop the natural sciences.[18] For him the philosophy was a thinking system that embodied all knowledge, and expressed it in this way:[19]
| “ |
Thus, all Philosophy is like a tree, of which Metaphysics is the root, Physics the trunk, and all the other sciences the branches that grow out of this trunk, which are reduced to three principal, namely, Medicine, Mechanics, and Ethics. By the science of Morals, I understand the highest and most perfect which, presupposing an entire knowledge of the other sciences, is the last degree of wisdom. |
” |
In his Discourse on the Method, he attempts to arrive at a fundamental set of principles that one can know as true without any doubt. To achieve this, he employs a method called hyperbolical/metaphysical doubt, also sometimes referred to as methodological skepticism: he rejects any ideas that can be doubted, and then reestablishes them in order to acquire a firm foundation for genuine knowledge.[20]
Initially, Descartes arrives at only a single principle: thought exists. Thought cannot be separated from me, therefore, I exist (Discourse on the Method and Principles of Philosophy). Most famously, this is known as cogito ergo sum (English: "I think, therefore I am"). Therefore, Descartes concluded, if he doubted, then something or someone must be doing the doubting, therefore the very fact that he doubted proved his existence. "The simple meaning of the phrase is that if one is skeptical of existence, that is in and of itself proof that he does exist."[21]
Descartes concludes that he can be certain that he exists because he thinks. But in what form? He perceives his body through the use of the senses; however, these have previously been unreliable. So Descartes determines that the only indubitable knowledge is that he is a thinking thing. Thinking is what he does, and his power must come from his essence. Descartes defines "thought" (cogitatio) as "what happens in me such that I am immediately conscious of it, insofar as I am conscious of it". Thinking is thus every activity of a person of which he is immediately conscious.[22]
To further demonstrate the limitations of the senses, Descartes proceeds with what is known as the Wax Argument. He considers a piece of wax; his senses inform him that it has certain characteristics, such as shape, texture, size, color, smell, and so forth. When he brings the wax towards a flame, these characteristics change completely. However, it seems that it is still the same thing: it is still the same piece of wax, even though the data of the senses inform him that all of its characteristics are different. Therefore, in order to properly grasp the nature of the wax, he should put aside the senses. He must use his mind. Descartes concludes:
| “ |
And so something which I thought I was seeing with my eyes is in fact grasped solely by the faculty of judgment which is in my mind. |
” |
In this manner, Descartes proceeds to construct a system of knowledge, discarding perception as unreliable and instead admitting only deduction as a method. In the third and fifth Meditation, he offers an ontological proof of a benevolent God (through both the ontological argument and trademark argument). Because God is benevolent, he can have some faith in the account of reality his senses provide him, for God has provided him with a working mind and sensory system and does not desire to deceive him. From this supposition, however, he finally establishes the possibility of acquiring knowledge about the world based on deduction and perception. In terms of epistemology therefore, he can be said to have contributed such ideas as a rigorous conception of foundationalism and the possibility that reason is the only reliable method of attaining knowledge. He, nevertheless, was very much aware that experimentation was necessary in order to verify and validate theories.[19]
Descartes also wrote a response to skepticism about the existence of the external world. He argues that sensory perceptions come to him involuntarily, and are not willed by him. They are external to his senses, and according to Descartes, this is evidence of the existence of something outside of his mind, and thus, an external world. Descartes goes on to show that the things in the external world are material by arguing that God would not deceive him as to the ideas that are being transmitted, and that God has given him the "propensity" to believe that such ideas are caused by material things.
Descartes in his Passions of the Soul and The Description of the Human Body suggested that the body works like a machine, that it has material properties. The mind (or soul), on the other hand, was described as a nonmaterial and does not follow the laws of nature. Descartes argued that the mind interacts with the body at the pineal gland. This form of dualism or duality proposes that the mind controls the body, but that the body can also influence the otherwise rational mind, such as when people act out of passion. Most of the previous accounts of the relationship between mind and body had been uni-directional.
