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The book has no illustrations or index. Purchasers are entitled to a free trial membership in the General Books Club where they can select from more than a million books without charge. Subjects: Science; Methodology; Philosophy / Methodology; Science / Research ... Read more

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This new edition contains Donald Cress's completely revised translation of the Meditations (from the corrected Latin edition) and recent corrections to Discourse on Method, bringing this version even closer to Descartes's original, while maintaining the clear and accessible style of a classic teaching edition. ... Read more

Customer Reviews (18)

Confusing..but good points
This was a great little book. If they went font 10 then the book might have been 200 pages. I won't complain though, because books are about content, not what they look like!

This book has some great philosophies. I especially like the arguments Descartes has for the existence of God. Very compelling.

Extremely hard language, but utterly exemplary points of views that really put some things into a self perspective.

4/5
John McAdam: Author of "Were Ancient Gods From Other Planets?"

personal library
An addition to personal library, do not know when chance will arise to read as seminary still requires another year of reading, no time for personal pursuits at this time.

Descartes revolutionized Eoropean society into an age of Scientific Enlightenment
Descartes is a very important early philosophical figure who is worth learning about. I received this book in a very timely manner and was very satisfied w/ this purchase.

Never Got Book!!!!
I never recieved this book all i got was a Shick Ladies razor it came in same pack as the Geneology book.I will NEVER order off Amazon again and think a refund is neccesicary.I had to go buy the book at the campus bookstore for a total of 14.76 .Its making submit a star review but to get this posted i have to enter at least one but its definitly a zero out of five

Relavant. Tho Written During the Enlightenment, Could Help You Rethink.
So why do I say relevant? I sat through all of public school and mostly kept quiet feeling that most endeavors were either necessary but absurd or absurd & unnecessary. And why is this? Some of us just can't find adequate teachers early enough or even know that we need one. Let's face it. Most people will not see the relevancy of this book not because they have moved beyond this Enlightenment-era style inquiry, they just don't see the world with any depth. And from these 'modern' philosophers it's a straight shot to the existentialists and from there? Well Descartes can stimulate a mind in such a way that it will not ever be (completely) satisfied, which is exactly the way a mind stays healthy and a person stays able to function as an intellectual (which essentially means functioning as a fugitive in our culture, using the term poetically). People go around saying "I think therefore, I am" and of course have no idea of its context but instead use it to assert their identity. All I can say is that this is well worth reading. And especially if you are new to philosophy, I would never recommend another place to start. The continuum starting with Descartes and ending with Kant is absolutely fascinating. Most of what is discovered is what the mind can't do. Also, comes the awareness of how strongly linked truth is to language that of course has its own inherit and somewhat arbitrary logic. And then, when the implications of this continuum sink in, the 19th and 20th Century Existentialists and Absurdists come along. I believe that without the philosophers starting with Descartes it is impossible to see how and why the questions of 20th century Existentialism were and are still so pertinent. In fact, I believe that only at a point where much deeper abstraction is attainable through years of contemplation, I would declare George Berkeley and David Hume more pertinant than Socrates (Don't get me wrong, I'm a big fan of Socrates).

I'm just a poet and have even had my usefulness or lack thereof contemplated by the likes of Descartes (Heidegger). I don't read much philosophy anymore because the universities have made philosophy courses hostile for theists and thinkers that place a heavy influence on the importance of language. Also, I believe the current self-identified philosophers to be power-hungry in the worst way. However, a philosophical pursuit is by nature personal and therefore as in most cases the most capable practitioners leave the institutions behind. It is sad that many of the humanities are almost exclusively being pursued in universities. I know in the case of poets, it seems the idea is to gain sufficient respect and find a nice hideout (a tenured position). And, when only the writers are reading, what in hell is the purpose? This tangent, I write in the hopes to disillusion the multitudes who book after book hope to put on the semblance of study & contemplation. Also, I write to perhaps to emphasize to anyone (especially students) that will read the book to open a door of perception: don't expect good company. There just aren't many people doing things for intrinsic or spiritual value or would even know how to go about such a thing. Blah Blah Blah amounts my heap of words politics invades churches thinkers learn to conform. Thus we have the 21st Century.

Celebrate free thought unceasingly with others when possible which is the highest joy & by yourself when necessary which isn't so bad when you're tapped into the music of the universe. ... Read more

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A new translation of Descartes' masterpiece, along with selections of his other late writings

The six Meditations and accompanying selections from the Objections and Replies provide a definitive statement of what Descartes intended as the foundations of his whole philosophy. His project was to resolve the epistemological questions brought about by the prevailing skepticism of his age; to build, from the basis of self-awareness (Cogito, ergo sum), through the notion of a benevolent God, to a systematic and novel approach to metaphysics; and to construct a secure starting-point for science.

The first part of a new two-volume edition of Descartes in Penguin Classics, this volume consists not only of a new translation of the original Latin text and extensive selections from the Objections and Replies, but also relevant correspondence from the period 1643-49, Part One of The Principles of Philosophy, and Comments on a Certain Manifesto, as examples of Descartes' other metaphysical writings from the period 1641-49. ... Read more

Customer Reviews (2)

Solid Compilation of The Meditations and Related Texts
The translator of this text (Desmond M. Clarke) chose to annex several of the Objections and Replies, correspondence between Descartes and his supporters, part one of The Principles of Philosophy, and Comments on a Certain Manifesto in order to broaden and contextually illuminate the essence of what comprises the core of this compilation, Meditations On First Philosophy, by Rene Descartes. Ambitious - but the result clearly imparts one a deeper understanding of what Descartes was trying to convey, and also puts his philosophy in the proper historical context. I'm actually quite glad that I purchased this text as opposed to merely the Meditations on First Philosophy alone, for The Meditations themselves are probably the least interesting part of this book. That's not to imply that what comprises The Meditations is uninteresting, just that greater things lie elsewhere. The Meditations themselves are clearly written and present several philosophical arguments to the reader - mind-body duality, an ontological argument for God, how to reason and judge correctly, ect - but suffers at times from simplistic over-explanation. However, this is scarcely a detriment, and is to be somewhat expected whenever one confronts the task of philosophizing logically and thoroughly. Following the meditations comes a selection of objections and replies, in which Descartes attempts to defend objections to what is expounded in The Meditations.
The Principles of First Philosophy follow, which is a somewhat more concise reiteration of ideas explored in The Meditations. The correspondence is extremely interesting, as the majority occurs between Descartes and Queen Elizabeth. Comments on a Certain Manifesto also adds greatly to this book, as Descartes explains and clarifies his views and responds to critics who attack him without having properly digested said views. The comments also include something which is only really touched upon in The Meditations; that is, that Descartes suggests that although much of what we judge and understand is based largely on sensory perception - and the abilities to reason and judge truthfully greatly benefit from this knowledge - that the capacity to think and reason is innate, and not something learned via sensory perception. He offers this in refutation to someone that he feels is bastardizing his views in Comments, and as support for the evidence of God in Meditations, but only explores it in detail in the former, opting for subtlety in the latter. Personally, I feel Descartes made somewhat of a mistake by - not so much simplifying so to speak - but being a little too ambiguous in Meditations. He was evidently attempting to rely on reason and reason alone, and it doing so, many people confused or misunderstood his ideas, as evidenced in the objections and replies. But the careful reader should not be prone to such misunderstanding(s).
Was Descartes correct in his reasoning? Much of it is logically sound, such as the assumption that thinking inherently necessitates existence, but many of it can and has been refuted or argued by subsequent philosophers. Some of the more obvious objections I have personally with Descarte's philosophy are assumptions - things like, although the mind appears indivisible, that does not make it evidently so, and although the body appears divisible - so much so that it can be separated from the mind without affecting the mind - this surely only remains true to the point where one tries to separate the mind from the brain. Although the brain can surely be separated from the mind, it is impossible to separate the mind from the brain, or the essence of what we understand to be the mind. The ontological argument for God is also a little fishy, somewhat of a tautology, and only really true if you believe in the necessity of an omnipotent, omniscient God to begin with. However, Descartes contributions to philosophy and general science should not be overlooked or diminished, and much of what is explored here remains logically sound.
This edition also includes a general introduction by the translator, notes on the translation wherever appropriate, and brief introductions before each particular section. This book proves to me, once again, why Penguin remains one of my favorite publishers of philosophy.

A Key Enlightenment Text
Arguably, this is the first philosophical text of the Enlightenment. Descartes famous cry 'Cogito Ergo Sum' was derived from this vary text, and all his other brilliant additions to philosophy are encoded within the pages as well.

This penguin addition includes Descartes letters of correspondence and various other writings (all of them wonderful reads).

I recommend this to ALL students interested in philosophy. ... Read more

Product Description
The book is made up of six meditations, in which Descartes first discards all belief in things which are not absolutely certain, and then tries to establish what can be known for sure. The meditations were written as if he was meditating for 6 days: each meditation refers to the last one as "yesterday". However, Descartes did not take 6 days to complete this work, it actually took several years. ... Read more

Customer Reviews (1)

Descartes Many Firsts but not the Last
When I was in the midst of my educational pursuits, I took my first course in philosophy. One day my professor stumped the class with the question: "What do humans have that is distinct from non-human animals? Is there anything unique about humans?" The professor then contended that when one surveys all animal species there isn't anything fully unique about mankind. Although the class tried, no one was able to mount an effective argument that refuted his premise.

Nevertheless, one thing that human beings do that no other species attempts is epistemology: asking how we know what we know. The whole mass of the animal world lacks the ability to build an epistemic view.

And Rene Descartes was one of the chief thinkers who helped birth modern epistemology. Descartes aspired to set in motion human knowledge afresh through finding a place to ground indubitable knowledge. He sought to thrust aside the collected mass of rational predispositions, preconceptions, prejudices, partialities, and biases of the past and construct form the epistemic ground up, constructing one logical certainty upon another.

This volume is arranged of 6 meditations, in which Descartes first castoffs all notions that are not absolutely certain, and then aims to launch a certain knowledge system. The meditations were written as if he was meditating for six days as each contemplation refers to the last one the previous day.

Descartes was mathematician; philosopher and a true mastermind in the early epistemological pursuits as he embraced dualism. Additionally he's the author of the controversial: "I think therefore I am" formulation; since I am thinking, I must exist. His aim was to find an immovable impossibility of the contrary foundation as the starting point within a fuller epistemic scheme. Most, from all epistemic schools, believe that Descartes failed and at best made a case for solipsism.Nonetheless his work helped launch countless valuable epistemological pursuits.

Furthermore many admire his ontological argument for the existence of God, although Plantinga has recently devised a much more potent OAFEG.

