On the Conceptual and Civilization Frames in René Descartes ’ Physical Works

The paper try to provide a contribution to the scientific—historiographic debate concerning the relations between experiments, metaphysics and mathematics in Descartes’ physics. The three works on which the analysis is focused are the Principia philosophiae and the two physical essays: La Dioptrique and Les Météores. The authors will highlight the profound methodological and epistemological differences characterizing, from one side, the Principia and, from the other side, the physical essays. Three significant examples will be dealt with: 1) the collision rules in the Principia philosophiae; 2) the refraction law in La Dioptrique; 3) the rainbow in Les Météores. In the final remarks these differences will be interpreted as depending upon the different role Descartes ascribed to the three books inside his whole work. The concepts of intensity and gradation of the physical quantities used by Descartes will provide an important interpretative means. In this paper, we compare the aprioristic approach to physics typical for Descartes’ Principia with the experimental and mathematical one characterizing Descartes’ Essays.


An Outline
On Science & Society.The social and civilization environment in which a scientist lives has profound influences on the way how his scientific results and methods are framed (e.g.see Schuhl).This is specifically true for the 17th century, the epoch of the scientific revolution and a century of deep social and political transformations.Nevertheless, we think influence of the social-political situation on the work of a scientist has to be deduced directly from the analysis of his scientific works.In other terms: an analysis of the society in a certain period can be useful to understand the general direction taken by the science in that period, but, in itself, it is not enough to understand the specific work and results of a certain scientist.This kind of general analysis risks to become a sort of an a priori passepartout through which the scientific work is analysed and risks1 to induce serious misunderstandings on the way in which a certain scientist presented the results of his researches.It is always necessary to begin a historical research-also a research concerning the relations between science and society in a determined period-from the alive, both theoretical and technical work of the scientists.If, in the analysis of the whole work of a scientist, the historian of science reveals some unclearness or internal inconsistencies or a lack of coherence between the methods used by this scientist in different works of his and if all these questions cannot be explained either with technical problems (for example the lack or the misunderstanding of certain mathematical methods) or with the general methodological and epistemological convictions of the scientist himself, then it is necessary to think of the general structure of the society in that period.Therefore technical analysis of the results and methods used by the scientist is a priori considered and then evaluated within civilization.
On Science.The case of René Descartes (1596Descartes ( -1650) ) is emblematic in this sense: in his essays La Dioptrique and Les Méthéores Descartes proposes-among other results-his theory of refraction and of rainbow.Every passage of these two works can be explained taking into account: 1) the level of the science in the 17th century; 2) Descartes' experiments and methods; 3) Descartes' use of mathematics; 4) Descartes philosophical convictions (Hattab, 2009).These books could be understood without taking into account the social non-scientific context in which Descartes lived.The situation as to the Principia philosophiae is different at all: we will see in the final remarks of this paper that many results and argumentative structures exposed by Descartes in his Principia can be explained taking into account Descartes' epistemological and philosophical convictions, but other parts of the book and some reasoning that appear tormented and unclear can be clarified only considering the particular social situation in which Descartes lived and operated.The sociological analysis becomes hence interesting and can represent a great means to understand the evolution of the scientific ideas only if it is based on the examination of the theoretical-technical results obtained by the scientists and explained in their works.The case Newton and his civilization science (Buchwald & Feingold, 2011) is as interesting as the one of Descartes: the different social context in which Newton lived allowed him a major freedom than Descartes' (see final remarks of our paper).But in this case, too, the examination becomes interesting basing on Newton's physical and mathematical works.Only in this manner the sociological analysis of science becomes perspicuous and useful for history of science and scientific concepts.
Isaac Newton (1642Newton ( -1727) ) explicitly claimed that a model of the solar system had to show the positions held by a planet (Jupiter in the specific case mentioned in the forthcoming quotation) in the course of time, and that this condition cannot be fulfilled following Descartesian physics.Consequently the physical system described by René Descartes (1596Descartes ( -1650) ) in his Principia Philosophiae (1644; see Figures 1 and 2) is not a good model of the universe.In his unpublished work De Gravitatione et aequipondio fluidorum (Ruffner), Newton criticized the model of the solar system proposed by Descartes in his Pincipia philosophiae as follows: And hence, about the place of Jupiter, which it kept the year before, and with equal reason, about the prior place of a moving body anywhere, according to the doctrine of Descartes [illeg] it is manifest that not even God himself (standing newly established with things) could accurately and in a geometrical sense describe [it], especially when, on account of the changed positions of bodies, it would no longer exist in the nature of things2 .Albeit, from an epistemological point of view, it is difficult to exactly identify all characteristics a descriptive-explicative model of physical phenomena should keep, some of them cannot be ignored.Two of these characteristics are: 1) The coherence of the principles that are at the basis of the system, that is the principles must not be mutually contradictory.
2) The possibility to determine quantitative relations between the sizes of the system.
