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 The popularity which Cartesianism thus gained in the social and literary circles of the capital was largely increased by the labours of Pierre-Sylvain Regis (1632–1707). On his visit to Toulouse in 1665, with a mission from the Cartesian chiefs, his lectures excited boundless interest; ladies threw themselves with zeal and ability into the study of philosophy; and Regis himself was made the guest of the civic corporation. In 1671 scarcely less enthusiasm was roused in Montpellier; and in 1680 he opened a course of lectures at Paris, with such acceptance that hearers had to take their seats in advance. Regis, by removing the paradoxes and adjusting the metaphysics to the popular powers of apprehension, made Cartesianism popular, and reduced it to a regular system.

But a check was at hand. Descartes, in his correspondence with the Jesuits, had shown an almost cringing eagerness to have their powerful organization on his side. Especially he had written to Père Mesland, one of the order, to show how the Catholic doctrine of the eucharist might be made compatible with his theories of matter. But his undue haste to arrange matters with the church only served to compromise him more deeply. Unwise admirers and malicious opponents exaggerated the theological bearings of his system in this detail; and the efforts of the Jesuits succeeded in getting the works of Descartes, in November 1663, placed upon the index of prohibited books,—donec corrigantur. Thereupon the power of church and state enforced by positive enactments the passive resistance of old institutions to the novel theories. In 1667, the oration at the interment was forbidden by royal order. In 1669, when the chair of philosophy at the Collège Royal fell vacant, one of the four selected candidates had to sustain a thesis against “the pretended new philosophy of Descartes.” In 1671 the archbishop of Paris, by the king’s order, summoned the heads of the university to his presence, and enjoined them to take stricter measures against philosophical novelties dangerous to the faith. In 1673 a decree of the parlement against Cartesian and other unlicensed theories was on the point of being issued, and was only checked in time by the appearance of a burlesque mandamus against the intruder Reason, composed by Boileau and some of his brother-poets. Yet in 1675 the university of Angers was empowered to repress all Cartesian teaching within its domain, and actually appointed a commission charged to look for such heresies in the theses and the students’ note-books of the college of Anjou belonging to the Oratory. In 1677 the university of Caen adopted not less stringent measures against Cartesianism. And so great was the influence of the Jesuits, that the congregation of St Maur, the canons of Ste Geneviève, and the Oratory laid their official ban on the obnoxious doctrines. From the real or fancied rapprochements between Cartesianism and Jansenism, it became for a while impolitic, if not dangerous, to avow too loudly a preference for Cartesian theories. Regis was constrained to hold back for ten years his System of Philosophy; and when it did appear, in 1690, the name of Descartes was absent from the title-page. There were other obstacles besides the mild persecutions of the church. Pascal and other members of Port Royal openly expressed their doubts about the place allowed to God in the system; the adherents of Gassendi met it by resuscitating atoms; and the Aristotelians maintained their substantial forms as of old; the Jesuits argued against the arguments for the being of God, and against the theory of innate ideas; whilst Pierre Daniel Huet (1630–1721), bishop of Avranches, once a Cartesian himself, made a vigorous onslaught on the contempt in which his former comrades held literature and history, and enlarged on the vanity of all human aspirations after rational truth.

The greatest and most original of the French Cartesians was (q.v.). His Recherche de la vérité, in 1674, was the baptism of the system into a theistic religion which borrowed its imagery from Augustine; it brought into prominence the metaphysical base which Louis Delaforge, Jacques Rohault and Regis had neither cared for nor understood. But this doctrine was a criticism and a divergence, no less than a consequence, from the principles in Descartes; and it brought upon Malebranche the opposition, not merely of the Cartesian physicists, but also of Arnauld, Fénelon and Bossuet, who found, or hoped to find, in the Meditations, as properly understood, an ally for theology. Popular enthusiasm, however, was with Malebranche, as twenty years before it had been with Descartes; he was the fashion of the day; and his disciples rapidly increased both in France and abroad.

In 1705 Cartesianism was still subject to prohibitions from the authorities; but in a project of new statutes, drawn up for the faculty of arts at Paris in 1720, the Method and Meditations of Descartes were placed beside the Organon and the Metaphysics of Aristotle as text-books for philosophical study. And before 1725, readings, both public and private, were given from Cartesian texts in some of the Parisian colleges. But when this happened, Cartesianism was no longer either interesting or dangerous; its theories, taught as ascertained and verified truths, were as worthless as the systematic verbiage which preceded them. Already antiquated, it could not resist the wit and raillery with which Voltaire, in his Lettres sur les Anglais (1728), brought against it the principles and results of Locke and Newton. The old Cartesians, Jean Jacques Dortous de Mairan (1678–1771) and especially Fontenelle, with his Théorie des tourbillons (1752), struggled in vain to refute Newton by styling attraction an occult quality. Fortunately the Cartesian method had already done its service, even where the theories were rejected. The Port Royalists, Pierre Nicole (1625–1695) and Antoine Arnauld (1612–1694), had applied it to grammar and logic; Jean Domat or Daumat (1625–1696) and Henri François Daugesseau (1668–1751) to jurisprudence; Fontenelle, Charles Perrault (1628–1703) and Jean Terrasson (1670–1750) to literary criticism, and a worthier estimate of modern literature. Though it never ceased to influence individual thinkers, it had handed on to Condillac its popularity with the masses. A Latin abridgment of philosophy, dated 1784, tells us that the innate ideas of Descartes are founded on no arguments, and are now universally abandoned. The ghost of innate ideas seems to be all that it had left.

In Germany a few Cartesian lecturers taught at Leipzig and Halle, but the system took no root, any more than in Switzerland, where it had a brief reign at Geneva after 1669. In Italy the effects were more permanent. What is termed the iatro-mechanical school of medicine, with G. A. Borelli (1608–1679) as its most notable name, entered in a way on the mechanical study of anatomy suggested by Descartes, but was probably much more dependent upon the positive researches of Galileo. At Naples there grew up a Cartesian school, of which the best known members are Michel Angelo Fardella (1650–1708) and Cardinal Gerdil (1718–1802), both of whom, however, attached themselves to the characteristic views of Malebranche.

In England Cartesianism took but slight hold. Henry More, who had given it a modified sympathy in the lifetime of the author, became its opponent in later years; and Cudworth differed from it in most essential points. Antony Legrand, from Douai, attempted to introduce it into Oxford, but failed. He is the author of several works, amongst others a system of Cartesian philosophy, where a chapter on “Angels” revives the methods of the schoolmen. His chief opponent was Samuel Parker (1640–1688), bishop of Oxford, who, in his attack on the irreligious novelties of the Cartesian, treats Descartes as a fellow-criminal in infidelity with Hobbes and Gassendi. Rohault’s version of the Cartesian physics was translated into English; and Malebranche found an ardent follower in John Norris (1667–1711). Of Cartesianism towards the close of the 17th century the only remnants were an overgrown theory of vortices, which received its death-blow from Newton, and a dubious phraseology anent innate ideas, which found a witty executioner in Locke.

For an account of the metaphysical doctrines of Descartes, in their connexions with Malebranche and Spinoza, see.

.—I. Editions and Translations.—The collected works of Descartes were published in Latin in 8 vols. at Amsterdam (1670–1683), in 7 vols. at Frankfort (1697) and in 9 vols. by Elzevir