Descartes was a central and essential pioneer of modern epistemology and mathematics; the world would be much inferior without his exceptional, yet dated, work.

* Epistemology: Thestudyofhowweknowwhatweknow, the nature and basis of knowledge, the accounting and justifying of knowledge claims, and the sources and scope of knowledge. Epistemology explores the question: What do men ordinarily denote when they say that they `know' something?

* Laws of Logic: Abstract, non-concrete laws of thought and reason that are nonmaterial, universal, obligatory, and absolute. All rational communication and thinking assume the laws of logic. The most well known law is the law of non-contradiction: A cannot be A and not-A at the same time in the same way. A man cannot be his own father. The laws of logic reflect the nature and mind of God; thus, they have ontological grounding--that is, they are grounded in the very nature of truth itself and cannot bereducedtohumanconvention,opinion,orpsychology. Reject the laws of logic, including the law of non-contradiction, and rational thinking is impossible. To deny the law, one must use the law in attempting to deny it. Those who deny logic are participating in a self-refuting effort.

Buy this, ruminate over Descartes' assertions, and expand your own epistemic method.

The Necessary Existence of God: The Proof of Christianity Through Presuppositional Apologetics
... Read more

Product Description
Meditations on First Philosophy written by legendary philosopher Rene Descartes is widely considered to be one of the top philosophical books of all time. This great classic will surely attract a whole new generation of readers. For many, Meditations on First Philosophy is required reading for various courses and curriculums. And for others who simply enjoy reading timeless pieces of classic philosophical literature, this gem by Rene Descartes is highly recommended. Published by Classic Books America and beautifully produced, Meditations on First Philosophy would make an ideal gift and it should be a part of everyone's personal library. ... Read more

Customer Reviews (13)

Book like new
The book was shipped immediately after placing the order. As promised, the book arrived in "like new" condition. Great service! Thanks!

Thank Heaven for Descartes
When I was in the midst of my educational pursuits, I took my first course in philosophy. One day my professor stumped the class with the question: "What do humans have that is distinct from non-human animals? Is there anything unique about humans?" The professor then contended that when one surveys all animal species there isn't anything fully unique about mankind. Although the class tried, no one was able to mount an effective argument that refuted his premise.

Nevertheless, one thing that human beings do that no other species attempts is epistemology: asking how we know what we know. The whole mass of the animal world lacks the ability to build an epistemic view.

And Rene Descartes was one of the chief thinkers who helped birth modern epistemology. Descartes aspired to set in motion human knowledge afresh through finding a place to ground indubitable knowledge. He sought to thrust aside the collected mass of rational predispositions, preconceptions, prejudices, partialities, and biases of the past and construct form the epistemic ground up, constructing one logical certainty upon another.

Descartes was mathematician; philosopher and a true mastermind in the early epistemological pursuits as he embraced dualism. Additionally he's the author of the controversial: "I think therefore I am" formulation; since I am thinking, I must exist. His aim was to find an immovable impossibility of the contrary foundation as the starting point within a fuller epistemic scheme. Most, from all epistemic schools, believe that Descartes failed and at best made a case for solipsism.Nonetheless his work helped launch countless valuable epistemological pursuits.

Furthermore many admire his ontological argument for the existence of God, although Plantinga has recently devised a much more potent OAFEG.

Descartes was a central and essential pioneer of modern epistemology and mathematics; the world would be much inferior without his exceptional, yet dated, work.

* Epistemology: Thestudyofhowweknowwhatweknow, the nature and basis of knowledge, the accounting and justifying of knowledge claims, and the sources and scope of knowledge. Epistemology explores the question: What do men ordinarily denote when they say that they `know' something?

* Laws of Logic: Abstract, non-concrete laws of thought and reason that are nonmaterial, universal, obligatory, and absolute. All rational communication and thinking assume the laws of logic. The most well known law is the law of non-contradiction: A cannot be A and not-A at the same time in the same way. A man cannot be his own father. The laws of logic reflect the nature and mind of God; thus, they have ontological grounding--that is, they are grounded in the very nature of truth itself and cannot bereducedtohumanconvention,opinion,orpsychology. Reject the laws of logic, including the law of non-contradiction, and rational thinking is impossible. To deny the law, one must use the law in attempting to deny it. Those who deny logic are participating in a self-refuting effort.

Buy this, ruminate over Descartes' assertions, and expand your own epistemic method.

The Necessary Existence of God: The Proof of Christianity Through Presuppositional Apologetics

The journey through meditations
This work, is a good translation of the meditations. The meditations allow people to get a taste of how man can get a deeper sense of who one is.

Thought provoking
A great book to help you ask questions about life. I used this for my Philosophy 101 class and enjoyed it more than I thought I would.

great book, if you already believe in god
this book it's a must even if you don't believe in god. descartes tried to prove the existence of god using the proofs of existing of everything else that's around us. well, i don't believe that god shuld or can be proved by pure logic...cause in a world of pure logic the concept of god wouldn't make any sense. none the less we should get to that conclusion yourself by reading this one ! ... Read more

Product Description
A new, superb translation of Descartes' seminal contribution to modern philosophy and science.

The age of Newton marks one of the great turning points in intellectual history, and Descartes has a key place at its very heart. Designed for students who approach Descartes from the point of view of his philosophy of science, this is the second of a new two-volume edition of the works of Descartes in Penguin Classics. Descartes did major research in optics, geometry, astronomy, and physiology, although (partly because Galileo had just been condemned by the Inquisition) he published nothing until he was over forty. The Discourse forms the preface to his first collection of scientific papers, outlining a new method based on hypothesis and deduction, which effectively replaced Aristotelian techniques. This edition puts the work in context by including extracts from Descartes' correspondence, the Rules for Guiding One's Intelligence, and The World--a posthumously published summary of his physical theories.

Translated with an Introduction and Notes by Desmond M. Clarke ... Read more

Customer Reviews (4)

The Hobo Philosopher
This is the first "real" philosopher whose actual words I sat down and read. I was a young college student at the time and I guess what attracted me most to this work was the fact that Descartes was going to disregard all his previous learning and figure everything out on his own. I liked the idea of tossing away all the books. I was probably tired of studying at that time and full to the brim on books.

Reading this book was a good experience in creative "thinking." It was also an ego builder because I felt that I was reading a "smart" guy. I don't think today that he was all that smart or honest. I would be more inclined to say: Because I am, I think, rather than the reverse. Descartes may have been covering his butt at the time.

This book is not a difficult read. Any young person who would like to get his feet wet in "philosophy" can take on this book and have fun twisting his brain and following along with Descartes' antics.

I remember how pleasant it felt to be sitting on my front porch and imagining myself to be capable of reading one of the smartest men who ever lived. It was a real ego trip.

I've since read more on Descartes and he was a very strange fellow. He was a grave robber searching cemeteries for body parts in an attempt to uncover "a soul." I think he finally came to the conclusion that the soul was a part of the pancreas or an adenoid or something. He was a strange, confused man.

One Caveat
I always like this publisher; they do a good job.On the other hand, be warned that this translator Desmond Clarke is not the standard translator.If you are serious about Descartes, and your Latin and French aren't up to par, use theCotthingham, Stoothoff, and Murdoch translation.

I think, therefore I read...
Rene Descartes is often considered the founding father of modern philosophy. A true Renaissance man, he studied Scholastic philosophy and physics as a student, spent time as a volunteer soldier and traveler throughout Europe, studied mathematics, appreciated the arts, and became a noted correspondent with royals and intellectual figures throughout the continent. He died in Sweden while on assignment as tutor to the Queen, Christiana.

Descartes 'Discourse on Method' is a fascinating text, combining the newly-invented form of essay (Descartes was familiar with the Essays of Montaigne) with the same kind of autobiographical impulse that underpins Augustine's Confessions. Descartes writes about his own form of mystical experience, seeing this as almost a kind of revelation that all past knowledge would be superseded, and all problems would eventually be solved by human intellect.

In the Discourse, Descartes formulates logical principles based on reason (which makes it somewhat ironic that this came to him almost as a revelation). Descartes had some appreciation for thinkers such as Francis Bacon and Thomas Hobbes, but he thought that Bacon depended too much upon empirical data, and with Hobbes he disagreed on what would be the criteria for ascertaining certainty.

Descartes was a mathematician at heart, and perhaps had a carry-over of Pythagorean mystical attachment to mathematics, for his sense of reason led him to impute an absolute quality to mathematics; this has major implications for metaphysics and epistemology. Descartes method was a continuation in many ways of the ideas of Plato, Aristotle and the medieval thinkers, for they all tended toward thinking in absolute, universal terms in some degree.

Descartes in his first section discounts much of Scholasticism, stating that the only real absolutes are theology and mathematics; because theology is based upon revelation, it is therefore beyond reason, and thus, mathematics becomes the only rational truth. Descartes develops this idea further with rules of method, which include ideas of intuition, analysis and deduction. He uses some of his method to come up with his greatest proposition:

Cogito ergo sum - - I think, therefore I am

'The Cogito is a first principle from which Descartes will now deduce all that follows.' This permits Descartes to deal both with rational elements and empirical data.

The other writings included here give good insight into the ways in which this method influenced Descartes.His correspondence was one of the things for which he was most famous during his lifetime, and Descartes carried on extensive correspondence with people throughout Europe helping educate and elucidate through his writing.

This is an important text; the 'Discourse on Method' is one that I read the summer before I went to college, and makes a good study for those who wish to see the personal element in the development of philosophy.

I think this is a great book therefore it is...
Discourse on Method forces you to look at the world in a completely different manner. Simply go to a quiet place and shut your eyes for a moment -- after you read this review. You cannot see anything nor hear anything apart from your thoughts. At this point, can you prove that anything really exists? Do you exist? If so, then why? How can you prove it? The answer lay in the following three words: Cogito Ergo Sum - I think, therefore I am. If you are up to solving the afore mentioned and other philosophical conundrums, I would definately recommend this book! ... Read more

Product Description
This edition features reliable, accessible translations; useful editorial materials; and a straightforward presentation of the Objections and Replies, including the objections from Caterus, Arnauld, and Hobbes, accompanied by Descartes’ replies, in their entirety. The letter serving as a reply to Gassendi—in which several of Descartes’ associates present Gassendi’s best arguments and Descartes’ replies—conveys the highlights and important issues of their notoriously extended exchange.