Descartes suggested that the pineal gland is "the seat of the soul" for several reasons. First, the soul is unitary, and unlike many areas of the brain the pineal gland appeared to be unitary (though subsequent microscopic inspection has revealed it is formed of two hemispheres). Second, Descartes observed that the pineal gland was located near the ventricles. He believed the cerebrospinal fluid of the ventricles acted through the nerves to control the body, and that the pineal gland influenced this process. Cartesian dualism set the agenda for philosophical discussion of the mind–body problem for many years after Descartes's death.
Although Descartes realized that both humans and animals have pineal glands (see Passions of the Soul Part One, Section 50, AT 369), he believed that only humans have minds. This led him to the belief that animals cannot feel pain, and Descartes's practice of vivisection (the dissection of live animals) became widely used throughout Europe until the Enlightenment.
- Reference: Stanford Encyclopedia of Philosophy (online): Descartes and the Pineal Gland.
For Descartes, Morals was a science, the highest and most perfect of them, and like the rest of sciences had its roots in Metaphysics.[19] In this way he argues for the existence of God, investigates the place of men in nature, formulates the theory of mind-body dualism and defends free will. But, he being a convinced rationalist, clearly estates that Reason suffices us in the search for the goods we should seek, and for him, virtue consists in the correct reasoning that should guide our actions. Nevertheless, the quality of this reasoning depends on knowledge, as a well informed mind will be more capable of making good choices, and also on mental condition. For this reason he said that a complete moral philosophy should include the study of the body. He discussed this subject in the correspondence with Princess Elisabeth of Bohemia, and as a result wrote his work The Passions of the Soul, that contains a study of the psychosomatic processes and reactions in man, with an emphasis on emotions or passions.[23]
Men should seek the sovereign good that Descartes, following Zeno, identifies with virtue, as this produces a solid blessedness or pleasure. For Epicurus the sovereign good was pleasure, and Descartes says that in fact this is not in contradiction with Zeno's teaching, because virtue produces a spiritual pleasure, that is better than bodily pleasure. Regarding Aristotle opinion that happiness depends on the goods of fortune, Descartes does not deny that this goods contribute to happiness, but remarks that they are in great proportion outside our control, whereas our mind is under our complete control.[23]
The moral writings of Descartes came at the last part of his life, but earlier, in his Discourse on Method he adopted three maxims to be able to act while he put all his ideas into doubt. This is known as his "Provisional Morals".
Descartes has been often dubbed as the father of modern Western philosophy, the philosopher that with his sceptic approach has profoundly changed the course of Western philosophy and set the basis for modernity.[4][24] The first two of his Meditations on First Philosophy, those that formulate the famous methodic doubt, are the portion of Descartes writings that most influenced modern thinking.[25] It has been argued that Descartes himself didn't realize the extent of his revolutionary gesture.[26] In shifting the debate from "what is true" to "of what can I be certain?," Descartes shifted the authoritative guarantor of truth from God to Man (While traditional concept of "truth" implies an external authority, "certainty" instead relies on the judgement of the individual Man). In an anthropocentric revolution, Man is now raised to the level of a subject, an agent, an emancipated being equipped with autonomous reason. This is a revolutionary step which posed the basis of modernity (whose repercussion are still ongoing): the emancipation of man from Christian revelational truth and Church doctrine, a man that makes his own law and takes its own stand.[27][28][29] In modernity, the guarantor of truth is not God anymore but Man, a "self-conscious shaper and guarantor" of his reality.[30][31] Man in this way is turned into a reasoning adult, a subject and agent,[30] as opposed to a child obedient to God. This change in perspective was characteristic of the shift from the Christian mediaval period to the modern period, it had been anticipated in other fields and now Descartes was giving it a formulation in the field of philosophy.[30][32]
This anthropocentric perspective, establishing human reason as autonomous, posed the basis for the Enlightenment's emancipation from God and the Church. It also posed the basis for all subsequent anthropology.[33] Descartes philosophical revolution is sometimes said to have sparked modern anthropocentrism and subjectivism.[4][34][35][36]
