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Discours de La Methode/Discourse on the Method (French/English Bilingual Text) by René|| Descartes Pdf
Discours de la methode is a philosophical and autobiographical treatise published by Rene Descartes in 1637. It is one of the most influential works in the history of modern philosophy, and important to the evolution of natural sciences. In this work, Descartes tackles the problem of skepticism and modifies it to account for a truth he found to be incontrovertible. It is best known as the source of the famous quotation "Je pense, donc je suis" ("I think, therefore I am"), which occurs in Part IV of the work. Here Descartes' original French text is reproduced alongside the English translation.
" Le Discours de la méthode (sous-titré : Pour bien conduire sa raison, et chercher la vérité dans les sciences) est un texte philosophique publié anonymement par René Descartes à Leyde le 8 juin 1637. Il devait originellement servir d'introduction générale aux traités scientifiques écrits par l'auteur (La Dioptrique, Les Météores et La Géométrie). Il s'agissait pour Descartes « d’en dire assez pour faire juger que les nouvelles opinions, qui se verraient dans la Dioptrique et dans les Météores, n’étaient point conçues à la légère. Toutefois, la célébrité du texte est devenue telle, qu’il est désormais souvent publié seul, comme un essai indépendant. Il est reconnu comme l'une des œuvres fondatrices de la philosophie occidentale."
Dialectic and Narrative in Aquinas investigates the intent, method, and structural unity of Thomas Aquinas's Summa Contra Gentiles. In this innovative study Thomas S. Hibbs goes against the grain of most traditional interpretations of the work, which claim it serves a missionary or apologetic end, and argues that the intended audience is Christian and that its subject is Christian wisdom. In the process of making his argument, Hibbs also demonstrates that the Summa Contra Gentiles is the most important of Aquinas's texts on the relationship between faith and reason, theology, and philosophy. Since the prologue to the Summa Contra Gentiles has been the focus of nearly all the debates over the work, Hibbs begins with an examination of it and the controversies it has provoked, and tests various interpretations of the prologue in light of the actual text. He then goes on to suggest that the method of the Contra Gentiles is dialectical and that its unifying principle is provided by the narrative structure of scripture. The next chapters are devoted to each of the Contra Gentiles' four ports and Hibbs argues that any interpretation of the first three books must consider how the order of Aquinas's discussion is driven by a series of dialectical encounters with received opinions, especially those of Aristotle and his commentators. Hibbs further demonstrates how attention to the dialectical method of the work has two advantages: first, it enables readers to avoid misinterpretations of Aquinas's positions on various issues, and second, it allows the reader to recapture something of Aquinas's original pedagogical intent. Dialectic and Narrative in Aquinas also reveals how the dialectical method of the Contra Gentiles is crucial to Aquinas's project of subordinating philosophy to theology, and in the concluding chapter Hibbs considers in detail the narrative unity of the Contra Gentiles and brings themes from Aquinas into conversation with contemporary work in genre theory.
Descartes: An Intellectual Biography by Stephen Gaukroger Pdf
René Descartes (1596-1650) is the father of modern philosophy, and one of the greatest of all thinkers. This is the first intellectual biography of Descartes in English; it offers a fundamental reassessment of all aspects of his life and work. Stephen Gaukroger, a leading authority on Descartes, traces his intellectual development from childhood, showing the connections between his intellectual and personal life and placing these in the cultural context of seventeenth century Europe. Descartes' early work in mathematics and science produced ground breaking theories, methods, and tools still in use today. This book gives the first full account of how this work informed and influenced the later philosophical studies for which, above all, Descartes is renowned. Not only were philosophy and science intertwined in Descartes' life; so were philosophy and religion. The Church of Rome found Galileo guilty of heresy in 1633; two decades earlier, Copernicus' theories about the universe had been denounced as blasphemous. To avoid such accusations, Descartes clothed his views about the relation between God and humanity, and about the nature of the universe, in a philosophical garb acceptable to the Church. His most famous project was the exploration of the foundations of human knowledge, starting from the proof of one's own existence offered in the formula Cogito ergo sum, `I am thinking therefore I exist'. Stephen Gaukroger argues that this was not intended as an exercise in philosophical scepticism, but rather to provide Descartes' scientific theories, influenced as they were by Copernicus and Galileo, with metaphysical legitimation. This book offers for the first time a full understanding of how Descartes developed his revolutionary ideas. It will be welcomed by all readers interested in the origins of modern thought.