We note that in the classical physical studies, the possibility to express the position of a body as a function of the time, is necessarily a law of motion fundamental for quantitative relations.Generally speaking in order to express such law, it is necessary to determine a physical system in which the spacevariable can be decomposed into three (dimensional) mutually perpendicular directions 5 .Then, for every motion, the position of the moving body can be expressed in function of the time i.e. x = f(t), y = g(t), z = h(t).Thus, a law of motion can well interpret a classical physical phenomenon if a Descartesian system (time and each of the three directions) is provided.Hence, time and space have to be uniform quantities as far as they are the bases of the reference systems.A position of a body is a function of time, but the space itself is not.According to Newton6 the fundamental problem of Descartes' physics can be so summarized (see Figure 3): The essays La Dioptrique, Les Météores, La Géométrie (see Figures 4 and 5) and numerous letters (Descartes, 1897(Descartes, -1913, I-II-III-IV-V) provide the idea of a completely different Des- The hypotheses of Vortices is pressed with many difficulties.That every Planet by a radius drawn to the Sun may describe areas proportional to the times of description, the periodic times of the several parts of the Vortices should observe the duplicate proportion of their distances from the Sun.But that the periodic times of the Planets may obtain the sesquiplicate proportion of their distances from the Sun, the periodic times of the parts of the Vortex ought to be in sesquiplicate proportion of their distances.That the smaller Vortices may maintain their lesser revolutions about Saturn, Jupiter, and other Planets, and swim quietly and undisturbed in the greater Vortex of the Sun, the periodic times of the parts of the Sun's Vortex should be equal.But the rotation of the Sun and Planets about their axes, which ought to correspond with the motions of their Vortices, recede far from all these proportions.The motions of the Comets are exceedingly regular, are govern'd by the same laws with the motions of the Planets, and can by no means be accounted for by the hypotheses of Vortices.For Comets are carry'd with very eccentric motions through all parts of the heavens indifferently, with a freedom that is incompatible with the notion of a Vortex.[...] a) If-as it is the case in Descartes-the space is identified with the res extensa, that is, if the separation between space and bodies moving in the space, is substantially denied, then the space has the same characteristics of the moving bodies and the position of the space itself becomes a function of time.Therefore it can happen that a point existing at the instant 0 t , does not exist anymore at the instant 0 t t   , so that a system of coordinates in which the positions of the bodies can be given, cannot be established.b) Newton writes that in Descartes' system not even a God could determine the position of a planet as a function of time and in De gravitatione he explains in detail the reasoning we have summarized in a modern language.c) Thus, according to Newton, the description of the physical world ideated by Descartes in his Principia Philosophiae (hereafter Principia) does not satisfy the two characteristics needed for a model.d) Besides these, there are further problems as the consequences of some laws expressed in the Principia and contradicted by the experience (as it is the case of the collision rules between two bodies) or the unscrupulous resort to analogy and the lack of clearness as to the relations between experience-experiment and theory.cartes.He supplied substantially correct modelling of phenomena, as the refraction (Ivi, La Dioptrique, discours II, VI) with the consequent genial explanation of the rainbow and of other optical effects (Ivi, Les Météores, discours VIII, VI).Sometimes analogy brought him to incorrect explanations, as it is the case for the origin of the colours (Les Météores, discours VIII, VI).However, in these cases, too, a profound attempt to make the theory coherent with the facts is present.The idea to measure and to quantify the sizes constitute the conceptual and methodological basis of La Dioptrique and of Les Météores even if the transcription into mathematical terms is not always explicit.Particularly La Géométrie (Ivi, VI) deserves a separate series of considerations: despite mathematical problems are dealt with (hence not directly connected with the knowledge of the external world), the new modelling proposed by Descartes-the analytical geometry-will be fundamental for science, too, because of the idea to transcribe geometrical data into an analytical form.The Essays and some letters arouse hence a different impression from that given by the Principia.
In the La Dioptrique (and Les Météores) he was able to provide-plausible, even if non always exact-early models of the phenomena as refraction, rainbow and origin of the colours considering empirical data and framing them into a theoretical structure, as it will be clarified in the third section of our paper.Differently from this approach, in the Principia, as well known,  Descartes tried to supply a global physical theory looking for its foundation in few basic notions without resorting to any quantification.He limited his speeches with qualitative and analogical arguments.Descartes does not seem to fully catch the difficulty and complexity of some problems as the nature of gravity and of magnetism (Le Monde ou Traité de la lumière (hereafter Le Monde), Descartes, 1897-1913, XI;Id., Principia, IX-2, Part IV, § 20-27: pp. 133-183).The example of gravity is particularly significant: Descartes' mechanisitic conception brought him to think that the origin of gravity (to consider as a phenomenon taking place on the earth) depends on the effects of the quick movement of the particles ("particulae") of the second element around the earth (Principia, 1644, VIII, Part IV, § 20-21)10 (see Figures 6 and 7).
The earth itself and the bodies on the earth are mostly composed of particles belonging to the third element.They are heavier than those of the second element surrounding the earth.The movement of the particles of the second element exerts a pressure on the bodies composed by particles of the third element so that they tend to the centre of the earth.In synthesis this is the mechanistic conception of gravity exposed by Descartes.A consequence of this conception is the theoretical impossibility to determine a relation between mass as physical measurable quantity and quantity of matter as (classical Descartesian) conception of internal part of an object (see Figure 8).
A consequence is that the explanation between what is the mass (physical measure) and what is the quantity of matter (mathematical interpretation) was not easily identifiable due   their difficulties of transcription into quantitative physical terms.The mechanistic and a priori conviction of Descartes brought hence him to the impossibility to have a well defined conception of space and of mass14 .This is a substantial, not only formal difference.In fact, the scientific framework of the treatises can deceive.For example, in Principia, Newton wrote eight definitions and the three laws (or axioms) at the beginning (see Figure 9).
Therefore one can get the impression he started from these to explain the phenomena analysed in the three books of Principia.Actually, the two introductory sections (definitions and axioms) give an Euclidean order to the text that is different from the way in which Newton reached to determine the nature of the phenomena.The definitions and the laws were enucleated on the basis of the phenomena, not before a detailed examination and comprehension of the phenomena themselves.Instead in Descartes' Principia the laws, and above all the ideas concerning the constitution of matter, were thought almost independently from phenomena and, afterwards, applied to them.

On the Principia Philosophiae
In this section, we will deal with the cases in which the physical laws established by Descartes in his Principia are self-contradictory and contradicted by the experience itself, particularly on the collision rules theory.

Some Historiography on Descartes' Collision Rules
The historiography concerning Descartes' collision rules is conspicuous.Here we analyze only those studies directly connected with the logic of our reasoning 16 .
Ernst Cassirer (1874Cassirer ( -1945) ) stresses that the collision rules are self-contradictory, even if he does not enter into details.Consequently such rules do not provide a unified picture and, hence, a model of the phenomenon.Cassirer ascribes this situation to the fact that Descartes […] leaves the continuous and patient development of his deductive-mathematical premises and passes directly to explain concrete particular phenomena that are very complex 17 .
Nevertheless, it is necessary to point out that in other cases of complex phenomena, as the refraction and the rainbow, Descartes is faithful to the mathematical approach of his own work.
Pierre Boutroux (1880Boutroux ( -1922) ) after having eulogized Descartes for the introduction of the inertia principle and the conservation of the quantity of motion principle, writes as to the collision: "Unfortunately, Descartes makes a very serious mistake, that is surprising from his part" 18 .The mistake consists in the fact that Descartes did not catch the vectorial nature of the quantity of motion.The mistakes in the collision rules are due, according to Boutroux, to this misconception.
René Dugas (1897Dugas ( -1957) ) claims there is more than one reason why Descartes did not succeed in the explanation of the collision: a) lack of distinction between elastic and inelastic collisions (Dugas, [1954] 1987: pp 150-151); see also 1954; b) existence of dissymetries with regard to the reasons that can produce, increase or diminish the quantity of motion of a body; c) lack of comprehension of the vectorial nature of velocity (Ivi).Dugas adds that the experience is anyway necessary for a correct formulation of the collision rule (Ivi).Furthermore he underlines that from Descartes' correspondence, it is possible to deduce he had carried out some experiments, but that, between experimental results and principles, he had chosen the principles.Therefore Dugas ascribes the failure of Descartes' collision rules to an unclear comprehension of the basic principles connoting the motion quantity (theoretical reason) and to the lack of serious experiments on this subject (empirical reason).
