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"Industrious Konig, like other mathematical people, has been listening to these Oracles on the 'Law of Minimum, by the Perpetual President; and grieves to find, after study, That said Law does not quite hold; that in fact it is, like Descartes's old key or general door, worth little or nothing; as Leibnitz long ago seems to have transiently recognized.
We are disappointed. Leibniz himself tells us that he was raised in the scholastic teaching. His acquaintance with Descartes's opinions was second-hand, and they were retailed to him only that they might be derided. He agreed, like an amiable youth, with his preceptors.
The progress of modern discovery has in no respect weakened the force of Descartes's remark, that between that of which the differential attribute is Thought and that of which the differential attribute is Extension, there can be no similarity, no community of nature whatever.
After the Cartesian philosophy had given decisive expression to the tendencies of modern thought, and had been developed through occasionalism to its completion in the system of Spinoza, the line of further progress consisted in two factors: Descartes's principles one-sidedly rationalistic and abstractly scientific, as they were were, on the one hand, to be supplemented by the addition of the empirical element which Descartes had neglected, and, on the other, to be made available for general culture by approximation to the interests of practical life.
In opposition to this Kuno Fischer has defended, and in the main successfully, the proposition that Spinoza reached, and must have reached, his fundamental pantheism by his own reflection as a development of Descartes's principles. The traces of his early Talmudic education, which have been noticed in Spinoza's works, prove no dependence of his leading ideas on Jewish theology.
It must be admitted, moreover, that this in reality was only a restoration of Descartes's original position, i.e., a deliverance of it from the misinterpretations and perversions which it had suffered at the hands of adherents and opponents alike, but which Descartes, it is true, had failed to render impossible from the start by conclusive explanations.
Hobbes himself shows thus early the influence of Descartes's decisive step, with which the twilight gives place to the brightness of the morning. In Descartes the empiricism and sensationalism of the English is confronted by rationalism, to which the great thinkers of the Continent continue loyal.
He entered Trinity College, Cambridge, June 5, 1660, just as England was astir with restoration festivities, and he soon devoted himself to mathematical studies. Euclid he took in at a glance, and afterward proceeded to master Descartes's geometry.
Descartes's formulation of the laws of motion could, for example, be refuted by physical experiment; and if his general view of physical nature was bound up with it, then so much the worse for the Cartesian philosophy. But whence came Leibniz's more strictly metaphysical objections?
It has the same kind of personal interest, only more solemn and commanding, which there is in Descartes's Discours de la Méthode. In this form Bacon meant at first to publish. He sent it to his usual critics, Sir Thomas Bodley, Toby Matthews, and Bishop Andrewes. And he meant to follow it up with a practical exemplification of his method. But he changed his plan.
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