Relevant bibliographies by topics / 1596-1650

Academic literature on the topic '1596-1650'

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Published: 4 June 2021
Last updated: 30 July 2024

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Journal articles on the topic "1596-1650"

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Haas, L. F. "Rene Descartes 1596-1650." Journal of Neurology, Neurosurgery & Psychiatry 55, no. 3 (March 1, 1992): 176. http://dx.doi.org/10.1136/jnnp.55.3.176.

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Gijn, J. "Ren� Descartes (1596?1650)." Journal of Neurology 252, no. 2 (February 2005): 241–42. http://dx.doi.org/10.1007/s00415-005-0775-2.

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Neetens, A. "Cogito ergo sum (René Descartes 1596-1650)." Neuro-Ophthalmology 16, no. 6 (January 1996): 385–86. http://dx.doi.org/10.3109/01658109609044645.

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Dortier, Jean-François. "René Descartes (1596-1650). Le primat de la raison." Sciences Humaines N° Hors-série, HS11 (January 6, 2022): 3. http://dx.doi.org/10.3917/sh.hs11.0003.

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Le Floch-Prigent, P., S. Verdeille, and A. Froment. "Le crâne de René Descartes (1596–1650) : scannographie sériée et reconstructions." Morphologie 96, no. 314-315 (October 2012): 70–71. http://dx.doi.org/10.1016/j.morpho.2012.08.013.

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Van Gigch, J. P. "Design of the modern inquiring system-i. r. descartes (1596-1650)." Systems Research 5, no. 3 (September 1988): 267–69. http://dx.doi.org/10.1002/sres.3850050313.

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Plecas, Tamara. "Relying on Seneca in moments of crisis: The case of princess Elizabeth of Bohemia." Theoria, Beograd 65, no. 4 (2022): 159–68. http://dx.doi.org/10.2298/theo2204159p.

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This paper looks at the correspondence between Princess Elizabeth of Bohemia (1618-1680) and the French philosopher Ren? Descartes (1596-1650). Analyzing specific segments of the letters they addressed to each other, it emerges that Descartes, advising Elizabeth and recommending her to read Seneca, was also following an ancient, or more precisely, Stoic therapeutic technique. Namely, it seems that he, like the Stoics, believed that philosophy could provide a kind of consolation or support in moments of crisis, that is, during specific turbulent moments in life.
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Nickalls, R. W. D. "Viète, Descartes and the cubic equation." Mathematical Gazette 90, no. 518 (July 2006): 203–8. http://dx.doi.org/10.1017/s0025557200179598.

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An appreciation of the geometry underlying algebraic techniques invariably enhances understanding, and this is particularly true with regard to polynomials. With visualisation as our theme, this article considers the cubic equation and describes how the French mathematicians François Viète (1540–1603) and René Descartes (1596–1650) related the ‘three-real-roots’ case (casus irreducibilis) to circle geometry. In particular, attention is focused on a previously undescribed aspect, namely, how the lengths of the chords constructed by Viète and Descartes in this setting relate geometrically to the curve of the cubic itself.
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Rudolph, Ulrich. "Auf der Suche nach Erkenntnis zwischen Asien und Europa: al-Ġazālī, Descartes und die moderne Forschungswissenschaft." Asiatische Studien - Études Asiatiques 72, no. 1 (April 25, 2018): 1–29. http://dx.doi.org/10.1515/asia-2017-0076.

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Abstract The quest for an indisputable foundation of all knowledge has been one of the driving forces behind intellectual history. In the European tradition it is mainly connected to René Descartes (1596–1650) and his Meditations on First Philosophy whereas in the Islamic world it was already expressed in a brilliant manner by Abū Ḥāmid al-Ġazālī (1058–1111) in his book entitled Deliverance from Error. The article investigates both these texts by contextualizing them within the long history of intellectual autobiographies, which stretches from antiquity to the present and comprises many exciting examples from Asia and Europe.
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Albertini, Tamara. "Crisis and Certainty of Knowledge in al-Ghazali (1058-1111) and Descartes (1596-1650)." Philosophy East and West 55, no. 1 (2005): 1–14. http://dx.doi.org/10.1353/pew.2004.0038.

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Dissertations / Theses on the topic "1596-1650"

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Cassan, Elodie Buzon Frédéric de. "La théorie cartésienne du jugement." S. l. : S. n, 2008. http://doxa.scd.univ-paris12.fr:8080/theses-npd/th0494531.pdf.

