ON HISTORICAL-PHILOSOPHICAL CONTEXT
DEL "Discours THE METHODE " (1637).
first thing that should be clarified is that the Discourse on Method was not a philosophical work conceived and finished in a regular manner as if it were later Meditationes Premium Phillosophia started in 1631 and published in Latin, in 1641, or Principles of Philosophy published in French three years later. The Speech certainly was not composed for inclusion, as was the case, as introduction of a treaty of Physics ( Dioptric, Meteors and geometry), but saw the light and the first time. This circumstance gave the speech a strange originality, and it did not seem very appropriate location of this somewhat informal philosophical treatise, written in part as a philosophical autobiography in the preface to a work of natural science. Possibly the conviction that the Inquisition had been issued against his admired Galileo Galilei three years before the first publication of Speech had to do with the strength to make it known as one's own work and separate, and also with the decision not fully develop the work with that same record, including informal and informative, to his last and never written conclusions. This forced
introduction to his Dioptrics (Descartes pointed out in the field of optics, as well as the geometry and applied mathematics), the author gives an account of how he has to organize thought in its quest for truth and the statement of the obvious abound for this criteria of clarity and distinction from the taking of evidence of Cogito (1 st period), analytical resource-composition (2 nd), resource management from the simple to the complex (3 meetings), and use of methodically checking the obvious given (4 th). The immediate consequences of the affirmation of this method in the know thought of Descartes and the development of this issue and refer it (Reason and Method: The criterion of truth in René Descartes). As for the immediate consequential it said in the Western cultural setting of his own time we can say with JC García Blur, that such a text, along with Novum Organum F. Bacon, became the starting point of the new philosophy opened in the seventeenth century Europe . ( García Blur, Introduction to Discourse on Method , 1983).
Indeed, we must consider the thought of Descartes and his explicit doctrine Rationalism (explicit in the first paragraph of part of speech) as one of the caesuras more clear and definitive to say on the History of Thought from Socrates, that is, from the acceptance or affirmation of meaning - telos - as an operational entity in thought, and / or the statement of philosophy as a philosophical anthropology. Thus, if from the lessons of Socrates is transcribed by Plato inappropriate cover the problem of understanding of reality not previously address the question of meaning (ie the affirmation of that reality in the understanding, the methods or concepts from which it is stated in it), from the lesson delivered by Descartes in this speech will be equally inappropriate to refer to reality without asserting previously and since the only reason it is possible to advance both science and philosophy as in any other activity of reason as the highest governing and leading. The
and rational given the environment in which science and science discourses on develop precisely from the second half of XVII ie after beginning noted the effects of the expansion of the rationalist doctrines: to Leibniz, Pascal, Spinoza , Wolf, ...- the contribution of Descartes may today seem lacking value or 'too obvious'. If such prejudice is sufficient to answer it took to consider that in 1633, ie four years before the first edition of the Discourse Descartes had resigned to publish a treatise on man , continued from a previous About the world, to occur in the same year the condemnation of Galileo by the Church of Rome. Meant by this that XVII century is, and precisely to the first assumptions of the rationalist Descartes lessons, a century of philosophical dogmatism and intolerance ( unphilosophical ) pronounced. So one of the least discussed the merits of the French philosopher is to state unequivocally, and this despite all misunderstandings and inconvenience of getting there-the primacy of reason over any other instance solving within the framework of we might call 'the intellectual': in philosophy, science, theology, politics, morality ....
first thing that should be clarified is that the Discourse on Method was not a philosophical work conceived and finished in a regular manner as if it were later Meditationes Premium Phillosophia started in 1631 and published in Latin, in 1641, or Principles of Philosophy published in French three years later. The Speech certainly was not composed for inclusion, as was the case, as introduction of a treaty of Physics ( Dioptric, Meteors and geometry), but saw the light and the first time. This circumstance gave the speech a strange originality, and it did not seem very appropriate location of this somewhat informal philosophical treatise, written in part as a philosophical autobiography in the preface to a work of natural science. Possibly the conviction that the Inquisition had been issued against his admired Galileo Galilei three years before the first publication of Speech had to do with the strength to make it known as one's own work and separate, and also with the decision not fully develop the work with that same record, including informal and informative, to his last and never written conclusions. This forced
introduction to his Dioptrics (Descartes pointed out in the field of optics, as well as the geometry and applied mathematics), the author gives an account of how he has to organize thought in its quest for truth and the statement of the obvious abound for this criteria of clarity and distinction from the taking of evidence of Cogito (1 st period), analytical resource-composition (2 nd), resource management from the simple to the complex (3 meetings), and use of methodically checking the obvious given (4 th). The immediate consequences of the affirmation of this method in the know thought of Descartes and the development of this issue and refer it (Reason and Method: The criterion of truth in René Descartes). As for the immediate consequential it said in the Western cultural setting of his own time we can say with JC García Blur, that such a text, along with Novum Organum F. Bacon, became the starting point of the new philosophy opened in the seventeenth century Europe . ( García Blur, Introduction to Discourse on Method , 1983).
Indeed, we must consider the thought of Descartes and his explicit doctrine Rationalism (explicit in the first paragraph of part of speech) as one of the caesuras more clear and definitive to say on the History of Thought from Socrates, that is, from the acceptance or affirmation of meaning - telos - as an operational entity in thought, and / or the statement of philosophy as a philosophical anthropology. Thus, if from the lessons of Socrates is transcribed by Plato inappropriate cover the problem of understanding of reality not previously address the question of meaning (ie the affirmation of that reality in the understanding, the methods or concepts from which it is stated in it), from the lesson delivered by Descartes in this speech will be equally inappropriate to refer to reality without asserting previously and since the only reason it is possible to advance both science and philosophy as in any other activity of reason as the highest governing and leading. The
and rational given the environment in which science and science discourses on develop precisely from the second half of XVII ie after beginning noted the effects of the expansion of the rationalist doctrines: to Leibniz, Pascal, Spinoza , Wolf, ...- the contribution of Descartes may today seem lacking value or 'too obvious'. If such prejudice is sufficient to answer it took to consider that in 1633, ie four years before the first edition of the Discourse Descartes had resigned to publish a treatise on man , continued from a previous About the world, to occur in the same year the condemnation of Galileo by the Church of Rome. Meant by this that XVII century is, and precisely to the first assumptions of the rationalist Descartes lessons, a century of philosophical dogmatism and intolerance ( unphilosophical ) pronounced. So one of the least discussed the merits of the French philosopher is to state unequivocally, and this despite all misunderstandings and inconvenience of getting there-the primacy of reason over any other instance solving within the framework of we might call 'the intellectual': in philosophy, science, theology, politics, morality ....
Another very other will be to consider what the effect was specific discourse in his own doctrine that could determine the establishment of this principle rationalist. The assertion of the prior existence of a res unextended (the divine substance) associated with the idea of \u200b\u200binfinity was later branded as weak both by some followers of rationalism ( Malebranche) and critics of it (Locke and especially Hume). In any case within the same method was already scheduled to review and verification of all that could be argued from the assumption of the same and thus the continuous and gradual correction of the speech itself: " But what pleased me most in that method was that with him, I was sure to use all my reason, if not perfectly, at least as best as possible, apart from that, in practice, I felt my spirit gradually got used to more clearly and distinctly conceive their objects (...).". (R. Descartes. Discourse on Method. Basic rules of the method.)
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