Descartes, Rene
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René Descartes fr.
René Descartes
Latin Renatus Cartesius
Date of birth: March 31, 1596(1596-03-31)
Place of birth: Lae, Touraine, Kingdom of France
Date of death: February 11, 1650 (1650-02-11) (53 years old)
Place of death: Stockholm, Kingdom of Sweden
Country: France
School/Tradition: Cartesianism, Continental Rationalism
Direction: European Philosophy
Period: Philosophy of the XVII century
(Philosophy of the New Age)
Main interests: metaphysics, epistemology, mathematics, mechanics, physics
Significant ideas: Cogito ergo sum, the method of radical doubt, Cartesian coordinate system, Cartesian dualism, Ontological proof of the existence of God; recognized as the founder of New European philosophy
Influences: Plato, Aristotle, Anselm, Thomas Aquinas, Occam, Suarez, Mersenne
Influenced by: Spinoza, Arnaud, Malebranche, Locke, Leibniz, Kant, Husserl
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René Descartes (French: René Descartes [əəˈne dekakaʁt], Lat.
Renatus Cartesius Cartesius; March 31, 1596, Lae (Touraine province), now Descartes (Endre et Loire department) — February 11, 1650, Stockholm) was a French philosopher, mathematician, mechanic, physicist and physiologist, the creator of analytical geometry and modern algebraic symbolism, the author of the method of radical doubt in philosophy, mechanics in physics, the forerunner of reflexology.
Content
1 Biography 2 Scientific activity 2.1 Mathematics 2.2 Mechanics and physics 2.3 Other scientific achievements
3 Philosophy 3.1 The Method of Radical Doubt 3.2 Proof of the existence of God 3.3 Ethical views 3.4 Existential paradigm
Russian Russian translation 4 Main works 4.1 Descartes ' Translators into Russian
5 Grades and memory 6 See also 7 Notes 8 Literature 9 References
Biography[edit / edit wiki text]
Descartes came from an old, but impoverished noble family of de Carte — hence his Latinized name Cartesius and the direction in philosophy — Cartesianism; and was the youngest (third) son in the family.
He was born on March 31, 1596 in La Haye en Touraine, now Descartes, department of Endre et Loire, France.
His mother died when he was 1 year old.
Descartes ' father was a judge in the city of Rennes and rarely appeared in Lae; the boy's upbringing was handled by his maternal grandmother.
As a child, Rene was distinguished by fragile health and incredible curiosity[1].
Descartes received his primary education at the Jesuit college of La Fleche, where his teacher was Jean Francois.
At the college, Descartes met Maren Mersenne (then a student, later a priest), the future coordinator of the scientific life of France.
Religious education only strengthened in the young Descartes a skeptical attitude towards the then philosophical authorities.
Later, he formulated his method of cognition: deductive (mathematical) reasoning over the results of reproducible experiments.
In 1612, Descartes graduated from college, studied law for a while in Poitiers, then went to Paris, where for several years he alternated a scattered life with mathematical research.
Then he entered the military service (1617) - first in revolutionary Holland (in those years — an ally of France), then in Germany, where he participated in the short battle for Prague (the Thirty Years ' War).
In Holland in 1618 Descartes met the outstanding physicist and natural philosopher Isaac Beckman, who had a significant influence on his formation as a scientist.
Descartes spent several years in Paris, indulging in scientific work, where, among other things, he discovered the principle of virtual speeds, which at that time no one was ready to appreciate.
Then a few more years of participation in the war (the siege of La Rochelle).
Upon his return to France, it turned out that Descartes ' free thinking became known to the Jesuits, and they accused him of heresy.
Therefore, Descartes moved to Holland (1628), where he spent 20 years[2] in solitary scientific studies.
He conducts extensive correspondence with the best scientists in Europe (through the faithful Mersenne), studies a variety of sciences from medicine to meteorology.
Finally, in 1634, he finished his first, program book called "The World" (Le Monde), consisting of two parts: "A treatise on light" and "A Treatise on Man".
But the moment for the publication was unsuccessful — a year earlier, the Inquisition almost tortured Galileo.
Therefore, Descartes decided not to publish this work during his lifetime.