One of Descartes' most enduring legacies was his development of Cartesian or analytic geometry, which uses algebra to describe geometry. He "invented the convention of representing unknowns in equations by x, y, and z, and knowns by a, b, and c". He also "pioneered the standard notation" that uses superscripts to show the powers or exponents, for example the 4 used in x4 to indicate squaring of squaring.[37] He was first to assign a fundamental place for algebra in our system of knowledge, and believed that algebra was a method to automate or mechanize reasoning, particularly about abstract, unknown quantities. European mathematicians had previously viewed geometry as a more fundamental form of mathematics, serving as the foundation of algebra. Algebraic rules were given geometric proofs by mathematicians such as Pacioli, Cardan, Tartaglia and Ferrari. Equations of degree higher than the third were regarded as unreal, because a three dimensional form, such as a cube, occupied the largest dimension of reality. Descartes professed that the abstract quantity a2 could represent length as well as an area. This was in opposition to the teachings of mathematicians, such as Vieta, who argued that it could represent only area. Although Descartes did not pursue the subject, he preceded Leibniz in envisioning a more general science of algebra or "universal mathematics," as a precursor to symbolic logic, that could encompass logical principles and methods symbolically, and mechanize general reasoning.[38]
Descartes’ work provided the basis for the calculus developed by Newton and Leibniz, who applied infinitesimal calculus to the tangent line problem, thus permitting the evolution of that branch of modern mathematics.[39] His rule of signs is also a commonly used method to determine the number of positive and negative roots of a polynomial.
Descartes discovered an early form of the law of conservation of mechanical momentum (a measure of the motion of an object), and envisioned it as pertaining to motion in a straight line, as opposed to perfect circular motion, as Galileo had envisioned it. He outlined his views on the universe in his Principles of Philosophy.
Descartes also made contributions to the field of optics. He showed by using geometric construction and the law of refraction (also known as Descartes's law or more commonly Snell's law, who discovered it 16 years earlier) that the angular radius of a rainbow is 42 degrees (i.e., the angle subtended at the eye by the edge of the rainbow and the ray passing from the sun through the rainbow's centre is 42°).[40] He also independently discovered the law of reflection, and his essay on optics was the first published mention of this law.[41]
Although Descartes was well known in academic circles towards the end of his life, the teaching of his works in schools was controversial. Henri de Roy (Henricus Regius, 1598–1679), Professor of Medicine at the University of Utrecht, was condemned by the Rector of the University, Gijsbert Voet (Voetius), for teaching Descartes's physics.[42]
Handwritten letter by Descartes, December 1638.
- 1618. Compendium Musicae. A treatise on music theory and the aesthetics of music written for Descartes's early collaborator, Isaac Beeckman.
- 1626–1628. Regulae ad directionem ingenii (Rules for the Direction of the Mind). Incomplete. First published posthumously in 1684. The best critical edition, which includes an early Dutch translation, is edited by Giovanni Crapulli (The Hague: Martinus Nijhoff, 1966).
- 1630–1633. Le Monde (The World) and L'Homme (Man). Descartes's first systematic presentation of his natural philosophy. Man was published posthumously in Latin translation in 1662; and The World posthumously in 1664.
- 1637. Discours de la méthode (Discourse on the Method). An introduction to the Essais, which include the Dioptrique, the Météores and the Géométrie.
- 1637. La Géométrie (Geometry). Descartes's major work in mathematics. There is an English translation by Michael Mahoney (New York: Dover, 1979).
- 1641. Meditationes de prima philosophia (Meditations on First Philosophy), also known as Metaphysical Meditations. In Latin; a French translation, probably done without Descartes's supervision, was published in 1647. Includes six Objections and Replies. A second edition, published the following year, included an additional objection and reply, and a Letter to Dinet.
- 1644. Principia philosophiae (Principles of Philosophy), a Latin textbook at first intended by Descartes to replace the Aristotelian textbooks then used in universities. A French translation, Principes de philosophie by Claude Picot, under the supervision of Descartes, appeared in 1647 with a letter-preface to Princess Elisabeth of Bohemia.