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2

Mathieu, Louise. "Descartes et la question de Dieu : la place et la fonction de l'idée de Dieu dans la pensée cartésienne." Dijon, 2004. http://www.theses.fr/2004DIJOL022.

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Descartes déclare, à plusieurs reprises, vouloir défendre la cause de Dieu, combattre les impies, apporter aux infidèles, et à tous ceux qui se sont détournés de l’Eglise, non seulement la preuve de l’existence de Dieu, mais aussi une doctrine solide sur la transsubstantiation, sur la liberté divine, sur Dieu et sur les vérités éternelles. Il dit aussi ne s’exprimer sur l’Infini que pour s’y « soumettre » et en parler « dignement ». Enfin, il ne cesse de répéter qu’il recherche la vérité dans les choses que pour marcher avec assurance en cette vie. Pour cela, il se dote d’une méthode et va chercher la preuve de l’existence de Dieu non dans le monde, c’est-à-dire dans l’expérience empirique, ni dans les Ecritures qu’il juge pourtant supérieures à ses pensées, mais dans son esprit. Seulement, par cette démarche où la raison se met à conceptualiser le nom de la transcendance et à vouloir la soumettre à son diktat, Descartes n’est, selon nous, plus en train de parler du Dieu de la Bible mais d’élaborer un ‘‘sujet-objet’’ de la métaphysique qui a le nom de Dieu mais qui n’est pas Dieu. En somme, en apportant des conceptions qui lui sont propres tout en clamant son christianisme et son respect pour la religion de son enfance (le catholicisme), il convient de s’interroger sur la philosophie autant que sur l’homme qu’était Descartes. Descartes peut-il se dire chrétien et insister sur son amour de Dieu, dans ses écrits, quand le Christ est absent de sa philosophie et que sa théodicée ne se réduit qu’à quelques lignes dans les méditations trois et six ? Que recherche-t-il ? Affirmer sa croyance en Dieu pour mieux s’y soumettre ? Prouver l’existence de Dieu dans le but d’en faire une assise solide pour sa nouvelle philosophie, laquelle comprend aussi bien une physique qu’une métaphysique ou bien élaborer son propre "sujet-objet métaphysique" ?Les intentions de l’auteur, qu’elles soient sincères ou non, ne montrent-elles pas, à travers ses tentatives de présenter une doctrine cohérente et acceptable sur l’Etre suprême, l’impossibilité de dire quoi que ce soit de vrai et de juste sur Dieu que ce qui a déjà été dit dans les Textes sacrés ? La seule preuve de l’existence de Dieu qui prévaut n’est-ce pas le Christ qui est Dieu et les miracles pour que nous puissions enfin croire que Dieu est amour et qu’il est vivant ?
Descartes declare on several occasions want to defend God, to fight impious persons, bring to infidels and persons who turn away church, the proof about the existence of God but also give them sound doctrine on transsubstantiation, divine liberty, God, eternals thruths. He says also speak about Infiny only for subject himself and speak about with great dignity. Lastly, he’s forever repeating that he look for the truth in the things for to go with insurance in this existence. For that, it obtains a method and will try to find the proof of the existence of God not in the world, i. E. In the empirical experiment, nor in the Scriptures which he however considers higher than his thoughts, but in his spirit. Only, by this step where the reason starts to conceptualize the name of the transcendence and to want to subject it to his diktat, Descartes is not, according to us, more speaking about God of the Bible but to work out an subject-object of the metaphysics which has the name of God but who is not God. All in all, while bringing his own conception, while protesting his christianity and his respect for the religion of his childhood (catholicism), one should do to wonder about his philosophy as much as on the man who was Descartes. Can Descartes think himself christian and to insist on his love of God, in his writings, when Christ misses of his philosophy and that his “théodicée” is reduced only to some lines in the meditations three and six ? What Descartes look for ? To affirm his belief in God for better subjecting himself to him ? To prove the existence of God with an aim of making him a solid base for his new philosophy, which does include a physics as well as a metaphysics or to work out his own "metaphysical subject-object" ? The intentions of the author, sincere or not, did they show, through his attempts to present doctrines coherent and acceptable on God, the impossibility of saying anything truth and valid on God that the sacred Texts tell to us ? The only proof of the existence of God who prevails isn't is the fact that the Christ who is God and the miracles so that we can finally believe that God is love and that his is alive?
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Guenancia, Pierre. "Recherches sur les problèmes du sens et le fondement de l'objectivité dans les philosophies de la conscience : Descartes et l'intelligence du sensible." Paris 4, 1997. http://www.theses.fr/1997PA040140.

