René Descartes

File:Maison de René DESCARTES - Jean-Charles GUILLO.JPG]]

René Descartes was born in La Haye en Touraine, Province of Touraine (now Descartes, Indre-et-Loire), France, on 31 March 1596.{{Cite book|title=Math and Mathematicians: The History of Math Discoveries Around the World; Vol. 1|last=Bruno|first=Leonard C.|author-link=Leonard C. Bruno|date=2003|orig-year=1999|publisher=U X L|others=Baker, Lawrence W.|isbn=978-0-7876-3813-9|location=Detroit, Mich.|page=[https://archive.org/details/mathmathematicia00brun/page/99 99]|oclc=41497065|url=https://archive.org/details/mathmathematicia00brun|url-access=registration}} In May 1597, his mother Jeanne Brochard, died a few days after giving birth to a still-born child.{{Cite book |url=https://www.cambridge.org/core/books/abs/cartesian-metaphysics/scepticism-scholasticism-and-the-origins-of-descartess-philosophy/8D76D0E0D4307ADA49F5AB6DF30BB060 |title=Scepticism, Scholasticism, and the origins of Descartes's philosophy (Chapter 2) |chapter=Scepticism, Scholasticism, and the origins of Descartes's philosophy |date=2000 |pages=27–54 |publisher=Cambridge University Press |doi=10.1017/CBO9780511487309.004 |isbn=978-0521452915 |access-date=22 August 2022 |archive-date=22 August 2022 |archive-url=https://web.archive.org/web/20220822064758/https://www.cambridge.org/core/books/abs/cartesian-metaphysics/scepticism-scholasticism-and-the-origins-of-descartess-philosophy/8D76D0E0D4307ADA49F5AB6DF30BB060 |url-status=live }} Descartes's father, Joachim, was a member of the Parlement of Rennes at Rennes.{{cite book |last=Rodis-Lewis |first=Geneviève |chapter=Descartes' Life and the Development of His Philosophy |editor-last=Cottingham |editor-first=John |editor-link=John Cottingham |title=The Cambridge Companion to Descartes |year=1992 |publisher=Cambridge University Press |isbn=978-0-521-36696-0 |chapter-url=https://books.google.com/books?id=Prhr9FBdQ_MC |page=[https://books.google.com/books?id=Prhr9FBdQ_MC&pg=PA22 22] |access-date=27 January 2016 |archive-date=1 February 2017 |archive-url=https://web.archive.org/web/20170201123550/https://books.google.com/books?id=Prhr9FBdQ_MC |url-status=live }}{{rp|22}} René lived with his grandmother and with his great-uncle. Although the Descartes family was Roman Catholic, the Poitou region was controlled by the Protestant Huguenots.{{Cite web |url=http://all-history.org/world_literature/descartes1.htm |title=All-history.org |access-date=23 December 2014 |archive-date=29 January 2015 |archive-url=https://web.archive.org/web/20150129035839/http://all-history.org/world_literature/descartes1.htm |url-status=dead }} In 1607, late because of his fragile health, he entered the Jesuit Collège Royal Henry-Le-Grand at La Flèche,{{sfn|Clarke|2006|}}{{Cite web|title=Descartes, Rene {{!}} Internet Encyclopedia of Philosophy|url=https://iep.utm.edu/descarte/|access-date=27 July 2021|language=en-US|archive-date=28 May 2010|archive-url=https://web.archive.org/web/20100528030333/https://iep.utm.edu/descarte/|url-status=live}} where he was introduced to mathematics and physics, including Galileo's work.{{Cite book|last=Bruno|first=Leonard C.|url=https://archive.org/details/mathmathematicia00brun|title=Math and Mathematicians: The History of Math Discoveries Around the World; Vol. 1|date=2003|publisher=U X L|others=Baker, Lawrence W.|isbn=978-0-7876-3813-9|location=Detroit, Mich.|page=[https://archive.org/details/mathmathematicia00brun/page/100 100]|oclc=41497065|orig-year=1999|url-access=registration}}{{cite book|last1=Porter|first1=Roy|title=The Greatest Benefit to Mankind: A Medical History of Humanity from Antiquity to the Present|publisher=Harper Collins|year=1999|isbn=978-0-00-637454-1|location=Great Britain|page=217|chapter=The New Science|author-link=Roy Porter|orig-year=1997}} While there, Descartes first encountered hermetic mysticism. After graduation in 1614, he studied for two years (1615–16) at the University of Poitiers, earning a Baccalauréat and Licence in canon and civil law in 1616, in accordance with his father's wishes that he should become a lawyer.{{cite book |last2=Kaufmann |first2=Walter |last1=Baird |first1=Forrest E. |title=From Plato to Derrida |publisher=Pearson Prentice Hall |year=2008 |location=Upper Saddle River, New Jersey |pages=373–77 |isbn=978-0-13-158591-1 }} From there, he moved to Paris.

File:DescartesGraduationRegistry.JPG, 1616]]

In Discourse on the Method, Descartes recalls:Descartes. [1637] 2011. Discourse on the Method. Zhubei: Hyweb Technology. [https://books.google.com/books?id=N04dAwAAQBAJ&pg=PT20 pp. 20–21] {{Webarchive|url=https://web.archive.org/web/20210816214234/https://books.google.com/books?id=N04dAwAAQBAJ&lpg=PP1&hl=cs&pg=PT20 |date=16 August 2021 }}.{{rp|20–21}}

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 to derive some profit from it.

{{See also|#Mechanical philosophy}}

In accordance with his ambition to become a professional military officer in 1618, Descartes joined, as a mercenary, the Protestant Dutch States Army in Breda under the command of Maurice of Nassau, and undertook a formal study of military engineering, as established by Simon Stevin.{{sfn|Gaukroger|1995|page=66}} Descartes, therefore, received much encouragement in Breda to advance his knowledge of mathematics. In this way, he became acquainted with Isaac Beeckman, the principal of a Dordrecht school, for whom he wrote the Compendium of Music (written 1618, published 1650).McQuillan, J. C. 2016. Early Modern Aesthetics. Lanham, MD: Rowman & Littlefield. [https://books.google.com/books?id=NObaDwAAQBAJ&pg=PA45 p. 45] {{Webarchive|url=https://web.archive.org/web/20200801014714/https://books.google.com/books?id=NObaDwAAQBAJ&pg=PA45 |date=1 August 2020 }}.

While in the service of the Catholic Duke Maximilian of Bavaria from 1619,{{Cite web|title=René Descartes – Biography|url=https://mathshistory.st-andrews.ac.uk/Biographies/Descartes/|access-date=27 September 2020|website=Maths History|language=en|archive-date=19 July 2017|archive-url=https://web.archive.org/web/20170719105154/http://www-history.mcs.st-andrews.ac.uk/Biographies/Descartes.html|url-status=live}} Descartes was present at the Battle of the White Mountain near Prague, in November 1620.Parker, N. Geoffrey. 2007. "[http://www.britannica.com/EBchecked/topic/642395/Battle-of-White-Mountain Battle of White Mountain] {{Webarchive|url=https://web.archive.org/web/20150509044752/http://www.britannica.com/EBchecked/topic/642395/Battle-of-White-Mountain |date=9 May 2015 }}" (revised). Encyclopædia Britannica.Jeffery, R. 2018. Princess Elisabeth of Bohemia: The Philosopher Princess. Lanham, MD: Lexington Books. [https://books.google.com/books?id=FUGIDwAAQBAJ&pg=PA68 p. 68] {{Webarchive|url=https://web.archive.org/web/20201108204711/https://books.google.com/books?id=FUGIDwAAQBAJ&pg=PA68 |date=8 November 2020 }}.

According to Adrien Baillet, on the night of 10–11 November 1619 (St. Martin's Day), while stationed in Neuburg an der Donau, Descartes shut himself in a room with an "oven" (probably a cocklestove)Rothkamm, J., Institutio Oratoria: Bacon, Descartes, Hobbes, Spinoza (Leiden & Boston: Brill, 2009), [https://books.google.com/books?id=5bH3_u4g3cMC&pg=PA40 p. 40] {{Webarchive|url=https://web.archive.org/web/20210816214229/https://books.google.com/books?id=5bH3_u4g3cMC&pg=PA40 |date=16 August 2021 }}. to escape the cold. While within, he had three dreams,{{Cite book|title=Math and mathematicians : the history of math discoveries around the world; Vol. 1|last=Bruno|first=Leonard C.|date=2003|orig-year=1999|publisher=U X L|others=Baker, Lawrence W.|isbn=978-0-7876-3813-9|location=Detroit, Mich.|page=[https://archive.org/details/mathmathematicia00brun/page/101 101]|oclc=41497065|url=https://archive.org/details/mathmathematicia00brun|url-access=registration}} and believed that a divine spirit revealed to him a new philosophy. However, it is speculated that what Descartes considered to be his second dream was actually an episode of exploding head syndrome.{{cite journal | author = Otaiku AI | year = 2018 | title = Did René Descartes have Exploding Head Syndrome? | journal = J. Clin. Sleep Med. | volume = 14| issue = 4| pages = 675–78| doi = 10.5664/jcsm.7068 | pmid = 29609724 | pmc = 5886445 | issn = 1550-9389 }} Upon exiting, he had formulated analytic geometry and the idea of applying the mathematical method to philosophy. 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.{{cite book |last1=Durant |first1=Will |author-link1=Will Durant |last2=Durant |first2=Ariel |author-link2=Ariel Durant |title=The Story of Civilization: Part VII, the Age of Reason Begins |year=1961 |publisher=Simon and Schuster |location=New York |isbn=978-0-671-01320-2 |page=[https://archive.org/details/ageofreasonbegin07dura_0/page/637 637] |title-link=The Story of Civilization: Part VII, the Age of Reason Begins }}{{sfn|Clarke|2006|page=58–59}} 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. Descartes arrived at this basic truth quite soon: his famous "I think, therefore I am."Durandin, Guy. 1970. Les Principes de la Philosophie. Introduction et notes. Paris: Librairie Philosophique J. Vrin.

In 1620, Descartes left the army. He visited Basilica della Santa Casa in Loreto, then visited various countries before returning to France, and during the next few years, he spent time in Paris. It was there that he composed his first essay on method: Regulae ad Directionem Ingenii (Rules for the Direction of the Mind). 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.{{sfn|Gaukroger|1995|page=132}}{{Rp|94}} Descartes was present at the siege of La Rochelle by Cardinal Richelieu in 1627 as an observer.Shea, William R. 1991. The Magic of Numbers and Motion. Science History Publications.{{Rp|128}} There, he was interested in the physical properties of the great dike that Richelieu was building and studied mathematically everything he saw during the siege. He also met French mathematician Girard Desargues.{{Cite book |last=Aczel |first=Amir D. |url= |title=Descartes's Secret Notebook: A True Tale of Mathematics, Mysticism, and the Quest to Understand the Universe |date=2006-10-10 |publisher=Crown |isbn=978-0-7679-2034-6 |pages=127 |language=en}} In the autumn of that year, in the residence of the papal nuncio Guidi di Bagno, where he came with Mersenne and many other scholars to listen to a lecture given by the alchemist, Nicolas de Villiers, Sieur de Chandoux, on the principles of a supposed new philosophy,Matton, Sylvain, ed. 2013. Lettres sur l'or potable suivies du traité De la connaissance des vrais principes de la nature et des mélanges et de fragments d'un Commentaire sur l'Amphithéâtre de la Sapience éternelle de Khunrath, by Nicolas de Villiers. Paris: Préface de Vincent Carraud. Cardinal Bérulle urged him to write an exposition of his new philosophy in some location beyond the reach of the Inquisition.Moote, A. L. 1989. Louis XIII, the Just. Oakland: University of California Press. [https://books.google.com/books?id=ya0wDwAAQBAJ&pg=PA271 pp. 271–72] {{Webarchive|url=https://web.archive.org/web/20210816214232/https://books.google.com/books?id=ya0wDwAAQBAJ&pg=PA271 |date=16 August 2021 }}.

File:Westermarkt 6, Descarteshuis (links).JPG, Descartes lived at Westermarkt 6 (Maison Descartes, left).]]

File:Descartes-2.jpg" (Principles of Philosophy), 1656]]

Descartes returned to the Dutch Republic in 1628. In April 1629, he joined the University of Franeker, studying under Adriaan Metius, either living with a Catholic family or renting the Sjaerdemaslot. The next year, under the name "Poitevin", he enrolled at Leiden University, which at the time was a Protestant University.{{cite web | url=https://www.universiteitleiden.nl/en/dossiers/history-of-leiden-university/birds-eye-view | title=A bird's eye view | access-date=3 May 2022 | archive-date=21 September 2021 | archive-url=https://web.archive.org/web/20210921053655/https://www.universiteitleiden.nl/en/dossiers/history-of-leiden-university/birds-eye-view | url-status=live }} He studied both mathematics with Jacobus Golius, who confronted him with Pappus's hexagon theorem, and astronomy with Martin Hortensius.Grayling, A. C. 2006. Descartes: The Life of René Descartes and Its Place in His Times. Simon & Schuster. pp. 151–52. 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. She was baptized a Protestant{{cite book | url=https://books.google.com/books?id=IRvIQkLFD60C&dq=descartes+convert+calvinism&pg=PA171 | isbn=978-1567923353 | title=Cogito, Ergo Sum: The Life of René Descartes | year=2007 | publisher=David R. Godine Publisher | access-date=3 May 2022 | archive-date=26 September 2022 | archive-url=https://web.archive.org/web/20220926153941/https://www.google.com/books/edition/Cogito_Ergo_Sum/IRvIQkLFD60C?hl=en&gbpv=1&dq=descartes+convert+calvinism&pg=PA171&printsec=frontcover | url-status=live }}{{cite book | url=https://books.google.com/books?id=WVFEEAAAQBAJ&dq=Helena+Jans+van+der+Strom+protestant&pg=PA8 | isbn=978-1633887947 | title=The Wisdom of the Enlightenment | date= 2022 | publisher=Rowman & Littlefield | access-date=3 May 2022 | archive-date=26 September 2022 | archive-url=https://web.archive.org/web/20220926153941/https://www.google.com/books/edition/The_Wisdom_of_the_Enlightenment/WVFEEAAAQBAJ?hl=en&gbpv=1&dq=Helena+Jans+van+der+Strom+protestant&pg=PA8&printsec=frontcover | url-status=live }} and died of scarlet fever at the age of 5.