Pierre Costabel (1912Costabel ( -1989)), after having analysed the collision rules in Descartes claims: It has been said and repeated the Descartesian collision rules are only an outline.Nevertheless, it has been stressed that the principles, of which such rules would be an outline, were already acquired in Descartes' thought.Actually we believe that things work in the opposite manner.These rules are only an outline because they are the expression of a thought that is still researching 19 .
By the way, still Costabel's opinion that Descartes proposed only some outlined rules in the work he considered the result of his most mature thought in physics appears disputable.
Recently, Stephen Gaukroger discusses that Descartes' physics is based upon modelling drawn from statics and tries to explain the genesis itself of the collision rules on this basis.He proposes an interesting examination of the fourth rule (Gaukroger, 2000: pp. 60-80).
Peter McLaughlin, analyses the Descartesian concept of determination of a motion.He also frames the Descartesian rules inside a context deriving from statics and, in this way, he tries to provide an explanation of such rules (McLaughlin, 2000: pp. 81-112).
Beyond the principles explicitly formulated in his works, likely Descartes also resorted to some principles of minimum exposed in some of his letters.Gary C. Hatfield mentions a letter on 17 February 1645 to Clerselier 20 (1614-1684) in which Descartes wrote: […] when two bodies in incompatible modes collide, some change in these modes must truly occur, so as to render them compatible, but that this change is always the least possible […] 21 .
McLaughlin also points out that Descartes resorts to a "principle of minimal modal change" (McLaughlin, 2000: p. 99).He also tries to interpret the meaning of mode.In particular, he remarks that determination and velocity of a motion are two different modes.It is then maybe possible to think that the collision rules are conceived so that the modal change is the less possible.In this manner, for example, in the rule 4, the change of the determination of the body B represents a modal change less than the one existing if the body C, too, would move, because, in this case, two modes would change: determination and velocity.
Descartes did not make distinction between elastic and inelastic collision.However, considering the structure of his reasoning above exposed, he was referring to elastic collisions on a surface without friction.It is known that only the first one of these previous rules is correct.A part from this, do these rules have an inner coherence-for inner coherence we mean the property according to which no contradictory conclusions can be draw from the principles?Let us see an example in order to consider two bodies B and C, the first one of mass 5, the second one 7.
Let C be at rest and let B move with velocity v.After the collision, C remains at rest, while B inverts the direction of its motion (by using rule 4).
Let us now imagine that B increases its mass with continuity and that C decreases it with continuity, in a way that the sum of the sizes remain invariable.When B has size 7 and C size 5, 1) If two bodies B and C, whose mass23 is equal, go one against the other with the same speed, then, after the collision, they bounce back in the starting direction with unmodified speed; 2) In the same situation, but with B greater than C, the body C, after the collision, bounces back in the original direction and the two bodies proceed unified in that direction; 3) If B and C have the same size, but B is quicker than C, then, after the collision, C bounces back and, mutatis mutandis, the situation is the same as in the rule 2; 4) If C is bigger than B and C is at rest, whatever the speed of B is after the collision, C remains at rest and B bounces back in the direction from which it was coming; 5) If C is smaller than B and C is at rest, when B collides with C, the two bodies proceed unified, according to the principle of conservation of the quantity of movement; 6) If C is at rest and B and C have the same size, and if B hits C, after the collision, C will move in the same direction and verse as B, while B itself bounces back; 7) If B and C move in the same verse and C is bigger and slower than B and the excess of the velocity of B is greater than the excess of the size of C, then B transfers part of its movement to C, so that the two bodies move with the same velocity in the same verse.The rule also considers the symmetric case in which the excess of speed of B is less than the excess of size of C. after the collision, B pushes C and the two bodies prosecute their motion unified (rule 5).
Thus, because of the continuity principle, a physical state necessarily exists in which, after the collision, B remains at rest and this must happen when B is as great as C.
The conclusion of this reasoning, deduced by applying the rules 4 and 5, is that when a body B of size m and speed v strokes a body C-that is at rest-of the same size, B remains at rest and C prosecutes in the same direction and verse as B and with speed v.
However, this results contradicts the rule 6.
Beyond the lack of inner coherence, there is also the problem that the Descartesian rules of the collision contradict the daily experience concerning the collisions themselves in an evident manner.In the Principia, Descartes-who was aware of thisunderlined (Descartes, 1897-1913, IX-2, §53) that his rules are referred to ideal situations that can be hardly experimented, after having concluded the paragraph 52 claiming that "these rules [of collision] are so evident that no empirical confirmation is necessary" 25 .In this part of his scientific framework the relation between experience and modelling-theory would provide that i.e. single events of a phenomenon are determined by circumstances that are contingent in respect to an a priori theoretical model.Thus this kind of approach is typically deductive and aiming to test a final theoretical reasoning.As a matter of fact, the eventual inconsistency between theory and experience depends either on such circumstances or on the inadequacy of the model to represent the phenomenon to which it was applied 26 .