Roger Ariew’s illuminating Introduction discusses the Meditations and the intellectual environment surrounding its reception. ... Read more

Customer Reviews (2)

A rationalist approach to controlling human passions
I read Descartes The Passions of the Soul from the Philosophical Works Of Descartes, translated by John Cottingham, Robert Stoothhoff, Dugald Murdoch, for a graduate class in ethics.This is the best translation of several I examined.I was particularly interested in studying Descartes' understanding of the virtue of courage.It is fitting that Descartes left the discipline of moral philosophy as his last project, considering years earlier, in his Principles of Philosophy, he metaphorically explains the whole order of philosophy by using a tree as his example."The roots are metaphysics, the trunk is physics, and the branches emerging from the trunk are all the other sciences, which may be reduced to three principal ones, namely medicine, mechanics and morals."(Principles of Philosophy, vol. 1 of The Philosophical Works Of Descartes, 186, (AT IXB, 14).Descartes' correspondence with Princess Elizabeth of Bohemia produces the first fruit of his ethical theory when she asked him questions about how the "passions" (emotions) are ruled by either the "soul" (mind) or the body considering they are separate entities.Descartes' answer to the Princess was, that the body causes the soul to have feelings and passions, and the soul causes the body to move, through an inexplicable `union' between the soul and the body.After a year of correspondence in which she received more than a few obtuse answers from Descartes, she asked him to provide a definition of the passions so that they could be easily understood.With this mission before him, Descartes in The Passions of the Soul published in 1649, makes a rational study of people's ethical behavior, relying on physiological as well as psychological explanations regarding the interplay between the body mind and emotive passionate forces that take place within people beings and cause their actions.

In Descartes' first paragraph in his Passions, he challenges the wisdom of classical Greek notions of how people's passions influence ethics."...the teachings of the ancients about the passions are so meager and for the most part so implausible that I cannot hope to approach the truth except by departing from the paths they have followed.That is why I shall be obliged to write just as if I were considering a topic that no one had dealt with before me." (The Passions of the Soul (AT XI, 327-328). Descartes divides his treatise on the Passions into three parts.Part I examines the mind and body relationship in physiological terminology, part II is a general classification of the passions and their functions, and part III makes a psychoanalytical study of individual passions.

However, when one reads Descartes' ethical writing, one finds that he is not a tabula rasa.There is a Stoic influence to Descartes' ethical project the overriding aim of the Passions is to inform the reader on how to master the passions so that they will be an indispensable resource for the will in determining right action.In addition, Descartes turns away from the dominance of the Church and Aquinas' theological approach to ethics.In Descartes' earlier work Meditations on First Philosophy, he argues against Aquinas' notion that contemplation of the divine will bring bliss in this life.Descartes believes the reward of divine contemplation is reserved for the afterlife.He argues that philosophical contemplation will bring joy in this life.(Meditations on First Philosophy, vol. 2 of The Philosophical Works Of Descartes, 36, (AT VII, 52).I find that in reading the Passions, one instantly recognizes Descartes' methodology.It is with a mathematician's precision that Descartes conducts his ethical investigation, befitting the "new science" of the Enlightenment in which to develop his notions regarding how the passions work in relation to people's conduct.

In article 40 of the Passions, Descartes gives his description of the role the passions have in conjunction with the human "soul" (reason or will) to manifest ethical action.For example, he states, "Thus the feeling of fear moves the soul to want to flee, that of courage to want to fight, and similarly with the others."In article 68, Descartes maintains that there are six main passions; wonder, love, hate, desire, joy, and sadness.In article 69, Descartes makes the point that there are a plethora of passions that fall under the six main passions listed in article 68 that act on the soul, and he devotes a good part of the rest of his book defining them.(Descartes, Passions, 352-353, (AT XI, 68-69).

However, in article 50 Descartes argues that everyone can use their powers of reason and judgment to subdue their passion of fear."Even those who have the weakest souls could acquire absolute mastery over all their passions if we employed sufficient ingenuity in training and guiding them."(Descartes, Passions, 348, (AT XI, 50).This statement is very reminiscent of the philosophical notions that the Stoics had in regards to preparing one to act virtuously.In the closing section of his notion on how the passions work in relation to a person's will to do good Descartes states, "But the chief use of wisdom lies in its teaching us to be masters of our passions and to control them with such skill that the evils which they cause are quite bearable, and even become a source of joy."As cited in Descartes, Passions, 404, (AT XI, 212).In addition, Descartes theorizes that people's passions are aimed toward preserving the body, while our soul is directed towards using reason and the wisdom of judgment to perform "good" acts.With this backdrop on Descartes' theory of how people's passions interplay with judgment and will, it is time to hone in on his notions concerning courage.

In part III of Descartes' Passions, article 171 entitled Courage and boldness is where he defines both words."Courage, when a passion and not a habit or natural inclination, is a certain heat or agitation which disposes the soul to apply itself energetically to accomplish the tasks it wants to perform, whatever their nature may be." (Descartes, Passions, 391, (AT XI, 171).Descartes believes that some people are inclined to act courageously or do so through habit, which presupposes one has been educated to do so, which is reminiscent of Plato's definition.Descartes then goes on to define boldness."And boldness is a kind of courage which disposes the soul to carry out the most dangerous tasks."(Descartes, Passions, 391, (AT XI, 171).Descartes places the word courage in a scientific context when he further argues, "For we may regard courage as a genus which divides into as many species as it has different objects, and into as many others as it has causes: boldness is a species of courage in the first sense, and emulation in the second."(Descartes, Passions, 391, (AT XI, 172).In this article, Descartes is theorizing that an agent can perform acts of courage because she can "emulate" the courageous examples of others.In article 172, he further posits that, "Emulation is also a kind of courage, but in another sense."(Descartes, Passions, 391, (AT XI, 172).Descartes' definition implies a whole scale of actions that are not physically dangerous but recognized as courageous all the way up to acts of boldness, which run the risk of life or limb.Descartes also defines passions that work as opposite forces to the passions of courage and boldness--timidity and fear.

In article 174 of the Passions, Descartes juxtaposes timidity with courage and defines it."Timidity is directly opposed to courage.It is listlessness or coldness which prevents the soul from bringing itself to carry out the tasks which it would perform if it were free from passion."(Descartes, Passions, 392, (AT XI, 174). In addition, boldness also has an opposite, fear, which he defines as well."And fear or terror, which is opposed to boldness, is not only a coldness, but also a disturbance and astonishment of the soul which deprives it of the power to resist evils which it thinks lie close at hand."(Descartes, Passions, 392, (AT XI, 174).In articles 175 and 176, Descartes complains that he is at a loss to understand the real function that the passions of timidity and fear serve, since those whose souls are stymied by them have to be vigilant and increase their hope and desire to ultimately overcome these passions so the soul can perform good acts."Although I cannot believe that nature has given to mankind any passion which is always vicious and has no good or praiseworthy function, I still find it very difficult to guess what purpose these two passions might serve."(Descartes, Passions, 392, (AT XI, 175).However, I posit that Descartes' juxtaposing courage with timidity and boldness with fear is somewhat reminiscent of the classical Greek notion of a virtuous person using the "golden mean" of moderation to strike the correct balance in their lives.

In article 45, I find that Descartes comes very close to Aristotle's interpretation of the virtue of courage in the following statement. "In order to arouse boldness and suppress fear in ourselves, it is not sufficient to have the volition to do so.We must apply ourselves to consider the reasons, objects, or precedents which persuade us that the danger is not great; that there is always more security in defense than in flight."(Descartes, Passions, 345, (AT XI, 45).

Essentially Descartes argues that people must use what the Greeks refer to as epistçmç [reason] to reject their weaker passions of timidity and fear from dominating their behavior.Therefore, Descartes' main break with the classical Greek model of courage is that Descartes has us rely on pure reason instead of relying on phronçsis [practical wisdom or acting well in human affairs] as our guide to act courageously.Thus, by Descartes relying on reason instead of practical wisdom, the world is thus stripped bare of particular and variable features, customary meanings and values, common sense beliefs, practical relations, human involvement--all accomplished through the reflective distance and `inward' turn of abstraction from the immediacy of lived experience.Therefore, it should come as no surprise that Descartes, who is the paragon of reason in the history of philosophy, makes as his central tenet in his Passions the argument that courageous people use their powers of scientific reasoning, to become masters over their passions.

Compared to Descartes' vast and famous work in epistemology and analytical geometry, it is no wonder that so many philosophers have overlooked his later work on ethics.My investigation into Descartes' scientific explanation of the virtue of courage shows that within the evolutionary circle, it curves away from Aquinas' theological explanation of courage towards a more reason based and egocentric notion of how an agent performs a courageous act.

Another Side of Descartes.
If you have heard only one thing about Descartes, you have heard of his 'Cogito' - usually translated as "I think, therefore I am".In this book you will learn how important the human capacity to feel is forthis philosopher.If you know only one thing about Descartes, youprobably know that he was a metaphysical dualist.That is, he thought theuniverse is divided into two substances: mind and matter.On this picturemind, unlike matter, is not bound by the laws of physics nor it is evenlocated in space.This metaphysical view faces a famous question.Howdoes this non-material mind cause events in the physical body (like theraising of an arm)?In this book, you will learn that there is another,equally vexing question.How does a state in the body (say, the gut-wrenchof fear) cause an event in the mind (the idea 'this is scary!').Thislatter question has not received nearly enough attention.In thelate 20th and early 21st centuries, it is quite common for philosophers toaccuse Descartes of ignoring the visceral and emotional aspects of life andequating all thought with reason alone.In THE PASSIONS OF THE SOUL hebelies this reading with the proclamation, "all the good and evil ofthis life depend on [the passions] alone". (Part III, Article 212) ... Read more

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Meditations on First Philosophy by Rene Descartes is widely considered to be one of the top philosophical books of all time. For many, Meditations on First Philosophy is required reading for various courses and curriculums. And for others who simply enjoy reading timeless pieces of classic philosophical literature, this gem by Rene Descartes is highly recommended. Meditations on First Philosophy would make an ideal gift and it should be a part of everyone's personal library. ... Read more

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Synopsis
Proof that God exists. "It is manifest by the natural light that there must be at least as much [reality] in the efficient and total cause as in the effect of that cause" (p. 28) and "that the ideas in me are like images which can easily fall short of the perfection of the things from which they are taken, but which cannot contain anything greater or more perfect" (p. 29). But I am finite and God is infinite and perfect, and "my perception of the infinite, that is God, is in some way prior to my perception of the finite, that is myself. For how could I understand that I doubted or desired---that is, lacked something---and that I was not wholly perfect, unless there were in me some idea of a more perfect being which enabled me to recognize my own defects by comparison?" (p. 31). "So from what has been said it must be concluded that God necessarily exists." (p. 31).