- 1647. Notae in programma (Comments on a Certain Broadsheet). A reply to Descartes's one-time disciple Henricus Regius.
- 1647. The Description of the Human Body. Published posthumously.
- 1648. Responsiones Renati Des Cartes... (Conversation with Burman). Notes on a Q&A session between Descartes and Frans Burman on 16 April 1648. Rediscovered in 1895 and published for the first time in 1896. An annotated bilingual edition (Latin with French translation), edited by Jean-Marie Beyssade, was published in 1981 (Paris: PUF).
- 1649. Les passions de l'âme (Passions of the Soul). Dedicated to Princess Elisabeth of the Palatinate.
- 1656. Musicae Compendium (Instruction in Music). Posth. Publ.: Johannes Janssonius jun., Amsterdam
- 1657. Correspondance. Published by Descartes's literary executor Claude Clerselier. The third edition, in 1667, was the most complete; Clerselier omitted, however, much of the material pertaining to mathematics.
In January 2010, a previously unknown letter from Descartes, dated 27 May 1641, was found by the Dutch philosopher Erik-Jan Bos when browsing through Google. Bos found the letter mentioned in a summary of autographs kept by Haverford College in Haverford, Pennsylvania. The College was unaware that the letter had never been published. This was the third letter by Descartes found in the last 25 years.[43][44]
- ^ Russell Shorto. Descartes' Bones. (Doubleday, 2008) p. 218; see also The Louvre, Atlas Database, http://cartelen.louvre.fr
- ^ Marenbon, John (2007). Medieval Philosophy: an historical and philosophical introduction. Routledge. p. 174. ISBN 978-0-415-28112-6. http://www.routledge.com/books/details/9780415281133/. ISBN 978-0-415-28113-3
- ^ Colie, Rosalie L. (1957). Light and Enlightenment. Cambridge University Press. p. 58.
- ^ a b c Bertrand Russell (2004) History of western philosophy pp.511, 516-7
- ^ Watson, Richard A. (31 March 2012). "René Descartes". Encyclopædia Britannica (Encyclopædia Britannica Online. Encyclopædia Britannica Inc). http://www.britannica.com/EBchecked/topic/158787/Rene-Descartes. Retrieved 31 March 2012.
- ^ Carlson, Neil R. (2001). Physiology of Behavior. Needham Heights, Massachusetts: Pearson: Allyn & Bacon. p. 8. ISBN 0-205-30840-6.
- ^ Desmond, p. 24
- ^ Baird, Forrest E.; Walter Kaufmann (2008). From Plato to Derrida. Upper Saddle River, New Jersey: Pearson Prentice Hall. pp. 373–377. ISBN 0-13-158591-6.
- ^ "René Descartes". FamousScientists.org. http://www.famousscientists.org/rene-descartes. Retrieved 15 December 2011.
- ^ a b c Guy Durandin, Les Principes de la Philosophie. Introduction et notes, Librairie Philosophique J. Vrin, Paris, 1970.
- ^ Battle of White Mountain, Britannica Online Encyclopedia
- ^ Clarke, Desmond (2006). Descartes: A biography, pp. 58–59. Cambridge U. Press. http://books.google.com/books?id=W3D9KGVyz6sC
- ^ A.C. Grayling, Descartes: The Life of Rene Descartes and Its Place in His Times, Simon and Schuster, 2006, pp 151–152
- ^ Blom, John J., Descartes. His Moral Philosophy and Psychology. New York University Press, 1978. ISBN 0-8147-0999-0
- ^ Think Exist on Blaise Pascal. Retrieved 12 February 2009.
- ^ The Religious Affiliation of philosopher and mathematician Rene Descartes. Webpage last modified 5 October 2005.
- ^ Smith, Kurt (Fall 2010). "Descartes' Life and Works". The Stanford Encyclopedia of Philosophy. http://plato.stanford.edu/entries/descartes-works/.