He wrote to Mersenne about the condemnation of Galileo:
This struck me so much that I decided to burn all my papers, at least not to show them to anyone; for I could not imagine that he, an Italian who enjoyed the favor of even the Pope, could be convicted, no doubt, because he wanted to prove the movement of the Earth…
I confess that if the movement of the Earth is a lie, then all the foundations of my philosophy are false, since they clearly lead to the same conclusion.
Soon, however, one after another, other books of Descartes appear:
"Reasoning about the method... "(1637)
"Reflections on the first philosophy..." (1641)
"The Origin of philosophy" (1644)
The main theses of Descartes are formulated in the "Principles of Philosophy" :
God created the world and the laws of nature, and then the Universe acts as an independent mechanism.
There is nothing in the world but moving matter of various kinds.
Matter consists of elementary particles, the local interaction of which produces all natural phenomena.
Mathematics is a powerful and universal method of cognition of nature, a model for other sciences.
Cardinal Richelieu reacted favorably to the works of Descartes and allowed their publication in France, but the Protestant theologians of Holland put a curse on them (1642); without the support of the Prince of Orange, the scientist would have had a hard time.
In 1635, Descartes had an illegitimate daughter, Francine (from a servant).
She lived only 5 years (died of scarlet fever); Descartes regarded the death of his daughter as the greatest grief in his life.
In 1649, Descartes, exhausted by many years of harassment for freethinking, succumbed to the persuasions of Queen Christina of Sweden (with whom he actively corresponded for many years) and moved to Stockholm.
Almost immediately after moving, he caught a serious cold and died soon after.
The presumed cause of death was pneumonia.
There is also a hypothesis about his poisoning, since the symptoms of Descartes ' disease were similar to those that occur with acute arsenic poisoning.
This hypothesis was put forward by Aiki Pease, a German scientist[3], and then supported by Theodor Ebert[4][5].
The reason for the poisoning, according to this version, was the fear of Catholic agents that Descartes ' freethinking could interfere with their efforts to convert Queen Christina to Catholicism (this conversion really happened in 1654).
Descartes ' tomb (epitaph on the right), in the church of Saint Germain des Pres
Towards the end of Descartes ' life, the attitude of the church towards his teaching became sharply hostile.
Shortly after his death, the main works of Descartes were included in the notorious "Index", and Louis XIV by a special decree banned the teaching of Descartes ' philosophy ("Cartesianism") in all educational institutions in France.
17 years after the death of the scientist, his remains were transported from Stockholm to Paris and buried in the chapel of the Abbey of Saint Germain des Pres.
Although the National Convention planned to transfer Descartes ' ashes to the Pantheon back in 1792, now, more than two centuries later, he still continues to rest in the abbey chapel.
Scientific activity[edit / edit wiki text]
Mathematics[edit / edit wiki text]
Descartes '"Reasoning on the Method"
In 1637, Descartes ' main philosophical and mathematical work, "Reasoning about the Method" (full title), was published: "A discussion about a method that allows you to direct your mind and find the truth in the sciences").
In this book, analytical geometry was described, and in the appendices — numerous results in algebra, geometry, optics (including the correct formulation of the law of refraction of light) and much more.
Of particular note is the mathematical symbolism of Vieta that he reworked, which from that moment is close to the modern one.
He denoted the coefficients a, b, c..., and the unknowns x, y, z.
The natural exponent of the degree has taken on a modern form (fractional and negative ones were established thanks to Newton).
A line appeared above the root expression.
The equations are reduced to the canonical form (in the right part — zero).
Descartes called symbolic algebra "Universal mathematics", and wrote that it should explain "everything related to order and measure".
The creation of analytical geometry made it possible to translate the study of the geometric properties of curves and bodies into an algebraic language, that is, to analyze the equation of a curve in a certain coordinate system.
This translation had the disadvantage that now it was necessary to carefully determine the true geometric properties that do not depend on the coordinate system (invariants).
However, the advantages of the new method were exceptionally great, and Descartes demonstrated them in the same book, revealing many positions unknown to ancient and modern mathematicians.
In the appendix "Geometry", methods for solving algebraic equations (including geometric and mechanical ones), classification of algebraic curves were given.
The new way of defining a curve — using an equation was a crucial step towards the concept of a function.
Descartes formulates an exact "sign rule" for determining the number of positive roots of an equation, although he does not prove it.
Descartes studied algebraic functions (polynomials), as well as a number of "mechanical" ones (spirals, cycloids).