The lack of an agreement between experiences-data and modelling-theory is typical of a scientific theory, especially physics and chemistry.For example, a unit of measurement is effectively a standardised quantity of a physical (and chemical) property, used as a factor to express occurring quantities of that property.Therefore, any value of a physical quantity is expressed as a comparison to a unit of that quantity.In the physics mathematics 27 domain one generally precedes by means of calculations, therefore the units of measurement are not a prior-ity in terms of a solution to an analytical problem (Pisano, 2013;Lindsay, Margenau, & Margenau).In this sense, the physical (and chemical) nature of the quantities is not a priority28 .One may discuss the role played by a certain science in history (e.g., physics), focusing solely on the historical period, the kind of mathematics adopted and the relations between experiments and theory in the analysed historical period (Pisano, 2011).For our aim, the most important aspect is the role played by the relationship between physics and mathematics adopted in a scientific theory in order to describe mathematical laws-e.g., the second Newtonian mathematical law of motion or, in the case of Descartes's Principia, the lack of such mathematical structure and its conesquences (Nagel, 1961(Nagel, , 1997)).On the other hands, the time is a crucial physical magnitude in mechanics (Truesdell, 1968) but in the aforementioned, the time (and space) is also a mathematical magnitude since it is a mathematical variable in variations (later derivatives) operations aimed to interpret a certain phenomenon.Most importantly, if we lose the mathematical significances of time and space magnitudes, we would lose the entire mechanical paradigm.Nevertheless, the approaches to conceive and define foundational mechanical-physical quantities and their mathematical quantities and interpretations change both within a physics mathematics domain and a physical one (Duhem).One could think of mathematical solutions to Lagrange's energy equations (Lagrange, 1778(Lagrange, , 1973;;Panza, 2003) rather than the crucial role played by collisions and geometric motion in Lazare Carnot's algebraic mechanics or Faraday's experimental science (Faraday, 1839(Faraday, -1855;;Heilbron;Pisano, 2013) with respect to André-Marie Ampère (1775-1836) mechanical approach in the electric current domain and finally the physic mathematics choices in James Clerk Maxwell (1831Maxwell ( -1879) ) electromagnetic theory (Maxwell, 1873;Pisano, 2013).Physical science makes use of experimental apparatuses to observe and measure physical magnitudes.During and after an experiment, this apparatus may be illustrated and/or and designed.Generally, this procedure is not employed in pure mathematical studies.Thus, one can claim that experiments and their illustrations can be strictly characterized by physical principles and magnitudes to be measured.A modelling of results of the experimenttal apparatus allows for the broadening of the hypotheses and the establishment of certain theses.If one avoids study-modelling experimental results, one may generate an analytical scientific theory since there is no interest in the nature of physical magnitudes and their measurements.
In the Descartesian rules on the collisions this eventual lack mostly concerns: a) Descartes, in physics, guessed the importance of conservation principles, but, in the collision rules, he was not able to exploit this fundamental and correct idea in a suitable manner; b) a lack of an adequate mathematical interpretation which could be helpful for the fully comprehension of a phenomenon; and c) the impossibility to operate adequate measure since the lack of fully knowledge of the concept of physical quantities for some substances (i.e., one can think of the concept of velocity, rather mass, or temperature, heat etc.) 25 "Nec ista egent probatione, quia per se manifesta".(Descartes, 1897-1913, [Principia, VIII]: p. 70, line 12).The translation is ours. 26On that Thomas Samuel Kuhn (1922Kuhn ( -1996) ) proposed (Kuhn, [1962(Kuhn, [ ] 1970) that some contradictions between facts and theory are simply ignored by the scientists until a dominant paradigm provides exhaustive explanations of the majority of phenomena in which, in a certain period, the scientific community is interested.In particular see Anomaly and the Emergence of Scientific Discoveries (Kuhn, [1962] 1970, Chap.VI: pp.52-65) and the The Response to Crisis (Kuhn, [1962] 1970, Chap.VIII: pp.77-91, in particular pp.80-82; see also Osler, 2000).Besides that, Paul Feyerabend (1924-1994) has shown-basically through an analysis of Galileo's work-that some experiences are often neglected and that the critics of experience is constituted by ad hoc argumentations ideated by the scientists to achieve his/her theoretical purposes (Feyerabend, 1975, chaps. 5-8; see also 1991).On Galileo, recently one can see : Festa, 1995, Pisano, 2009a, 2009b,  27 One of us stressed the relationship between physics and mathematics in the history of science by means of many studies.Among physicists, mathematicians, historians and philosophers who are credited with study of mathematical physical quantities by means of experiments, modelling, properties, existences, structures etc. one can strictly focus on how physics and mathematics work in a unique discipline physics mathematics (or, if one prefers, mathematics physics).Thus, it is not a mathematical application in physics and vice-versa but rather a new (for example in the 19 th century) way to consider this science: a new discipline physics mathematics and not mathematical physics, where the change in the kind of infinity in mathematics produces a change in both significant physical processes and interpretations of physical quantities (Pisano, 2013: pp. 39-58;see also 2011: pp. 457-472).
and the lack of experiments on collision; even considering the whole described picture, it is hard to conceive how it is possible.Thus, a conclusion would be that, in many cases, the lack of a mathematical quantitative treatment prevented Descartes to realize his procedures were not always correct.

Quantification of Physical Reasonings
In his physical works Descartes frequently takes position against the essentialism typical of the Scholastic because he thinks that such an approach cannot help in anyway to understand the physical phenomena.Particularly he points out the necessity to give a clear and quantitative form to the principles and to the problems themselves of physics.However, Descartes' physical conception is not free from essentialist aspects.For example [...] a consequence of his first law of motion, Descartes insists that the quantity conserved in collisions equals the combined sum of the products of size and speed of each impacting body.Although a difficult concept, the "size" of a body roughly corresponds to its volume, with surface area playing an indirect role as well.This conserved quantity, which Descartes refers to indiscriminately as "motion" or "quantity of motion", is historically significant in that it marks one of the first attempts to locate an invariant or unchanging feature of bodily interactions29 .
Descartes seemed to have understood-in the second discours of the La Dioptrique on the decomposition of the motion and of the determination of a motion-that velocity has a direction30 besides a modulus (Descartes, 1897-1913, VI: pp. 93-105).While, in the Principia no quantitative specifications with regard to the role that the modulus and the direction31 of velocity should get in the physical phenomena is provided.
In the end, concerning his quantitative physical reasonings we can mainly claim: 1) Important concepts and rules-as quantity of motion, and significant rules, the seven collision laws-are introduced by Descartes (Principia) in a manner that they could not be expressed in an adequate mathematical terms.
2) The three physical parts of the Principia (the second, the third and the fourth ones) are inscribed into a physical conception that, in many regards, is still linked to the Scholastic ontologism.
Relying upon his researches on the fluid dynamics exposed in the second book of his Principia, Newton argued that the vortices, of which Descartes imagined the universe was composed, cannot be stable (Newton, [1713] 1729, II, General Scholium: pp.387-388).This means the physics of Descartes' Principia does not satisfy to the minimal requests for it to be translated into quantitative terms in a quantitative model.If Descartes had tried this operation, likely, he would have noticed the physical and factual inconsistencies to which his principles brought.For example, he could have seen that his collision rules were self-contradictory.Coherently with what he himself had claimed in various passages of Regulae ad directionem ingenii (Descartes, 1897(Descartes, -1913, X: pp. 351-488, X: pp. 351-488; see Fig-ure 11) and of Discours de la méthode (Descartes, 1897-1913, VI: pp. 1-78).As a matter of fact, in the 13 th regula Descartes claims (Descartes, 1897(Descartes, -1913, X: pp. 430-438) , X: pp. 430-438) that every problem has to be divided and analysed into a series of enumerated parts whose knowledge is absolutely certain.
