Doubtless, Vico (11) contributed a new point of view regarding the treatment of history, and he is seen in some measure as the initiator of what later came to be known as “historiography.” Nevertheless, this tells us nothing about what foundation he may have given to that science. Indeed, while he points out the difference between “consciousness of existence” and “science of existence,” and in his reaction against Descartes raises the banner of historical knowledge, he does not thereby explain historical facts as such. 

 In: Historiological Discussions, Silo, 

Chapter 2: The Past Seen as Without Temporal Foundation, 2.1 Conceptions of History

Therefore, when phenomenology does in fact appear to fulfill the requirements of a rigorous science, we are led to ask whether there is in it the possibility of giving a foundation to historiology. Before this can happen, however, we must deal with a few difficulties.

Centering on our theme, we ask: Is Husserl’s inadequate response regarding historicity due simply to the incomplete development of this particular point, or is it that phenomenology itself is incapable of becoming a science of intersubjectivity, of worldliness—that is, of the temporal facts external to subjectivity? (25)

(25) In a note to the Spanish edition of Husserl’s Cartesian Meditations, M. Presas makes the following observations: “The Fifth Meditation responds to the objection of transcendental solipsism and can be considered—following the opinion of Ricoeur—as the equivalent of, and substitute for, Descartes’s ontology introduced in the Third Meditation by means of the idea of the infinite and by the recognition of being in the very presence of this idea. While Descartes relied on God in order to transcend the cogito, Husserl transcended the ego by means of the alter ego. Hence, just as Descartes had searched for the superior foundation of objectivity in divine truth, Husserl sought it in a philosophy of intersubjectivity.” Cf. Etude sur les Meditations Cartésiennes de Husserl, P. Ricoeur, Revue Philosophique de Louvain (53, 1954, p. 77).

It is with the motive of introducing the reduction that Husserl proposes the problem of intersubjectivity in this way. Five years later, in the lectures entitled Grundprobleme der Phanomenologie (given in Gottingen during the winter semester of 1910–11), Husserl extended the reduction to the reduction of intersubjectivity. On various occasions he referred to these lectures (published in volume XIII of Husserliana), above all in his Formal and Transcendental Logic. There he gives a short exposition of the investigations, which will later appear in the Cartesian Meditations; but he points out that there are many and difficult special investigations to make explicit, which he hopes to publish in the next year. However, as is well known, Husserl did not publish the investigations on specific topics referring to intersubjectivity. Meditaciones Cartesianas, E. Husserl (Madrid: Ediciones Paulinas, 1979, p. 150n).

Tr.1 Cartesian Meditations: An Introduction to Phenomenology, E. Husserl, transl. D. Cairns (The Hague, Boston: Martinus Nijhoff Publishers, 1982, section 44, p. 99).

 In: Historiological Discussions, Silo

Chapter 3: History and Temporality, 3.1 Temporality and Process

René Descartes (1596 - 1650)

Themes

• Doubt and Certainty: In Discours de la méthode, Descartes introduces methodological doubt by questioning all beliefs in order to establish undoubted certainties. His famous phrase, ‘Cogito, ergo sum’ (‘I think, therefore I am’), exemplifies his quest for certainty.

• Metaphysics and dualism: Descartes explores the nature of existence and mind-body dualism by asserting that the mind and body are different substances. He also discusses innate ideas and the existence of God as a guarantor of truth.

• Morals and passions: In ‘Les passions de l'âme’, Descartes examines human emotions and their influence on behaviour. He proposes a provisional morality to guide daily life until a morality based on reason is established.

Major works

1. ‘Discours de la méthode’ (1637): Probably his most famous work, this text lays the foundations of the modern scientific method and introduces the famous saying ‘Cogito, ergo sum’.

2. ‘Méditations métaphysiques’ (1641): In this work, Descartes delves deeper into metaphysics, methodical doubt and the proof of the existence of God.

3. ‘Les passions de l'âme’ (1649): Descartes' final major work, it examines human emotions and their influence on behaviour and proposes a theory of passions.

Influence

René Descartes had a great influence in many fields, including philosophy, literature and science.

In philosophy, for the method of doubt and analysis, the relationship between soul and body.

In science and mathematics, for his geometry. His ideas influenced figures such as Isaac Newton.