According to Descartes, there is no general method of investigation for transcendental functions.
The complex numbers were not yet considered by Descartes on equal rights with the real ones, but he formulated (although he did not prove) the main theorem of algebra: the total number of real and complex roots of a polynomial is equal to its degree.
Descartes traditionally called negative roots false, but combined them with positive ones with the term real numbers, separating them from imaginary (complex) ones.
This term has entered mathematics.
However, Descartes showed some inconsistency: the coefficients a, b, c... were considered positive for him, and the case of an unknown sign was specially marked with an ellipsis on the left.
All non negative real numbers, not excluding irrational ones, are considered by Descartes as equal; they are defined as the ratio of the length of a certain segment to the standard length.
Later, Newton and Euler adopted a similar definition of the number.
Descartes does not yet separate algebra from geometry, although he changes their priorities; he understands the solution of the equation as the construction of a segment with a length equal to the root of the equation.
This anachronism was soon discarded by his students, primarily English ones, for whom geometric constructions are a purely auxiliary technique.
The book" Method " immediately made Descartes a recognized authority in mathematics and optics.
It is noteworthy that it was published in French, and not in Latin.
The appendix "Geometry" was, however, immediately translated into Latin and was repeatedly published separately, growing from comments and becoming a reference book of European scientists.
The works of mathematicians of the second half of the XVII century reflect the strongest influence of Descartes.
Mechanics and physics[edit / edit wiki text]
Descartes ' physical studies relate mainly to mechanics, optics and the general structure of the universe.
Descartes ' physics, unlike his metaphysics, was materialistic: The universe is completely filled with moving matter and is self sufficient in its manifestations.
Descartes did not recognize indivisible atoms and emptiness, and in his writings he sharply criticized the atomists, both ancient and modern to him.
In addition to ordinary matter, Descartes identified an extensive class of invisible subtle matters, with the help of which he tried to explain the action of heat, gravity, electricity and magnetism.
Descartes considered inertia motion to be the main types of motion, which he formulated (1644) in the same way as Newton later did, and material vortices arising from the interaction of one matter with another[6].
He considered the interaction purely mechanically, as a collision.
Descartes introduced the concept of the amount of motion, formulated (in a loose formulation) the law of conservation of motion( the amount of motion), but interpreted it inaccurately, not taking into account that the amount of motion is a vector quantity (1664).
In 1637, "Dioptrica" was published, which contained the laws of light propagation, reflection and refraction, the idea of the ether as a light carrier, an explanation of the rainbow.
Descartes was the first to mathematically derive the law of refraction of light (regardless of V. Snellius) on the border of two different environments.
The precise formulation of this law made it possible to improve optical instruments, which then began to play a huge role in astronomy and navigation (and soon in microscopy).
I studied the laws of impact.
He suggested that the atmospheric pressure decreases with increasing altitude.
Descartes correctly considered heat and heat transfer as originating from the movement of small particles of matter[6].
Other scientific achievements[edit / edit wiki text]
The greatest discovery of Descartes, which became fundamental for subsequent psychology, can be considered the concept of reflex and the principle of reflex activity.
The scheme of the reflex was reduced to the following.
Descartes presented the model of the organism as a working mechanism.
With this understanding, the living body no longer requires the intervention of the soul; the functions of the" body machine", which include"perception, imprinting ideas, holding ideas in memory, internal aspirations... are performed in this machine like the movements of a clock".
Along with the teachings on the mechanisms of the body, the problem of affects (passions)was developed as physical states that are regulators of mental life.
The term "passion", or "affect", in modern psychology indicates certain emotional states.
Philosophy[edit / edit wiki text]
Descartes ' philosophy was dualistic: the dualism of the soul and the body — that is, the duality of the ideal and the material, recognizing both as independent independent principles, as Immanuel Kant later wrote about.
He recognized the existence of two kinds of entities in the world: extended (res extensa) and thinking (res cogitans), while the problem of their interaction was solved by introducing a common source (God), who, acting as the creator, forms both substances according to the same laws.
God, who created matter together with motion and rest and preserves them.
Descartes ' main contribution to philosophy was the classical construction of the philosophy of rationalism as a universal method of cognition.
The ultimate goal was determined by the domination of man over the forces of nature.
According to Descartes, the mind critically evaluates experimental data and deduces from them the true laws hidden in nature, formulated in mathematical language.