According Descartes, for a phenomenon33 , one should carry out a large series of experiments and after a profound analysis, to consider only those who are really suitable to comprehend such a phenomenon and to exclude the others.Moreover, this reasoning is also valid as to single parts of an experiment.Thus Descartes should have specified the experiments on which his collision rules were based.This would have been important to interpret into mathematical terms their results and in order to make sure the concepts which he used were perspicuous.Nevertheless, as above seen, he acted in a completely different way as to the collision rules (this was also the case for concepts as force, pressure, power).Thus, he would have realized how difficult a satisfactory introduction of a conceptual structure suitable to explain the physical phenomena is.In other words, [Descartes] expresses so well the basic idea of a mathematical physics, but he fails to specify how he want to make sure physics susceptible to mathematical treatment.For sure, he completely underestimated the difficulty of this task: it is clear when with a candor typically of scholastic he propose as example to represent by means of a line the degree of whiteness, without making allusion to the difficulties inherent in the measurement of a qualitative intensity 34 .
In the Principia, an eloquent mechanistic conception (Dijksterhuis 1961) is provided: "[...] every modification of the matter as well as the diversity of all its forms depends on motion [...]" 35 .The interplay between gradation and intensity of the considered quantities plays an essential role especially when he enumerates some of the fundamental properties of the particles composing the three elements (Descartes, 1897-1913, X, III part, § 52 and§ 53: pp. 105-107).The intensity of the velocity of these particles decreases with a continuous gradation from the first to the third element: the first one is composed of very small fluted particles whose motion is extremely quick; the second one by small circular particles, that anyway are a little bit bigger and less quick of those composing the first element; finally, the third element is constituted by the biggest and slowest particles.The form of the particles and the different intensity of their speed is the cause of being the first element the luminous, the second the transparent and the third the opaque.Given these presuppositions, one could expect a transcription of all these physical relations into quantitative terms, also considering that many scientists (Galileo is the most famous example) had already given a mathematical form to their physics.Actually, in the Principia there is no mathematization of the physical relations (Panza, 2006).

On the Two Essays, La Dioptrique and Les Météores
The two Essays were written as appendices to the Discours de la méthode to illustrate concrete applications of the theoretical precepts previously exposed.However, La Dioptrique and the Les Météores, do not give the impression to follow preestablished methodological precepts (Braunstein), rather they show the lively work of the scientist and because of this they are so interesting.The language used by Descartes is the French because these texts also had a practical scope (construction of lenses and telescopes) and therefore they had to be understood by the artisans who, in general, were not confident with the Latin.The purposes of the La Dioptrique and of the Les Météores are clear.It is possible to identify four conceptual centres, whose treatment is based on rather diversified methodological approaches (see Figure 12): Since the second conceptual centre is the most significant from a historical-scientific point of view and it is the one in which Descartes follows explicitly a quantitative approach, we will address two themes treated there: 1) the law of refraction; 2) the rainbow.We will see that the approach is completely different from that connoting the Principia.

Reflexions on the Law of Refraction
In the second discours of the La Dioptrique Descartes (see Figures 13(a) and (b)) determines the law of refraction.
The main purpose of the Dioptrique was the improvement of optical instruments.To this end, Descartes derived the sine law of refraction by analogy with the inflection of the motion of a tennis ball upon entering water 40 .
Let us imagine (Figures 13(a) and (b)) that a ball K is thrown from A to B and that it meets the surface of the cloth CBE in B. If one supposes that K has a sufficient power to break the cloth, then the ball will continue its movement beyond the cloth, losing a certain fraction of its velocity-let us suppose half of the initial velocity-Descartes claims that, if the determination (Descartes, 1897-1913, VI: p. 97, line 14 and following pages) of the movement is decomposed into two components, the one parallel and the other perpendicular to the cloth, only the perpendicular component will be modified by the encounter with the cloth, while the parallel will not be.If now the three perpendiculars AC, HB, FE to CBE are drawn, so that HF = 2AH, the ball will reach the point I of the circumference of radius AB in a time which is the double to the one needing to cover the part AB.A questions arises: how is it possible to determine the point I? The ball maintains its determination to proceed in the horizontal direction, therefore it will cover a double space in a double time in the direction parallel to the cloth.Thus, the point I is the one whose projection BE on the cloth CBE is the double of CB.Descartes argues that if a means is posed at the place of the cloth, that, as the water, opposes a major resistance to the motion of the ball than the air (supposed to be over the water), then the law determining the change of the ball motion in the passage from one mean to the other one, is the same as the law determining the passage of the ball between two portions of the same means separated by the cloth.
Let us now suppose (Figure 13(b)) that the ball, once reached B (let t be the time needed for the passage from A to B) does not miss its velocity 41 , but rather receives a push so that the velocity increases by 1/3.In this case, if we carry out a construction analogous to the previous one, the ball will reach the point I in a time equal to 2/3t, so that the projection BE on the separating surface is equal to 2/3CB.This depends on being the velocity along the horizontal determination unmodified.Descartes claims that the action of light has the same behaviour as the motion of the ball (Buchwald).Hence, if a light ray starts from a less refracting means and reaches a more refracting means (according to Descartes, this happens, for example, in the passage from the air to the water) the component of motion determination parallel to the separating surface will remain unmodified, whereas, according to the nature of the two means, the perpendicular component will be modified.Therefore as in the following Figure 14: The ratio between segments as KM and NL is invariant, namely ... KM AH NL gI   34 Dijksterhuis, [1950] 1977: p. 71, see also pp.60-82.The translation is ours.Still interesting is Dijksterhuis, 1961. 35Descartes, 1897-1913, VIII: pp.52-53.The translation is ours. 40Darrigol 2012, Chap. 2. (Author's italic).For our aim, in this highlightly book an interesting account concerning Newton's optic is presented (Ivi, Chap.3). 41In this context Descartes often speaks of force de son mouvement (a kind of motion force: Descartes, 1897-1913 VI: p. 100, lines 1-2) and also uses the word vitesse (velocity).In our specific case, the translation of force de movement with velocity does not look to betray Descartes' thought.Force de movement looks a concept similar to quantity of motion, but since the mass is an invariant in the interaction described by Descartes, the translation velocity looks appropriate.In this case, too, the lack of scientific concepts and of a language universally codified makes these notions similar to various post-Newtonian concepts in the history, but not perfectly identifiable with them.