This being the basis for all further knowledge. From the existence of God "I can see a way forward to the knowledge of other things" (p. 37), because "[God] cannot be a deceiver, since it is manifest by the natural light that all fraud and deception depend on some defect." (p. 35). "And since God does not wish to deceive me, he surely did not give me the kind of faculty which would ever enable me to go wrong while using it correctly." (pp. 37-38). What does it mean to use one's faculties "correctly"? "If ... I simply refrain from making a judgement in cases where I do not perceive the truth with sufficient clarity and distinctness, then it is clear that I am behaving correctly and avoiding error. But if in such cases I either affirm or deny, the I am not using my free will correctly ... since it is clear by the natural light that the perception of the intellect should always precede the determination of the will." (p. 41).

Proofs of the existence of corporeal things and "the distinction between the human soul and the body" (p. 12). "I do not see how God could be understood to be anything but a deceiver if the ideas [of corporeal things] were transmitted from a source other than corporeal things. It follows that corporeal things exist." (p. 55). Proof that the soul is not a corporeal thing: "On the one hand I have a clear and distinct idea of myself, in so far as I am simply a thinking, non-extended thing; and on the other hand I have a distinct idea of body, in so far as this is simply an extended, non-thinking thing. And accordingly, it is certain that I am really distinct from my body, and can exist without it." (p. 54). Second proof: "There is a great difference between the mind and the body, inasmuch as the body is by its very nature always divisible, while the mind is utterly indivisible. ... This one argument would be enough to show me that the mind is completely different from the body, even if I did not already know as much from other considerations." (p. 59).

Why it is a good thing that the latter proofs are so crappy. "The great benefit of these arguments [for the existence of corporeal things etc.] is not, in my view, that they prove what they establish---namely that there really is a world, and that human beings have bodies and so on---since no sane person has ever seriously doubted these things. The point is that in considering these arguments we come to realize that they are not so solid and as transparent as the arguments which lead us to knowledge of our own minds and of God, so that the latter are the most certain and evident of all possible objects of knowledge for the human intellect. Indeed, this is the one thing that I set myself to prove in these Meditations." (p. 11).

good service
The book I received was in exellent shape and it came in a very short time.

Be careful!
Be Careful!This is NOT the translation described in the Amazon reviews.It is a the unreadable one by Heffernan.This edition is useful only for its Latin text.The facing English can be used as an aid to the reader, but is often so stiff and convoluted as to be unreadable as English.The fifty-page introduction is full of trivia and misinterpretations.The volume is quite justifiably out of print!

The roots of the Scientific Method
I really am pleased that I read this book because within its pages you can see the birth of our modern world.

Despite the fact that Rene contorted himself to try to prove that God exists; he still managed to create a great work.He began the inquiry into reality wherein we try to understand the world through experimentation.I think he failed in many ways to develop a coherent philosophical structure due to his attempts to please the Church but given the social conditions of the day this was the best that he could do.Even in this flawed analysis Rene paved the way for what would later become the Scientific Method.

I only wish that he could live today and write without fears of reprisal from religious entities.

Magesterial work which profoundly changed history
In the 17th century, the world underwent dramatic and incredible changes.The Scientific Revolution was gathering pace, Europeans had experienced the Reformation and the Renaissance, and boundaries and horizons in all areas were being expanded and changed at a breakneck pace.

Into this time of upheaval comes Descartes, one of the greatest Philosophers to ever live anywhere in the world.While 'modern' philosophy, which broke off its roots from Scholasticism, does not necessarily begin only with Descartes, it is true in Descartes the agenda of post-Scholastic philosophy is most clearly and beautifully expressed in logical terms.

Descartes's project is to take into account the implications of the scientific revolution for philosophy; for Descartes, it is no longer religious authority or pure philosophical speculation which tells us the most accurate truths about the cosmos, but science based on observation and the use of mathematical and logical methods employed by the aid of natural human reason.

Descartes sets into motion an astonishing project into motion; to basically remove Scholasticism and its corrupt and inept attempts to understand the universe and replace it with a complete and unified system of knowledge, based on certain truths clear and knowable to anyone, whatever their class or background.

Descartes, following a plan of 'meditation', withdraws from the senses and attempts to consider the universe as it is to the intellect.Descartes carefully invokes several skeptical doubts about our knowledge, the existence of the external world, and our own existence and attempts to set out what he felt was true and what is not.The famous phrase 'Cogito ergo sum' is one result, though Descartes's overall system and arguments are more complex.

Descartes argues that the cogito, along with the goodness of God who does not make a creature merely in order to decieve it, ensures there are certain and indutible truths about ourselves and the world which will ensure his project will be a successful one.But Descartes encourages the reader not merely to accept his arguments but to put them into practice themselves, hoping in doing so they will discover new truths about the universe which will be plain to anyone using the light of reason.

Descartes in his other works uses this method as a justification for his approach to science and mathematics.Descartes was in every sense a polymath; a trained lawyer, an excellent writer, a student of human anatomy (in which Descartes made many pioneering experiments and observations), a brilliant philosopher and (for his time) physicist, and a mathematician of genius.However, while much of his science is now plainly wrong and was superseded by better scientists such as Galileo and Newton, the agenda Descartes set for philosophy remains much the same even today, especially in the Analytic tradition.Philosophy owes to Descartes two great achievements, one, in applying more rigorous logical methods to philosophical problems while paying attention to the results of science, and second, the re-introduction of skepticism into philosophy which provides a valuable check against dogmatism, but which would only truely be extended to its fullest possible means by David Hume.

Whether or not one ultimately agrees with Descartes's arguments, it must be acknowledged he is a great geius who stands shoulder to shoulder with people like David Hume, Liebniz, Spinoza and Kant, who all radically changed the way philosophers look at the world and the problems it poses. ... Read more

Product Description
This is an EXACT reproduction of a book published before 1923. This IS NOT an OCR'd book with strange characters, introduced typographical errors, and jumbled words.This book may have occasional imperfections such as missing or blurred pages, poor pictures, errant marks, etc. that were either part of the original artifact, or were introduced by the scanning process. We believe this work is culturally important, and despite the imperfections, have elected to bring it back into print as part of our continuing commitment to the preservation of printed works worldwide. We appreciate your understanding of the imperfections in the preservation process, and hope you enjoy this valuable book. ... Read more

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When we further reflect on the various ideas that are in us, it is easy to perceive that there is not much difference among them, when we consider them simply as certain modes of thinking, but that they are widely different, considered in reference to the objects they represent; and that their causes must be so much the more perfect according to the degree of objective perfection contained in them. ... Read more

Customer Reviews (1)

"Cogito Ergo Sum"
This book is the synthesis of all Descartes physics and philosophy theories divided into four parts. The first part focuses on philosophy, the second part general science, while the third and forth parts are a collection of Descartes' specific principles of physics he used to develop his theory of the structure of the universe, the solar system, and the origins of the earth.

Descartes' valuable researches in science and physics have long been appreciated and this book is certainly proof of that value. This book is especially significant because it was written after the Church had condemned Galileo and his theories of cosmology and tried to slowdown or halt the progress of science. Descartes presents very strongly his revolutionary scientific conclusions, but my attention had to be focused on Descartes the philosopher not the scientist.
As a scientist, Descartes elucidated basic laws in physics and science, and he brought that logical, straightforward, scientific approach to philosophy and the question of God's existence.

In Descartes earlier work "Meditations on First Philosophy", he called all of our knowledge into doubt as he stated: "If you would be a real seeker after truth, it is necessary that at least once in your life you doubt, as far as possible, all things".Similarly, in The first section of "Principles of Philosophy", Descartes restates some of his earlier conclusions, not to argue what we certainly don't know, but rather to try and determine what we know for certain
Descartes' famous declaration "Cogito Ergo Sum" which is translated as "I think, therefore I am.", is the first certain truth that Descartes proclaims in Part I of the Principles. This conclusion, "Cogito Ergo Sum", is for Descartes a truth that cannot be called into doubt: the fact that we exist. Using only this fact, a few principles of logic, and some innate ideas, Descartes believes he can prove the existence of God
Descartes presents two intriguing arguments for God's existence that can by summarized as follows:
1. An ontological argument for God's existence that goes this way: Our idea of God is a perfect being, to exist is definitely more perfect than not to exist, and therefore, God must exist.
2. We are all born with the innate idea of God as an infinite being, so this idea must have infinite objective reality. Knowing that there must be as much reality in a cause as in an effect, then there must be as much formal reality in a cause of an idea as there is objective reality in an idea. Based on this kind of reasoning, we have an idea with infinite objective reality, which is the idea of God, then there must be a being with infinite formal reality that caused this idea. That being is God. .With all due respect to Descartes, I can't help but asking here if Descartes or anyone else can prove that belief in God as an infinite being is innate? It seems to me that it is more a learned idea

To spend time exploring the breadth and depth of Descartes' scientific principles and the unyielding logic and order of his philosophy is so fulfilling and enlightening that until we have taken the journey we are, as thinking, questioning human beings, incomplete


... Read more

Product Description
Descartes' The World offers the most comprehensive vision of the nature of the world since Aristotle, and is crucial for an understanding of his later writings, in particular the Meditations and Principles of Philosophy. Above all, it provides an insight into how Descartes conceived of natural philosophy before he started to reformulate his doctrines in terms of a skeptically-driven epistemology. This volume offers a new translation of the work together with related writings that illuminate it, including the first English translation of the complete text of The Description of the Human Body. ... Read more

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Not Your Average Cup of Metaphysical Tea
Forget what you thought you learned in your freshman survey of Western philosophy about the Descartes whose thought so nicely compliments "the Matrix".

Descartes spent a great deal of time in his other major works such as "The Discourse on Method", "The Principles of Philosophy", and even the "Meditations" trying to prepare his audiences for the mechanist theory he had already worked out in this work, which includes "The Treatise on Light "and "The Treatise on Man".My advice to you is to cut to the chase; this work is what Descartes was really about.

"The World" was never published during Descartes's lifetime, having been suppressed after the 1633 condemnation of Galileo.In the first section, Descartes presents through the imaginary figure of a "new world" a mechanist explanation of the universe and its intricate system of vorticies, in which he does his best to refute both the seventeenth century atomist and the long-reigning Aristotelian Scholasticism's cosmological theories.Similarly, in the "The Treatise on Man", Descartes describes, through the heuristic of an imaginary automatist machine, the functions of the human body, including comprehensive accounts of sensation, the circulatory system, and the nervous system (what Descartes famously calls "the animal spirits").

