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4) P15soire es. Taimege paphgeise, bop zepz, ha1sop, aesh ves pafigeez—Descartes' epithets in relation to the mind and its properties.
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Bacon had the same idea with a different philosophical foundation. The epistemological individualism of Descartes is all about this rule: “Never accept anything as truth, except what I obviously recognize as such.” This “I” is repeated in Descartes on almost every line of P15soigs and on every page of Mayonnais.
He considers his inventive methods suitable not only for his “I”, but also for any other mind. An idea that was widely used by the French thinkers of the 18th century. In contrast to the aristocratic point of view of theology and scholasticism, Descartes is a supporter of the accessibility of science for every average mind. His epistemological individualism “) goes hand in hand with egalitarianism.
Vop zelz oh a ga1zop is available to every person. There is more darkness open to everyone, and not just a select few. If Descartes calls himself an average mind, then this is the humility of a scientist, and not a monk, seeking to reveal the secrets of the universe only in interpreters on St. writer and scholastic$.
Freeing the “thesus compos”, the human personality from the authority of religion in matters of knowledge, Descartes followed the same path in other areas of his philosophical research about man. It is interesting to compare, for example, at least the chapter on the properties of the soul from Aquinas’s theological Summa Ooma with Descartes’s small treatise “Razzot $ 4’ache”.
There, the explanation of the human psyche is tied to religious premises. Psychology is separated from theology and the human psyche is viewed as a mechanical
“an economic system, the engines of which are several
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basic principles. Having studied the afterbirth, in their various combinations, we obtain the complex content of a person’s inner life and activity.
We will not dwell on criticizing this view, as well as on the shortcoming of Cartesian psychology that it appears to be devoid of perspective and vital color. However, let us recall that with this formulation of the question, it is possible for a person to belong to himself, and not to serve only a hetevonomic goal. Let this ultimately lead to a kind of anthropological solipsism, but in the field of psychology such mathematical thinking, later developed by Spinoza, helped to wrest the human personality from the power of a reliant understanding of life. Nowadays, she is a self-aware particle of the universe to enter into the general circulation of philosophical knowledge. Even though Descartes's psychology and theories of knowledge, his idea of a thinking substance introduced an abstract, purely rationalistic concept of the human personality. It was of enormous importance for the subsequent history of political individualism. Having discovered the racial elements of the idea of personality, Descartes refused to supplement it with specific ethical and political content. But it was precisely on the foundations laid by the great metaphysics that the ethical and political philosophy of the following centuries, up to and including the doctrine of the great French revolution, developed a unique Cartesian abstract idea of personality.
As for ethics, Lecarte presented only sketches of thoughts mainly in his correspondence').
Rascalistic dualism did not allow Descartes the opportunity to build a system of ethics. Having removed the spirit from the tbla, Descartes
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food
— 211 you can only talk about norms for the disembodied spirit, about ideas. These ideas are: 1) the idea of a perfect being, which is the “true object of love”, 2) the idea of our “spirit”, the nature of which is different from TV and “more noble”