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La première partie de ce travail examine la question de la perception des choses sensibles dans différents textes de Descartes, notamment dans celui de la 2eme méditation consacrée à l'analyse du morceau de cire et montre qu'il n'a pas d'opposition entre la sensibilité et l'entendement pour la simple raison que c'est toujours l'entendement qui connait. L'esprit n'est donc pas chez Descartes divisé en facultés auxquelles correspondraient différents types de connaissances. La conception de l'âme comme chose qui pense reçoit de ce résultat un éclairage nouveau, car le donné sensible n'est pas réfractaire à la pensée. C'est le sensualisme et l'idée empiriste d'une connaissance sensible que Descartes critique, ce n'est ni les sens ni le sensible. La deuxième partie montre comment les analyses cartésiennes des passions établissent que celles-ci ne sont pas des ennemies de la raison mais sont au contraire indispensables au contentement de l'âme unie au corps dont l'importance dans la morale est par là soulignée. L'entendement et la sensibilité ne s'opposent pas plus ici que dans le domaine de la connaissance, et c'est même le principe d'une telle dualité qui se trouve remis en question. Plus pertinente que cette distinction est celle que Descartes n'a pas cessé de faire entre la connaissance directe et la connaissance réfléchie, celle-ci caractérisant à ses yeux l'entendement dans son usage spécifique. La conclusion montre comment se rejoignent les analyses de la connaissance des choses sensibles et celles des passions et comment la métaphysique cartésienne peut s'appliquer naturellement à la connaissance et à la pratique du monde
The first part of this work examines the problem of the perception of sensitive things in various texts by Descartes, namely in tat of the 2nd meditation devoted to the analysis of the piece of wax and shows that there is no opposition between sensitivity and understanding for the simple reason that it is always understanding that comes to knowledge. Therefore, in Descartes, the mind is not divided into faculties to which different types would correspond. The conception of the soul as a thing that thinks comes under a different light through this result, for the sensitive is not reluctant to the thought. It is the sensualism and the empiric idea of a sensitive knowledge that are criticized by Descartes, it is neither the senses nor the sensitive. The second part shows how the Cartesian analyses of passions state that the latter are not enemies to reason but on the contrary are necessary to the satisfaction of the soul united to the body whose importance in morality is therefore emphasized. Reasoning and sensivity are no more opposed here than in the field of knowledge and it is even the principle of such a duality which is questioned. Even more relevant than this distinction is the one Descartes kept on making between direct knowledge and reflexive knowledge, the latter characterizing, for him, understanding in its specific use. The conclusion shows how the analysis of the knowledge of sensitive things and that of passions merge, and how Cartesian metaphysics can naturally apply to knowledge and the practice of the world
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Delia, Luigi. "La verità filosofica nel pensiero di Descartes : studio storico, critico e semantico." Dijon, 2007. http://www.theses.fr/2007DIJOL025.

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La question de la vérité, c’est-à-dire de sa recherche et des expériences requises pour s’en emparer; de sa possibilité et de son origine; de ses caractères et des choix qui portent sur elle; de sa force contraignante et de sa formation intellectuelle; de sa cohérence et de sa correspondance; de son univocité et de sa diverse modulation discursive; de l’usage, enfin, qu’il convient qu’on en fasse en vue du progrès de la science et du perfectionnement moral de l’homme, n’est pas une question locale, mais traverse comme une idée directrice l’ensemble du projet (cohérent, et en même temps, pluriel) de la philosophie cartésienne. Notre thèse s’est fixé un triple objectif: reconstruire le contexte intellectuel dans lequel se forme l’idée cartésienne de vérité; mener une enquête plus intrinsèque à l’œuvre de Descartes, visant à réfléchir sur les principaux problèmes interprétatifs liés à cette notion; accomplir une étude lexicale consacrée au registre négatif de la vérité
The question of truth, that is of its research and of the proper experiences that allow to grasp it (the necessity of the method); of its possibility and of its origin; of its characteristics and of the choices that imply it; of its constraining force and of its intellectual formation; of its coherence and of its correspondence; of its univocallity and of its diverse discursive modulation (distinction of the three primitive notions); of the use, last, that we must rightly make of it in light of science’s progress and of human moral development, is not a localised question but indeed transpires through all the Cartesian philosophy project. The defended thesis was fixed around a triple objective: to reconstruct the intellectual context within which is shaped the Cartesian idea of truth; to conduct an enquiry within Descartes’ work, aiming to think over the main interpretative problems linked to this notion; to conduct a lexical study dedicated to the negative register about truth
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Dumont, Pascal. "L'art d'émerveiller : étude sur la pensée esthétique de Descartes." Paris 1, 1993. http://www.theses.fr/1993PA010559.