The fact is, Descartes' metaphysics largely simplify Medieval accounts and just reiterate what every Jesuit would have been learning in school anyway.His mechanist physics is what was new and exciting about his work within the context of the seventeenth century.If you are interested in the history of philosophy or science, you will be doing yourself a great service to familarize yourself with this work. ... Read more

Product Description
These two volumes provide a completely new translation of the philosophical works of Descartes, based on the best available Latin and French texts. They are intended to replace the only reasonably comprehensive selection of his works in English, by Haldane and Ross, first published in 1911. All the works included in that edition are translated here, together with a number of additional texts crucial for an understanding of Cartesian philosophy, including important material from Descartes' scientific writings. The result should meet the widespread demand for an accurate and authoritative edition of Descartes' philosophical writings in clear and readable modern English. ... Read more

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Tedious, but Sufficient
The translation is fine.The work is primarily Descartes' Meditations and numbered commentaries.While in the first volume a number of works are abridged in this one the texts are unabridged, which I appreciated.

I recommend reading the Meditations and reading them carefully.He presents the most artful proof of God that I have come across.Scrutinizing it's weak points is a joy and shouldn't distract you from his accomplishment - establishing the mind as a thing apart from corporeality.The only commentary worth reading is written by Hobbes.A few are so-so.There are a few lengthy commentaries that are awful.The commentaries were a fine idea in principle, but in practice they are challenging to sift through.There are a few lines that add light to Descartes' reasoning, but aside from Hobbes' they are not worth your time. ... Read more

Product Description
These two volumes provide a completely new translation of the philosophical works of Descartes, based on the best available Latin and French texts. They are intended to replace the only reasonably comprehensive selection of his works in English, by Haldane and Ross, first published in 1911. All the works included in that edition are translated here, together with a number of additional texts crucial for an understanding of Cartesian philosophy, including important material from Descartes' scientific writings. The result should meet the widespread demand for an accurate and authoritative edition of Descartes' philosophical writings in clear and readable modern English. ... Read more

Customer Reviews (3)

Descartes
This books was required for one of my daughter's college courses.It met her needs so I was delighted.

A rationalist approach to controlling human passions
I read Descartes The Passions of the Soul from the Philosophical Works Of Descartes, translated by John Cottingham, Robert Stoothhoff, Dugald Murdoch, for a graduate class in ethics.This is the best translation of several I examined.I was particularly interested in studying Descartes' understanding of the virtue of courage.It is fitting that Descartes left the discipline of moral philosophy as his last project, considering years earlier, in his Principles of Philosophy, he metaphorically explains the whole order of philosophy by using a tree as his example."The roots are metaphysics, the trunk is physics, and the branches emerging from the trunk are all the other sciences, which may be reduced to three principal ones, namely medicine, mechanics and morals."(Principles of Philosophy, vol. 1 of The Philosophical Works Of Descartes, 186, (AT IXB, 14).Descartes' correspondence with Princess Elizabeth of Bohemia produces the first fruit of his ethical theory when she asked him questions about how the "passions" (emotions) are ruled by either the "soul" (mind) or the body considering they are separate entities.Descartes' answer to the Princess was, that the body causes the soul to have feelings and passions, and the soul causes the body to move, through an inexplicable `union' between the soul and the body.After a year of correspondence in which she received more than a few obtuse answers from Descartes, she asked him to provide a definition of the passions so that they could be easily understood.With this mission before him, Descartes in The Passions of the Soul published in 1649, makes a rational study of people's ethical behavior, relying on physiological as well as psychological explanations regarding the interplay between the body mind and emotive passionate forces that take place within people beings and cause their actions.

In Descartes' first paragraph in his Passions, he challenges the wisdom of classical Greek notions of how people's passions influence ethics."...the teachings of the ancients about the passions are so meager and for the most part so implausible that I cannot hope to approach the truth except by departing from the paths they have followed.That is why I shall be obliged to write just as if I were considering a topic that no one had dealt with before me." (The Passions of the Soul (AT XI, 327-328). Descartes divides his treatise on the Passions into three parts.Part I examines the mind and body relationship in physiological terminology, part II is a general classification of the passions and their functions, and part III makes a psychoanalytical study of individual passions.

However, when one reads Descartes' ethical writing, one finds that he is not a tabula rasa.There is a Stoic influence to Descartes' ethical project the overriding aim of the Passions is to inform the reader on how to master the passions so that they will be an indispensable resource for the will in determining right action.In addition, Descartes turns away from the dominance of the Church and Aquinas' theological approach to ethics.In Descartes' earlier work Meditations on First Philosophy, he argues against Aquinas' notion that contemplation of the divine will bring bliss in this life.Descartes believes the reward of divine contemplation is reserved for the afterlife.He argues that philosophical contemplation will bring joy in this life.(Meditations on First Philosophy, vol. 2 of The Philosophical Works Of Descartes, 36, (AT VII, 52).I find that in reading the Passions, one instantly recognizes Descartes' methodology.It is with a mathematician's precision that Descartes conducts his ethical investigation, befitting the "new science" of the Enlightenment in which to develop his notions regarding how the passions work in relation to people's conduct.

In article 40 of the Passions, Descartes gives his description of the role the passions have in conjunction with the human "soul" (reason or will) to manifest ethical action.For example, he states, "Thus the feeling of fear moves the soul to want to flee, that of courage to want to fight, and similarly with the others."In article 68, Descartes maintains that there are six main passions; wonder, love, hate, desire, joy, and sadness.In article 69, Descartes makes the point that there are a plethora of passions that fall under the six main passions listed in article 68 that act on the soul, and he devotes a good part of the rest of his book defining them.(Descartes, Passions, 352-353, (AT XI, 68-69).

However, in article 50 Descartes argues that everyone can use their powers of reason and judgment to subdue their passion of fear."Even those who have the weakest souls could acquire absolute mastery over all their passions if we employed sufficient ingenuity in training and guiding them."(Descartes, Passions, 348, (AT XI, 50).This statement is very reminiscent of the philosophical notions that the Stoics had in regards to preparing one to act virtuously.In the closing section of his notion on how the passions work in relation to a person's will to do good Descartes states, "But the chief use of wisdom lies in its teaching us to be masters of our passions and to control them with such skill that the evils which they cause are quite bearable, and even become a source of joy."As cited in Descartes, Passions, 404, (AT XI, 212).In addition, Descartes theorizes that people's passions are aimed toward preserving the body, while our soul is directed towards using reason and the wisdom of judgment to perform "good" acts.With this backdrop on Descartes' theory of how people's passions interplay with judgment and will, it is time to hone in on his notions concerning courage.

In part III of Descartes' Passions, article 171 entitled Courage and boldness is where he defines both words."Courage, when a passion and not a habit or natural inclination, is a certain heat or agitation which disposes the soul to apply itself energetically to accomplish the tasks it wants to perform, whatever their nature may be." (Descartes, Passions, 391, (AT XI, 171).Descartes believes that some people are inclined to act courageously or do so through habit, which presupposes one has been educated to do so, which is reminiscent of Plato's definition.Descartes then goes on to define boldness."And boldness is a kind of courage which disposes the soul to carry out the most dangerous tasks."(Descartes, Passions, 391, (AT XI, 171).Descartes places the word courage in a scientific context when he further argues, "For we may regard courage as a genus which divides into as many species as it has different objects, and into as many others as it has causes: boldness is a species of courage in the first sense, and emulation in the second."(Descartes, Passions, 391, (AT XI, 172).In this article, Descartes is theorizing that an agent can perform acts of courage because she can "emulate" the courageous examples of others.In article 172, he further posits that, "Emulation is also a kind of courage, but in another sense."(Descartes, Passions, 391, (AT XI, 172).Descartes' definition implies a whole scale of actions that are not physically dangerous but recognized as courageous all the way up to acts of boldness, which run the risk of life or limb.Descartes also defines passions that work as opposite forces to the passions of courage and boldness--timidity and fear.

In article 174 of the Passions, Descartes juxtaposes timidity with courage and defines it."Timidity is directly opposed to courage.It is listlessness or coldness which prevents the soul from bringing itself to carry out the tasks which it would perform if it were free from passion."(Descartes, Passions, 392, (AT XI, 174). In addition, boldness also has an opposite, fear, which he defines as well."And fear or terror, which is opposed to boldness, is not only a coldness, but also a disturbance and astonishment of the soul which deprives it of the power to resist evils which it thinks lie close at hand."(Descartes, Passions, 392, (AT XI, 174).In articles 175 and 176, Descartes complains that he is at a loss to understand the real function that the passions of timidity and fear serve, since those whose souls are stymied by them have to be vigilant and increase their hope and desire to ultimately overcome these passions so the soul can perform good acts."Although I cannot believe that nature has given to mankind any passion which is always vicious and has no good or praiseworthy function, I still find it very difficult to guess what purpose these two passions might serve."(Descartes, Passions, 392, (AT XI, 175).However, I posit that Descartes' juxtaposing courage with timidity and boldness with fear is somewhat reminiscent of the classical Greek notion of a virtuous person using the "golden mean" of moderation to strike the correct balance in their lives.

In article 45, I find that Descartes comes very close to Aristotle's interpretation of the virtue of courage in the following statement. "In order to arouse boldness and suppress fear in ourselves, it is not sufficient to have the volition to do so.We must apply ourselves to consider the reasons, objects, or precedents which persuade us that the danger is not great; that there is always more security in defense than in flight."(Descartes, Passions, 345, (AT XI, 45).

Essentially Descartes argues that people must use what the Greeks refer to as epistçmç [reason] to reject their weaker passions of timidity and fear from dominating their behavior.Therefore, Descartes' main break with the classical Greek model of courage is that Descartes has us rely on pure reason instead of relying on phronçsis [practical wisdom or acting well in human affairs] as our guide to act courageously.Thus, by Descartes relying on reason instead of practical wisdom, the world is thus stripped bare of particular and variable features, customary meanings and values, common sense beliefs, practical relations, human involvement--all accomplished through the reflective distance and `inward' turn of abstraction from the immediacy of lived experience.Therefore, it should come as no surprise that Descartes, who is the paragon of reason in the history of philosophy, makes as his central tenet in his Passions the argument that courageous people use their powers of scientific reasoning, to become masters over their passions.

Compared to Descartes' vast and famous work in epistemology and analytical geometry, it is no wonder that so many philosophers have overlooked his later work on ethics.My investigation into Descartes' scientific explanation of the virtue of courage shows that within the evolutionary circle, it curves away from Aquinas' theological explanation of courage towards a more reason based and egocentric notion of how an agent performs a courageous act.