- ^ Emily Grosholz (1991). Cartesian method and the problem of reduction. Oxford University Press. ISBN 0-19-824250-6. http://books.google.com/books?hl=en&lr=&id=2EtAVLU1eIAC&oi=fnd&pg=PA1. "But contemporary debate has tended to...understand [Cartesian method] merely as the ‘method of doubt’...I want to define Descartes's method in broader terms...to trace its impact on the domains of mathematics and physics as well as metaphysics."
- ^ a b c René Descartes. "Letter of the Author to the French Translator of the Principles of Philosophy serving for a preface". http://www.classicallibrary.org/descartes/principles/preface.htm. Retrieved December 2011.
- ^ Rebecca, Copenhaver. "Forms of skepticism". Archived from the original on 8 January 2005. http://web.archive.org/web/20050108095032/http://www.lclark.edu/~rebeccac/forms.html. Retrieved 15 August 2007.
- ^ "Ten books: Chosen by Raj Persuade". The British Journal of Psychiatry. http://bjp.rcpsych.org/cgi/content/full/181/3/258.
- ^ Descartes, René (1644). The Principles of Philosophy (IX).
- ^ a b Blom, John J., Descartes. His moral philosophy and psychology. New York University Press. 1978. ISBN 0-8147-0999-0
- ^ Heidegger [1938] (2002) p.76 quotation:
Descartes... that which he himself founded... modern (and that means, at the same time, Western) metaphysics.
- ^ Schmaltz, Tad M. Radical Cartesianism: The French Reception of Descartes p.27 quotation:
The Descartes most familiar to twentieth-century philosophers is the Descartes of the first two Meditations, someone proccupied with hyperbolic doubt of the material world and the certainty of knowledge of the self that emerges from the famous cogito argument.
- ^ Roy Wood Sellars (1949) Philosophy for the future: the quest of modern materialism quotation:
Husserl has taken Descartes very seriously in a historical as well as in a systematic sense [...] [in The Crisis of the European Sciences and Transcendental Phenomenology, Husserl] finds in the first two Meditations of Descartes a depth which it is difficult to fathom, and which Descartes himself was so little able to appreciate that he let go "the great discovery" he had in his hands.
- ^ Martin Heidegger [1938] (2002) The Age of the World Picture quotation:
For up to Descartes...a particular sub-iectum...lies at the foundation of its own fixed qualities and changing circumstances. The superiority of a sub-iectum...arises out of the claim of man to a...self-supported, unshakable foundation of truth, in the sense of certainty. Why and how does this claim acquire its decisive authority? The claim originates in that emancipation of man in which he frees himself from obligation to Christian revelational truth and Church doctrine to a legislating for himself that takes its stand upon itself.
- ^ Ingraffia, Brian D. (1995) Postmodern theory and biblical theology: vanquishing God's shadow p.126
- ^ Norman K. Swazo (2002) Crisis theory and world order: Heideggerian reflections pp.97-9
- ^ a b c Lovitt, Tom (1977) introduction to Martin Heidegger's The question concerning technology, and other essays, pp.xxv-xxvi
- ^ Briton, Derek The modern practice of adult education: a postmodern critique p.76
- ^ Martin Heidegger The Word of Nietzsche: God is Dead pp.88-90
- ^ Heidegger [1938] (2002) p.75 quotation:
With the interpretation of man as subiectum, Descartes creates the metaphysical presupposition for future anthropology of every kind and tendency.
- ^ Benjamin Isadore Schwart China and Other Matters p.95 quotation:
... the kind of anthropocentric subjectivism which has emerged from the Cartesian revolution.
- ^ Charles B. Guignon Heidegger and the problem of knowledge p.23
- ^ *Husserl, Edmund (1931) Cartesian Meditations: An Introduction to Phenomenology quotation:
When, with the beginning of modern times, religious belief was becoming more and more externalized as a lifeless convention, men of intellect were lifted by a new belief, their great belief in an autonomous philosophy and science. [...] in philosophy, the Meditations were epoch-making in a quite unique sense, and precisely because of their going back to the pure ego cogito. Descartes, in fact, inaugurates an entirely new kind of philosophy. Changing its total style, philosophy takes a radical turn: from naïve Objectivism to transcendental subjectivism.