Unlike many moralists of the time, Descartes did not deprecate the passions but rather defended them;{{Cite web |title=Descartes, Rene {{!}} Internet Encyclopedia of Philosophy |url=https://iep.utm.edu/rene-descartes/ |access-date=2023-05-10 |language=en-US}} he wept upon Francine's death in 1640.{{cite book |last1 = Durant |first1 = Will |last2 = Durant |first2 = Ariel |title = The Story of Civilization: Par VII, the Age of reason Begins |year = 1961 |publisher = Simon and Schuster |location = New York |isbn = 978-0-671-01320-2 |page =[https://archive.org/details/ageofreasonbegin07dura_0/page/638 638] |url = https://archive.org/details/ageofreasonbegin07dura_0/page/638 }} According to a recent biography by Jason Porterfield, "Descartes said that he did not believe that one must refrain from tears to prove oneself a man."Porterfield, J., René Descartes (New York: Rosen Publishing, 2018), [https://books.google.com/books?id=UEJgDwAAQBAJ&pg=PA66 p. 66] {{Webarchive|url=https://web.archive.org/web/20210816214228/https://books.google.com/books?id=UEJgDwAAQBAJ&pg=PA66 |date=16 August 2021 }}. Russell Shorto speculates that the experience of fatherhood and losing a child formed a turning point in Descartes's work, changing its focus from medicine to a quest for universal answers.Russell Shorto, Descartes' Bones: A Skeletal History of the Conflict Between Faith and Reason {{ISBN|978-0-385-51753-9}} (New York: Random House, 2008)

Despite frequent moves,{{NoteTag|While in the Netherlands he changed his address frequently, living among other places in Dordrecht (1628), Franeker (1629), Amsterdam (1629–1630), Leiden (1630), Amsterdam (1630–1632), Deventer (1632–1634), Amsterdam (1634–1635), Utrecht (1635–1636), Leiden (1636), Egmond (1636–1638), Santpoort (1638–1640), Leiden (1640–1641), Endegeest (a castle near Oegstgeest) (1641–1643), and finally for an extended time in Egmond-Binnen (1643–1649).}} he wrote all of his major work during his 20-plus years in the Netherlands, initiating a revolution in mathematics and philosophy.{{NoteTag|He had lived with Henricus Reneri in Deventer and Amsterdam, and had met with Constantijn Huygens and Vopiscus Fortunatus Plempius; Descartes was interviewed by Frans Burman at Egmond-Binnen in 1648. Henricus Regius, Jan Stampioen, Frans van Schooten, Comenius and Gisbertus Voetius were his main opponents.}} In 1633, Galileo was condemned by the Italian Inquisition, and Descartes abandoned plans to publish Treatise on the World, his work of the previous four years. Nevertheless, in 1637, he published parts of this work in three essays:{{cite book |title = Math and mathematicians: the history of math discoveries around the world |volume = 1 |last=Bruno |first = Leonard C. |year=2003 |orig-year=1999 |publisher = U X L |others = Baker, Lawrence W. |isbn=978-0-7876-3813-9 |location = Detroit, MI |page=[https://archive.org/details/mathmathematicia00brun/page/103 103] |oclc=41497065 |url = https://archive.org/details/mathmathematicia00brun |url-access=registration }} "Les Météores" (The Meteors), "La Dioptrique" (Dioptrics) and La Géométrie (Geometry), preceded by an introduction, his famous Discours de la méthode (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, Discourse on the Method (Zhubei: Hyweb Technology: 2011), [https://books.google.com/books?id=N04dAwAAQBAJ&pg=PT88 p. 88] {{Webarchive|url=https://web.archive.org/web/20210816214231/https://books.google.com/books?id=N04dAwAAQBAJ&lpg=PP1&hl=cs&pg=PT88 |date=16 August 2021 }}.

{{Blockquote|The first was never to accept anything for true which I did not know to be such; that is to say, carefully to avoid precipitancy and prejudice, and to comprise nothing more in my judgment than what was presented to my mind so clearly and distinctly as to exclude all ground of doubt.|author=|title=|source=}}

In La Géométrie, Descartes exploited the discoveries he made with Pierre de Fermat. This later became known as Cartesian geometry.{{Cite encyclopedia|url=https://www.britannica.com/biography/Pierre-de-Fermat|title=Pierre de Fermat {{!}} Biography & Facts|encyclopedia=Encyclopædia Britannica|access-date=14 November 2017|language=en|archive-date=15 November 2017|archive-url=https://web.archive.org/web/20171115083548/https://www.britannica.com/biography/Pierre-de-Fermat|url-status=live}}

File:René Descartes- Meditations on First Philosophy. First Meditation..webm Descartes continued to publish works concerning both mathematics and philosophy for the rest of his life. In 1641, he published a metaphysics treatise, Meditationes de Prima Philosophia (Meditations on First Philosophy), written in Latin and thus addressed to the learned. It was followed in 1644 by Principia Philosophiae (Principles of Philosophy), a kind of synthesis of the Discourse on the Method and Meditations on First Philosophy. In 1643, Cartesian philosophy was condemned at the University of Utrecht, and Descartes was obliged to flee to the Hague, settling in Egmond-Binnen.

Between 1643 and 1649 Descartes lived with his girlfriend at Egmond-Binnen in an inn.{{cite web | url=https://guinevereglasfurd.com/2015/06/30/who-was-helena-jans/comment-page-1/ | title=Who was Helena Jans? | date=30 June 2015 }} Descartes became friendly with Anthony Studler van Zurck, lord of Bergen, and participated in the design of his mansion and estate.{{cite web | url=https://www.herenvanholland.nl/studler-van-zurck-heer-van-bergen/ | title=Anthonis Studler van Zurck, Vlaams koopman en heer van Bergen | date=11 February 2016 }}{{cite web | url=https://www.leeskost.nl/2016/05/ongelijke-vriendschap/ | title=Ongelijke vriendschap | LeesKost }}{{cite web | url=https://onh.nl/verhaal/het-landhuis-t-oude-hof-te-bergen | title=Het landhuis 't Oude Hof te Bergen }} He also met Dirck Rembrantsz van Nierop, a mathematician and surveyor.{{cite book

|editor=Marlise Rijks|title=The correspondence of Dirck Rembrantsz van Nierop (1610-1682) |year=2012 |publisher=Huygens ING|location=The Hague |isbn=9789087592714 |url=https://researchportal.vub.be/en/publications/the-correspondence-of-dirck-rembrantsz-van-nierop-1610-1682}} He was so impressed by Van Nierop's knowledge that he even brought him to the attention of Constantijn Huygens and Frans van Schooten.{{cite web | url=https://flessenpostuitegmond.nl/nieuw-boek-peter-van-den-berg-de-schoenmaker-en-de-filosoof/ | title=Nieuw boek Peter van den Berg: De Schoenmaker en de Filosoof | date=3 June 2022 }}

File:Jan Baptist Weenix - Portrait of René Descartes.jpg, 1647–1649]]

Christia Mercer suggested that Descartes may have been influenced by Spanish author and Roman Catholic nun Teresa of Ávila, who, fifty years earlier, published The Interior Castle, concerning the role of philosophical reflection in intellectual growth.Mercer, C., [https://philpapers.org/rec/MERDDT "Descartes' debt to Teresa of Ávila, or why we should work on women in the history of philosophy"] {{Webarchive|url=https://web.archive.org/web/20210816214227/https://philpapers.org/rec/MERDDT |date=16 August 2021 }}, Philosophical Studies 174, 2017.Craig, D. J., [https://magazine.columbia.edu/article/she-thinks-therefore-i-am "She Thinks, Therefore I Am"] {{Webarchive|url=https://web.archive.org/web/20210816214229/https://magazine.columbia.edu/article/she-thinks-therefore-i-am |date=16 August 2021 }}, Columbia Magazine, Fall 2017.

Descartes began (through Alfonso Polloti, an Italian general in Dutch service) a six-year correspondence with Princess Elisabeth of Bohemia, devoted mainly to moral and psychological subjects.Harth, E., Cartesian Women: Versions and Subversions of Rational Discourse in the Old Regime, (Ithaca: Cornell University Press, 1992), [https://books.google.com/books?id=9Mpe59dmSfEC&pg=PA67 pp. 67–77] {{Webarchive|url=https://web.archive.org/web/20210816214230/https://books.google.com/books?id=9Mpe59dmSfEC&pg=PA67 |date=16 August 2021 }}. Connected with this correspondence, in 1649 he published Les Passions de l'âme (The Passions of the Soul), which he dedicated to the Princess. A French translation of Principia Philosophiae, prepared by Abbot Claude Picot, was published in 1647. This edition was also dedicated to Princess Elisabeth. In the preface to the French edition, 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.Blom, John J., Descartes, His Moral Philosophy and Psychology. New York University Press, 1978. {{ISBN|0-8147-0999-0}}

File:Dispute-of-queen-cristina-vasa-and-rene-descartes.png in Stockholm]]

By 1649, Descartes had become one of Europe's most famous philosophers and scientists. That year, Queen Christina of Sweden invited him to her court to organize a new scientific academy and tutor her in his ideas about love.{{cite book |author-last=Åkerman |author-first=Susanna |year=1991 |title=Queen Christina of Sweden and her Circle: The Transformation of a Seventeenth-Century Philosophical Libertine |chapter=Christina and Descartes: Disassembling A Myth |chapter-url=https://books.google.com/books?id=E-V5DwAAQBAJ&pg=PA44 |location=Leiden and Boston |publisher=Brill Publishers |series=Brill's Studies in Intellectual History |volume=21 |pages=44–69 |doi=10.1163/9789004246706_004 |isbn=978-90-04-24670-6 |issn=0920-8607}} Descartes accepted, and moved to the Swedish Empire in the middle of winter.{{Cite book|title=Math and mathematicians: the history of math discoveries around the world|last=Bruno|first=Leonard C.|date=2003|orig-year=1999|publisher=U X L|others=Baker, Lawrence W.|isbn=978-0-7876-3813-9|location=Detroit, Mich.|pages=[https://archive.org/details/mathmathematicia00brun/page/103 103]–04|oclc=41497065|url=https://archive.org/details/mathmathematicia00brun|url-access=registration}} Christina was interested in and stimulated Descartes to publish The Passions of the Soul.{{cite encyclopedia |last=Smith |first=Kurt |title=Descartes' Life and Works |encyclopedia=Stanford Encyclopedia of Philosophy |date=Fall 2010 |url=http://plato.stanford.edu/entries/descartes-works/ |access-date=2 May 2005 |archive-date=23 March 2021 |archive-url=https://web.archive.org/web/20210323211048/https://plato.stanford.edu/entries/descartes-works/ |url-status=live }}

He was a guest at the house of Pierre Chanut, living on Västerlånggatan, less than 500 meters from Castle Tre Kronor in Stockholm. There, Chanut and Descartes made observations with a Torricellian mercury barometer. Challenging Blaise Pascal, Descartes took the first set of barometric readings in Stockholm to see if atmospheric pressure could be used in forecasting the weather.Modern meteorology: a series of six lectures: delivered under the auspices of the Meteorological Society in 1878, 1879, [https://archive.org/details/modernmeteorolog00mete/page/72/mode/2up?q=Stockholm p. 73].

Descartes arranged to tutor Queen Christina after her birthday, three times a week at 5 am, in her cold and draughty castle. However, by 15 January 1650 the Queen had actually met with Descartes only four or five times. It soon became clear they did not like each other; she did not care for his mechanical philosophy, nor did he share her interest in Ancient Greek language and literature. On 1 February 1650, he contracted pneumonia and died on 11 February at Chanut.{{cite book |title = Math and mathematicians: the history of math discoveries around the world |last=Bruno |first = Leonard C. |year=2003 |orig-year=1999 |publisher = U X L |others = Baker, Lawrence W. |isbn=978-0-7876-3813-9 |location = Detroit, MI |page=[https://archive.org/details/mathmathematicia00brun/page/104 104] |oclc=41497065 |url = https://archive.org/details/mathmathematicia00brun |url-access=registration }}

{{blockquote|"Yesterday morning about four o'clock a.m. has deceased here at the house of His Excellency Mr. Chanut, French ambassador, Mr. Descartes. As I have been informed, he had been ill for a few days with pleurisy. But as he did not want to take or use medicines, a hot fever appears to have arisen as well. Thereupon, he had himself bled three times in one day, but without operation of losing much blood. Her Majesty much bemoaned his decease, because he was such a learned man. He has been cast in wax. It was not his intention to die here, as he had resolved shortly before his death to return to Holland at the first occasion. Etc."[https://dwc.knaw.nl/wp-content/bestanden/2012_Rijks-_Correspondence_Van_Nierop.pdf The Correspondence of Dirck Rembrantsz van Nierof, (1610–1682), pp. 61, 84 ]}}

The cause of death was pneumonia according to Chanut, but peripneumonia according to Christina's physician Johann van Wullen who was not allowed to bleed him.{{cite web |title = Il y a des preuves que René Descartes a été assassiné |url = https://www.nouvelobs.com/rue89/rue89-rue89-culture/20100212.RUE5003/il-y-a-des-preuves-que-rene-descartes-a-ete-assassine.html |access-date = 27 September 2020 |website = L'Obs |date = 12 February 2010 |language = fr |archive-date = 20 May 2019 |archive-url = https://web.archive.org/web/20190520025901/https://www.nouvelobs.com/rue89/rue89-rue89-culture/20100212.RUE5003/il-y-a-des-preuves-que-rene-descartes-a-ete-assassine.html |url-status = live }} (The winter seems to have been mild,{{cite web| url = https://www.int-res.com/articles/cr/17/c017p055.pdf| title = "Severity of winter seasons in the northern Baltic Sea between 1529 and 1990: reconstruction and analysis" by S. Jevrejeva (2001), p. 6, Table 3| access-date = 27 January 2020| archive-date = 9 March 2021| archive-url = https://web.archive.org/web/20210309061205/https://www.int-res.com/articles/cr/17/c017p055.pdf| url-status = live}} except for the second half of January which was harsh as described by Descartes himself; however, "this remark was probably intended to be as much Descartes's take on the intellectual climate as it was about the weather.")

