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It was with the intention of extending mathematical method to all fields of human knowledge that Descartes developed his methodology, the cardinal aspect of his philosophy. He discards the authoritarian system of the scholastics and begins with universal doubt. But there is one thing that cannot be doubted: doubt itself. This is the kernel expressed in his famous phrase, Cogito, ergo sum [I think, therefore I am].
From the certainty of the existence of a thinking being, Descartes passed to the existence of God, for which he offered one proof based on St. Anselm's ontological proof and another based on the first cause that must have produced the idea of God in the thinker. Having thus arrived at the existence of God, he reaches the reality of the physical world through God, who would not deceive the thinking mind by perceptions that are illusions. Therefore, the external world, which we perceive, must exist. He thus falls back on the acceptance of what we perceive clearly and distinctly as being true, and he studies the material world to perceive connections. He views the physical world as mechanistic and entirely divorced from the mind, the only connection between the two being by intervention of God. This is almost complete dualism.
The development of Descartes' philosophy is in Meditationes de prima philosophia (1641); his Principia philosophiae (1644) is also very important. His influence on philosophy was immense, and was widely felt in law and theology also. Frequently he has been called the father of modern philosophy, but his importance has been challenged in recent years with the demonstration of his great debt to the scholastics. He influenced the rationalists, and Baruch Spinoza also reflects Descartes's doctrines in some degree. The more direct followers of Descartes, the Cartesian philosophers, devoted themselves chiefly to the problem of the relation of body and soul, of matter and mind. From this came the doctrine of occasionalism, developed by Nicolas Malebranche and Arnold Geulincx.
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