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|Brief=a French philosopher and scientist; he is one of the most influential figures in the modern philosophy
|Summary=Descartes rejected the Aristotelian-medieval mosaic accepted for most of the previous two thousand years, and laid the foundations of a new mechanistic mosaic.[[CiteRef::Russell (1945)|p. 524]][[CiteRef::Newman (2014)]][[CiteRef::Garber (1993)]] Aristotelians had maintained that intuition schooled by experience was the route to knowledge. Descartes, in his ''Discourse on the Method of Rightly Conducting One’s Reason and of Seeking Truth in the Sciences'' (''Discourse on Method''), first published in 1637,[[CiteRef::Descartes (2007)]] put forward a rationalist scientific methodology in which a proposition is acceptable only if it can be clearly and distinctly perceived by the intellect beyond all reasonable doubt or follows deductively from such propositions.[[CiteRef::Newman (2014)]] This allowed him to advance a mathematical a priorist approach to scientific knowledge and inquiry.[[CiteRef::Garber (1992)]][[CiteRef::Clarke (1992)]] Rejecting the Aristotelian world of forms, substances, and teleology, he posited a mechanical world in which matter possessed only spatial extension and interacted only by contact. In mathematics he developed techniques that made possible analytic geometry. In natural philosophy, he was co-framer of the sine law of light refraction, developed a theory of the rainbow, and formulated a precursor of the nebular hypothesis of the origin of the solar system.[[CiteRef::Hatfield (2016)]]
|Historical Context=The [[Scientific Mosaic|scientific mosaic]] of the late sixteenth and early seventeenth centuries was based primarily on the works of [[Aristotle ]] and some later Hellenistic natural philosophers, reconciled in various ways with Christian theology by scholars in the High Middle Ages. This '''Aristotelian-scholastic mosaic''' included Christian theology, humoral physiology, astrology, Ptolemaic astronomy, and Christian (Catholic, in many but not all communities contemporaneous with Descartes) theology.[[CiteRef::Haldane (1905)]] Descartes was well educated in this tradition through his attendance at the prestigious Jesuit La Fleche College between the ages of ten and eighteen. He studied a traditional scholastic curriculum of logic, grammar, philosophy, mathematics, and theology. Natural philosophy was taught from the works of Aristotle as interpreted by Christian scholars. Descartes also received an education in mathematics that was unusual for the Aristotelian tradition, and excelled at math. [[CiteRef::Gaukroger (1995)|pp. 38-61]][[CiteRef::Rodis-Lewis (1992)]][[CiteRef::Garber (1992)]]
Descartes’ major writings came in a time of social and intellectual upheaval in Europe. He was a participant in the Thirty Years War before writing his major works and traveled extensively around Europe at a time when the continent was embroiled in both reformation and counter-reformation, both of which were a wellspring of new thought in theology and philosophy. The community of the time was engaged with major challenges to the Aristotelian-scholastic tradition. These came from a variety of sources, including various varieties of Platonism, Hermeticism, and the chemical philosophy of Paracelsus, among other movements.[[CiteRef::Garber (1992)]] There were new developments in optics, astronomy, and physiology.[[CiteRef::Cottingham (1992)]] Aristotle's earth-centered cosmology had been challenged by the work of Nicolaus Copernicus(1473-1543), Johannes Kepler(1571-1630), and Galileo Galilei(1564-1642), which Descartes was familiar with.[[CiteRef::Hatfield (2016)]][[CiteRef::Rodis-Lewis (1992)]][[CiteRef::Ariew (1986)]]
In terms of his methodology Descartes was largely responding to what he perceived as the dogmatism and marked lack of progress he saw in the Scholastic tradition, and his excitement with the new mechanical natural philosophy. His weariness with the largely dialectical scholastic method is what led him to develop the highly systematized epistemology and metaphysics for which he would come to be known. The Aristotelian-scholastic mosaic continued to be [[Theory Acceptance|accepted]] throughout Descartes's life, with acceptance of his views coming later.
|Major Contributions=Descartes new methodology and mechanical natural philosophy were of revolutionary importance. They became accepted at Cambridge University in England by 1680,[[CiteRef::Barseghyan (2015)|p. 211]] and in France by about 1700, displacing the Aristotelian-medieval system of theories that had been central elements of the [[Scientific Mosaic|scientific mosaic]] for centuries. These theories were ultimately fully displaced throughout Europe by Descartes' theories and by the later theories of Issac Isaac Newton (1642-1726).[[CiteRef::Barseghyan (2015)|p. 167]]
===Cartesian Methodology===
Under the Aristotelian scholastic [[Methodology|methodology]] a theory is acceptable “if it grasps the nature of a thing through intuition schooled by experience, or if it is deduced from general intuitive principles”.[[CiteRef::Barseghyan (2015)|p. 144]] Descartes became frustrated with this tradition and its dialectical approach to knowledge-seeking, which he charged with plunging him into skeptical doubts whereby he could never be sure what was true and what was not. He writes in ''Discourse on the Method'':[[CiteRef::Descartes (2007)]]
<blockquote>“But no sooner had I completed the whole course of study that normally takes one straight into the ranks of the ‘learned’ than I completely changed my mind about what this education could do for me. For I found myself tangled in so many doubts and errors that I came to think that my attempts to become educated had done me no good except to give me a steadily widening view of my ignorance!”</blockquote>