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Updated: May 5, 2025
In the last decade of the seventeenth century France had yielded the leadership in philosophy to England. Whereas Hobbes had in Paris imbibed the spirit of the Galilean and Cartesian inquiry, while Bacon, Locke, and even Hume had also visited France with advantage, now French thinkers take the watchword from the English.
"It is hard to believe," says D'Alembert in 1750, "that it is only within the last thirty years that people have even begun to renounce Cartesianism." He might have added that one of the most powerful of his contemporaries, Montesquieu himself, remained a rigid Cartesian to the end of his days.
Cartesian metaphysics found another antagonist in the English materialist Hobbes. Long after their death, Gassendi and Hobbes triumphed over their opponent at the moment when the former reigned in all the schools of France as the official power.
To perfect himself in Latin, he began a study of Descartes' "Meditations," and this led to proving the Cartesian philosophy by a geometrical formula. In his quiet home among the simple Mennonites, five miles from Amsterdam, there gradually grew up around him a body of students to whom he read his writings.
This discourse, filled as it was with piety, and a true sense of the greatness of the supreme being, and the incomprehensibility of his works, gave such offence to a professor of Franeker, who professed the utmost esteem for Des Cartes, and considered his principles as the bulwark of orthodoxy, that he appeared in vindication of his darling author, and spoke of the injury done him with the utmost vehemence, declaring little less than that the cartesian system and the Christian must inevitably stand and fall together; and that to say that we were ignorant of the principles of things, was not only to enlist among the skepticks, but to sink into atheism itself.
Whewell’s authority to have accorded as accurately with the Cartesian hypothesis, in its finally improved state, as with Newton’s. But it is not, I conceive, a valid reason for accepting any given hypothesis, that we are unable to imagine any other which will account for the facts.
It is more easily conceivable, if we think of the things in the world as though they had been gradually formed from elements, as the plant develops from the seed. We now pass to the Cartesian anthropology, with its three chief objects: the body, the soul, and the union of the two. 3. %Man.% The human body, like all organic bodies, is a machine.
The essence, in short, of the Coleridgian ontology consists in the alteration of a single though a very important word in the well-known Cartesian formula. Cogito ergo sum had been shown by Hume to involve an illicit process of reasoning. Descartes, according to the Scottish sceptic, had no right to have said more than Cogito ergo cogitationes sunt.
His guiding stars are rather the great mathematicians of the Continent, Kepler and Galileo, while Cartesian influences also are not to be denied. He finds his mission in the construction of a strictly mechanical view of the world.
But the worst of it was, he was a good Cartesian, and not a good Christian, regulating himself, and all externals, by reason and justice only; nevertheless, he regulated all things better by these principles than most people in these parts do, who bear the name of Christians or pious persons. His brother-in-law and ourselves were welcomed by him and his wife.
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