1) The first discours of the La Dioptrique poses, in substance, the bases for the prosecution of the treatment.Descartes carries out some considerations on the nature of the light (in part they are used and developed in the successive discours), but specifies that in the Essays he will deal with the problems how the light is spread rather than what is its nature36 .Given these aims, Descartes explains he will limit to illustrate the easiest manner to conceive the light in relation to the phenomena he has to clarify.He will rely upon experiences and hypotheses, as the astronomers do in order to describe the motions in the skies.Therefore the first discours of the La Dioptrique represents the true methodological introduction to the two "physical" Essays rather than the Discours de la méthode; 2) The second conceptual core, which is the broadest and the most important, includes the discours II-IX of the La Dioptrique and the discours VIII-X of the Les Météores.Here Descartes faces, in the La Dioptrique, the theme of the refraction, of the form of the eye and of the vision-mechanism, of the properties of the lenses and of the most suitable form the lenses must have to reach their purpose (correction of sigh-defects, magnification of the objects, and so on).In the discours VIII, IX and X of the Les Météores Descartes exposes the theory of the rainbow and of the parhelions.The treatise is developed in a quantitative form.The author resorts to the experiments and reaches to explanations of phenomena that, even if not correct or based upon correct presuppositions, provide anyway a substantially perspicuous picture of the phenomena; 3) The third conceptual core includes the 10 th discours of the La Dioptrique.This core could be defined the practical one because Descartes proposes projects of machineries to construct optical instruments with as most perfect as possible lenses.This is an interesting document of history of scientific technology (even if almost no one of the projected machines was built); 4) Finally, the initial seven discours of the Les Météores, that concern subjects as the nature of the winds, the clouds formation, the causes of the precipitations, etc., have-in comparison to the other parts of the Essays-a style which is nearer to the one used by Descartes in his Principia.Actually, subjects dealt with in an original manner are not missing, as it is the case in the sixth discours with regard to the form assumed by the snowflakes.

Figure 12.
The mechanism of the vision according to Descartes37 .These previous segments are the sinus of the incidence and of the refraction angles respectively.The law of refraction is, thus, formulated like this: the ratio between the sinus of the two angles is a constant and depends on the refraction index of the two means (Descartes, 1897-1913, VI: pp. 101-102).
The argumentation proposed by Descartes does not claim to be a demonstration of the refraction law, rather an explanation that makes it deductively plausible.Nevertheless, there are many questions concerning the picture proposed by Descartes: 1) What is exactly the determination of a motion?2) Can the analogy of the ball that perforates the cloth (see Figure 13) be legitimately extended to the light rays?
3) Does the nature of light have an influence on the refraction law?
These questions are, as a matter of fact, doubts on the legitimacy of Descartesian argumentation.On the other hand, Newton represents a conceptual and linguistic line of separation for physics because the concepts used in pre-Newtonian physics were-in general-not defined.One holds on the common use of the words, or one oscillates between the common use and forms of specification that were not always univocal or even mutually coherent 43 .Therefore no surprise if Descartes did not define the concept of determination.In any case, the determination does not look tout court identifiable with the direction of a movement because Descartes uses the word direction, too, when he speaks of movement.The concept of determination has been studied for a long time by Descartes' scholars (many in: Mclaughlin, 2000) because undoubtedly it is difficult to enucleate.It is maybe possible to think that Descartes intended by determination the tendency of a body to reach the points of its actual direction.These point are really reached or would be reached if no impediment subsists.In the example of the second discours of the La Dioptrique, the ball has a determination towards D, however this point is not reached because of the impediment of the cloth.The determination would hence be a tendencies inherent to the motion of the body, while the direction is a geometrical line.This is an interpretation because the concept of determination remains, in any way, problematic.
As to the analogy between motion of the ball and action of light, Descartes assumes it without any further discussion and justification.He underlines anyway that this analogy is not complete because the ball is deviated far from the normal to the surface of the cloth by the cloth itself, while if a light ray passes from a less dense to a more dens means, the ray approaches the normal, as well known.This brought Descartes to the wrong conclusion that, given two means with different density, light, in its movement, encounters less resistance in the more dense means.However, according to Descartes the light propagates instantaneously in every means.Therefore one cannot claim that, according to Descartes, the light speed is major in a dense means rather than in a less dense means.Rather Descartes explains that since light is "[…] an action by a very subtle matter that fulfils the pores of the other bodies" 44 .Such action is hindered by more "soft" bodies, as air, rather than by less "soft" bodies, as water.Hence, as light encounters less resistance to spread in the water rather than in the air, this is the reason why in the passage air/water light approaches the normal.
The conceptual equipment used by Descartes to determine the refraction law is hence tied to notions that are not always well defined (as the one of determination of a motion), to analogies and to wrong ideas; despite this the formulation of the law is correct 45 .This induces us to think that the whole equipment exposed to the reader in the second discours of the Dioptrique is not directly connected to the way in which Descartes discovered the refraction law.Rather it looks to have the aim to convince the reader and to frame optics inside the mechanistic project Descartes had already in his mind when he wrote the Essays.In a brilliant and profound paper Schuster underlines that: Descartes was willing to try to ride out likely accusations that the premises are empirically implausible, dynamically ad hoc, and in some interpretations, logically inconsistent, because the premises provided elegant and more or less convincing rationalisations for the geometrical moves in his demonstration 46 .
The premises were confused and wrong, but the model was elegant and worked.Schuster produces convincing evidences in favour of the thesis that the refraction law was ideated by Descartes through an itinerary based upon his studies of geometrical optics.If this is true, the law was deduced independently of dynamic considerations added by Descartes in a second time.

Conceptual Streams behind Descartes' Law of Refraction
The physical-geometrical core of Descartesian argumentation can hence be connected to the idea of decomposing a 42 Descartes, 1897-1913 [La Dioptrique, II discours], VI: p. 101. 43In this sense, a classical example is the concept of force.Many scholars used it in the 16th and 17th centuries.There is an abundant and interesting literature on this subject, that allowed-in great part-to clarify how different authors used this term.In this case, too, before Newton had given his definition of force, this word did not have a univocal meaning.
44 "[…] une action reçue en une matière très subtile, qui remplit les pores des autres corps […]" (Descartes, 1897-1913,VI: p. 103, lines 13-14).The translation is ours. 45We do not enter here into either the problem concerning the relations between Descartes and the other authors who, substantially, had understood refraction law, as Willebrord Snel van Royen called Snellius (1580-1626), Claude Mydorge (1585-1647) and Thomas Harriot (1560-1621) or the fundamental role Johannes Kepler (1571Kepler ( -1630) ) had in this studies on refraction (Pisano and Bussotti 2012; see also Malet 1990).The notes to the first and second discours of the Dioptrique (Descartes 1983) are thorough in this regard.See also Schuster 2000. 46Schuster, 2000: p. 271.Particularly Schuster has recently published an important contribution to the mechanistic Descartes' conception (Schuster 2013).movement in two mutually perpendicular components.Descartes could hence imagine to decompose the motion of a light ray into these two components, without introducing the mechanical analogy of the ball or the concept of determination.His convictions on the nature of light induced him to introduce these notions.There was no necessity connected to the physical-geometrical argumentation to do that because the argumentation itself would have lost nothing of its validity without the mechanical analogy of the ball.