{{multiple image

|total_width = 400

|image1 = DescartesAshes.jpg

|image2 = Rene Descartes monument in the Adolf Fredriks Kyrka Stockholm 2.jpg

|footer = (left) The tomb of Descartes (middle, with detail of the inscription), in the Abbey of Saint-Germain-des-Prés, Paris; (right) memorial to Descartes, erected in the 1720s, in the Adolf Fredriks kyrka

}}

E. Pies has questioned this account, based on a letter by the Doctor van Wullen; however, Descartes had refused his treatment, and more arguments against its veracity have been raised since.Pies Е., Der Mordfall Descartes, Solingen, 1996, and Ebert Т., Der rätselhafte Tod des René Descartes, Aschaffenburg, Alibri, 2009. French translation: L'Énigme de la mort de Descartes, Paris, Hermann, 2011 In a 2009 book, German philosopher Theodor Ebert argues that Descartes was poisoned by Jacques Viogué, a Catholic missionary who opposed his religious views.{{cite news |url = https://www.theguardian.com/world/2010/feb/14/rene-descartes-poisoned-catholic-priest |title = Descartes was "poisoned by Catholic priest" – The Guardian, Feb 14 2010 |newspaper = The Guardian |date = 14 February 2010 |access-date = 8 October 2014 |archive-date = 9 September 2013 |archive-url = https://web.archive.org/web/20130909130505/https://www.theguardian.com/world/2010/feb/14/rene-descartes-poisoned-catholic-priest |url-status = live }}{{cite book |last=Ebert |first=Theodor |url=https://books.google.com/books?id=1XKvPwAACAAJ |title=Der rätselhafte Tod des René Descartes |year=2009 |publisher=Alibri Verlag |isbn=978-3-86569-048-7 |language=de |access-date=11 August 2020 |archive-date=16 August 2021 |archive-url=https://web.archive.org/web/20210816214228/https://books.google.com/books?id=1XKvPwAACAAJ |url-status=live }} As evidence, Ebert suggests that Catherine Descartes, the niece of René Descartes, made a veiled reference to the act of poisoning when her uncle was administered "communion" two days before his death, in her Report on the Death of M. Descartes, the Philosopher (1693).{{Cite journal |last=Ebert |first=Theodor |date=2019 |title=Did Descartes Die of Poisoning? |journal=Early Science and Medicine |volume=24 |issue=2 |pages=142–185 |doi=10.1163/15733823-00242P02|s2cid=199305288 }}

His last words were reported to have been:

{{blockquote|My soul, though has long been held captive. The hour has now come for thee to quit thy prison, to leave the trammels of this body. Then to this separation with joy and courage!{{cite book |last=Green |first=Jonathon |author-link=Jonathon Green |title=Famous Last Words |publisher=Kyle Cathie |location=Enderby, Leicester |year=1997 |isbn= 978-1856-2626-44 |page=72}}}}

As a Catholic{{cite book |last=Garstein |first=Oskar |url=https://books.google.com/books?id=SJxEw4nVDXQC&q=queen+of+sweden+descartes+catholicism&pg=PA510 |title=Rome and the Counter-Reformation in Scandinavia: The Age of Gustavus Adolphus and Queen Christina of Sweden, 1622-1656 |year=1992 |publisher=BRILL |isbn=978-90-04-09395-9 |language=en |access-date=3 October 2020 |archive-date=3 August 2021 |archive-url=https://web.archive.org/web/20210803081336/https://books.google.com/books?id=SJxEw4nVDXQC&q=queen+of+sweden+descartes+catholicism&pg=PA510 |url-status=live }}{{cite book |last=Rodis-Lewis |first=Geneviève |url=https://books.google.com/books?id=KrR-5EKLSQMC&q=descartes+catholic&pg=PA207 |title=Descartes: His Life and Thought |year=1999 |publisher=Cornell University Press |isbn=978-0-8014-8627-2 |language=en |access-date=3 October 2020 |archive-date=25 July 2021 |archive-url=https://web.archive.org/web/20210725133035/https://books.google.com/books?id=KrR-5EKLSQMC&q=descartes+catholic&pg=PA207 |url-status=live }}{{Cite book|last1=Oppy|first1=Graham|author1-link=Graham Oppy|url=https://books.google.com/books?id=8Gh_BAAAQBAJ&q=descartes+catholicism&pg=PA107|title=Early Modern Philosophy of Religion: The History of Western Philosophy of Religion, volume 3|last2=Trakakis|first2=N. N.|author2-link=Nick Trakakis|date=2014|publisher=Routledge|isbn=978-1-317-54645-0|language=en|access-date=3 October 2020|archive-date=16 August 2021|archive-url=https://web.archive.org/web/20210816024632/https://books.google.com/books?id=8Gh_BAAAQBAJ&q=descartes+catholicism&pg=PA107|url-status=live}} in a Protestant nation, he was interred in the churchyard of what was to become Adolf Fredrik Church in Stockholm, where mainly orphans had been buried. His manuscripts came into the possession of Claude Clerselier, Chanut's brother-in-law, and "a devout Catholic who has begun the process of turning Descartes into a saint by cutting, adding and publishing his letters selectively."{{cite web |url = http://andrefabre.e-monsite.com/pages/histoire-de-la-medecine/descartes-in-sweden.html |title=Andrefabre.e-monsite.com |access-date=21 December 2014 |archive-date=5 November 2014 |archive-url = https://web.archive.org/web/20141105143616/http://andrefabre.e-monsite.com/pages/histoire-de-la-medecine/descartes-in-sweden.html |url-status=dead }}Watson, R., Cogito, Ergo Sum: The Life of René Descartes (Boston: David R. Godine, 2002), [https://books.google.com/books?id=IRvIQkLFD60C&pg=PA137 pp. 137–54] {{Webarchive|url=https://web.archive.org/web/20210725062333/https://books.google.com/books?id=IRvIQkLFD60C&pg=PA137 |date=25 July 2021 }}.{{rp|137–154}} In 1663, the Pope placed Descartes's works on the Index of Prohibited Books. In 1666, sixteen years after his death, his remains were taken to France and buried in Saint-Étienne-du-Mont. In 1671, Louis XIV prohibited all lectures in Cartesianism. Although the National Convention in 1792 had planned to transfer his remains to the Panthéon, he was reburied in the Abbey of Saint-Germain-des-Prés in 1819, missing a finger and the skull.{{NoteTag|The remains however are not in the tomb in the present day.}} His alleged skull is in the Musée de l'Homme in Paris,{{cite web |url = https://strangeremains.com/2015/07/23/the-heads-of-these-5-people-were-stolen-from-their-graves/ |title = 5 historical figures whose heads have been stolen |date = 23 July 2015 |website = Strange Remains |access-date = 29 November 2016 |archive-date = 22 December 2016 |archive-url = https://web.archive.org/web/20161222005508/https://strangeremains.com/2015/07/23/the-heads-of-these-5-people-were-stolen-from-their-graves/ |url-status = live }} but some 2020 researches confirm that it may be a forgery. The original skull was probably divided into pieces in Sweden and given to private collectors; one of those pieces arrived at the University of Lund in 1691, where it is still preserved.{{cite web | url=https://www.atlasobscura.com/places/descartes-alleged-skull-fragment | title=(Alleged) Piece of Descartes' Skull }}

File:Descartes3.jpg

{{Further|Cartesianism}}

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 or Cartesian doubt: he rejects any ideas that can be doubted and then re-establishes them in order to acquire a firm foundation for genuine knowledge.{{cite web|last=Copenhaver|first=Rebecca|title=Forms of skepticism|url=http://www.lclark.edu/~rebeccac/forms.html|archive-url=https://web.archive.org/web/20050108095032/http://www.lclark.edu/~rebeccac/forms.html|archive-date=8 January 2005|access-date=15 August 2007}} Descartes built his ideas from scratch which he does in The Meditations on First Philosophy. He relates this to architecture: the top soil is taken away to create a new building or structure. Descartes calls his doubt the soil and new knowledge the buildings. To Descartes, Aristotle's foundationalism is incomplete and his method of doubt enhances foundationalism.{{Cite book|last=Newman|first=Lex|url=https://plato.stanford.edu/archives/win2016/entries/descartes-epistemology/|title=Stanford Encyclopedia of Philosophy|publisher=Metaphysics Research Lab, Stanford University|year=2016|editor-last=Zalta|editor-first=Edward N.|edition=Winter 2016|access-date=22 February 2017|archive-date=8 March 2021|archive-url=https://web.archive.org/web/20210308011100/https://plato.stanford.edu/archives/win2016/entries/descartes-epistemology/|url-status=live}}

Initially, Descartes arrives at only a single first principle: he thinks. This is expressed in the Latin phrase in the Discourse on Method "Cogito, ergo sum" (English: "I think, therefore I am").{{Cite web|title=Cogito, ergo sum {{!}} philosophy|url=https://www.britannica.com/topic/cogito-ergo-sum|access-date=28 July 2021|website=Encyclopedia Britannica|language=en|archive-date=16 June 2015|archive-url=https://web.archive.org/web/20150616100526/https://www.britannica.com/topic/cogito-ergo-sum|url-status=live}} 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."{{cite web|title=Ten books: Chosen by Raj Persuade|publisher=The British Journal of Psychiatry|url=http://bjp.rcpsych.org/cgi/content/full/181/3/258|access-date=13 November 2007|archive-date=10 November 2003|archive-url=https://web.archive.org/web/20031110060925/http://bjp.rcpsych.org/cgi/content/full/181/3/258|url-status=live}} These two first principles—I think and I exist—were later confirmed by Descartes's clear and distinct perception (delineated in his Third Meditation from The Meditations): as he clearly and distinctly perceives these two principles, Descartes reasoned, ensures their indubitability.

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 the person is immediately conscious.{{cite book|last=Descartes|first=René|title=The Principles of Philosophy|year=1644|volume=IX}} He gave reasons for thinking that waking thoughts are distinguishable from dreams, and that one's mind cannot have been "hijacked" by an evil demon placing an illusory external world before one's senses.

{{blockquote|And so something that I thought I was seeing with my eyes is grasped solely by the faculty of judgment which is in my mind.Bardt, C., Material and Mind (Cambridge, MA: MIT Press, 2019), [https://books.google.com/books?id=yk2rDwAAQBAJ&pg=PA109 p. 109] {{Webarchive|url=https://web.archive.org/web/20210816214231/https://books.google.com/books?id=yk2rDwAAQBAJ&pg=PA109 |date=16 August 2021 }}.{{rp|109}}}}

In this manner, Descartes proceeds to construct a system of knowledge, discarding perception as unreliable and, instead, admitting only deduction as a method.{{cite web |last=Descartes |first=René |title=Letter of the Author to the French Translator of the Principles of Philosophy serving for a preface |url=http://www.classicallibrary.org/descartes/principles/preface.htm |url-status=live |archive-url=https://web.archive.org/web/20180117122219/http://www.classicallibrary.org/descartes/principles/preface.htm |archive-date=17 January 2018 |access-date=6 December 2011 |translator-last=Veitch |translator-first=John |translator-link=John Veitch (poet)}}

{{Further|Mind–body problem|Mind–body dualism}}

File:L'homme V00083 00000004.tif

Descartes, influenced by the automatons on display at the Château de Saint-Germain-en-Laye near Paris, investigated the connection between mind and body, and how they interact.{{cite book

| last = Olson

| first = Richard

| title = Science Deified & Science Defied: The Historical Significance of Science in Western Culture

| volume = 2

| year = 1982

| publisher = University of California Press

| pages = 33

}} His main influences for dualism were theology and physics.{{Cite journal |jstor=20013943|title=What Moves the Mind: An Excursion in Cartesian Dualism |last=Watson |first=Richard A. |author-link=Richard Watson (philosopher) |date=January 1982 |journal=American Philosophical Quarterly |volume=19 |issue=1 |pages=73–81 |publisher=University of Illinois Press}} The theory on the dualism of mind and body is Descartes's signature doctrine and permeates other theories he advanced. Known as Cartesian dualism (or mind–body dualism), his theory on the separation between the mind and the body went on to influence subsequent Western philosophies.Gobert, R. D., [https://books.google.com/books?id=U8RwsQvrQRgC The Mind-Body Stage: Passion and Interaction in the Cartesian Theater] {{Webarchive|url=https://web.archive.org/web/20210816214247/https://books.google.com/books?id=U8RwsQvrQRgC&printsec=frontcover |date=16 August 2021 }} (Stanford: Stanford University Press, 2013). In Meditations on First Philosophy, Descartes attempted to demonstrate the existence of God and the distinction between the human soul and the body. Humans are a union of mind and body;{{Cite book|title= The Cambridge Companion to Descartes' Meditations|author=David Cunning |publisher= Cambridge University Press|year=2014 |isbn=978-1-107-72914-8|page=277}} thus Descartes's dualism embraced the idea that mind and body are distinct but closely joined. While many contemporary readers of Descartes found the distinction between mind and body difficult to grasp, he thought it was entirely straightforward. Descartes employed the concept of modes, which are the ways in which substances exist. In Principles of Philosophy, Descartes explained, "we can clearly perceive a substance apart from the mode which we say differs from it, whereas we cannot, conversely, understand the mode apart from the substance". To perceive a mode apart from its substance requires an intellectual abstraction,{{Cite book|title= The Cambridge Companion to Descartes' Meditations|author=David Cunning |publisher= Cambridge University Press|year=2014 |isbn=978-1-107-72914-8|page=278}} which Descartes explained as follows:

The intellectual abstraction consists in my turning my thought away from one part of the contents of this richer idea the better to apply it to the other part with greater attention. Thus, when I consider a shape without thinking of the substance or the extension whose shape it is, I make a mental abstraction.

