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| Cartesianism | Oxford Companion to Philosophy |
| Cogito ergo sum | Wikipedia |
| Descartes' Epistemology | Stanford Encyclopedia of Philosophy |
| Descartes’ Modal Metaphysics | Stanford Encyclopedia of Philosophy |
| Descartes’ Ontological Argument | Stanford Encyclopedia of Philosophy |
| Rene Descartes | Oxford Companion to Philosophy |
| Rene Descartes | Internet Encyclopedia of Philosophy |
| Rene Descartes | Encyclopedia Britannica |
| Rene Descartes | Encarta |
| Rene Descartes | Wikipedia |
| René Descartes | Catholic Encyclopedia (1913) |
| René Descartes' Life and Works | Stanford Encyclopedia of Philosophy |
Complete mind- body dualism. Thoughts are passions in the soul. In the Cartesian teaching the passions are good in themselves, but they must be kept in subjection to the law of moral order. What this law is he does not clearly indicate; he gives only some scattered precepts in which one may discern a noble effort to build up a Stoico-Christian system of ethics.
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''But immediately upon this I observed that, whilst I thus wished to think that all was false, it was absolutely necessary that I, who thus thought, should be somewhat; and as I observed that this truth, I think, therefore I am, was so certain and of such evidence that no ground of doubt, however extravagant, could be alleged by the skeptics capable of shaking it, I concluded that I might, without scruple, accept it as the first principle of the philosophy of which I was in search.'' [Discourse on Method]
''Common sense is the best distributed commodity in the world, for every man is convinced that he is
well supplied with it.'' [Discourse on Method]
''If you would be a real seeker after truth, you must at least once in your life doubt, as far as
possible, all things.'' [Discourse on Method]
Mind is an entirely separate substance from the body, and, moreover, that its nature is wholly distinct from the nature of anything physical: it is an incorporeal, indivisible, non-spatial, unextended thing, which is 'entirely distinct from the body, and would not fail to be what it is even if the body did not exist' (Discourse on the Method, pt. iv).