Valuable Collection for specialists and non-specialists.
This "new" (1985) translation by Cottingham, Stoothoff, and Murdoch is a valuable addition to the library of anyone interested in the history of philosophy, early modern thought, or the history of the subject. I've never been the biggest fan of Descartes' philosophies, but CSM do a wonderful job of compiling his philosophical works into 2 volumes. It is hard to overestimate the importance of Descartes' thought, and this has some of his key works, including the famous "Discourse on the Method." It also has some really interesting texts with which I was not familiar: the "Rules for the Direction of the Mind" and "Principles of Philosophy." My personal favorite of Descartes, "Meditations on First Philosophy," appears in Volume 2, which I have recently ordered.

CSM's translations are quite readable, and while I wish they had more critical work (very few explanatory footnotes, and the prefaces are concerned solely with textual history), I can understand why they left it out -- they are tackling a big enough subject without going to the effort to try to compile footnotes. Buyers should take the title very seriously -- this is only the PHILOSOPHICAL writings of Descartes, with only a smattering of his scientific and mathematical texts. I believe that there is still no complete translation of all of Descartes works into English, but from what you can get out this and the 2 other volumes by CSM (vol. 3 has correspondence), you can become extremely well versed in Rene's work. Only those people who devote their entire academic careers to Descartes and French philosophy need look at the 13-volume complete works in French, which is the way such people should read it anyway. This is suitable for, I think, even the serious philosopher. ... Read more

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The great work that founded analytical geometry. Included here is the original French text, Descartes’ own diagrams, together with the definitive Smith-Latham translation. "The greatest single step ever made in the progress of the exact sciences."— John Stuart Mill.
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Customer Reviews (5)

Enormously important in the history of mathematics
Descartes' Geometrie, published in 1637, is possibly the second most influential book in the history of mathematics, after Euclid's Elements.In it, Descartes introduces analytic geometry, that is, the connection between geometry and algebra, in order to use algebra to solve geometric locus problems.The book's influence is reflected in the fact that Descartes' notation is far closer to the notation used today than anyone else's from that period (for example, Fermat or Viete).But it is not a book for someone who is not already knowledgeable.As Descartes himself wrote, (as translated and quoted in a footnote on page 10), "In my previous writings I have tried to make my meaning clear to everybody; but I doubt if this treatise will be read by anyone not familiar with the books on geometry, so I have thought it superfluous to repeat demonstrations contained in them."The 17th century mathematicians who read La Geometrie found it difficult, both because it was in French and because of its uncompromising exposition.Thus the book only became understood after the publication in 1649 of a Latin translation with commentaries by Frans van Schooten.

For the modern reader the book is a fascinating record of the state of mathematics in the early 17th century, and the format, with Descartes' 17th century French (readily readable to someone with some knowledge of modern French) opposite the reliable English translation, is very helpful for understanding what Descartes does in the book. How can it not have five stars?

Fabulous
This is a cheaply printed book with unquestionable value for any mathematician or liberal arts major.It has facing-page French with an English translation (which is fairly strict and literal), with great diagrams.It's difficult to read, and that's okay, because when other mathematicians at the time read it they thought it was impossible and that Descartes was insane.

Descartes, apart from this edition, is brilliant and worth the time to study.

This book is a bad choice for anyone not familiar with Euclidian and Apollonian geometry.Period.If you're not, you should find some commentary on Cartesian geometry instead of tackling this monster head-on.

has only limited historical value
The problems discussed in this book are very remote from our
present day geometry. The English translation uses a smaller font
than the French original, which makes the book even harder to read.

Great book to work through
This book contains a facsimile of the original version which runs nearly page for page with the English version.This is a true mathematical masterpiece.This was the supposed beginning of analytical Geometry(although it is now known that this was not true).It's a great book to work through that should be accessable to a high school student with some Geometry background. A Fantastic Book!

Enter Modern Mathematics
Using the locii problems investigated by Apollonius, Descartes employs the rules of his "method" in this treatise on geometry. By approaching geometrical problems with algebraic processes and vice versa, he manages to create point coordinate geometry. This work drastically changed the way in which we view conic sections as well as the very process of analytic inquiry. The math is mostly straightforward and more familiar to the reader than the works of the ancient mathematicians. It is not neccesary to have studied much previous mathematical works to gain a basic comprehension of Descartes' solutions. Attempting at most times to maintain the simple and straighforward presentation advocated by his method, Descartes will give you most of the basics that you need to understand the rest of the work. However, close concentration must be paid for the math to mean anything. It is easy to skip a step in a proof and find yourself completely lost. Given the proper patience, this work is invaluable for anyone who wants to see the origins of our method of thought today. Fascinating both as a mathematical treatise and as a perfect trial run for anyone wanting to follow the cartesian method of learning. ... Read more

Product Description
Volumes I and II provided a completely new translation of the philosophical works of Descartes, based on the best available Latin and French texts. Volume III contains 207 of Descartes' letters, over half of which have previously not been translated into English. It incorporates, in its entirety, Anthony Kenny's celebrated translation of selected philosophical letters, first published in 1970. In conjunction with Volumes I and II it is designed to meet the widespread demand for a comprehensive, authoritative and accurate edition of Descartes' philosophical writings in clear and readable modern English. ... Read more

Customer Reviews (2)

A rationalist approach to controlling human passions
I read Descartes The Passions of the Soul from the Philosophical Works Of Descartes, translated by John Cottingham, Robert Stoothhoff, Dugald Murdoch, for a graduate class in ethics.This is the best translation of several I examined.I was particularly interested in studying Descartes' understanding of the virtue of courage.It is fitting that Descartes left the discipline of moral philosophy as his last project, considering years earlier, in his Principles of Philosophy, he metaphorically explains the whole order of philosophy by using a tree as his example."The roots are metaphysics, the trunk is physics, and the branches emerging from the trunk are all the other sciences, which may be reduced to three principal ones, namely medicine, mechanics and morals."(Principles of Philosophy, vol. 1 of The Philosophical Works Of Descartes, 186, (AT IXB, 14).Descartes' correspondence with Princess Elizabeth of Bohemia produces the first fruit of his ethical theory when she asked him questions about how the "passions" (emotions) are ruled by either the "soul" (mind) or the body considering they are separate entities.Descartes' answer to the Princess was, that the body causes the soul to have feelings and passions, and the soul causes the body to move, through an inexplicable `union' between the soul and the body.After a year of correspondence in which she received more than a few obtuse answers from Descartes, she asked him to provide a definition of the passions so that they could be easily understood.With this mission before him, Descartes in The Passions of the Soul published in 1649, makes a rational study of people's ethical behavior, relying on physiological as well as psychological explanations regarding the interplay between the body mind and emotive passionate forces that take place within people beings and cause their actions.

In Descartes' first paragraph in his Passions, he challenges the wisdom of classical Greek notions of how people's passions influence ethics."...the teachings of the ancients about the passions are so meager and for the most part so implausible that I cannot hope to approach the truth except by departing from the paths they have followed.That is why I shall be obliged to write just as if I were considering a topic that no one had dealt with before me." (The Passions of the Soul (AT XI, 327-328). Descartes divides his treatise on the Passions into three parts.Part I examines the mind and body relationship in physiological terminology, part II is a general classification of the passions and their functions, and part III makes a psychoanalytical study of individual passions.

However, when one reads Descartes' ethical writing, one finds that he is not a tabula rasa.There is a Stoic influence to Descartes' ethical project the overriding aim of the Passions is to inform the reader on how to master the passions so that they will be an indispensable resource for the will in determining right action.In addition, Descartes turns away from the dominance of the Church and Aquinas' theological approach to ethics.In Descartes' earlier work Meditations on First Philosophy, he argues against Aquinas' notion that contemplation of the divine will bring bliss in this life.Descartes believes the reward of divine contemplation is reserved for the afterlife.He argues that philosophical contemplation will bring joy in this life.(Meditations on First Philosophy, vol. 2 of The Philosophical Works Of Descartes, 36, (AT VII, 52).I find that in reading the Passions, one instantly recognizes Descartes' methodology.It is with a mathematician's precision that Descartes conducts his ethical investigation, befitting the "new science" of the Enlightenment in which to develop his notions regarding how the passions work in relation to people's conduct.

In article 40 of the Passions, Descartes gives his description of the role the passions have in conjunction with the human "soul" (reason or will) to manifest ethical action.For example, he states, "Thus the feeling of fear moves the soul to want to flee, that of courage to want to fight, and similarly with the others."In article 68, Descartes maintains that there are six main passions; wonder, love, hate, desire, joy, and sadness.In article 69, Descartes makes the point that there are a plethora of passions that fall under the six main passions listed in article 68 that act on the soul, and he devotes a good part of the rest of his book defining them.(Descartes, Passions, 352-353, (AT XI, 68-69).

However, in article 50 Descartes argues that everyone can use their powers of reason and judgment to subdue their passion of fear."Even those who have the weakest souls could acquire absolute mastery over all their passions if we employed sufficient ingenuity in training and guiding them."(Descartes, Passions, 348, (AT XI, 50).This statement is very reminiscent of the philosophical notions that the Stoics had in regards to preparing one to act virtuously.In the closing section of his notion on how the passions work in relation to a person's will to do good Descartes states, "But the chief use of wisdom lies in its teaching us to be masters of our passions and to control them with such skill that the evils which they cause are quite bearable, and even become a source of joy."As cited in Descartes, Passions, 404, (AT XI, 212).In addition, Descartes theorizes that people's passions are aimed toward preserving the body, while our soul is directed towards using reason and the wisdom of judgment to perform "good" acts.With this backdrop on Descartes' theory of how people's passions interplay with judgment and will, it is time to hone in on his notions concerning courage.

In part III of Descartes' Passions, article 171 entitled Courage and boldness is where he defines both words."Courage, when a passion and not a habit or natural inclination, is a certain heat or agitation which disposes the soul to apply itself energetically to accomplish the tasks it wants to perform, whatever their nature may be." (Descartes, Passions, 391, (AT XI, 171).Descartes believes that some people are inclined to act courageously or do so through habit, which presupposes one has been educated to do so, which is reminiscent of Plato's definition.Descartes then goes on to define boldness."And boldness is a kind of courage which disposes the soul to carry out the most dangerous tasks."(Descartes, Passions, 391, (AT XI, 171).Descartes places the word courage in a scientific context when he further argues, "For we may regard courage as a genus which divides into as many species as it has different objects, and into as many others as it has causes: boldness is a species of courage in the first sense, and emulation in the second."(Descartes, Passions, 391, (AT XI, 172).In this article, Descartes is theorizing that an agent can perform acts of courage because she can "emulate" the courageous examples of others.In article 172, he further posits that, "Emulation is also a kind of courage, but in another sense."(Descartes, Passions, 391, (AT XI, 172).Descartes' definition implies a whole scale of actions that are not physically dangerous but recognized as courageous all the way up to acts of boldness, which run the risk of life or limb.Descartes also defines passions that work as opposite forces to the passions of courage and boldness--timidity and fear.