According to Descartes, two substances are really distinct when each of them can exist apart from the other. Thus, Descartes reasoned that God is distinct from humans, and the body and mind of a human are also distinct from one another.{{Cite book|title= The Cambridge Companion to Descartes's Meditations|author=David Cunning |publisher= Cambridge University Press|year=2014 |isbn=978-1-107-72914-8|page=279}} He argued that the great differences between body (an extended thing) and mind (an un-extended, immaterial thing) make the two ontologically distinct. According to Descartes's indivisibility argument, the mind is utterly indivisible: because "when I consider the mind, or myself in so far as I am merely a thinking thing, I am unable to distinguish any part within myself; I understand myself to be something quite single and complete."{{Cite book|title= The Cambridge Companion to Descartes' Meditations|author=David Cunning |publisher= Cambridge University Press|year=2014 |isbn=978-1-107-72914-8|page=280}}

Moreover, in The Meditations, Descartes discusses a piece of wax and exposes the single most characteristic doctrine of Cartesian dualism: that the universe contained two radically different kinds of substances—the mind or soul defined as thinking, and the body defined as matter and unthinking.{{Cite book|title= Descartes: An Analytic and Historical Introduction|author=Georges Dicker |publisher= OUP |year=2013 |isbn=978-0-19-538032-3|page=86}} The Aristotelian philosophy of Descartes's day held that the universe was inherently purposeful or teleological. Everything that happened, be it the motion of the stars or the growth of a tree, was supposedly explainable by a certain purpose, goal or end that worked its way out within nature. Aristotle called this the "final cause", and these final causes were indispensable for explaining the ways nature operated. Descartes's theory of dualism supports the distinction between traditional Aristotelian science and the new science of Kepler and Galileo, which denied the role of a divine power and "final causes" in its attempts to explain nature. Descartes's dualism provided the philosophical rationale for the latter by expelling the final cause from the physical universe (or res extensa) in favor of the mind (or res cogitans). Therefore, while Cartesian dualism paved the way for modern physics, it also held the door open for religious beliefs about the immortality of the soul.{{Cite book|title= Descartes: An Analytic and Historical Introduction|author=Georges Dicker |publisher= OUP |year=2013 |isbn=978-0-19-538032-3|page=87}}

Descartes's dualism of mind and matter implied a concept of human beings. A human was, according to Descartes, a composite entity of mind and body. Descartes gave priority to the mind and argued that the mind could exist without the body, but the body could not exist without the mind. In The Meditations, Descartes even argues that while the mind is a substance, the body is composed only of "accidents".{{Cite book|title= Descartes: An Analytic and Historical Introduction|author=Georges Dicker |publisher= OUP |year=2013 |isbn=978-0-19-538032-3|page=301}} But he did argue that mind and body are closely joined:{{Cite book|title= Descartes: An Analytic and Historical Introduction|author=Georges Dicker |publisher= OUP |year=2013 |isbn=978-0-19-538032-3|page=303}}

Nature also teaches me, by the sensations of pain, hunger, thirst and so on, that I am not merely present in my body as a pilot in his ship, but that I am very closely joined and, as it were, intermingled with it, so that I and the body form a unit. If this were not so, I, who am nothing but a thinking thing, would not feel pain when the body was hurt, but would perceive the damage purely by the intellect, just as a sailor perceives by sight if anything in his ship is broken.

Descartes's discussion on embodiment raised one of the most perplexing problems of his dualism philosophy: What exactly is the relationship of union between the mind and the body of a person? Therefore, Cartesian dualism set the agenda for philosophical discussion of the mind–body problem for many years after Descartes's death.Stanford Encyclopaedia of Philosophy (online): Descartes and the Pineal Gland. Descartes was also a rationalist and believed in the power of innate ideas.{{Cite book|title= A History of Psychology: A Global Perspective: A Global Perspective|author=Eric Shiraev |publisher= Sage|year=2010 |isbn=978-1-4129-7383-0|page=88}} Descartes argued the theory of innate knowledge and that all humans were born with knowledge through the higher power of God. It was this theory of innate knowledge that was later combated by philosopher John Locke (1632–1704), an empiricist.{{Cite journal |jstor=27532614 |title=John Locke's Contributions to Education |url=https://www.jstor.org/stable/pdf/27532614.pdf |last=Baldwin |first=Bird T. |date=April 1913 |publisher=The Johns Hopkins University Press |journal=The Sewanee Review |volume=21 |issue=2 |pages=177–87 |access-date=22 September 2020 |archive-date=26 September 2022 |archive-url=https://web.archive.org/web/20220926153940/https://www.jstor.org/stable/pdf/27532614.pdf |url-status=live }} Empiricism holds that all knowledge is acquired through experience.

In The Passions of the Soul, published in 1649,{{Cite web|title=17th and 18th Century Theories of Emotions > Descartes on the Emotions (Stanford Encyclopedia of Philosophy)|url=https://plato.stanford.edu/entries/emotions-17th18th/LD2Descartes.html#PasMedFre|access-date=29 July 2021|website=The Stanford Encyclopedia of Philosophy|archive-date=3 September 2006|archive-url=https://web.archive.org/web/20060903001831/https://plato.stanford.edu/entries/emotions-17th18th/LD2Descartes.html#PasMedFre|url-status=live}} Descartes discussed the common contemporary belief that the human body contained animal spirits. These animal spirits were believed to be light and roaming fluids circulating rapidly around the nervous system between the brain and the muscles. These animal spirits were believed to affect the human soul, or passions of the soul. Descartes distinguished six basic passions: wonder, love, hatred, desire, joy and sadness. All of these passions, he argued, represented different combinations of the original spirit, and influenced the soul to will or want certain actions. He argued, for example, that fear is a passion that moves the soul to generate a response in the body. In line with his dualist teachings on the separation between the soul and the body, he hypothesized that some part of the brain served as a connector between the soul and the body and singled out the pineal gland as connector.{{Cite book|title= A History of Psychology: A Global Perspective: A Global Perspective|author=Eric Shiraev |publisher= Sage|year=2010 |isbn=978-1-4129-7383-0|page=86}} Descartes argued that signals passed from the ear and the eye to the pineal gland, through animal spirits. Thus different motions in the gland cause various animal spirits. He argued that these motions in the pineal gland are based on God's will and that humans are supposed to want and like things that are useful to them. But he also argued that the animal spirits that moved around the body could distort the commands from the pineal gland, thus humans had to learn how to control their passions.{{Cite book|title= A History of Psychology: A Global Perspective: A Global Perspective|author=Eric Shiraev |publisher= Sage|year=2010 |isbn=978-1-4129-7383-0|page=87}}

Descartes advanced a theory on automatic bodily reactions to external events, which influenced 19th-century reflex theory. He argued that external motions, such as touch and sound, reach the endings of the nerves and affect the animal spirits. For example, heat from fire affects a spot on the skin and sets in motion a chain of reactions, with the animal spirits reaching the brain through the central nervous system, and in turn, animal spirits are sent back to the muscles to move the hand away from the fire. Through this chain of reactions, the automatic reactions of the body do not require a thought process.

Above all, he was among the first scientists who believed that the soul should be subject to scientific investigation. He challenged the views of his contemporaries that the soul was divine, thus religious authorities regarded his books as dangerous.{{Cite journal |last=Goudriaan |first=Aza |date=3 September 2020 |title=The Concept of Heresy and the Debates on Descartes' Philosophy |journal=Church History and Religious Culture |volume=100 |issue=2–3 |pages=172–86 |doi=10.1163/18712428-10002001 |s2cid=225257956 |issn=1871-241X |doi-access=free }} Descartes's writings went on to form the basis for theories on emotions and how cognitive evaluations were translated into affective processes. Descartes believed the brain resembled a working machine and that mathematics, and mechanics could explain complicated processes in it.{{cite web | url=https://www.britannica.com/biography/Rene-Descartes/Physics-physiology-and-morals | title=René Descartes - Philosophy, Mathematics, Science | Britannica | date=22 August 2024 }} In the 20th century, Alan Turing advanced computer science based on mathematical biology as inspired by Descartes. His theories on reflexes also served as the foundation for advanced physiological theories, more than 200 years after his death. The physiologist Ivan Pavlov was a great admirer of Descartes.{{Cite book|title= A History of Psychology: A Global Perspective|author=Eric Shiraev |publisher= Sage|year=2010 |isbn=978-1-4129-7383-0|page=88}}

Descartes denied that animals had reason or intelligence.Waddicor, M. H., Montesquieu and the Philosophy of Natural Law (Leiden: Martinus Nijhoff Publishers, 1970), [https://books.google.com/books?id=sLooBgAAQBAJ&pg=PA63 p. 63] {{Webarchive|url=https://web.archive.org/web/20210816214230/https://books.google.com/books?id=sLooBgAAQBAJ&pg=PA63|date=16 August 2021}}. He argued that animals did not lack sensations or perceptions, but these could be explained mechanistically.{{cite web |date=23 December 1995 |title=Animal Consciousness, No. 2. Historical background |url=http://plato.stanford.edu/entries/consciousness-animal/#hist |url-status=live |archive-url=https://web.archive.org/web/20080906181245/http://plato.stanford.edu/entries/consciousness-animal/#hist |archive-date=6 September 2008 |access-date=16 December 2014 |publisher=Stanford Encyclopaedia of Philosophy}} Whereas humans had a soul, or mind, and were able to feel pain and anxiety, animals by virtue of not having a soul could not feel pain or anxiety. If animals showed signs of distress then this was to protect the body from damage, but the innate state needed for them to suffer was absent.Parker, J. V., Animal Minds, Animal Souls, Animal Rights (Lanham: University Press of America, 2010), p. [https://books.google.com/books?id=Sh2AQTDV5DQC&pg=PA16 16] {{Webarchive|url=https://web.archive.org/web/20210816214246/https://books.google.com/books?id=Sh2AQTDV5DQC&pg=PA16|date=16 August 2021}}, [https://books.google.com/books?id=Sh2AQTDV5DQC&pg=PA88 88] {{Webarchive|url=https://web.archive.org/web/20210816214245/https://books.google.com/books?id=Sh2AQTDV5DQC&pg=PA88|date=16 August 2021}}, [https://books.google.com/books?id=Sh2AQTDV5DQC&pg=PA99 99] {{Webarchive|url=https://web.archive.org/web/20210816214239/https://books.google.com/books?id=Sh2AQTDV5DQC&pg=PA99|date=16 August 2021}}. Although Descartes's views were not universally accepted, they became prominent in Europe and North America, allowing humans to treat animals with impunity. The view that animals were quite separate from humanity and merely machines allowed for the maltreatment of animals, and was sanctioned in law and societal norms until the middle of the 19th century.Gaukroger, S., Descartes' System of Natural Philosophy (Cambridge: Cambridge University Press, 2002), [https://books.google.com/books?id=V14lWzINUv4C&pg=PA180 pp. 180–214] {{Webarchive|url=https://web.archive.org/web/20210816214242/https://books.google.com/books?id=V14lWzINUv4C&pg=PA180|date=16 August 2021}}.{{rp|180–214}} The publications of Charles Darwin would eventually erode the Cartesian view of animals.Spencer, J., {{"'}}Love and Hatred are Common to the Whole Sensitive Creation': Animal Feeling in the Century before Darwin," in A. Richardson, ed., After Darwin: Animals, Emotions, and the Mind (Amsterdam and New York: Rodopi, 2013),

[https://books.google.com/books?id=3imLAgAAQBAJ&pg=PA37 p. 37] {{Webarchive|url=https://web.archive.org/web/20210816214237/https://books.google.com/books?id=3imLAgAAQBAJ&pg=PA37|date=16 August 2021}}.{{rp|37}} Darwin argued that the continuity between humans and other species suggested the possibility of animal suffering.{{Cite book |author=Workman, L. |url=https://books.google.com/books?id=rz8dBQAAQBAJ&pg=PT177 |title=Charles Darwin: The Shaping of Evolutionary Thinking |publisher=Palgrave Macmillan |year=2013 |isbn=978-1-137-31323-2 |page=177 |author-link=Lance Workman |access-date=19 August 2019 |archive-url=https://web.archive.org/web/20210816214235/https://books.google.com/books?id=rz8dBQAAQBAJ&pg=PT177 |archive-date=16 August 2021 |url-status=live}}{{rp|177}}

For Descartes, ethics was a science, the highest and most perfect of them. Like the rest of the sciences, ethics had its roots in metaphysics. In this way, he argues for the existence of God, investigates the place of man in nature, formulates the theory of mind–body dualism, and defends free will. However, as he was a convinced rationalist, Descartes clearly states that reason is sufficient in the search for the goods that individuals should seek, and virtue consists in the correct reasoning that should guide their actions. Nevertheless, the quality of this reasoning depends on knowledge and mental condition. For this reason, he said that a complete moral philosophy should include the study of the body.Pickavé, M., & Shapiro, L., eds., Emotion and Cognitive Life in Medieval and Early Modern Philosophy (Oxford: Oxford University Press, 2012), [https://books.google.com/books?id=oDZpAgAAQBAJ&pg=PA189 p. 189] {{Webarchive|url=https://web.archive.org/web/20210816214236/https://books.google.com/books?id=oDZpAgAAQBAJ&pg=PA189 |date=16 August 2021 }}.{{rp|189}} 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.Blom, John J., Descartes. His moral philosophy and psychology. New York University Press. 1978. {{isbn|0-8147-0999-0}} His works about human passion and emotion would be the basis for the philosophy of his followers (see Cartesianism), and would have a lasting impact on ideas concerning what literature and art should be, specifically how it should invoke emotion.{{Cite book|title=The Scientific Revolution A Brief History with Documents|last=Jacob|first=Margaret C.|publisher=Bedford/St. Martin's|year=2009|isbn=978-0-312-65349-1|location=Boston|pages=16–17}}

Descartes and Zeno both identified sovereign goods with virtue. 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's opinion that happiness (eudaimonia) depends on both moral virtue and also on the goods of fortune such as a moderate degree of wealth, Descartes does not deny that fortunes contributes to happiness, but remarks that they are in great proportion outside one's own control, whereas one's mind is under one's complete control. The moral writings of Descartes came at the last part of his life, but earlier, in his Discourse on the Method, he adopted three maxims to be able to act while he put all his ideas into doubt. Those maxims are known as his "Provisional Morals".