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Le premier écrit du jeune Descartes, l'abrégé de musique (1618), exprime déjà un refus de l'idée antique d'harmonie et une rupture avec le néoplatonisme de la renaissance qui attribuait un pouvoir magique à la musique. Les recherches de Descartes sur la gamme naturelle le montrent soucieux de ramener les accords musicaux à un mécanisme dont d'habiles praticiens pourront tirer des effets. Cette vision technique, contemporaine de la naissance de l'opéra, conduit à relativiser le jugement de gout et se prolongera, en 1637, par la dévalorisation de l'affectivité. La perception, conçue comme lecture codifiée du monde, déréalise l'objet et interdit toute ontologie des formes. La peinture hollandaise du dix-septième siècle illustre cette définition de l'image comme cryptogramme. Une telle dévitalisation du monde donne la primauté à l'adresse de l'artiste dans l'œuvre. Descartes substitue ainsi à l'émotion esthétique devant la beauté des choses, l'admiration pour la libre invention d'un agent (humain ou divin). Ce renversement trouve son accomplissement dans l'éthique cartésienne : la fermeté dont un homme est capable, dans la libre conduite de ses actions, est, pour l'acteur, source de joie, et, pour le spectateur, la seule source authentique d'émerveillement.
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Starzynski, Wojciech. "Les implications théologiques et religieuses dans la métaphysique de Descartes." Paris 4, 2002. http://www.theses.fr/2002PA040069.

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Cette recherche fait recours à la méthode phénoménologique dans l'histoire de la philosophie et procède dans trois registres : 1)dans les 'regulae', Descartes élabore une notion dé-théologisée de l'objet. En s'appuyant sur la relation entre formel et objectif, les 'meditationes' élargissent ce concept jusqu'à définir Dieu comme archétype de tout objet. 2)malgré le silence sur la question de l'analogie, il est possible d'identifier ses figures dans l'oeuvre cartésienne. De plus, sa doctrine de la substance se caractérise par une univocité de type phénoménologique. 3)L'ordre des attributs divins dans la métaphysique de Descartes devient lisible par une analyse comparative avec la pensée de Suarez. Descartes marque son originalité par le recours aux expériences de Dieu dans le doute et en tant que "causa sui". Ainsi, les implications théologiques prennent aussi une dimension religieuse : ce qui confirme la doctrine cartésienne de la transsubstantation.
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SILVA, PRISCILA ALBA DA. "TRUTH X VERISIMILITUDE: NOTES FROM RENÉ DESCARTES (1596-1650) AND GIAMBATTISTA VICO (1668-1744)." PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO, 2016. http://www.maxwell.vrac.puc-rio.br/Busca_etds.php?strSecao=resultado&nrSeq=27504@1.