In article 174 of the Passions, Descartes juxtaposes timidity with courage and defines it."Timidity is directly opposed to courage.It is listlessness or coldness which prevents the soul from bringing itself to carry out the tasks which it would perform if it were free from passion."(Descartes, Passions, 392, (AT XI, 174). In addition, boldness also has an opposite, fear, which he defines as well."And fear or terror, which is opposed to boldness, is not only a coldness, but also a disturbance and astonishment of the soul which deprives it of the power to resist evils which it thinks lie close at hand."(Descartes, Passions, 392, (AT XI, 174).In articles 175 and 176, Descartes complains that he is at a loss to understand the real function that the passions of timidity and fear serve, since those whose souls are stymied by them have to be vigilant and increase their hope and desire to ultimately overcome these passions so the soul can perform good acts."Although I cannot believe that nature has given to mankind any passion which is always vicious and has no good or praiseworthy function, I still find it very difficult to guess what purpose these two passions might serve."(Descartes, Passions, 392, (AT XI, 175).However, I posit that Descartes' juxtaposing courage with timidity and boldness with fear is somewhat reminiscent of the classical Greek notion of a virtuous person using the "golden mean" of moderation to strike the correct balance in their lives.

In article 45, I find that Descartes comes very close to Aristotle's interpretation of the virtue of courage in the following statement. "In order to arouse boldness and suppress fear in ourselves, it is not sufficient to have the volition to do so.We must apply ourselves to consider the reasons, objects, or precedents which persuade us that the danger is not great; that there is always more security in defense than in flight."(Descartes, Passions, 345, (AT XI, 45).

Essentially Descartes argues that people must use what the Greeks refer to as epistçmç [reason] to reject their weaker passions of timidity and fear from dominating their behavior.Therefore, Descartes' main break with the classical Greek model of courage is that Descartes has us rely on pure reason instead of relying on phronçsis [practical wisdom or acting well in human affairs] as our guide to act courageously.Thus, by Descartes relying on reason instead of practical wisdom, the world is thus stripped bare of particular and variable features, customary meanings and values, common sense beliefs, practical relations, human involvement--all accomplished through the reflective distance and `inward' turn of abstraction from the immediacy of lived experience.Therefore, it should come as no surprise that Descartes, who is the paragon of reason in the history of philosophy, makes as his central tenet in his Passions the argument that courageous people use their powers of scientific reasoning, to become masters over their passions.

Compared to Descartes' vast and famous work in epistemology and analytical geometry, it is no wonder that so many philosophers have overlooked his later work on ethics.My investigation into Descartes' scientific explanation of the virtue of courage shows that within the evolutionary circle, it curves away from Aquinas' theological explanation of courage towards a more reason based and egocentric notion of how an agent performs a courageous act.

Excellent source for Descartes otherwise unknown motives
Descartes correspondence is key to understanding his texts. This source book brings to light otherwise untranslated letters from Descartes to his most trusted friends describing his fears and desires for his work. Kenny,as usual, does an excellent job! ... Read more

Product Description
A Discourse of a Method for the Well Guiding of Reason - and the Discovery of Truth in the Sciences is presented here in a high quality paperback edition. This popular classic work by Rene Descartes is in the English language. If you enjoy the works of Rene Descartes then we highly recommend this publication for your book collection. ... Read more

Product Description
Based on the new and much acclaimed two volume Cambridge edition of The Philosophical Writings of Descartes by Cottingham, Stoothoff, and Murdoch, this anthology of essential texts contains the most important and widely studied of those writings, including the Discourse and Meditationsand substantial extracts from the Regulae, Optics, Principles, Objections and Replies, Comments on a Broadsheet, and Passions of the Soul. ... Read more

Customer Reviews (4)

Excellent Book, shoddy binding
Its too hard to actually critique on of the most philosophically important books of all time.While Descartes views have been discredited over the years as views of philosophy have shifted radically in their paradigms, his work still remains foundational (pun intended).

This book's binding is one of the worst I have eve seen though.It literally split as I opened to read it.I don't know what they use for glue but pages were almost falling out during my philosophy class, and I started with a brand new copy.Stay away from this edition if you intend to keep it on your shelf for years.

A rationalist approach to controlling human passions
I read Descartes The Passions of the Soul from the Philosophical Works Of Descartes, translated by John Cottingham, Robert Stoothhoff, Dugald Murdoch, for a graduate class in ethics.This is the best translation of several I examined.I was particularly interested in studying Descartes' understanding of the virtue of courage.It is fitting that Descartes left the discipline of moral philosophy as his last project, considering years earlier, in his Principles of Philosophy, he metaphorically explains the whole order of philosophy by using a tree as his example."The roots are metaphysics, the trunk is physics, and the branches emerging from the trunk are all the other sciences, which may be reduced to three principal ones, namely medicine, mechanics and morals."(Principles of Philosophy, vol. 1 of The Philosophical Works Of Descartes, 186, (AT IXB, 14).Descartes' correspondence with Princess Elizabeth of Bohemia produces the first fruit of his ethical theory when she asked him questions about how the "passions" (emotions) are ruled by either the "soul" (mind) or the body considering they are separate entities.Descartes' answer to the Princess was, that the body causes the soul to have feelings and passions, and the soul causes the body to move, through an inexplicable `union' between the soul and the body.After a year of correspondence in which she received more than a few obtuse answers from Descartes, she asked him to provide a definition of the passions so that they could be easily understood.With this mission before him, Descartes in The Passions of the Soul published in 1649, makes a rational study of people's ethical behavior, relying on physiological as well as psychological explanations regarding the interplay between the body mind and emotive passionate forces that take place within people beings and cause their actions.

In Descartes' first paragraph in his Passions, he challenges the wisdom of classical Greek notions of how people's passions influence ethics."...the teachings of the ancients about the passions are so meager and for the most part so implausible that I cannot hope to approach the truth except by departing from the paths they have followed.That is why I shall be obliged to write just as if I were considering a topic that no one had dealt with before me." (The Passions of the Soul (AT XI, 327-328). Descartes divides his treatise on the Passions into three parts.Part I examines the mind and body relationship in physiological terminology, part II is a general classification of the passions and their functions, and part III makes a psychoanalytical study of individual passions.

However, when one reads Descartes' ethical writing, one finds that he is not a tabula rasa.There is a Stoic influence to Descartes' ethical project the overriding aim of the Passions is to inform the reader on how to master the passions so that they will be an indispensable resource for the will in determining right action.In addition, Descartes turns away from the dominance of the Church and Aquinas' theological approach to ethics.In Descartes' earlier work Meditations on First Philosophy, he argues against Aquinas' notion that contemplation of the divine will bring bliss in this life.Descartes believes the reward of divine contemplation is reserved for the afterlife.He argues that philosophical contemplation will bring joy in this life.(Meditations on First Philosophy, vol. 2 of The Philosophical Works Of Descartes, 36, (AT VII, 52).I find that in reading the Passions, one instantly recognizes Descartes' methodology.It is with a mathematician's precision that Descartes conducts his ethical investigation, befitting the "new science" of the Enlightenment in which to develop his notions regarding how the passions work in relation to people's conduct.

In article 40 of the Passions, Descartes gives his description of the role the passions have in conjunction with the human "soul" (reason or will) to manifest ethical action.For example, he states, "Thus the feeling of fear moves the soul to want to flee, that of courage to want to fight, and similarly with the others."In article 68, Descartes maintains that there are six main passions; wonder, love, hate, desire, joy, and sadness.In article 69, Descartes makes the point that there are a plethora of passions that fall under the six main passions listed in article 68 that act on the soul, and he devotes a good part of the rest of his book defining them.(Descartes, Passions, 352-353, (AT XI, 68-69).

However, in article 50 Descartes argues that everyone can use their powers of reason and judgment to subdue their passion of fear."Even those who have the weakest souls could acquire absolute mastery over all their passions if we employed sufficient ingenuity in training and guiding them."(Descartes, Passions, 348, (AT XI, 50).This statement is very reminiscent of the philosophical notions that the Stoics had in regards to preparing one to act virtuously.In the closing section of his notion on how the passions work in relation to a person's will to do good Descartes states, "But the chief use of wisdom lies in its teaching us to be masters of our passions and to control them with such skill that the evils which they cause are quite bearable, and even become a source of joy."As cited in Descartes, Passions, 404, (AT XI, 212).In addition, Descartes theorizes that people's passions are aimed toward preserving the body, while our soul is directed towards using reason and the wisdom of judgment to perform "good" acts.With this backdrop on Descartes' theory of how people's passions interplay with judgment and will, it is time to hone in on his notions concerning courage.

In part III of Descartes' Passions, article 171 entitled Courage and boldness is where he defines both words."Courage, when a passion and not a habit or natural inclination, is a certain heat or agitation which disposes the soul to apply itself energetically to accomplish the tasks it wants to perform, whatever their nature may be." (Descartes, Passions, 391, (AT XI, 171).Descartes believes that some people are inclined to act courageously or do so through habit, which presupposes one has been educated to do so, which is reminiscent of Plato's definition.Descartes then goes on to define boldness."And boldness is a kind of courage which disposes the soul to carry out the most dangerous tasks."(Descartes, Passions, 391, (AT XI, 171).Descartes places the word courage in a scientific context when he further argues, "For we may regard courage as a genus which divides into as many species as it has different objects, and into as many others as it has causes: boldness is a species of courage in the first sense, and emulation in the second."(Descartes, Passions, 391, (AT XI, 172).In this article, Descartes is theorizing that an agent can perform acts of courage because she can "emulate" the courageous examples of others.In article 172, he further posits that, "Emulation is also a kind of courage, but in another sense."(Descartes, Passions, 391, (AT XI, 172).Descartes' definition implies a whole scale of actions that are not physically dangerous but recognized as courageous all the way up to acts of boldness, which run the risk of life or limb.Descartes also defines passions that work as opposite forces to the passions of courage and boldness--timidity and fear.