{{Catholic philosophy}}

In the third and fifth Meditation, Descartes offers proofs of a benevolent God (the trademark argument and the ontological argument respectively). Descartes has faith in the account of reality his senses provide him, since he believed that God provided him with a working mind and sensory system and does not desire to deceive him. From this supposition, however, Descartes finally establishes the possibility of acquiring knowledge about the world based on deduction and perception. Regarding epistemology, therefore, Descartes can be said to have contributed such ideas as a conception of foundationalism and the possibility that reason is the only reliable method of attaining knowledge. Descartes, however, was very much aware that experimentation was necessary to verify and validate theories.

Descartes invokes his causal adequacy principleDicker, G., Descartes: An Analytical and Historical Introduction (Oxford: Oxford University Press, 2013), [https://books.google.com/books?id=UohoAgAAQBAJ&pg=PT138 pp. 118ff] {{Webarchive|url=https://web.archive.org/web/20210816214233/https://books.google.com/books?id=UohoAgAAQBAJ&pg=PT138 |date=16 August 2021 }}. to support his trademark argument for the existence of God, quoting Lucretius in defence: "Ex nihilo nihil fit", meaning "Nothing comes from nothing" (Lucretius).{{cite book|last=Carus|first=Lucretius|title=De Rerum Natura|date=1947|publisher=Oxford University Press|pages=146–482|author-link=Lucretius}} Oxford Reference summarises the argument, as follows, "that our idea of perfection is related to its perfect origin (God), just as a stamp or trademark is left in an article of workmanship by its maker."{{Cite journal|title=Trademark argument|url=https://www.oxfordreference.com/view/10.1093/oi/authority.20110803105212460|access-date=29 July 2021|journal=Oxford Reference|language=en|archive-date=23 October 2017|archive-url=https://web.archive.org/web/20171023105416/https://www.oxfordreference.com/view/10.1093/oi/authority.20110803105212460|url-status=live}} In the fifth Meditation, Descartes presents a version of the ontological argument which is founded on the possibility of thinking the "idea of a being that is supremely perfect and infinite," and suggests that "of all the ideas that are in me, the idea that I have of God is the most true, the most clear and distinct."Descartes, Rene "Meditations on First Philosophy, 3rd Ed., Translated from Latin by: Donald A. Cress

Descartes considered himself to be a devout Catholic, and one of the purposes of the Meditations was to defend the Catholic faith. His attempt to ground theological beliefs on reason encountered intense opposition in his time. Pascal regarded Descartes's views as a rationalist and mechanist, and accused him of deism: "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," while a powerful contemporary, Martin Schoock, accused him of atheist beliefs, though Descartes had provided an explicit critique of atheism in his Meditations. The Catholic Church prohibited his books in 1663.Descartes, René. (2009). Encyclopædia Britannica 2009 Deluxe Edition. Chicago: Encyclopædia Britannica.Edward C. Mendler, False Truths: The Error of Relying on Authority, p. 16Peterson, L. L., American Trinity: Jefferson, Custer, and the Spirit of the West (Helena, MT: Sweetgrass Books, 2017), [https://books.google.com/books?id=uKIoDwAAQBAJ&pg=PA274 p. 274] {{Webarchive|url=https://web.archive.org/web/20210816214251/https://books.google.com/books?id=uKIoDwAAQBAJ&pg=PA274 |date=16 August 2021 }}.{{rp|274}}

Descartes also wrote a response to external world skepticism. Through this method of skepticism, he does not doubt for the sake of doubting but to achieve concrete and reliable information. In other words, certainty. 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 argue 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 also believes a substance is something that does not need any assistance to function or exist. Descartes further explains how only God can be a true "substance". But minds are substances, meaning they need only God for it to function. The mind is a thinking substance. The means for a thinking substance stem from ideas.{{cite web|url=http://www.iep.utm.edu/descarte/|title=Descartes, Rene {{!}} Internet Encyclopaedia of Philosophy|website=www.iep.utm.edu|language=en-US|access-date=22 February 2017|archive-date=1 November 2012|archive-url=https://web.archive.org/web/20121101020931/http://www.iep.utm.edu/descarte/|url-status=live}}

Descartes steered clear of theological questions, restricting his attention to showing that there is no incompatibility between his metaphysics and theological orthodoxy. He avoided trying to demonstrate theological dogmas metaphysically. When challenged that he had not established the immortality of the soul merely in showing that the soul and the body are distinct substances, he replied, "I do not take it upon myself to try to use the power of human reason to settle any of those matters which depend on the free will of God."{{sfn|Gaukroger|1995|page=355–56}}

{{Main|Exponentiation#History}}

Descartes "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 2 used in x² to indicate x squared.René Descartes, Discourse de la Méthode (Leiden, Netherlands): Jan Maire, 1637, appended book: La Géométrie, book one, [http://gallica.bnf.fr/ark:/12148/btv1b86069594/f383.image p. 299.] {{Webarchive|url=https://web.archive.org/web/20171008182014/http://gallica.bnf.fr/ark:/12148/btv1b86069594/f383.image|date=8 October 2017}} From p. 299: " ... Et aa, ou a², pour multiplier a par soy mesme; Et a³, pour le multiplier encore une fois par a, & ainsi a l'infini; ... " ( ... and aa, or a², in order to multiply a by itself; and a³, in order to multiply it once more by a, and thus to infinity; ... )Sorell, T., Descartes: A Very Short Introduction (2000). New York: Oxford University Press. [https://books.google.com/books?id=kCNz9Nbe2JQC&pg=PT19 p. 19] {{Webarchive|url=https://web.archive.org/web/20210816214234/https://books.google.com/books?id=kCNz9Nbe2JQC&pg=PT19|date=16 August 2021}}.{{rp|19}}

{{Main|Analytic geometry}}

{{See also|Equation#Analytic geometry|Algebraic geometry#History}}File:Cartesian coordinates 2D.svg

One of Descartes's most enduring legacies was his development - together with Pierre de Fermat - of Cartesian or analytic geometry, which uses algebra to describe geometry; the Cartesian coordinate system is named after him.{{cite book |last1=Katz |first1=V. J. | authorlink=Victor J. Katz|date=2008 |title=A History of Mathematics |edition=2nd |publisher=Pearson |page=473}} He was first to assign a fundamental place for algebra in the system of knowledge, using it as a method to automate or mechanize reasoning, particularly about abstract, unknown quantities.Gaukroger, S., "The nature of abstract reasoning: philosophical aspects of Descartes' work in algebra", in J. Cottingham, ed., The Cambridge Companion to Descartes (Cambridge: Cambridge University Press, 1992), [https://books.google.com/books?id=Prhr9FBdQ_MC&pg=PA91 pp. 91–114] {{Webarchive|url=https://web.archive.org/web/20210816214237/https://books.google.com/books?id=Prhr9FBdQ_MC&pg=PA91|date=16 August 2021}}.{{rp|91–114}} Both Descartes and Fermat were in their versions of analytic geometry inspired by the works of the Ancient Greek mathematicians Pappus of Alexandria and Apollonius of Perga; especially by their techniques of analysis.{{cite book |last1=Katz |first1=V. J. | authorlink=Victor J. Katz|date=2008 |title=A History of Mathematics |edition=2nd |publisher=Pearson |page=473}} Crucial for their work was also the symbolic algebra of François Viète and the results of Islamic mathematicians such as Sharaf al-Din al-Tusi and Omar Khayyam. The crucial step that their predecessors failed to take was using coordinates to study the relationship between geometry and algebra.{{cite book |last1=Katz |first1=V. J. | authorlink=Victor J. Katz|date=2008 |title=A History of Mathematics |edition=2nd |publisher=Pearson |page=478}} 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, Cardano, 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 François Viète, who insisted that a second power must represent an area. Although Descartes did not pursue the subject, he preceded Gottfried Wilhelm 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.Morris Kline, Mathematical Thought from Ancient to Modern Times, Vol. 1 (1972). New York & Oxford: Oxford University Press. [https://books.google.com/books?id=wKsYrT691yIC&pg=PT280 pp. 280–81] {{Webarchive|url=https://web.archive.org/web/20211216164107/https://books.google.com/books?id=wKsYrT691yIC&pg=PT280|date=16 December 2021}}.{{rp|280–281}}

Current popular opinion holds that Descartes had the most influence of anyone on the young Isaac Newton. Descartes's influence extended not directly from his original French edition of La Géométrie, however, but rather from Frans van Schooten's expanded second Latin edition of the work.Westfall, R. S., Never at Rest: A Biography of Isaac Newton (Cambridge: Cambridge University Press, 1980), [https://books.google.com/books?id=3ngEugMMa9YC&pg=PT100 p. 100] {{Webarchive|url=https://web.archive.org/web/20210816214236/https://books.google.com/books?id=3ngEugMMa9YC&pg=PT100|date=16 August 2021}}.{{rp|100}} Newton continued Descartes's work on cubic equations, which freed the subject from the fetters of the Greek perspectives. The most important concept was his very modern treatment of single variables.Whiteside, D. T., "Newton the Mathematician", in Z. Bechler, ed., Contemporary Newtonian Research (Berlin/Heidelberg: Springer, 1982), [https://books.google.com/books?id=LP3nCAAAQBAJ&pg=PA109 pp. 109–29] {{Webarchive|url=https://web.archive.org/web/20210816214228/https://books.google.de/books?id=LP3nCAAAQBAJ&pg=PA109|date=16 August 2021}}.{{rp|109–129}}

Descartes's work provided the basis for the calculus developed by Leibniz and Newton, who applied the infinitesimal calculus to the tangent line problem, thus permitting the evolution of that branch of modern mathematics.{{cite book |last=Gullberg |first=Jan |url=https://archive.org/details/mathematicsfromb1997gull |title=Mathematics From The Birth of Numbers |publisher=W.W. Norton |year=1997 |isbn=978-0-393-04002-9 |author-link=Jan Gullberg |url-access=registration}} His rule of signs is also a commonly used method to determine the number of positive and negative roots of a polynomial.

Descartes is often regarded as the first thinker to emphasize the use of reason to develop the natural sciences.{{cite book |last=Grosholz |first=Emily |url=https://books.google.com/books?id=2EtAVLU1eIAC&pg=PA1 |title=Cartesian method and the problem of reduction |publisher=Oxford University Press |year=1991 |isbn=978-0-19-824250-5 |quote=But contemporary debate has tended to...understand [Cartesian method] merely as the 'method of doubt'...I want to define Descartes' method in broader terms...to trace its impact on the domains of mathematics and physics as well as metaphysics. |author-link=Emily Grosholz |access-date=24 May 2020 |archive-url=https://web.archive.org/web/20210816214244/https://books.google.com/books?id=2EtAVLU1eIAC&pg=PA1 |archive-date=16 August 2021 |url-status=live}} For him, philosophy was a thinking system that embodied all knowledge, as he related in a letter to a French translator:

{{blockquote|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 principals, 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.}}

{{Main|Mechanism (philosophy)#Mechanical philosophy}}{{See also|#Army service|Corpuscularianism}}

The beginning of Descartes's interest in physics is accredited to the amateur scientist and mathematician Isaac Beeckman, whom he met in 1618, and who was at the forefront of a new school of thought known as mechanical philosophy. With this foundation of reasoning, Descartes formulated many of his theories on mechanical and geometric physics.{{cite encyclopedia |title=Descartes' Physics |encyclopedia=Stanford Encyclopedia of Philosophy Archive |url=https://plato.stanford.edu/archives/fall2017/entries/descartes-physics/ |access-date=1 October 2018 |last=Slowik |first=Edward |date=22 August 2017 |editor=Edward N. Zalta |archive-url=https://web.archive.org/web/20190318080638/https://plato.stanford.edu/archives/fall2017/entries/descartes-physics/ |archive-date=18 March 2019 |url-status=live}} It is said that they met when both were looking at a placard that was set up in the Breda marketplace, detailing a mathematical problem to be solved. Descartes asked Beeckman to translate the problem from Dutch to French.{{sfn|Gaukroger|1995|page=Chapter 3}} In their following meetings Beeckman interested Descartes in his corpuscularian approach to mechanical theory, and convinced him to devote his studies to a mathematical approach to nature.{{sfn|Gaukroger|1995|page=Chapter 3}} In 1628, Beeckman also introduced him to many of Galileo's ideas.Harold J. Cook, in The Scientific Revolution in National Context, Roy Porter, Mikuláš Teich, (eds.), Cambridge University Press, 1992, pages 127–129 Together, they worked on free fall, catenaries, conic sections, and fluid statics. Both believed that it was necessary to create a method that thoroughly linked mathematics and physics.