The further element to take into account is that Descartes led many experiments concerning the refraction and optics in general.In order to prove this, three examples are indicative: a) at the beginning of the third discours of the La Dioptrique, the experiment on the way in which eye forms the imagines (Descartes, 1897-1913, VI: pp. 105-106.The problem of the vision is further specified in the fifth and sixth discours, of the same work, pp.114-147); b) in the tenth discours of the same text the affirmation that, in order to establish the most suitable form for a hyperbolic lens and the best position for its focus "[…] experience will teach better than my reasoning"47 .Thus Descartes realized that the "[…] exact proportions are not so necessary that they cannot be changed a little bit"48 .Hence, in this case, geometry is a guide for the form of the lens, but it does not determine such form in an absolute and univocal manner; c) the experiments with an ampoule full of water (VIII discours of the Les Météores) to comprehend the rainbow phenomenon.The experiments in optics are hence a fundamental aspect of Descartes' works.The genesis of the discovery of refraction law can perhaps summarized this way: 1) Descartes knew the tradition of geometrical optics studies; 2) He had realized-and this is a great, even if not exclusive, merit of his-that the physical phenomena can be understood only if quantities that remain invariable are determined; 3) He had carried out a plurality of experiments.All these facts brought him to intuit and to formulate the refraction law in a correct way.The other argumentations we have seen, were introduced because of philosophical convictions and to make the law plausible, but they do not play a role in the discovery of the law and-it is necessary to add-they are extraneous to the nature of the phenomenon.
The situation for the case here analysed is far different from that of the Principia: the refraction law is a paradigmatic example of a reasoning in which the mathematical apparatus is poor, but an easy formalization of Descartes' reasoning shows its consistency and correctness.In fact, it is enough: 1) To decompose the motion of light in a vectorial form49 , according to the parallel and perpendicular components to the incidence surface.
2) To use a symbolic notation to indicate the angles.
3) To introduce the concept of incidence and refraction angle.All this is clear in Descartes' treatise, even if the reasoning is not completely symbolized.Therefore a coherent quantification is possible, while it was not the case with the collision rules introduced in the Principia.
The La Dioptrique shows that a mathematical structure exists at the basis of Descartesian reasoning: let us consider the VIII discours, where Descartes exposes the focal properties of the parabolic and hyperbolic lenses.Furthermore, in the last part of the second book of his Geometry, Descartes extends the study of reflection and refraction to the oval lenses (Descartes, 1897-1913, VI: pp. 424-441).The treatment is, in this case, highly formalized and completely expressed in mathematical terms.Descartes carried out experiences and experiments.He mathematized the results and proposed explicative models based on the quantification of the phenomena.Because of this, the role of Descartes in the scientific turning point of the 17 th century is relevant.The concepts of gradation and intensity represent an interesting instrument through which Descartes' ideas on refraction can be interpreted.First of all, gradation is the basis of refraction itself: if the different transparent materials had not different refraction indices, the phenomenon itself would not exist.Therefore gradation of the refraction indices represents the basis of this optical phenomenon.Since every material has its own index, it is possible to construct a graduated scale: the refraction indices represent the intensity with which every material refracts light.Descartes, by discovering the exact form of refraction law, made the intuitive idea that the materials have different refraction powers perspicuous.In this manner he ideally established a scale of gradation, even thought Descartes ideas that most dense materials also are the most refracting is wrong.
The way in which Descartes faces the rainbow problem presents an excellent epistemological model for the genesis of the scientific discovery.It is also indicative of the non univocal manner in which Descartes addressed the problems of physical arguments.The most significant aspects are three: 1) The use of experience to catch the properties of the phenomena; 2) Scientific quantification of the reasoning to obtain perspicuous results; 3) Elements of Descartes' mechanistic conceptions that influenced his rainbow theory.
From the beginning, Descartes resorts to experience in an appropriate manner (Descartes, 1897-1913, [VIII discours], VI: pp.325-327).In an initial phase of his work, his purpose is to realize, in a qualitative manner, what the invariants characterizing the rainbow phenomenon are: since rainbow is visible not only in the sky, but also, for example, in the fountains in which the water is illuminated by sun rays under particular conditions depending on the way in which the sun rays hit the drops of water in respect to the observer, Descartes reasoned this way (see Figure 15, on the right our paraphrase).
This means the rainbow is not necessarily connected to atmospheric events as the rains.Furthermore Descartes observes that the size of the water drops does not have any influence on the phenomenon.He remarks that if the ampoule is raised and suspended by a machinery, which is not described in the text, but that can be easily imagined, the conclusion is the following: a sun ray hits the ampoule (that is the drop of water) in B, it is refracted by the water in C. From here it is reflected in D, from […] this arc [the rainbow] can appear not only in the sky, but also in the air near us, every time there are many drops of water illuminated by the sun, as the experience shows in some fountains.Therefore I established easily that the rainbow depends only on the way in which the light rays act on the drops and on the inclination with which the rays reach our eyes from the drops50 .If AB or ZM indicate the direction Sun-eye, when the angle DEM is about 42 degrees, then a brilliant red appears in the part D. Such colour continues to be present whatever is the movement of the ampoule, as long as the angle DEM remains 42 degrees.As soon as this angle is increased, even of a very small quantity, the red disappears.While, if the size of the angle is reduced, the red pencil of light is divided into less brilliant pencils in which the other colours of the rainbow appear.If the size is further diminished, every colour disappears.However, when the angle KEM is 52 degrees, the zone K is illuminated by a red, that is less brilliant than the one present in D when DEM is 42 degrees.If the angle KEM is made broader, the other colours appear in zones as Y.These colours have a minor intensity than the red in K.If the size of the angle is either slightly diminished or made it much bigger, every colour disappear.It is likely that at this stage, Descartes had already understood the role of reflection and refraction in rainbow genesis.However, to have a confirmation he carries out the following experiment: he poses an obscure and opaque body in one of the points of the lines AB, BC, CD e DE.He remarks that the red colour disappears.While, if the whole ampoule is covered, excluded the points A, B e D, and no obstacle disturbs the action of the rays ABCDE, the red continues to be present.where it is refracted to the observer in E. Consequently the red appearing in D is given by two refractions and one reflection.The red in K of the second rainbow is given by one refraction of the ray in G, followed by one reflection in H, a further reflection in I and a refraction in K until the ray reaches E. Since there are two reflections and two refractions, the red is less intense.In this way, the general nature of the phenomenon is explained.Two questions are still to be answered: 1) Why does the rainbow appear when the angles DEM and KEM are respectively 42 and 52 degrees?