In article 174 of the Passions, Descartes juxtaposes timidity with courage and defines it."Timidity is directly opposed to courage.It is listlessness or coldness which prevents the soul from bringing itself to carry out the tasks which it would perform if it were free from passion."(Descartes, Passions, 392, (AT XI, 174). In addition, boldness also has an opposite, fear, which he defines as well."And fear or terror, which is opposed to boldness, is not only a coldness, but also a disturbance and astonishment of the soul which deprives it of the power to resist evils which it thinks lie close at hand."(Descartes, Passions, 392, (AT XI, 174).In articles 175 and 176, Descartes complains that he is at a loss to understand the real function that the passions of timidity and fear serve, since those whose souls are stymied by them have to be vigilant and increase their hope and desire to ultimately overcome these passions so the soul can perform good acts."Although I cannot believe that nature has given to mankind any passion which is always vicious and has no good or praiseworthy function, I still find it very difficult to guess what purpose these two passions might serve."(Descartes, Passions, 392, (AT XI, 175).However, I posit that Descartes' juxtaposing courage with timidity and boldness with fear is somewhat reminiscent of the classical Greek notion of a virtuous person using the "golden mean" of moderation to strike the correct balance in their lives.

In article 45, I find that Descartes comes very close to Aristotle's interpretation of the virtue of courage in the following statement. "In order to arouse boldness and suppress fear in ourselves, it is not sufficient to have the volition to do so.We must apply ourselves to consider the reasons, objects, or precedents which persuade us that the danger is not great; that there is always more security in defense than in flight."(Descartes, Passions, 345, (AT XI, 45).

Essentially Descartes argues that people must use what the Greeks refer to as epistçmç [reason] to reject their weaker passions of timidity and fear from dominating their behavior.Therefore, Descartes' main break with the classical Greek model of courage is that Descartes has us rely on pure reason instead of relying on phronçsis [practical wisdom or acting well in human affairs] as our guide to act courageously.Thus, by Descartes relying on reason instead of practical wisdom, the world is thus stripped bare of particular and variable features, customary meanings and values, common sense beliefs, practical relations, human involvement--all accomplished through the reflective distance and `inward' turn of abstraction from the immediacy of lived experience.Therefore, it should come as no surprise that Descartes, who is the paragon of reason in the history of philosophy, makes as his central tenet in his Passions the argument that courageous people use their powers of scientific reasoning, to become masters over their passions.

Compared to Descartes' vast and famous work in epistemology and analytical geometry, it is no wonder that so many philosophers have overlooked his later work on ethics.My investigation into Descartes' scientific explanation of the virtue of courage shows that within the evolutionary circle, it curves away from Aquinas' theological explanation of courage towards a more reason based and egocentric notion of how an agent performs a courageous act.

Not reliable.
I would not really be able to review this order, because I have not recieved it yet and it should have arrived two weeks ago.But this person is not reliable I have tried many times to contact her and she doesn't repsond. Don't order from her!

Descartes' Basic Writings
This first volume in a two-volume set contains: (1) Rules for the Direction of our Native Intelligence, (2) Discourse on the Method, (3) Optics, (4) Meditations on First Philosophy (together with Objections and Replies), (5) Principles of Philosophy, (6) Comments on a Certain Broadsheet, and (7) The Passions of the Soul. The only book missing from this great volume is Descartes' Geometry, but given the breadth and depth of the current volume, such an omission is understandable.

The translation is among the very best, with the consistent use of nouns and verbs and direct objects throughout the various texts. The book is accompanied by an excellent index, and an occasional note only when absolutely necessary. The text is allowed to speak for itself, and this it does with aplomb.

My only regret is my copy is not printed on acid-free paper, and after a decade is already beginning to age prematurely. This one complaint aside, this volume is both well written and covers Descartes' best ideas. This particular volume belongs in all serious students' and collegiate libraries. ... Read more

Product Description
René Descartes (1596–1650) is one of the towering and central figures in Western philosophy and mathematics. His apothegm “Cogito, ergo sum” marked the birth of the mind-body problem, while his creation of so-called Cartesian coordinates have made our physical and intellectual conquest of physical space possible.

But Descartes had a mysterious and mystical side, as well. Almost certainly a member of the occult brotherhood of the Rosicrucians, he kept a secret notebook, now lost, most of which was written in code. After Descartes’s death, Gottfried Leibniz, inventor of calculus and one of the greatest mathematicians in history, moved to Paris in search of this notebook—and eventually found it in the possession of Claude Clerselier, a friend of Descartes. Leibniz called on Clerselier and was allowed to copy only a couple of pages—which, though written in code, he amazingly deciphered there on the spot. Leibniz’s hastily scribbled notes are all we have today of Descartes’s notebook, which has disappeared.

Why did Descartes keep a secret notebook, and what were its contents? The answers to these questions lead Amir Aczel and the reader on an exciting, swashbuckling journey, and offer a fascinating look at one of the great figures of Western culture. ... Read more

Customer Reviews (32)

A Delicious Page-Turner for History of Science Fans
Amir D. Aczel is the kind of writer I love to read; a "science popularizer", that is, a scientist who can write about science in terms that someone like me, a person who is not a professional scientist yet loves to learn more about science, can understand.

But that's not all. Aczel could've been a great mystery or thriller writer if he didn't write about science since all his books have that page-turner quality to them. Once you pick up an Aczel book it won't be easy to put it down.

This volume as well as his two other important books ("The Jesuit and the Skull" and "Fermat's Last Theorem: Unlocking the Secret of an Ancient Mathematical Problem") all provide a delightful reading experience while teaching a lot about history of science.

Aczel excels in taking us back to the early 17th century and bringing to life the social milieu in which the seeds of Rene Descartes' ideas originated, broke ground and then bloomed into full flower as a new paradigm, i.e. the Cartesian System, that changed our world forever.

However, if all Aczel did was to "explain" Descartes' ideas there would not be any need for the subtitle of the book: "A True Tale of Mathematics, Mysticism, and the Quest to Understand the Universe." He does more than that.

Descartes was a very private and "masked" man who led an eventful life and left behind a mysterious "Secret Book." Aczel unfolds for us the significance of Descartes' unpublished notes which were preserved and deciphered thanks to another scientific giant of that era, Gottfried Wilhelm Leibniz, who made a personal visit to Paris to handcopy Descartes' secret book long after the death of the French Master in 1650.

Throughout the book we are treated to one delectable morsel from history of science after another including Descartes' love of travel and interest in battles and warfare; how Italian mathematicians held public quadratic equation "duels" in the 16th century for fame and riches; the importance of the "Rosicrucian connection" in Descartes' life and work; why Descartes could not publish everything he wrote during his very productive career; his trials and tribulations during his Dutch exile; his constant balancing act between the Catholic and Protestant factions of his day; why the ancient Greeks could not have solved the "Delian puzzle" by using only a straightedge and compass; importance of Kepler in the Descartian world; Descartes' love life; Descartes' unacknowledged contribution to topology (about 100 years before Euler); his Swedish tenure as private tutor to Queen Christina; his death and the strange fate of his skull; and much more...

After reading this book you'll feel enriched by an intimate understanding of one of the most important eras in the development of Western science as we know it today and the incomparable role Rene Descartes played in it.

If you'd like to understand the world we live in at a much deeper level you owe it to yourself to read this book because, as Aczel reminds us, even the GPS system that we use today in our cars and airplanes would've been impossible without Descartes' principles of analytical geometry and his Cartesian System. (Did you know that?)

I can't wait for Aczel's other books on other giants of the history of science. He is the perfect author for the right topic.

Finally, some light on the subject.
A lot of scholarship was presented on this topic; however, it's in French.Aczel has brought the substance of that scholarship into English.Aczel certainly has done his homework.I don't know why the barrage of negative reviews.I honestly don't think any of the negative reviewers read the book.The conclusion of the book has a surprise ending.It is truly quite intriguing.

Misleading, inaccurate, dishonest; good *fiction*
I can only corroborate what other 1-star reviewers have said.Under no circumstances read this book as a historical account of Descartes' life or adventures.

The real problem here is that there is just enough truth to make the fiction seem real.You read it, and two years later forget which tidbits about Descartes you've learned from academic resources and which pieces have attached to your memory from rubbish like this.

I hope one day the author re-writes this book replacing Descartes with a fictional character.It's a great and intriguing read - but a terribly falsity with respect to history.

I also agree with others that exists at least one fake review here.

Aczel clearly does not know what a striaghtedge is!!!!!
I am in complete agreement with the above reviewers regarding the mathematical weakness of the material presented as well as the misleading nature of the title of the book. This really was a re-hashed biography with a teaser title! My complaint, however is more fundamental. On page 31 of the book, the author has illustrations of a straightedge and a compass. The straightedge is in reality a square, which is a tool used by draftsmen and engineers. No geometer worth his or her salt would ever seriously consider using such a tool for constructions in a Euclidean setting! A straightedge is just that -- a straight edge! It has no right angle included. Furthermore, any half-serious student of Euclidean geometry knows the method for constructing a right angle using a compass and straightedge. If he just accidentally included the wrong graphic for the illustration, I could forgive this as an oversight, but just below the illustration, he states "The straightedge made angles and straight lines, while the compass was used for making circles and marking off distances." Never mind the fact that the straight edge could not be used to make lines (which are infinite in length), but only to make line segments. Such imprecision of language coupled with downright misunderstanding characterize this book. The author clearly has a flawed understanding of the whole metodology of Euclidean geometry. One never uses an imprecise tool to construct that which can be constructed with a straightedge and compass!

Spavined Writing ,Sloppy Reasoning, Yet A Potentially Interesting Story (from Ahadada books)
The very fact that the German polymath Leibniz sat down to transcribe pages of a "secret notebook" written by Rene Descartes could send chills up the spine of any fan of these superstars of the Enlightenment, and indeed that is exactly what happened to me.I was so intrigued by the title that I pre-ordered this book and waited for it to arrive in Japan with a kid on Christmas eve kind of feeling.But after I devoured it in one sitting, I found myself wondering how this mishmash of potted biographies and wobbly argumentation (Descartes was in such and such a city at the same time as such and such a reputed Rosicrucian was passing through the same city, therefore Descartes was a Rosicrucian), could add up to a book to be taken seriously.I learned that Descartes might have been poisoned, that he might have fathered a child by a mistress, that maybe he routed a boat-load of pirates all by his Popeye self, which would have made him a considerable scrapper if it were true.Leibniz comes in for an even more nebulous portrait as he glides through the pages, a mere excuse for the plot to ramble on.Finally, at the end of the book we're allowed to look over Leibniz's shoulder as he decrypts and transcribes (in record time!) an equation that would later be rediscovered by Euler, the great mathematician and associate of Gauss, the Beethoven of pure math.Yes, this is remarkable stuff, but it's really not explained in enough depth before Aczel attempts to stretch the significance of Descartes' discovery into a hyper-Einsteinian cosmological intuition of the nature of the dimensional structuring of the universe itself--a truly breathtaking, and--a truly unwarranted--leap.Add to this mix the halting, spavined style that hobbles the narrative and you have what resembles a one trick pony of a book that will leave you hoping for a Native Dancer to canter by some day. ... Read more