Although the concept of work (in physics) was not formally used until 1826, similar concepts existed before then.{{Cite journal |last=Mendelson |first=Kenneth S. |date=2003-02-13 |title=Physical and colloquial meanings of the term "work" |url=https://aapt.scitation.org/doi/abs/10.1119/1.1522707 |journal=American Journal of Physics |language=en |volume=71 |issue=3 |pages=279–281 |doi=10.1119/1.1522707 |bibcode=2003AmJPh..71..279M |issn=0002-9505}} In 1637, Descartes wrote:{{Cite book |last=Descartes |first=R. |url=https://www.earlymoderntexts.com/assets/pdfs/descartes1619.pdf |title=Selected correspondence of Descartes |year=2013 |editor-last=Bennett |editor-first=J. |pages=50 |orig-date=Letter to Huygens, Oct 5, 1637}}

{{Blockquote|text=Lifting 100 lb one foot twice over is the same as lifting 200 lb one foot, or 100 lb two feet.|author=|source=}}

{{Main|Momentum#History of the concept}}

In Principles of Philosophy (Principia Philosophiae) from 1644 Descartes outlined his views on the universe. In it he describes his three laws of motion.{{cite book |author=Descartes |first=René |title=Principia Philosophiae |year=1644 |at=Part II, §§37–40}} (Newton's own laws of motion would later be modeled on Descartes's exposition.) Descartes defined "quantity of motion" (Latin: quantitas motus) as the product of size and speed,{{Cite book |last=Descartes |first=R. |url=https://www.earlymoderntexts.com/assets/pdfs/descartes1644part2.pdf |title=Principles of philosophy |year=2008 |editor-last=Bennett |editor-first=J. |at=Part II, § 36. |orig-date=1644}} and claimed that the total quantity of motion in the universe is conserved.{{Blockquote|text=If x is twice the size of y, and is moving half as fast, then there's the same amount of motion in each.|author=|title=|source=}}{{Blockquote|text=[God] created matter, along with its motion ... merely by letting things run their course, he preserves the same amount of motion ... as he put there in the beginning.|source=|author=|title=}}Descartes had discovered an early form of the law of conservation of momentum. He envisioned quantity of motion as pertaining to motion in a straight line, as opposed to perfect circular motion, as Galileo had envisioned it.Alexander Afriat, [http://philsci-archive.pitt.edu/1699/1/Momentum3.pdf "Cartesian and Lagrangian Momentum"] {{Webarchive|url=https://web.archive.org/web/20170309014638/http://philsci-archive.pitt.edu/1699/1/Momentum3.pdf|date=9 March 2017}} (2004). Descartes's discovery should not be seen as the modern law of conservation of momentum, since it had no concept of mass as distinct from weight or size, and since he believed that it is speed rather than velocity that is conserved.{{Cite book |last=Garber |first=Daniel |title=The Cambridge Companion to Descartes |date=1992 |publisher=Cambridge University Press |isbn=978-0-521-36696-0 |editor=John Cottingham |place=Cambridge |pages=310–319 |chapter=Descartes' Physics}}{{cite book |last=Rothman |first=Milton A. |url=https://archive.org/details/discoveringnatur0000roth/page/83 |title=Discovering the natural laws: the experimental basis of physics |date=1989 |publisher=Dover |isbn=9780486261782 |edition=2nd |location=New York |pages=[https://archive.org/details/discoveringnatur0000roth/page/83 83–88]}}{{cite encyclopedia |title=Descartes' Physics |encyclopedia=The Stanford Encyclopedia of Philosophy |url=https://plato.stanford.edu/archives/fall2017/entries/descartes-physics/ |access-date=29 November 2019 |date=Fall 2017 |editor-last1=Zalta |editor-first1=Edward N. |first1=Edward |last1=Slowik}}

Descartes's vortex theory of planetary motion was later rejected by Newton in favor of his law of universal gravitation, and most of the second book of Newton's Principia is devoted to his counterargument.

File:Descartes magnetic field.jpg.]]

Descartes proposed a theory to explain magnetism and explain the observation in De Magnete by William Gilbert. Descartes considered that 'effluvia' were emitted by a magnet, the effluvia rarefied the air creating pressure differences, and thus forces.{{Cite book |last=Cao |first=Tian Yu |url=https://books.google.com/books?id=vaCsDwAAQBAJ&dq=descartes+magnetism+effluvia+rarefied&pg=PA22 |title=Conceptual Development of 20th Century Field Theories |date=2019-10-03 |publisher=Cambridge University Press |isbn=978-1-108-47607-2 |language=en}}

In 1644, Descartes provides one of the earliest microscopic theories of glass. He considered that glass was formed by particles frozen in motion after heated. He also provides one of the earliest understanding of the role of stress and its relief by annealing.{{Citation |last=Richet |first=Pascal |title=A History of Glass Science |date=2021 |encyclopedia=Encyclopedia of Glass Science, Technology, History, and Culture |pages=1413–1440 |editor-last=Richet |editor-first=Pascal |url=https://onlinelibrary.wiley.com/doi/10.1002/9781118801017.ch10.11 |access-date=2025-03-27 |edition=1 |publisher=Wiley |language=en |doi=10.1002/9781118801017.ch10.11 |isbn=978-1-118-79942-0 |editor2-last=Conradt |editor2-first=Reinhard |editor3-last=Takada |editor3-first=Akira |editor4-last=Dyon |editor4-first=Joël}}

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 in France, or more commonly Snell's law elsewhere) 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°).{{cite book |last=Tipler |first=P.A. and G. Mosca |title=Physics For Scientists And Engineers |publisher=W.H. Freeman |year=2004 |isbn=978-0-7167-4389-7}} He also independently discovered the law of reflection, and his essay on optics was the first published mention of this law.{{cite encyclopedia |year=2008 |title=René Descartes |encyclopedia=Encarta |publisher=Microsoft |url=http://encarta.msn.com/encyclopedia_761555262/Rene_Descartes.html#s3 |access-date=15 August 2007 |archive-url=https://web.archive.org/web/20070907142158/http://encarta.msn.com/encyclopedia_761555262/Rene_Descartes.html |archive-date=7 September 2007 |url-status=dead}}

Within Discourse on the Method, there is an appendix in which Descartes discusses his theories on Meteorology known as Les Météores. He first proposed the idea that the elements were made up of small particles that join together imperfectly, thus leaving small spaces in between. These spaces were then filled with smaller much quicker "subtile matter".{{Cite book |last=Frisinger |first=H. Howard |url=https://www.worldcat.org/oclc/1694190 |title=The history of meteorology to 1800 |date=1977 |publisher=Science History Publications |isbn=0-88202-036-6 |location=New York |oclc=1694190}} These particles were different based on what element they constructed, for example, Descartes believed that particles of water were "like little eels, which, though they join and twist around each other, do not, for all that, ever knot or hook together in such a way that they cannot easily be separated." In contrast, the particles that made up the more solid material, were constructed in a way that generated irregular shapes. The size of the particle also matters; if the particle was smaller, not only was it faster and constantly moving, it was more easily agitated by the larger particles, which were slow but had more force. The different qualities, such as combinations and shapes, gave rise to different secondary qualities of materials, such as temperature.{{Cite book |last=Martin |first=Craig |url=https://www.worldcat.org/oclc/794700393 |title=Renaissance meteorology : Pomponazzi to Descartes |date=2011 |publisher=Johns Hopkins University Press |isbn=978-1-4214-0244-4 |location=Baltimore |oclc=794700393}} This first idea is the basis for the rest of Descartes's theory on meteorology.

While rejecting most of Aristotle's theories on meteorology, he still kept some of the terminology that Aristotle used such as vapors and exhalations. These "vapors" would be drawn into the sky by the sun from "terrestrial substances" and would generate wind. Descartes also theorized that falling clouds would displace the air below them, also generating wind. Falling clouds could also generate thunder. He theorized that when a cloud rests above another cloud and the air around the top cloud is hot, it condenses the vapor around the top cloud, and causes the particles to fall. When the particles falling from the top cloud collided with the bottom cloud's particles it would create thunder. He compared his theory on thunder to his theory on avalanches. Descartes believed that the booming sound that avalanches created, was due to snow that was heated, and therefore heavier, falling onto the snow that was below it. This theory was supported by experience "It follows that one can understand why it thunders more rarely in winter than in summer; for then not enough heat reaches the highest clouds, in order to break them up."

Another theory that Descartes had was on the production of lightning. Descartes believed that lightning was caused by exhalations trapped between the two colliding clouds. He believed that in order to make these exhalations viable to produce lightning, they had to be made "fine and inflammable" by hot and dry weather. Whenever the clouds would collide, it would cause them to ignite, creating lightning; if the cloud above was heavier than the bottom cloud, it would also produce thunder.

Descartes also believed that clouds were made up of drops of water and ice, and believed that rain would fall whenever the air could no longer support them. It would fall as snow if the air was not warm enough to melt the raindrops. And hail was when the cloud drops would melt, and then freeze again because cold air would refreeze them.

Descartes did not use mathematics or instruments (as there were not any at the time) to back up his theories on Meteorology and instead used qualitative reasoning in order to deduce his hypothesis.

File:DescartesMeditations.png

Descartes has often been dubbed the father of modern Western philosophy, the thinker whose approaches have profoundly changed the course of Western philosophy and set the basis for modernity.Heidegger [1938] (2002), p. 76 "Descartes... that which he himself founded... modern (and that means, at the same time, Western) metaphysics." The first two of his Meditations on First Philosophy, those that formulate the famous methodic doubt, represent the portion of Descartes's writings that most influenced modern thinking.Schmaltz, Tad M. [https://books.google.com/books?id=pIYcUBCOrNgC&pg=PA27 Radical Cartesianism: The French Reception of Descartes] {{Webarchive|url=https://web.archive.org/web/20210816214240/https://books.google.com/books?id=pIYcUBCOrNgC&pg=PA27 |date=16 August 2021 }} p. 27 quotation: {{blockquote|The Descartes most familiar to twentieth-century philosophers is the Descartes of the first two Meditations, someone preoccupied with hyperbolic doubt of the material world and the certainty of knowledge of the self that emerges from the famous cogito argument.}} It has been argued that Descartes himself did not realize the extent of this revolutionary move.Roy Wood Sellars (1949) [https://archive.org/details/philosophyforfut00sell Philosophy for the future: the quest of modern materialism] "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." In shifting the debate from "what is true" to "of what can I be certain?", Descartes arguably shifted the authoritative guarantor of truth from God to humanity (even though Descartes himself claimed he received his visions from God)—while the traditional concept of "truth" implies an external authority, "certainty" instead relies on the judgment of the individual.

In an anthropocentric revolution, the human being is now raised to the level of a subject, an agent, an emancipated being equipped with autonomous reason. This was a revolutionary step that established the basis of modernity, the repercussions of which are still being felt: the emancipation of humanity from Christian revelational truth and Church doctrine; humanity making its own law and taking its own stand.Martin Heidegger [1938] (2002) The Age of the World Picture quotation: {{blockquote|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, unshakeable 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) [https://books.google.com/books?id=LHjZYbOLG8cC&pg=PA126 Postmodern theory and biblical theology: vanquishing God's shadow] {{Webarchive|url=https://web.archive.org/web/20210816214231/https://books.google.com/books?id=LHjZYbOLG8cC&pg=PA126 |date=16 August 2021 }} p. 126Norman K. Swazo (2002) [https://books.google.com/books?id=INP_cy6Mu7EC&pg=PA97 Crisis theory and world order: Heideggerian reflections] {{Webarchive|url=https://web.archive.org/web/20210816214249/https://books.google.com/books?id=INP_cy6Mu7EC&pg=PA97 |date=16 August 2021 }} pp. 97–99 In modernity, the guarantor of truth is not God anymore but human beings, each of whom is a "self-conscious shaper and guarantor" of their own reality.Briton, Derek [https://archive.org/details/modernpracticeof0000brit/page/76 The modern practice of adult education: a postmodern critique] p. 76 In that way, each person is turned into a reasoning adult, a subject and agent,Lovitt, Tom (1977) introduction to Martin Heidegger's The question concerning technology, and other essays, pp. xxv–xxvi as opposed to a child obedient to God. This change in perspective was characteristic of the shift from the Christian medieval period to the modern period, a shift that had been anticipated in other fields, and which was now being formulated in the field of philosophy by Descartes.Martin Heidegger The Word of Nietzsche: God is Dead pp. 88–90

This anthropocentric perspective of Descartes's work, establishing human reason as autonomous, provided the basis for the Enlightenment's emancipation from God and the Church. According to Martin Heidegger, the perspective of Descartes's work also provided the basis for all subsequent anthropology.Heidegger [1938] (2002), p. 75 quotation: {{blockquote|With the interpretation of man as subiectum, Descartes creates the metaphysical presupposition for future anthropology of every kind and tendency.}} Descartes's philosophical revolution is sometimes said to have sparked modern anthropocentrism and subjectivism.Schwartz, B. I., China and Other Matters (Cambridge, MA: Harvard University Press, 1996), [https://books.google.com/books?id=Wt4XDLEpjWYC&pg=PA95 p. 95] {{Webarchive|url=https://web.archive.org/web/20210816214238/https://books.google.com/books?id=Wt4XDLEpjWYC&pg=PA95 |date=16 August 2021 }}, quotation: {{blockquote|... the kind of anthropocentric subjectivism which has emerged from the Cartesian revolution.}}Charles B. Guignon [https://books.google.com/books?id=5vFCfdWD5QEC&pg=PA23 Heidegger and the problem of knowledge] {{Webarchive|url=https://web.archive.org/web/20210816214243/https://books.google.com/books?id=5vFCfdWD5QEC&pg=PA23 |date=16 August 2021 }} p. 23Husserl, Edmund (1931) Cartesian Meditations: An Introduction to Phenomenology quotation: {{blockquote|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 work has been used, in fact to inaugurates an entirely new kind of philosophy. Changing its total style, philosophy takes a radical turn: from naïve objectivism to transcendental subjectivism.}}