- ^ Tom Sorelli, Descartes: A Very Short Introduction, (2000). New York: Oxford University Press. p. 19.
- ^ Morris Kline, Mathematical Thought from Ancient to Modern Times, (1972). New York: Oxford University Press. pp. 280-281
- ^ Gullberg, Jan (1997). Mathematics From The Birth Of Numbers. W. W. Norton. ISBN 0-393-04002-X.
- ^ Tipler, P. A. and G. Mosca (2004). Physics For Scientists And Engineers. W. H. Freeman. ISBN 0-7167-4389-2.
- ^ "René Descartes". Encarta. Microsoft. 2008. http://encarta.msn.com/encyclopedia_761555262/Rene_Descartes.html#s3. Retrieved 15 August 2007.
- ^ Cottingham, John, Dugald Murdoch, and Robert Stoothof. The Philosophical Writings of Descartes.Cambridge: Cambridge University Press. 1985. 293.
- ^ Vlasblom, Dirk (2010-02-25). ""Unknown letter from Descartes found"". Nrc.nl. http://www.nrc.nl/international/article2492445.ece/Unknown_letter_from_Descartes_found. Retrieved 2012-05-30.
- ^ (Dutch)" Hoe Descartes in 1641 op andere gedachten kwam – Onbekende brief van Franse filosoof gevonden"
- 1983. Oeuvres de Descartes in 11 vols. Adam, Charles, and Tannery, Paul, eds. Paris: Librairie Philosophique J. Vrin. This work is traditionally cited with the initials AT (for Adam and Tannery) followed by a volume number in Roman numerals; thus ATVII refers to Oeuvres de Descartes volume 7.
- 1955. The Philosophical Works, E.S. Haldane and G.R.T. Ross, trans. Dover Publications. This work is traditionally cited with the initials HR (for Haldane and Ross) followed by a volume number in Roman numerals; thus HRII refers to volume 2 of this edition.
- 1988. The Philosophical Writings Of Descartes in 3 vols. Cottingham, J., Stoothoff, R., Kenny, A., and Murdoch, D., trans. Cambridge University Press.
- 1618. Compendium Musicae.
- 1628. Rules for the Direction of the Mind.
- 1637. Discourse on the Method ("Discours de la Methode"). An introduction to Dioptrique, Des Météores and La Géométrie. Original in French, because intended for a wider public.
- 1637. La Géométrie. Smith, David E., and Lantham, M. L., trans., 1954. The Geometry of René Descartes. Dover.
- 1641. Meditations on First Philosophy. Cottingham, J., trans., 1996. Cambridge University Press. Latin original. Alternative English title: Metaphysical Meditations. Includes six Objections and Replies. A second edition published the following year, includes an additional ‘’Objection and Reply’’ and a Letter to Dinet. HTML Online Latin-French-English Edition
- 1644. Les Principes de la philosophie. Miller, V. R. and R. P., trans., 1983. Principles of Philosophy. Reidel.
- 1647. Comments on a Certain Broadsheet.
- 1647. The Description of the Human Body.
- 1648. Conversation with Burman.
- 1649. Passions of the Soul. Voss, S. H., trans., 1989. Indianapolis: Hackett. Dedicated to Princess Elizabeth of Bohemia.
- Carriero, John (2008). Bewtween Two Worlds. Princeton University Press. ISBN 978-0-691-13561-8.
- Boyer, Carl (1985). A History of Mathematics. Princeton, NJ: Princeton University Press. ISBN 0-691-02391-3.
- Clarke, Desmond (2006). Descartes: A Biography. Cambridge: Cambridge University Press. ISBN 0-521-82301-3.
- Costabel, Pierre (1987). René Descartes – Exercices pour les éléments des solides. Paris: Presses Universitaires de France. ISBN 2-13-040099-X.
