Discurs del mètode (ed. 2)
- Idioma:
- anglès
- Completesa:
- Obra completa
- Autoria:
- Escrita per l'autor
- Estat del text:
- Sense soroll d'escaneig detectat (mesura automàtica sobre tot el text, no revisada a mà)
- Extensió:
- ~21.700 paraules · 103 passatges
Cita aquesta obra
- APADescartes. (n.d.). A Discourse of a Method for the Well Guiding of Reason [Discurs del mètode (ed. 2)]. Digital reproduction: SigPhi. https://sigphiai.com/ca/works/descartes/a-discourse-of-a-method-for-the-well-guiding-of-reason
- MLADescartes. A Discourse of a Method for the Well Guiding of Reason [Discurs del mètode (ed. 2)]. Digital reproduction, SigPhi, https://sigphiai.com/ca/works/descartes/a-discourse-of-a-method-for-the-well-guiding-of-reason.
- ChicagoDescartes. A Discourse of a Method for the Well Guiding of Reason [Discurs del mètode (ed. 2)]. Digital reproduction, SigPhi. https://sigphiai.com/ca/works/descartes/a-discourse-of-a-method-for-the-well-guiding-of-reason.
Referència de l’edició reproduïda. SigPhi és la reproducció digital, no l’editor. S’hi inclouen l’any, l’editorial i el traductor quan consten; «n.d.» indica que no consta l’any. La responsabilitat d’un pròleg o d’una nota es determina segons el passatge citat.
De què tracta
El relat de com Descartes va decidir dubtar de tot el que havia après i reconstruir el coneixement des de l'única certesa que va resistir: penso, per tant soc.
Context i història
Publicat el 1637 a Leiden, anònimament i en francès — no en llatí, que era la llengua dels doctes: Descartes volia que el pogués llegir «fins i tot les dones i la gent sense estudis», va dir. Era el pròleg de tres assaigs científics (òptica, meteors, geometria), però el pròleg s'ha menjat el llibre. Escrit des d'Holanda, on Descartes vivia amb la prudència de qui havia vist què li havia passat a Galileu quatre anys abans. És la partida de naixement de la filosofia moderna: el jo que dubta com a fonament de tot.
Context editorial, no una font citable: a diferència dels passatges de l'obra, aquestes dades no es poden contrastar amb el corpus.
Authors of them, and even a studyed conversation, wherein they discover to us the best only of their thoughts. That eloquence hath forces & beauties which are incomparable. That Poetry hath delicacies and sweets extremly ravishing; That the Mathematicks hath most subtile inventions, which very much conduce aswel to content the curious, as to facilitate all arts, and to lessen the labour of Men: That those writings which treat of manners contain divers instructions, and exhortations to vertue, which are very usefull. That Theology teacheth the way to heaven; That Philosophy affords us the means to speake of all things with probability, and makes her self admir'd, by the least knowing Men. That Law, Physick and other sciences bring honor and riches to those who practice them; Finally that its good to have examin'd them all even the falsest and the most superstitious, that we may discover their just value, and preserve our selves from their cheats. But I thought I had spent time enough in the languages, and even also in the lecture of ancient books, their histories and their fables. For 'tis even the same thing to converse with those of former ages, as to travel. Its good to know something of the manners of severall Nations, that we may not think that all things against our _Mode_ are ridiculous or unreasonable, as those are wont to do, who have seen Nothing. But when we employ too long time in travell, we at last become strangers to our own Country, and when we are too curious of those things, which we practised in former times, we commonly remain ignorant of those which are now in use.…