The power of reason is limited only by the imperfection of man in comparison with God, who just carries all the perfect characteristics.
Descartes ' teaching about knowledge was the first brick in the foundation of rationalism.
Another important feature of Descartes ' approach was mechanicism.
Matter (including thin matter) consists of elementary particles, the local mechanical interaction of which produces all natural phenomena.
Descartes ' philosophical worldview is also characterized by skepticism, criticism of the previous scholastic philosophical tradition.
Self sufficiency of consciousness, cogito (Cartesian "I think, therefore, I exist" - Lat.
Cogito, ergo sum), as well as the theory of innate ideas, is the starting point of Cartesian epistemology.
Cartesian physics, in contrast to Newtonian physics, considered everything extended to be solid, denying empty space, and described motion using the concept of "vortex"; the physics of Cartesianism later found its expression in the theory of short range action.
Two opposite trends have emerged in the development of Cartesianism:
towards materialistic monism (x. De Roi, B. Spinoza) and to idealistic occasionalism (A. Geylinks, N. Malebranche).
Descartes ' worldview marked the beginning of the so called Cartesianism, represented by
Dutch (Baruch de Spinoza), German (Gottfried Wilhelm Leibniz) and French (Nicole Malebranche)
schools.
The method of radical doubt[edit / edit wiki text]
The starting point of Descartes ' reasoning is the search for the undoubted foundations of all knowledge.
In the Renaissance, Montaigne and Charron transplanted the skepticism of the Greek school of Pyrrhon into French literature.
Skepticism and the search for perfect mathematical accuracy are two different expressions of the same feature of the human mind: the intense desire to achieve an absolutely reliable and logically unshakable truth.
They are completely opposite:
on the one hand — empiricism, which is content with approximate and relative truth, on the other — mysticism, which finds special delight in direct supersensible, supra rational knowledge.
Descartes had nothing in common with either empiricism or mysticism.
If he was looking for the highest absolute principle of knowledge in the immediate self consciousness of man, then it was not about any mystical revelation of the unknown basis of things, but about a clear, analytical disclosure of the most general, logically irrefutable truth.
Its discovery was for Descartes a condition for overcoming the doubts that his mind was struggling with.
He finally formulates these doubts and the way out of them in the "Principles of Philosophy" as follows:
Since we are born children and make different judgments about things before we reach the full use of our reason, many prejudices divert us from the knowledge of the truth; it seems that we can get rid of them only by trying once in our life to doubt everything in which we find at least the slightest suspicion of unreliability....
If we reject everything that we can doubt in any way, and even consider it all false, then although we can easily assume that there is no God, no heaven, no bodies, and that we ourselves have no hands, no legs, no body at all, we will also not assume that we ourselves, who think about this, do not exist: for it is absurd to recognize that what thinks, at the very time when it thinks, does not exist.
As a result, this cognition: I think, therefore I exist, is the first and surest of all cognitions that occurs to everyone who philosophizes in order.
And this is the best way to know the nature of the soul and its difference from the body; for if we examine what we are, who assume everything that is different from us to be false, we will see quite clearly that neither extension, nor form, nor displacement, nor anything like that belongs to our nature, but only thinking, which is therefore known first and truer than all material objects, because we already know it, and we still doubt everything else.
Thus, Descartes found the first solid point for building his worldview — the basic truth of our mind that does not require any further proof.
According to Descartes, it is already possible to go further from this truth to the construction of new truths.
First of all, analyzing the meaning of the statement "cogito, ergo sum", Descartes establishes a criterion of reliability.
Why is a certain state of mind absolutely reliable?
We have no other criterion than the psychological, internal criterion of clarity and separateness of representation.
It is not experience that convinces us of our being as a thinking being, but only the distinct decomposition of the immediate fact of self — consciousness into two equally inevitable and clear representations or ideas thinking and being.
Descartes is armed against the syllogism as a source of new knowledge almost as vigorously as Bacon earlier, considering it not an instrument for discovering new facts, but only a means of presenting truths already known, obtained by other ways.
The combination of the mentioned ideas in consciousness is, therefore, not a conclusion, but a synthesis, an act of creativity, just as the discretion of the magnitude of the sum of the angles of a triangle in geometry.
Descartes was the first to hint at the significance of the question that then played a major role in Kant — namely, the question of the meaning of a priori synthetic judgments.