In commercial terms, The Discourse appeared during Descartes's lifetime in a single edition of 500 copies, 200 of which were set aside for the author. Sharing a similar fate was the only French edition of The Meditations, which had not managed to sell out by the time of Descartes's death. A concomitant Latin edition of the latter was, however, eagerly sought out by Europe's scholarly community and proved a commercial success for Descartes.Maclean, I., introduction to Descartes, R., A Discourse on the Method of Correctly Conducting One's Reason and Seeking Truth in the Sciences (Oxford: Oxford University Press, 2006), [https://books.google.com/books?id=f9B3zzrPOY4C&pg=PR43 pp. xliii–xliv] {{Webarchive|url=https://web.archive.org/web/20210816214235/https://books.google.com/books?id=f9B3zzrPOY4C&pg=PR43 |date=16 August 2021 }}.{{rp|xliii–xliv}}

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.{{cite book |last1=Cottingham |first1=John |author-link=John Cottingham |first2=Dugald |last2=Murdoch |first3=Robert |last3=Stoothof |title=The Philosophical Writings of Descartes |chapter-url=https://books.google.com/books?id=T5cSfRS4m5QC&pg=PA293 |chapter=Comments on a Certain Broadsheet |publisher=Cambridge University Press |year=1984 |page=293 |isbn=978-0-521-28807-1 |access-date=24 May 2020 |archive-date=1 August 2020 |archive-url=https://web.archive.org/web/20200801015720/https://books.google.com/books?id=T5cSfRS4m5QC&pg=PA293 |url-status=live }}

According to philosophy professor John Cottingham, Descartes's Meditations on First Philosophy is considered to be "one of the key texts of Western philosophy". Cottingham said that the Meditations is the "most widely studied of all Descartes' writings".{{sfn|Cottingham|Williams|1996}}{{rp|50}}

According to Anthony Gottlieb, a former senior editor of The Economist, and the author of The Dream of Reason and The Dream of Enlightenment, one of the reasons Descartes and Thomas Hobbes continue to be debated in the second decade of the twenty-first century, is that they still have something to say to us that remains relevant on questions such as, "What does the advance of science entail for our understanding of ourselves and our ideas of God?" and "How is government to deal with religious diversity."{{sfn|Gottlieb|2016|page=23}}

In her 2018 interview with Tyler Cowen, Agnes Callard described Descartes's thought experiment in the Meditations, where he encouraged a complete, systematic doubting of everything that you believe, to "see what you come to". She said, "What Descartes comes to is a kind of real truth that he can build upon inside of his own mind."{{sfn|Cowen|Callard|2018}} She said that Hamlet's monologues{{emdash}}"meditations on the nature of life and emotion"{{emdash}}were similar to Descartes's thought experiment. Hamlet/Descartes were "apart from the world", as if they were "trapped" in their own heads.{{sfn|Cowen|Callard|2018}} Cowen asked Callard if Descartes actually found any truths through his thought experiment or was it just "an earlier version of the contemporary argument that we're living in a simulation, where the evil demon is the simulation rather than Bayesian reasoning?" Callard agreed that this argument can be traced to Descartes, who had said that he had refuted it. She clarified that in Descartes's reasoning, you do "end up back in the mind of God"{{emdash}}in a "universe God has created" that is the "real world"...The whole question is about being connected to reality as opposed to being a figment. If you're living in the world God created, God can create real things. So you're living in a real world."{{sfn|Cowen|Callard|2018}}

The membership of Descartes to the Rosicrucians is debated.{{cite web|url=https://www.rosicrucian.org/history|title=The Rosicrucian history|website=www.rosicrucian.org|access-date=13 May 2021|archive-date=22 January 2015|archive-url=https://web.archive.org/web/20150122044350/https://www.rosicrucian.org/history|url-status=live}}

The initials of his name have been linked to the R.C. acronym widely used by Rosicrucians. Furthermore, in 1619 Descartes moved to Ulm which was a well renowned international center of the Rosicrucian movement.{{cite journal|first1=Steven|last1= Bond|url=https://journals.openedition.org/miranda/1939|title="R.C.": Rosicrucianism and Cartesianism in Joyce and Beckett|doi=10.4000/miranda.1939|oclc=5497224736|journal= Miranda|issue=4–2011|issn= 2108-6559|date=24 June 2011|archive-url=https://archive.today/20180602083944/https://journals.openedition.org/miranda/1939|archive-date=2 June 2018|url-status=live|doi-access=free}} During his journey in Germany, he met Johannes Faulhaber who had previously expressed his personal commitment to join the brotherhood.{{cite journal|first1=John|last1=Henri|first2=Lawrence|last2=Nolan|editor1-first=Lawrence|editor1-last=Nolan|url=https://www.cambridge.org/core/books/cambridge-descartes-lexicon/rosicrucian/0979688A495F25367EC8F9B2C11203CF|date=26 January 2015|title=Rosicrucian|journal=The Cambridge Descartes Lexicon|pages=659–60|access-date=13 May 2021|doi=10.1017/CBO9780511894695.224|publisher=Cambridge University Press|isbn=978-0511894695|archive-url=https://archive.today/20180610211420/https://www.cambridge.org/core/books/cambridge-descartes-lexicon/rosicrucian/0979688A495F25367EC8F9B2C11203CF|archive-date=10 June 2018|url-status=live}}

Descartes dedicated the work titled The Mathematical Treasure Trove of Polybius, Citizen of the World to "learned men throughout the world

and especially to the distinguished B.R.C. (Brothers of the Rosy Cross) in Germany". The work was not completed and its publication is uncertain.{{cite journal|first1=Tomas|last1=Mansikka|url=https://www.researchgate.net/publication/324714534|page=84|format=pdf|title=Esotericism in reverse. Descartes and the poetic imagination in the seventeenth century|journal=Approaching Religion|volume=8|issue=1|date=21 April 2018|access-date=13 May 2021|oclc=8081521487|issn= 1799-3121|doi=10.30664/ar.66731|doi-access=free}}

• 1618. [https://books.google.com/books?id=_KzBJf8q37wC Musicae Compendium]. A treatise on music theory and the aesthetics of music, which Descartes dedicated to early collaborator Isaac Beeckman (written in 1618, first published—posthumously—in 1650).Cook, H. J., in Porter, R., & Teich, M., eds., The Scientific Revolution in National Context (Cambridge: Cambridge University Press, 1992), [https://books.google.com/books?id=l61fl6Z1sxQC&pg=PA127 pp. 127–29] {{Webarchive|url=https://web.archive.org/web/20211216195812/https://books.google.com/books?id=l61fl6Z1sxQC&pg=PA127 |date=16 December 2021 }}.{{rp|127–129}}
• 1626–1628. Regulae ad directionem ingenii (Rules for the Direction of the Mind). Incomplete. First published posthumously in Dutch translation in 1684 and in the original Latin at Amsterdam in 1701 (R. Des-Cartes Opuscula Posthuma Physica et Mathematica). The best critical edition, which includes the Dutch translation of 1684, is edited by Giovanni Crapulli (The Hague: Martinus Nijhoff, 1966).
• c. 1630. De solidorum elementis. Concerns the classification of Platonic solids and three-dimensional figurate numbers. Said by some scholars to prefigure Euler's polyhedral formula. Unpublished; discovered in Descartes's estate in Stockholm 1650, soaked for three days in the Seine in a shipwreck while being shipped back to Paris, copied in 1676 by Leibniz, and lost. Leibniz's copy, also lost, was rediscovered circa 1860 in Hannover.{{cite book|title=Descartes on Polyhedra: A Study of the "De solidorum elementis"|title-link=Descartes on Polyhedra|first=Pasquale Joseph|last=Federico|author-link=Pasquale Joseph Federico|series= Sources in the History of Mathematics and Physical Sciences|volume=4|publisher=Springer|year=1982}}
• 1630–1631. La recherche de la vérité par la lumière naturelle (The Search for Truth by Natural Light) unfinished dialogue published in 1701.Cottingham, J., Murdoch, D., & Stoothof, R., trans. and eds., The Philosophical Writings of Descartes, Vol. 2 (Cambridge: Cambridge University, 1984), [https://books.google.com/books?id=j9D3CwAAQBAJ&pg=PT264 pp. 264ff] {{Webarchive|url=https://web.archive.org/web/20210816214238/https://books.google.com/books?id=j9D3CwAAQBAJ&pg=PT264 |date=16 August 2021 }}.{{rp|264ff}}
• 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 second edition, published the following year, included an additional objection and reply, and a Letter to Dinet. A French translation by the Duke of Luynes, probably done without Descartes's supervision, was published in 1647. Includes six Objections and Replies.
• 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.
• 1648. La description du corps humain (The Description of the Human Body). Published posthumously by Clerselier in 1667.
• 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.
• 1657. Correspondance (three volumes: 1657, 1659, 1667). 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.{{cite news |last=Vlasblom |first=Dirk |url=http://www.nrc.nl/international/article2492445.ece/Unknown_letter_from_Descartes_found |title=Unknown letter from Descartes found |newspaper=NRC.nl |date=25 February 2010 |access-date=30 May 2012 |archive-url=https://web.archive.org/web/20161108023903/http://vorige.nrc.nl/international/article2492445.ece/Unknown_letter_from_Descartes_found |archive-date=8 November 2016 |language=nl |url-status=dead }}{{cite news |language=nl |url=http://www.nrc.nl/wetenschap/article2491995.ece/Hoe_Descartes_in_1641_op_andere_gedachten_kwam |title=Hoe Descartes in 1641 op andere gedachten kwam |last=Vlasblom |first=Dirk |archive-url=https://web.archive.org/web/20161027192606/http://vorige.nrc.nl/wetenschap/article2491995.ece/Hoe_Descartes_in_1641_op_andere_gedachten_kwam |archive-date=27 October 2016 |newspaper=NRC.nl}}

File:Handwritten letter by Descartes December 1638.jpg|Handwritten letter by Descartes, December 1638

File:René Descartes 1644 Principia philosophiae.jpg|Principia philosophiae, 1644

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• Oeuvres de Descartes edited by Charles Adam and Paul Tannery, Paris: Léopold Cerf, 1897–1913, 13 volumes; new revised edition, Paris: Vrin-CNRS, 1964–1974, 11 volumes (the first five volumes contain the correspondence). [This edition is traditionally cited with the initials AT (for Adam and Tannery) followed by a volume number in Roman numerals; thus AT VII refers to Oeuvres de Descartes volume 7.]
• Étude du bon sens, La recherche de la vérité et autres écrits de jeunesse (1616–1631) edited by Vincent Carraud and Gilles Olivo, Paris: PUF, 2013.
• Descartes, Œuvres complètes, new edition by Jean-Marie Beyssade and Denis Kambouchner, Paris: Gallimard, published volumes:
• I: Premiers écrits. Règles pour la direction de l'esprit, 2016.
• III: Discours de la Méthode et Essais, 2009.
• VIII.1: Correspondance, 1 edited by Jean-Robert Armogathe, 2013.
• VIII.2: Correspondance, 2 edited by Jean-Robert Armogathe, 2013.
• René Descartes. Opere 1637–1649, Milano, Bompiani, 2009, pp. 2531. Edizione integrale (di prime edizioni) e traduzione italiana a fronte, a cura di G. Belgioioso con la collaborazione di I. Agostini, M. Marrone, M. Savini {{isbn|978-88-452-6332-3}}.
• René Descartes. Opere 1650–2009, Milano, Bompiani, 2009, pp. 1723. Edizione integrale delle opere postume e traduzione italiana a fronte, a cura di G. Belgioioso con la collaborazione di I. Agostini, M. Marrone, M. Savini {{isbn|978-88-452-6333-0}}.
• René Descartes. Tutte le lettere 1619–1650, Milano, Bompiani, 2009 IIa ed., pp. 3104. Nuova edizione integrale dell'epistolario cartesiano con traduzione italiana a fronte, a cura di G. Belgioioso con la collaborazione di I. Agostini, M. Marrone, F.A. Meschini, M. Savini e J.-R. Armogathe {{isbn|978-88-452-3422-4}}.
• René Descartes, Isaac Beeckman, Marin Mersenne. Lettere 1619–1648, Milano, Bompiani, 2015 pp. 1696. Edizione integrale con traduzione italiana a fronte, a cura di Giulia Beglioioso e Jean Robert-Armogathe {{isbn|978-88-452-8071-9}}.