It is considerably easier to say that modern philosophy began with Descartes than it is to define the modernity and philosophy to which Descartes gave rise. In Lines of Thought, Claudia Brodsky Lacour describes the double origin of modern philosophy in Descartes's Discours de la méthode and Géométrie, works whose interrelation, she argues, reveals the specific nature of the modern in his thought. Her study examines the roles of discourse and writing in Cartesian method and intuition, and the significance of graphic architectonic form in the genealogy of modern philosophy. While Cartesianism has long served as a synonym for rationalism, the contents of Descartes's method and cogito have remained infamously resistant to rational analysis. Similarly, although modern phenomenological analyses descend from Descartes's notion of intuition, the "things" Cartesian intuitions represent bear no resemblance to phenomena. By returning to what Descartes calls the construction of his "foundation" in the Discours, Brodsky Lacour identifies the conceptual problems at the root of Descartes's literary and aesthetic theory as well as epistemology. If, for Descartes, linear extension and "I" are the only "things" we can know exist, the Cartesian subject of thought, she shows, derives first from the intersection of discourse and drawing, representation and matter. The crux of that intersection, Brodsky Lacour concludes, is and must be the cogito, Descartes's theoretical extension of thinking into material being. Describable in accordance with the Géométrie as a freely constructed line of thought, the cogito, she argues, extends historically to link philosophy with theories of discursive representation and graphic delineation after Descartes. In conclusion, Brodsky Lacour analyzes such a link in the writings of Claude Perrault, the architectural theorist whose reflections on beauty helped shape the seventeenth-century dispute between "the ancients and the moderns." Part of a growing body of literary and interdisciplinary considerations of philosophical texts, Lines of Thought will appeal to theorists and historians of literature, architecture, art, and philosophy, and those concerned with the origin and identity of the modern.
Pour lire et comprendre le « Discours de la Méthode » by Jean-Philippe Ravoux Pdf
« La méthode est seule capable d’empêcher les jugements précipités, de faire en sorte que l’entendement soit informé comme il se doit, qu’il puisse connaître et affirmer le vrai et le bien, avant que la volonté ne donne son acquiescement. Il faut que d’une grande clarté en l’entendement suive une grande inclination en la volonté pour que nous puissions nous croire plus libres, puisque non assujettis aux pulsions et à la contingence, en obéissant à la détermination rationnelle. »
Discourse on the Method (English Edition) by Descartes, René Pdf
Discourse on the Method of Rightly Conducting One's Reason and of Seeking Truth in the Sciences (French: Discours de la Méthode Pour bien conduire sa raison, et chercher la vérité dans les sciences) is a philosophical and autobiographical treatise published by René Descartes in 1637. It is best known as the source of the famous quotation "Je pense, donc je suis" (English: "I think, therefore I am", or "I am thinking, therefore I exist"), which occurs in Part IV of the work. A similar argument, without this precise wording, is found in Meditations on First Philosophy (1641), and a Latin version of the same statement Cogito, ergo sum is found in Principles of Philosophy (1644).
Dans Folioplus philosophie, le texte philosophique, associé à une ouvre d'art qui l'éclaire et le questionne, est suivi d'un dossier organisé en six points : Les mots du texte : «Je», certitude, expérience, méthode. L'oeuvre dans l'histoire des idées : Un texte de combat. La figure du philosophe : Un portrait en clair-obscur. Trois questions posées au texte : Y a-t-il un commencement en philosophie ? Sur quoi fonder notre connaissance de la nature ? Qu'est-ce qui constitue le propre de l'homme ? Groupement de textes : Liberté, vérité et pouvoir des illusions. Prolongements à partir de la terminale.
Premières leçons sur "Le Discours de la méthode", de Descartes by Alain Poussard Pdf
Le Discours de la méthode est devenu un classique, trop familier pour être vraiment lu, dont on invoque quelques formules pour en saluer l'héroïsme ou en dénoncer l'étroitesse : " Le bon sens est la chose du monde la mieux partagée " ; " je pense, donc je suis " ; " l'animal-machine " ; " comme maîtres et possesseurs de la nature "... De la raison démocratisée à la " philosophie du sujet ", du manifeste de la science moderne aux forfaits perpétrés contre une nature réduite au silence, pour le meilleur et pour le pire : c'est la faut à Descartes. Des surprises attendent pourtant le lecteur de cette " fable " souvent plus baroque que classique, où la pensée ne s'expose qu'en projetant des ombres sur la voie qu'elle prétend tracer. Jusqu'à la fabuleuse méthode, tant annoncée et tant vantée, et dont on ne nous dira presque rien. Le but de ces leçons est d'aider le débutant à déceler et à clarifier les difficultés d'une œuvre dont les aspérités se laissent facilement oublier derrière le ton alerte et l'élégance du style. Cartésien : raisonneur froid, volontiers simplificateur, sec et sans nuances. Ainsi parlent les dictionnaires. Et si Descartes était le moins " cartésien " des philosophes ?