Proof of the existence of God[edit / edit wiki text]
Having found the criterion of certainty in distinct, clear ideas (ideae clarae et distinctae), Descartes then undertakes to prove the existence of God and to find out the basic nature of the material world.
Since the belief in the existence of the physical world is based on the data of our sensory perception, and we do not yet know about the latter whether it does not deceive us unconditionally, we must first find a guarantee of at least the relative reliability of sensory perceptions.
Such a guarantee can only be a perfect being who created us, with our feelings, the idea of which would be incompatible with the idea of deception.
We have a clear and distinct idea of such a being, and yet, where did it come from?
We are aware of ourselves as imperfect only because we measure our being by the idea of an all perfect being.
So, this latter is not our invention, nor is it a conclusion from experience.
It could have been instilled into us, put into us only by the all perfect being himself.
On the other hand, this idea is so real that we can divide it into logically clear elements: complete perfection is conceivable only under the condition of possessing all the properties to the highest degree, and therefore a complete reality infinitely superior to our own reality.
Thus, from the clear idea of an all perfect being, the reality of God's existence is deduced in two ways:
firstly, as the source of the idea of it itself, it is a psychological proof, so to speak; secondly, as an object whose properties necessarily include reality, it is a so called ontological proof, that is, passing from the idea of being to the assertion of the very existence of the being of the thought being.
Nevertheless, together, the Cartesian proof of the existence of God should be recognized, in the words of Windelband, as "a combination of anthropological (psychological) and ontological points of view."
Having established the existence of the all perfect Creator, Descartes already easily comes to the recognition of the relative reliability of our sensations of the corporeal world, and builds the idea of matter as a substance or essence opposite to spirit.
Our sensations of material phenomena are far from being fully suitable for determining the nature of matter.
Feelings of colors, sounds, etc. - subjective; the true, objective attribute of bodily substances consists only in their extension, since only the consciousness of the extension of bodies accompanies all our various sensory perceptions, and only this one property can be the subject of clear, distinct thought.
Thus, in the understanding of the properties of materiality, Descartes has the same mathematical or geometric structure of representations: bodies are extended quantities.
The geometrical one sidedness of Cartesian definition of matter is obvious by itself and has been sufficiently clarified by recent criticism; but it cannot be denied that Descartes correctly pointed out the most essential and basic feature of the idea of "materiality".
By clarifying the opposite properties of the reality that we find in our self consciousness, in the consciousness of our thinking subject, Descartes, as we see, recognizes thinking as the main attribute of spiritual substance.
Both these substances — spirit and matter for Descartes with his teaching about the all perfect being are finite substances, created; only the substance of God is infinite and basic.
Ethical views[edit / edit wiki text]
As for Descartes 'ethical views, Fullier aptly reconstructs the principles of Descartes' morality from his writings and letters.
Strictly separating outspoken theology from rational philosophy in this area, Descartes also refers to the "natural light" of reason (la lumière naturelle) in substantiating moral truths.
In "Discours de la méthode" ("Discours de la méthode") Descartes is still dominated by the utilitarian tendency to open the paths of sound worldly wisdom, and the influence of Mysticism is noticeably affected.
But in his letters to Princess Elizabeth, he tries to establish the basic ideas of his own morality.
These are:
the idea of "a perfect being as a true object of love"; the idea of "the opposite of the spirit of matter", which prescribes us to move away from everything corporeal; the idea of "the infinity of the universe", which prescribes "exaltation above all earthly things and humility before Divine wisdom"; finally, the idea of "our solidarity with other beings and the whole world, dependence on them and the need to sacrifice to the common good".
In letters to Shan, at the request of Queen Christina, Descartes answers the questions in detail:
"What is love?"
"Is the love of God justified by the only natural light of reason? ""
Which extreme is worse promiscuous love or promiscuous hatred?"
Distinguishing intellectual love from passionate love, he sees the first " in the voluntary spiritual unity of the being with the object, as part of one whole with it."
Such love is in antagonism with passion and desire.
The highest form of such love is love for God as an infinitely great whole, of which we are an insignificant part.
It follows from this that, as a pure thought, our soul can love God according to the properties of its own nature.: this gives her the highest joys and destroys all desires in her.
Love, no matter how messy it may be, is still better than hatred, which makes even good people bad.