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• [http://lhldigital.lindahall.org/cdm/ref/collection/philsci/id/14760 Discours de la methode] {{Webarchive|url=https://web.archive.org/web/20160304101305/http://lhldigital.lindahall.org/cdm/ref/collection/philsci/id/14760 |date=4 March 2016 }}, 1637
• [http://lhldigital.lindahall.org/cdm/ref/collection/earththeory/id/49760 Renati Des-Cartes Principia philosophiæ] {{Webarchive|url=https://web.archive.org/web/20160409041221/http://lhldigital.lindahall.org/cdm/ref/collection/earththeory/id/49760 |date=9 April 2016 }}, 1644
• [http://lhldigital.lindahall.org/cdm/ref/collection/earththeory/id/42574 Le monde de Mr. Descartes ou le traité de la lumiere] {{Webarchive|url=https://web.archive.org/web/20160304192036/http://lhldigital.lindahall.org/cdm/ref/collection/earththeory/id/42574 |date=4 March 2016 }}, 1664
• [http://lhldigital.lindahall.org/cdm/ref/collection/math/id/13704 Geometria] {{Webarchive|url=https://web.archive.org/web/20201024091758/http://lhldigital.lindahall.org/cdm/ref/collection/math/id/13704 |date=24 October 2020 }}, 1659
• [http://lhldigital.lindahall.org/cdm/ref/collection/philsci/id/31030 Meditationes de prima philosophia] {{Webarchive|url=https://web.archive.org/web/20201024092845/http://lhldigital.lindahall.org/cdm/ref/collection/philsci/id/31030 |date=24 October 2020 }}, 1670
• [http://lhldigital.lindahall.org/cdm/ref/collection/philsci/id/33894 Opera philosophica] {{Webarchive|url=https://web.archive.org/web/20201027015852/http://lhldigital.lindahall.org/cdm/ref/collection/philsci/id/33894 |date=27 October 2020 }}, 1672

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• 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 HR II 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. This work is traditionally cited with the initials CSM (for Cottingham, Stoothoff, and Murdoch) or CSMK (for Cottingham, Stoothoff, Murdoch, and Kenny) followed by a volume number in Roman numeral; thus CSM II refers to volume 2 of this edition.
• 1998. René Descartes: The World and Other Writings. Translated and edited by Stephen Gaukroger. Cambridge University Press. (This consists mainly of scientific writings, on physics, biology, astronomy, optics, etc., which were very influential in the 17th and 18th centuries, but which are routinely omitted or much abridged in modern collections of Descartes's philosophical works.)

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{{refbegin|28em}}

• 1628. [https://books.google.com/books?id=fZvuT6Q76GAC Regulae ad directionem ingenii. Rules for the Direction of the Natural Intelligence. A Bilingual Edition of the Cartesian Treatise on Method] {{Webarchive|url=https://web.archive.org/web/20210816214243/https://books.google.com/books?id=fZvuT6Q76GAC&printsec=frontcover |date=16 August 2021 }}, ed. & trans. G. Heffernan (Amsterdam/Atlanta: Rodopi, 1998).
• 1633. [http://www.princeton.edu/~hos/mike/texts/descartes/world/worldfr.htm The World, or Treatise on Light] {{Webarchive|url=https://web.archive.org/web/20210621095514/http://www.princeton.edu/~hos/mike/texts/descartes/world/worldfr.htm |date=21 June 2021 }}, tr. by Michael S. Mahoney.
• 1633. Treatise of Man, tr. by T. S. Hall. Cambridge, MA: Harvard University Press, 1972.
• 1637. Discourse on the Method, Optics, Geometry and Meteorology, trans. P. J. Olscamp, Revised edition (Indianapolis: Hackett, 2001).
• 1637. [https://books.google.com/books?id=TXopSMll0tEC The Geometry of René Descartes] {{Webarchive|url=https://web.archive.org/web/20210816214242/https://books.google.com/books?id=TXopSMll0tEC&printsec=frontcover |date=16 August 2021 }}, trans. D. E. Smith & Marcia Latham (Chicago: Open Court, 1925).
• 1641. Meditations on First Philosophy, tr. by J. Cottingham, Cambridge: Cambridge University Press, 1996. 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. [http://www.wright.edu/cola/descartes/intro.html HTML Online Latin-French-English Edition] {{Webarchive|url=https://web.archive.org/web/20060827231748/http://www.wright.edu/cola/descartes/intro.html |date=27 August 2006 }}.
• 1644. [https://books.google.com/books?id=2KNFBgAAQBAJ Principles of Philosophy] {{Webarchive|url=https://web.archive.org/web/20200930220348/https://books.google.com/books?id=2KNFBgAAQBAJ&printsec=frontcover |date=30 September 2020 }}, trans. V. R. Miller & R. P. Miller: (Dordrecht/Boston/London: Kluwer Academic Publishers, 1982).
• 1648. Descartes' Conversation with Burman, tr. by J. Cottingham, Oxford: Clarendon Press, 1989.
• 1649. [https://books.google.com/books?id=Ca9aBAAAQBAJ Passions of the Soul] {{Webarchive|url=https://web.archive.org/web/20210816214249/https://books.google.com/books?id=Ca9aBAAAQBAJ&printsec=frontcover |date=16 August 2021 }}, trans. S. H. Voss (Indianapolis: Hackett, 1989). Dedicated to Elisabeth of the Palatinate.
• 1619–1648. René Descartes, Isaac Beeckman, Marin Mersenne. Lettere 1619–1648, ed. by Giulia Beglioioso and Jean Robert-Armogathe, Milano, Bompiani, 2015 pp. 1696. {{isbn|978-88-452-8071-9}}

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{{Portal|Mathematics|Philosophy}}

{{div col}}

• 3587 Descartes, asteroid
• Bucket argument
• Cartesian circle
• Cartesian materialism (not a view that was held by or formulated by Descartes)
• Cartesian plane
• Cartesian product
• Cartesian product of graphs
• Cartesian theater
• Cartesian tree
• Descartes (crater) and Highlands on the Moon (Apollo 16 landing site)
• Descartes' Error
• Descartes number
• Descartes Prize
• Descartes' rule of signs
• Descartes-Huygens Prize
• Descartes' theorem (4 tangent circles)
• Descartes's theorem on total angular defect
• Folium of Descartes
• List of things named after René Descartes
• Paris Descartes University

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{{Reflist|25em}}

{{refbegin|30em}}

• {{cite book |last=Clarke |first=Desmond |author-link = Desmond Clarke |year=2006 |title = Descartes: A Biography |location=Cambridge, England |publisher=Cambridge University Press |isbn=978-0-521-82301-2 }}
• {{cite book |editor-last1=Cottingham |editor-first1=John |editor-last2=Williams |editor-first2=B. |date=1996 |chapter=Sixth Meditation: The existence of material things, and the real distinction between mind and body |title=Descartes: Meditations on First Philosophy: With Selections from the Objections and Replies|series=Cambridge Texts in the History of Philosophy |pages=50–62 |location=Cambridge |publisher=Cambridge University Press |doi=10.1017/CBO9780511805028.012|isbn=978-0521558181 }}
• {{cite podcast |ref={{SfnRef|Cowen|Callard|2018}} |url=https://medium.com/conversations-with-tyler/agnes-callard-tyler-cowen-philosophy-socrates-plato-literature-c70a73cd38eb |title=Agnes Callard on the Theory of Everything |number=38 |website =Conversations with Tyler Cowen |date=11 April 2018 |access-date=25 January 2023 |last=Cowen |first=Tyler |author-link=Tyler Cowen |author2=Callard, Agnes (guest) |publisher=Mercatus Center, George Mason University |via=Medium}}
• Farrell, John. "Demons of Descartes and Hobbes." Paranoia and Modernity: Cervantes to Rousseau (Cornell UP, 2006), chapter 7.
• {{cite book |last=Gaukroger |first=Stephen |author-link = Stephen Gaukroger |year=1995 |title = Descartes: An Intellectual Biography |location=Oxford, England |publisher=Oxford University Press |isbn=978-0-19-823994-9 }}
• Gillespie, A. (2006). [https://web.archive.org/web/20100618050955/http://stir.academia.edu/documents/0011/0112/Gillespie_Descartes_demon_a_dialogical_analysis_of_meditations_on_first_philosophy.pdf Descartes' Demon: A Dialogical Analysis of 'Meditations on First Philosophy.'] Theory & Psychology, 16, 761–781.
• {{cite book |title = The Dream of Enlightenment: The Rise of Modern Philosophy| first=Anthony |last=Gottlieb | location=| publisher= Allen Lane |date=2016 | page=301 | isbn=978-0871404435 |oclc=}}
• Grayling, A. C. (2005). Descartes: The Life of René Descartes and Its Place in His Times, The Free Press, London. {{ISBN|978-0-74323-147-3}}.
• Heidegger, Martin [1938] (2002) The Age of the World Picture in [https://books.google.com/books?id=QImd2ARqQPMC&pg=PA66 Off the Beaten Track] {{Webarchive|url=https://web.archive.org/web/20201121122353/https://books.google.com/books?id=QImd2ARqQPMC&pg=PA66 |date=21 November 2020 }} pp. 57–85
• Monnoyeur, Françoise (November 2017), Matière et espace dans le système cartésien, Paris, Harmattan, 266 pp. {{ISBN|978-2-343-13394-2}}.
• Moreno Romo, Juan Carlos, Vindicación del cartesianismo radical, Anthropos, Barcelona, 2010.
• Moreno Romo, Juan Carlos (Coord.), Descartes vivo. Ejercicios de hermenéutica cartesiana, Anthropos, Barcelona, 2007.
• Negri, Antonio (2007) The Political Descartes, Verso.
• Sasaki Chikara (2003). [https://books.google.com/books?id=H1H1CAAAQBAJ Descartes's Mathematical Thought] {{Webarchive|url=https://web.archive.org/web/20210305045904/https://books.google.co.uk/books?id=H1H1CAAAQBAJ&printsec=frontcover&source=gbs_ge_summary_r&cad=0 |date=5 March 2021 }}. (Boston Studies in the Philosophy of Science, 237.) xiv + 496 pp., bibl., indexes. Dordrecht/Boston/London: Kluwer Academic Publishers.
• Serfati, Michel, 2005, "Géometrie" in Ivor Grattan-Guinness, ed., Landmark Writings in Western Mathematics. Elsevier: 1–22.
• Watson, Richard A. (2007). Cogito, Ergo Sum: a life of René Descartes. David R Godine. 2002, reprint 2007. {{ISBN|978-1-56792-335-3}}. Was chosen by the New York Public library as one of "25 Books to Remember from 2002"
• Frisinger, H. Howard. “Chapter 3 .” The History of Meteorology: To 1800, American Meteorological Society, Boston, MA, 1983, pp. 37–40. {{ISBN|978-0882020365}}
• Martin, Craig. “Chapter 6.” Renaissance Meteorology: Pomponazzi to Descartes, Johns Hopkins University Press, Baltimore, MD, 2011. {{ISBN|978-1421401874}}

{{refend}}

{{Sister project links|auto=yes}}

{{EB1911 poster|Descartes, René}}

• {{StandardEbooks|Standard Ebooks URL=https://standardebooks.org/ebooks/rene-descartes}}
• {{Gutenberg author |id =44|name = René Descartes }}
• {{Internet Archive author |sname = René Descartes |sopt = t }}
• {{Librivox author |id = 4158 }}
• [http://www.earlymoderntexts.com EarlyModernTexts.com] {{--}} A site containing Descartes's main works, including correspondence, slightly modified for easier reading

• [http://emlo.bodleian.ox.ac.uk/blog/?catalogue=rene-descartes The Correspondence of René Descartes] in [http://emlo.bodleian.ox.ac.uk/home Early Modern Letters Online]

• [http://www-groups.dcs.st-and.ac.uk/~history/Mathematicians/Descartes.html Detailed biography of Descartes] at MacTutor
• {{cite CE1913 |wstitle = René Descartes }}
• [http://digitalcommons.unl.edu/modlangfrench/20/ René Descartes (1596–1650)] Published in Encyclopedia of Rhetoric and Composition (1996)
• {{MathGenealogy |id = 125358 }}

• [https://archive.today/20160110112345/http://www.cartesius.net/menu-demo/bibliografia-cartesiana Bibliografia cartesiana/Bibliographie cartésienne on-line (1997–2012)]
• {{IMSLP |id = Descartes, René }}

• [http://plato.stanford.edu/entries/descartes/ Descartes]
• [http://plato.stanford.edu/entries/descartes-works/ Life and works]
• [http://plato.stanford.edu/entries/descartes-epistemology/ Epistemology]
• [http://plato.stanford.edu/entries/descartes-mathematics/ Mathematics]
• [http://plato.stanford.edu/entries/descartes-physics/ Physics]
• [http://plato.stanford.edu/entries/descartes-ethics/ Ethics]
• [http://plato.stanford.edu/entries/descartes-modal/ Modal Metaphysics]
• [http://plato.stanford.edu/entries/descartes-ontological/ Ontological Argument]
• [http://plato.stanford.edu/entries/descartes-ideas/ Theory of Ideas]
• [http://plato.stanford.edu/entries/pineal-gland/ Pineal Gland]
• [http://plato.stanford.edu/entries/descartes-works/history.html Law Thesis]

• [http://www.iep.utm.edu/descarte/ Descartes]
• [http://www.iep.utm.edu/desc-eth/ Descartes: Ethics]
• [http://www.iep.utm.edu/descmind/ Descartes: Mind-Body Distinction]
• [http://www.iep.utm.edu/desc-sci/ Descartes: Scientific Method]

• Video: Bryan Magee interviews Bernard Williams about Descartes on Men of ideas: [https://www.youtube.com/watch?v=44h9QuWcJYk Section 1], [https://www.youtube.com/watch?v=tyddgzJF3-M Section 2]
• {{Cite journal |last=Baldassarri |first=Fabrizio |date=March 2019 |title=The mechanical life of plants: Descartes on botany |url=https://www.cambridge.org/core/product/identifier/S000708741800095X/type/journal_article |journal=The British Journal for the History of Science |language=en |volume=52 |issue=1 |pages=41–63 |doi=10.1017/S000708741800095X |pmid=30696498 |issn=0007-0874}}
• [https://web.archive.org/web/20090416151301/http://www-personal.umich.edu/~jbourj/money5.htm Descartes featured on the 100 French Franc banknote from 1942 (archived 2009)] from Physicist Jacob Bourjaily's collection of Banknotes featuring Scientists and Mathematicians
• [http://www.cartesius.net Centro Interdipartimentale di Studi su Descartes e il Seicento]

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