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PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO
COORDENAÇÃO DE APERFEIÇOAMENTO DO PESSOAL DE ENSINO SUPERIOR
PROGRAMA DE SUPORTE À PÓS-GRADUAÇÃO DE INSTS. DE ENSINO
Partindo da análise das obras de René Descartes (1596-1650) e da concepção de retórica enquanto uma metalinguagem, fornecida tanto por Roland Barthes quanto por Haroldo de Campos, investigamos certa tensão entre Giambattista Vico (1668-1744) e o filósofo francês. Atrito forjado a partir da leitura indireta do retor napolitano das obras de Descartes. Este trabalho trata, portanto, da diferença entre a certificação do conhecimento em Descartes e Vico, diferença que, segundo elucidamos, pode ser situada na tensão entre os conceitos de verdade e verossimilhança, respectivamente, bem como nos conceitos de sentido e senso. Em 1699, Giambattista Vico assumiu a cátedra de Retórica na Universidade Real de Nápoles. A partir deste ano e, até o ano de 1707, o filósofo proferiu discursos de abertura dos anos letivos nesta instituição. Esses discursos nos chegam sob o título de Orazioni Inaugurali (1699-1707), donde foram analisadas, na presente dissertação, às duas primeiras, concernentes aos anos de 1699 e 1700. Tal análise procurou nuançar não apenas o entrelaçamento entre forma e conteúdo como, também, a partir disso, sugerir que a verossimilhança viquiana incide formalmente em seus textos, assim como a verdade cartesiana seria derivada de certa estrutura textual.
Analyzing the works of René Descartes (1596-1650) and the conception of rhetoric as a meta language, provided both by Roland Barthes and by Haroldo de Campos, we investigated tension between Giambattista Vico (1668-1744) and the French philosopher. Misunderstanding forged from indirect reading of Neapolitan rector of the works of Descartes. This work analyzes the difference between the certification of knowledge in Descartes and Vico, a difference that, according elucidated, may be located in the tension between the concepts of truth and verisimilitude, respectively, as well as the concepts of way and sense. In 1699, Giambattista Vico took over the chair of Rhetoric at the Royal University of Naples. From this year by the year 1707, the philosopher gave opening speeches of school years at this institution. These talks come in under the heading of Orazioni Inaugurali (1699-1707), from which were analyzed in the present work the first two, pertaining to the years 1699 and 1700. This analysis sought to nuance not only the interweaving between form and content as, also, from there, suggest that the verisumilitude viquiana focuses formally in his writings, as well as the Cartesian truth would be derived from certain textual structure.
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Feller, Waldemar. "Descartes e as humanidades." [s.n.], 1998. http://repositorio.unicamp.br/jspui/handle/REPOSIP/251102.

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Orientador: Newton Aquiles Von Zuben
Tese (doutorado) - Universidade Estadual de Campinas, Faculdade de Educação
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Doutorado
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Cavaillé, Jean-Pierre. "Descartes la fable du monde /." Paris : J. Vrin : EHESS, 1991. http://catalogue.bnf.fr/ark:/12148/cb35490084g.

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Veloso, Filho Isaú Ferreira. "A estética cartesiana entre a Teoria dos afetos e o Gosto subjetivo." reponame:Repositório Institucional da UFOP, 2015. http://www.repositorio.ufop.br/handle/123456789/6378.

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Programa de Pós-Graduação em Filosofia. Departamento de Filosofia, Instituto de Filosofia, Artes e Cultura, Universidade Federal de Ouro Preto.
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O principal objetivo desta dissertação é avaliar em que medida os escritos de Descartes sobre música podem ser consideradas de cunho estético, isto é, possibilitam se pensar em uma estética cartesiana. Com vista a atingi-lo, é necessário avaliarmos o contexto musical no qual o filósofo está inserido, e escreve a sua primeira obra, o Compêndio de música em 1618. Desta forma, poderemos ajuizar em que medida o autor adere ou distancia dos ditames da teoria dos afetos, e como esta influencia numa análise estética do autor. Que nos parece, neste primeiro momento, ser composto por tons claramente racionalistas. Outra fonte essencial acerca do seu pensamento musical, e que iremos dissecar na dissertação, são as cartas que ele troca com seu amigo Marin Mersenne entre os anos de 1629 e 1631. Momento em que o filósofo parece estar distante da visão racionalista do seu tempo, representada por seu interlocutor Mersenne, buscando uma interpretação sobre o prazer proporcionado pela música que leve em consideração questões inerentes ao gosto subjetivo dos ouvintes. Gosto este, que é característica das estéticas modernas. No decorrer dos treze anos entre a escrita do seu primeiro livro e as cartas trocadas com Mersenne iremos apontar as mudanças operadas no discurso cartesiano sobre a música e, por conseguinte, os reflexos na sua visão estética. ______________________________________________________________________________________________________
ABSTRACT: The main objective of this dissertation is to evaluate to what extent the writings of Descartes about music can be considered an aesthetic imprint, so, that it is possible to think of him aesthetic Cartesian. In order to achieve that, it is necessary to evaluate the musical context in which the philosopher is inserted, and writes his first work, the Music Compendium in 1618. In this way, we can assess the extent to which the author adheres or distance from the dictates of the theory of affections, and how this influences an aesthetic analysis of the author. Which seems to us, at this moment, to be composed of clearly rationalist tones. Another essential source about this musical thinking and we will dissect in the dissertation, are the letters that he exchange with his friend Marin Mersenne, between the years 1629 and 1631. Moment that the philosopher seems to be far from the rationalist view of his time, represented by his interlocutor Mersenne, seeking an interpretation about the pleasure provided by music that takes into account issues related to the subjective liking of the listeners. A liking that is characteristic of the modern aesthetic. During the thirteen years between the writing of his first book ant letters exchanged with Mersenne, we will point out the changes made in Cartesian discourse about music, and therefore, the impact on their aesthetic vision.
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Books on the topic "1596-1650"