Hatred is a sign of weakness and cowardice.
The meaning of morality is to teach to love what is worthy of love.
This gives us true joy and happiness, which is reduced to the inner evidence of any achieved perfection, while Descartes attacks those who drown their conscience through wine and tobacco.
Fullier rightly says that these ideas of Descartes already contain all the main provisions of Spinoza's ethics and, in particular, his teachings on the intellectual love of God.
The existential paradigm[edit / edit wiki text]
From Mamardashvili's point of view, Descartes can be attributed to the founders of the early existential tradition.
Descartes in his system, like Heidegger later, distinguished two modes of existence straight and curved.
The latter is determined by the absence of any basic orientation, since the vector of its spread changes depending on the collisions of identities with the society that gave rise to them.
The direct mode of being utilizes the mechanism of a continuing volitional act in the conditions of universal indifference of the spirit, which gives a person the opportunity to act in the context of free necessity.
Despite the apparent paradox, this is the most environmentally friendly form of life activity, since through necessity it determines the optimal authentic state here and now.
Just as God did not have any laws over himself in the process of creation, Descartes explains, so man transcends what cannot be different at this moment, at this step.
The transition from one state to another occurs through being at fixed points of redundancy — putting concepts into one's life, such as virtue, love, etc., that have no reasons for their existence other than that which is extracted from the human soul.
The inevitability of existence in society presupposes the presence of a" mask " that prevents the leveling of the meditative experience in the process of ongoing socialization.
In addition to describing the model of human existence, Descartes also makes it possible to interiorize it, answering the question "could God have created a world that is inaccessible to our understanding" in the context of a posteriori experience now (when a person realizes himself as a thinking being) no.
The main works in Russian translation[edit / edit wiki text]
Descartes R. Works in two volumes.
- Moscow: Mysl, 1989.
Volume 1.
Series: Philosophical Heritage, volume 106.
Sokolov V. V. Philosophy of Spirit and Matter by Rene Descartes (3).
Rules for guiding the mind (77).
Finding the truth through natural light (154).
The World, or a Treatise on Light (179).
Reasoning about the method to correctly guide your mind and find the truth in the sciences (250).
The Origin of Philosophy (297).
Description of the human body.
about the formation of the animal (423).
Comments on a certain program, published in Belgium in late 1647 under the title: explanation of the human mind or rational soul, where is explained what it is and what might be (461).
Passions of the soul (481).
Short essays on the years 1619-1621 (573).
From the correspondence 1619-1643 years (581).
Volume 2.
Series: Philosophical Heritage, volume 119.
Reflections on the first philosophy, in which the existence of God and the difference between the human soul and body are proved (3).
Objections of some learned men to the above mentioned "Reflections" with the author's answers (73).
To the Venerable Father Dinet, provincial abbot of France (418).
Conversation with Burman (447).
From the correspondence of 1643-1649 (489).
Descartes R. Geometry.
With an appendix of selected works by P. Fermat and Descartes ' correspondence.
M.-L.: Gostekhizdat, 1938.
Series: Classics of Natural Science.
Descartes R. Cosmogony: Two treatises.
M.-L.: Gostekhizdat, 1934.
Series: Classics of Natural Science.
Descartes R.
The Origin of philosophy (1644) Descartes R. Reflections on the first Philosophy... (1641) text by Rene Descartes.
Reasoning about the method... "(1637)
Publishing House of the Academy of Sciences of the USSR, 1953.
Series: Classics of Science, 655 s..
Reasoning about the method to correctly guide your mind and find the truth in the sciences.
The text of the treatise in Russian and French.
Descartes R. Reasoning about the method to correctly guide your mind and find the truth in the sciences and other philosophical works / Trans.
from Latin, Moscow: Academic project, 2011.
335 p., Series "Philosophical Technologies", 1500 copies, ISBN 978-5-8291-1327-8.
Rene Descartes.
Essays in the library of Ya.
Krotova.
Descartes ' Translators into Russian[edit / edit wiki text]
Garntsev, Mikhail Anatolyevich Lyatker, Yakov Abramovich Sheinman, Cecil Yakovlevna Pozdnev, Mikhail Mikhailovich
Grades and memory[edit / edit wiki text]
The great physiologist I. P. Pavlov erected a monument to the bust[7] of Descartes near his laboratory (Koltushi), because he considered him the forerunner of his research.
