Règles pour la direction de l’esprit (French Edition)

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Ce sera le moment du Brexit. Ils veulent encore passer une occasion! Il y a des menaces! A quoi ressemblera cette Europe de ? Et j'assume pleinement cette philosophie. Alors cette ambition, nous devons la porter maintenant. Voir tous les articles et dossiers. Je vous remercie. He put himself in touch with all the experimental work of his day letter, April, , urged others to take up research letter to Mersenne , , and carried on experiments of his own that covered a wide range of subjects: the weight of air letter, 2 June, , the laws of sound and light letter, ; the essential differences between oils, spirits, eaux-de-vie, common waters, aquafortis, and salts.

He dissected the heads of various animals to show the workings of memory and imagination cf. Cousin, Paris, There was hardly a fact that escaped this apologist of Reason nor anything into whose hidden nature he did not inquire; even the "Chasse de Pan" he followed with his accustomed ardour.

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But if the mind, moving as it does in the realm of intelligible objects, have a power of intuition sufficient to master them all, why these researches? Are they not a hindrance rather than a help? Let deduction but go on to the end, and it must assuredly attain that exhaustive knowledge which is the goal of investigation, but such is not the case.

Experiment helps reasoning in more ways than one. It supplies the fact that calls forth in our intelligence the idea of the problem to be solved. That idea once aroused, the intelligence takes hold of it, and may produce many others, according to the nature of which experience and reason play reciprocal, yet different, roles.

The idea of a problem may be so simple as to allow a mathematical deduction of the properties of the object in question and nothing more.

Y a-t-il une actualité de Descartes ?

In this case experiment is called in only by way of illustration, as happens, for instance, in the study of the laws of motion. Principes, 2e partie. But again the idea of a problem may be so complex as to suggest various hypotheses, since principles as a rule are so fruitful that we can draw from them more than we see in the world around us. We must then choose from among the hypotheses presented by the intellect that which corresponds most nearly to the facts: and experiment is our only resource. It acts as a sort of guide to rational deduction.

It sets up, so to say, a number of sign-posts which point out, at the cross-roads of logic the right direction to the world of facts. Finally, we may be confronted with two or more hypotheses equally applicable to the known facts, observations must then be multiplied until we discover some peculiarity which determines our choice: and thus experiment becomes a real means of verification Principes, 4e partie.

In every case experiment is, as it were, the matter, while calculation becomes the form. In the physical world there is nothing but motion and extension, nothing but quantity. Everything can be reduced to numerical proportions, and this reduction is the final object of science. To understand means to know in terms of mathematics. When this final stage is reached, intelligence and experience unite in closest bonds: the intellect setting its seal on experience and endowing it with intelligibility.

Such is the method of Descartes. There remains to be seen what use he makes of it. Recourse must be had to provisional doubt as the only means of distinguishing the true from the false in the labyrinth of contradictory opinions which are held in the schools and in the world at large. We must needs imitate those builders who, in order to erect a lofty structure, begin by digging deep, so that the foundations may be laid on the rock and solid ground Remarques sur les 7es objections, ed. Charpentier, Paris ; cf. And this provisional doubt goes very deep indeed.

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We may even question whether there be "any earth or sky or other extended body"; for, supposing that nothing of the sort exist, I can still have the impression of their existence as I had before; this is plain from the phenomena of madness and dreams. What is more, the very simplest and clearest truths are not free from suspicion. What then remains intact? One thing only, the fact of my thought itself.

1) Cours de philosophie. La première règle pour la direction de l’esprit.

But if I think it is because I exist, for from the one to the other of these terms we pass by simple inspection-- Cogito, ergo sum : Behold the long-sought rock on which the edifice of knowledge must be built Disc. But how is this to be done?

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By analysing the basic fact, i. I observe that, since my thought gropes amid doubt , I must be imperfect: and this idea calls forth this other, viz. Let us consider this other idea. It must necessarily include existence otherwise something would be wanting to it; it would not be perfect or infinite. Therefore, God exists , and "I know no less clearly and distinctly that an actual and eternal existence belongs to His nature than I know that whatever I can demonstrate of any figure or number belongs truly to the nature of that figure or number" Disc.

Otherwise how would this idea of God be anything more than an idle fancy? It has immensity; it has infinity , and therefore it must of itself be capable of existing. Spinoza , and after him Hegel , will teach that the possible infolds, as it were, an essential tendency to existence, and that this tendency is greater in proportion as the possible is perfect.

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It is on this principle that they will build their vast synthetic systems. Descartes anticipates them and when closely pressed he replies just as do these later philosophers. It is a fact worth noting with reference to the genesis of modern systems.

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  • The presence in us of this idea of God must also be explained; and here we find a new ray of light. The objective reality of our ideas must have some cause, and this is readily found when there is question of secondary qualities; these may be illusory or they may result from the imperfection of our nature. The question also can be solved without too much difficulty when it concerns primary qualities. May not these arise perchance from some depth of my own mental being that is beyond the control of my will?

    But such explanations are of no avail when we try to account for the idea of a being infinite and perfect. Considered from any and every point of view, the idea of God enlightens us as to His existence. Whatever the manner of our questioning it gives us always from the depth of its fulness the one reply, Ego sum qui sum. Since then the veracity of God Himself guarantees our faculties in their natural exercise, we may go forward in our inquiry; and the first question that meets us concerns the subject in which the process of thought takes place, i.

    Understanding, conceiving, doubting, affirming, denying, willing, refusing, imagining, feeling, desiring--these are the activities of what I call my soul. Volume II : Documents. Jean-Baptiste de La Salle. Documents bio-bibliographiques Volume I : Inventaire analytique. Volume I, Parmi les siens.

    I et II. III et IV.

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    • XI p. Jean-Baptiste de La Salle aux prises avec son temps. Instrument de travail. Tome I: Reims Son message. Ses Sources — Son Message. Rome, p.

      Règles pour la direction de l’esprit (French Edition)
      Règles pour la direction de l’esprit (French Edition)
      Règles pour la direction de l’esprit (French Edition)
      Règles pour la direction de l’esprit (French Edition)
      Règles pour la direction de l’esprit (French Edition)
      Règles pour la direction de l’esprit (French Edition)
      Règles pour la direction de l’esprit (French Edition)
      Règles pour la direction de l’esprit (French Edition)
      Règles pour la direction de l’esprit (French Edition)

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