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Arlov, Thor B. Svalbard 1596-1650 i historiografisk lys. Oslo: Norsk polarinstitutt, 1988.

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Kenny, Anthony John Patrick. Descartes: A study of his philosophy. South Bend, Ind: St. Augustine's Press, 2009.

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Delgado, José Vega. Rene Descartes, 1596-1650: Cuatrocientos años despues. Cuenca, Ecuador: Casa de la Cultura Ecuatoriana "Benjamin Carrion", Núcleo de Azuay, 1998.

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Andreas, Kemmerling, and Schütt Hans-Peter, eds. Descartes nachgedacht. Frankfurt am Main: Klostermann, 1996.

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Kenny, Anthony John Patrick. Descartes: A study of his philosophy. New York: Garland, 1987.

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Reith, Herman R. Rene ́ Descartes: The story of a soul. Lanham: University Press of America, 1987.

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D, Moyal Georges J., ed. René Descartes: Critical assessments. London: Routledge, 1991.

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Williams, Bernard Arthur Owen. Descartes: The project of pure enquiry. London: Routledge, 2005.

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Schmaltz, Tad M. Descartes on causation. New York: Oxford University Press, 2007.

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Schmaltz, Tad M. Descartes on causation. New York, NY: Oxford University Press, 2007.

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Book chapters on the topic "1596-1650"

1

Howard, Alex. "René Descartes (1596–1650)." In Philosophy for Counselling and Psychotherapy, 126–37. London: Macmillan Education UK, 2000. http://dx.doi.org/10.1007/978-1-137-04644-4_13.

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2

Clack, Beverley. "René Descartes 1596–1650." In Misogyny in the Western Philosophical Tradition, 95–106. London: Palgrave Macmillan UK, 1999. http://dx.doi.org/10.1057/9780230212800_8.

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3

Campagna, Norbert. "René Descartes (1596–1650)." In Tocqueville-Handbuch, 107–10. Stuttgart: J.B. Metzler, 2021. http://dx.doi.org/10.1007/978-3-476-05754-9_25.

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Campagna, Norbert. "René Descartes (1596–1650)." In Tocqueville-Handbuch, 145–49. Stuttgart: J.B. Metzler, 2024. http://dx.doi.org/10.1007/978-3-476-05979-6_25.

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Herrmann, Dietmar. "René Descartes (1596–1650)." In Mathematik der Neuzeit, 163–91. Berlin, Heidelberg: Springer Berlin Heidelberg, 2022. http://dx.doi.org/10.1007/978-3-662-65417-0_7.

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6

Marshall, Gwendolyn, and Susanne Sreedhar. "Descartes, René (1596–1650)." In A New Modern Philosophy, 22–83. 2nd ed. New York: Routledge, 2023. http://dx.doi.org/10.4324/9781003406525-4.

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7

Shamey, Renzo. "Descartes, René Du Perron 1596–1650." In Pioneers of Color Science, 89–93. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-319-30811-1_19.

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8

Antoine-Mahut, Delphine. "Descartes, René (1596–1650): His Scientific Work and Its Reception." In Encyclopedia of Early Modern Philosophy and the Sciences, 1–9. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-319-20791-9_608-1.

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9

Duhem, Pierre. "The French Contribution to Statics (Continued) René Descartes (1596–1650)." In The Origins of Statics, 226–43. Dordrecht: Springer Netherlands, 1991. http://dx.doi.org/10.1007/978-94-011-3730-0_14.

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10

Antoine-Mahut, Delphine. "Descartes, René (1596–1650): His Scientific Work and Its Reception." In Encyclopedia of Early Modern Philosophy and the Sciences, 435–43. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-319-31069-5_608.

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