- Cottingham, John (1992). The Cambridge Companion to Descartes. Cambridge: Cambridge University Press. ISBN 0-521-36696-8.
- Duncan, Steven M. (2008). The Proof of the External World: Cartesian Theism and the Possibility of Knowledge. Cambridge: James Clarke & Co. ISBN 978-02271-7267-4 http://www.lutterworth.com/jamesclarke/jc/titles/proofew.htm.
- Farrell, John. “Demons of Descartes and Hobbes.” Paranoia and Modernity: Cervantes to Rousseau (Cornell UP, 2006), chapter 7.
- Garber, Daniel (1992). Descartes' Metaphysical Physics. Chicago: University of Chicago Press. ISBN 0-226-28219-8.
- Garber, Daniel; Michael Ayers (1998). The Cambridge History of Seventeenth-Century Philosophy. Cambridge: Cambridge University Press. ISBN 0-521-53721-5.
- Gaukroger, Stephen (1995). Descartes: An Intellectual Biography. Oxford: Oxford University Press. ISBN 0-19-823994-7.
- Giuseppe Leone, [Il quarto centenario dalla nascita di Cartesio (1596)], Una "ragione" per l'Europa Unita, in "Ricorditi di me...", su Lecco 2000, Aprile 1996.
- Grayling, A.C. (2005). Descartes: The Life and times of a Genius. New York: Walker Publishing Co., Inc.. ISBN 0-8027-1501-X.
- Gillespie, A. (2006). Descartes’ demon: A dialogical analysis of ‘Meditations on First Philosophy.’[1] Theory & Psychology, 16, 761–781.
- Martin Heidegger [1938] (2002) The Age of the World Picture in Off the beaten track
- Keeling, S. V. (1968). Descartes. Oxford: Oxford University Press. ISBN.
- Melchert, Norman (2002). The Great Conversation: A Historical Introduction to Philosophy. New York: McGraw Hill. ISBN 0-19-517510-7.
- Moreno Romo, Juan Carlos (Coord.), Descartes vivo. Ejercicios de hermenéutica cartesiana, Anthropos, Barcelona, 2007'
- Ozaki, Makoto (1991). Kartenspiel, oder Kommentar zu den Meditationen des Herrn Descartes. Berlin: Klein Verlag.. ISBN 3-927199-01-X.
- Moreno Romo, Juan Carlos, Vindicación del cartesianismo radical, Anthropos, Barcelona, 2010.
- Schäfer, Rainer (2006). Zweifel und Sein – Der Ursprung des modernen Selbstbewusstseins in Descartes' cogito. Wuerzburg: Koenigshausen&Neumann. ISBN 3-8260-3202-0.
- Serfati, M., 2005, "Geometria" in Ivor Grattan-Guinness, ed., Landmark Writings in Western Mathematics. Elsevier: 1–22.
- Sorrell, Tom (1987). Descartes. Oxford: Oxford University Press.. ISBN 0-19-287636-8.
- Vrooman, Jack Rochford (1970). René Descartes: A Biography. Putnam Press.
- Watson, Richard A. (31 March 2012). "René Descartes". Encyclopædia Britannica (Encyclopædia Britannica Online. Encyclopædia Britannica Inc). http://www.britannica.com/EBchecked/topic/158787/Rene-Descartes. Retrieved 31 March 2012.
- Naaman-Zauderer, Noa (2010). Descartes' Deontological Turn: Reason, Will and Virtue in the Later Writings. Cambridge University Press. ISBN 978-0-521-76330-1.
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General
Stanford Encyclopedia of Philosophy
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Articles related to René Descartes
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| Persondata |
| Name |
Descartes, René |
| Alternative names |
Cartesius |
| Short description |
French philosopher, mathematician, and scientist |
| Date of birth |
31 March 1596 |
| Place of birth |
La Haye en Touraine, Indre-et-Loire, France |
| Date of death |
11 February 1650 |
| Place of death |
Stockholm, Sweden |
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