His hometown, a crater on the Moon, as well as a number of scientific terms are named after the scientist.
Cartesian coordinate system Cartesian leaf Cartesian oval Cartesian tree Cartesian product
The main character of the novel by the famous science fiction writer Philip K. Dick Do androids dream of eletroovtsy? (Blade Runner)
, Rick Deckard is named after Rene Descartes.
The author of the novel made such an allusion because of the similarity of the philosophical questions that the main character of Dick's novel is trying to answer, with the ideas of Descartes himself.
In 1982, director Ridley Scott adapted the novel.
The main role was played by Harrison Ford.
His character also bears the surname Deckard.
See also[edit / edit wiki text]
Cogito Geometry Cartesianism Natural Philosophy The Existence of God Universal Grammar Euler, Leonard Descartes Oval Rectangular coordinate system
Notes[edit / edit wiki text]
Grot N. Y. Descartes, Rene / / Brockhaus and Efron Encyclopedic Dictionary : in 86 vol. (82 t. and 4 add.).
— St. Petersburg, 1890-1907.
Дек Descartes / / Small encyclopedic dictionary of Brockhaus and Efron: In 4 volumes.
- St. Petersburg, 1907-1909.
Ш Sharov A. Attempt on thought?
/ / Science and Life, No. 4, 1994.
Р Rene Descartes was poisoned with a sacrament wafer ↑ The church was disturbed by the coordinates of Descartes ↑ 1 2 Kuznetsov B. G.
The evolution of the world picture.
Decree.
op., pp.
146, 151-152.
Petrova M. K.
From the memoirs of academician I. P. Pavlov / / Bulletin of the Russian Academy of Sciences.
Vol. 65, No. 11, 1995.
- pp.
1016-1023.
Literature[edit / edit wiki text]
Asmus V. F. Descartes — - M.: 1956.
Reprint: Asmus V. F. Descartes.
- Moscow: Higher School, 2006 — - 335 p.
— (Classics of philosophical thought.).
- 3000 copies.
— ISBN 5-06-005113-7.
Barabanov O. O., Petrova E. V.
Two mathematical letters of Descartes to Princess Elizabeth of Bohemia / / History of Science and Technology, No. 1, 2011, pp.
20-32.
Barabanov O. O., Barabanova L. P. History of Descartes ' theorem on circles / / History of Science and Technology, No. 5, 2011.
- pp.
2-15.
The immortality of Descartes ' philosophical ideas (Materials of the International Conference dedicated to the 400th anniversary of the birth of Rene Descartes) / Executive editor Motroshilova N. V.-Moscow: TSOP of the Institute of Philosophy of the Russian Academy of Sciences, 1997.
- 181 p.
— (Scientific publication).
- 500 copies.
— ISBN 5-201-01958-7.
Grot N. Ya.
Descartes, Rene / / Brockhaus and Efron Encyclopedic Dictionary : in 86 vol. (82 volumes and 4 supplements).
- St. Petersburg, 1890-1907.
The History of Mathematics edited by A. P. Yushkevich in three volumes, volume II.
- Moscow: Nauka, 1970 Mathematics of the XVII century.
Katasonov V. N. Metaphysical mathematics of the XVII century -Moscow: Nauka, 1993.
Kirsanov V. S.
The Scientific revolution of the XVII century.
- Moscow: Nauka, 1987.
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Mechanics of the XV XVII centuries Leonardo da Vinci * Nicolaus Copernicus • Domingo de Soto • Giambatista Benedetti • Guidobaldo del Monte •
S. Stevin • G. Galilei • I. Kepler • I. Beckman • R. Descartes • J. Roberval • B. Pascal • H. Huygens • R. Hooke • I. Newton • G. V. Leibniz • P. Varignon
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Categories: Born on March 31, Born in 1596, Persons alphabetically Born in the department of Endre et Loire Died on February 11, Died in 1650, Died in Stockholm, Philosophers alphabetically Mathematicians alphabetically Mathematicians of France Mathematicians of the XVII century Scientists alphabetically Mechanics alphabetically Mechanics of France Mechanics of the XVII century Physicists alphabetically Physicists of France Physicists of the XVII century Rene Descartes Philosophers of the XVII century Philosophers of France Members of the French Academy of Sciences Died of pneumonia Natural Philosophers Buried in Paris
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