2) What is the cause of the rainbow colours?Descartes answers the first question through the following very acute reasoning: let the drop of water be represented by the circumference (see Figure 16).
In the picture traced by Descartes there are many elements that characterize a great part of the scientific discoveries: 1) The use of the experience to achieve a global qualitative vision of the studied phenomenon.
2) The resort to the experiment having in mind not only the questions, but also a series of possible answers.
3) The quantification of the data and resort to the demonstration to explain the phenomena in a perspicuous way.
The concepts of gradation and intensity represent once again Let F be the point of the drop in which the solar ray strikes.Let this ray be refracted in K, from K reflected to N and from here refracted towards the eye in P or reflected to Q and from Q refracted towards the eye in R.This figure is hence a model of the first and of the second rainbow.
Traced the perpendicular CI to FK from the centre C of the circumference, it results that HF CI is the ratio between the refraction indices of the air and of the water.In fact, let us trace the radius CF and the tangent at the circumference in F, in the triangle FCC', the sine of the angle C'FC is CC' = FH, but C'FC is equal at the incidence angle and CFI is the angle of refraction.Since the refraction index water-air is known, the ratio of FH to the radius CD is known.It is therefore possible to determine the ratio of IC with these two quantities.Thus, it is possible to establish the size of the arcs FG and FK hence to calculate the angle ONP.If the position of the point F in which the solar ray strikes the drop varies, the angle ONP will vary in a way that can be calculated.
The calculation shows that, when F varies-it is enough to limit the analysis at the quarter of circumference AD-the rays that come out with an angle ONP of about 40 degrees are more numerous than the rays that come out with other angles.This explains why the first rainbow is visible when the angle DEM in figure 9 is about 42 degrees.In an analogous way, it is possible to prove that most part of the angles SQR are about 52 degrees.This explains the second rainbow.a lens through which the physical phenomenon can be observed and the work by Descartes interpreted: gradation and intensity are inherent (Figure 15) to the angles between the lines EM, ED and EM, EK.When the degrees of these two angles vary, the two arcs of the rainbow either subsist with the different colours or disappear at all.The intensity of the colours is a function of these angles, too.The Figure 16 can be interpreted as a model that provides a geometrical representation of the gradation of the angles.The reasoning and the calculation demonstrate why those particular sizes (42 and 52 degrees) are the critical ones for the rainbow.Inside a context that, for many aspects can be defined of a modern physical context, the angular gradation justifies the existence of the rainbow.This gradation is connected to the intensity of chromatic gradation by an elegant functional link.
For sure Descartes aims to explain the nature of the colours.Thus, he provides an interesting answer, in part based on experiments carried out with an optical prism and in part on his mechanistic convictions.Namely, in his theory of the colours, he takes into account the empirical data, but tries to explain them by means of presuppositions tied to the way in which he conceives the nature of light.If, as to refraction law, the analogy of the balls was not the central core of the argumentation, here the idea that the action of light is transmitted by the particles of the subtle matter is essential for the explanation.
Descartes constructs a mechanic model in which he imagines that a subtle matter composed of little spheres having a determined velocity of translation is present.The reciprocal collisions among these particles and/or the collisions with some other body can modify this velocity and also induce a rotational motion in each single particle.He claims the colours depend on the motions of the particles that constitute the subtle matter and that transmit the action of light.At different velocities of rotation correspond different colours.This idea is brilliant, but (differently from what had happened in the rest of the discours on the rainbow) no relation between modelling and physical phenomenon is shown; such relation is only supposed.Furthermore a direct connection between the experiment with prism and the supposed explanation of this experimental result is missing.There is no demonstration.Thus Descartes replaced the facts of the chromatic world with a set of other facts relative to the motion of the supposed particles, but these motions are as difficult to be explained as the colours themselves.The modelling proposed is not easier than the phenomenon because it contains the same number of elements: simply Descartes replaces the facts of a certain world with the facts of another world.There is no precise assumption that explains why the world of the particles is, from an epistemological and physical point of view, easier than the chromatic world and justifies hence why the world of the particles should provide an explanation for the chromatic world.Because of this, the model is not explicative.In a sense, the reasoning could be inverted until reaching a supposed explanation of the motion of the particles by means of the colours and not vice versa.The way of reasoning proposed by Descartes in this case is more similar to that of the Principia than to the one connoting the rest of the discours on the rainbow, even if the form in which the subject is exposed and the fascination of Descartesian speculations give an appearance of plausibility to Descartes' theory of colours.Again, in this case, gradation and intensity are also cardinal concepts.When the gradation of the velocities and of the motions of the spheres of the subtle matter vary, a corresponding variation of the chromatic scale exists.Therefore the two concepts of gradation and intensity can provide a good perspective description through which to analyse Descartes' physical works.

Conclusion Notes on Science & Society Civilization
Usually a discussion concerning history of science and technique/technology is presented such as a discipline within the history of science for understanding eventual relationship between science and the development of art crafts produced by non-recognized scientists in a certain historical time.The relationship between science and science and society and consequent civilizing by science is centred on the possibility that the society effetely developed a fundamental organization in capacity to absorb science and produce technologies (i.e., water and electrical supply, transportation systems etc.).Thus, a development civilization was necessary parallel to development of the science within society?Is effetely happened that?Did Descartesian and Newtonian physical works develop as a response to the needs of society?Alexandre Koyré (1892Koyré ( -1964) ) strongly remarked the history of science and the role played by mathematics between Newton and Descartes (Koyré, 1965, Chapter III) in the history of scientific thought.Through the intuition that the fundamentals of scientific theories contain two basic choices, Koyré' intellectual matrix (Pisano & Gaudiello, 2009, 200b) has been cleared up.
The new science, we are told sometimes, is the science of craftsman and engineer, of the working, enterprising and calculating tradesman, in fact, the science of rising bourgeois classes of modern society.There is certainly some truth in this descriptions and explanations […].I do not see what the scientia activa has ever had to do with the development of the calculus, nor the rise of the bourgeoisie with that of the Copernican, or Keplerian, astronomy theories.[…] I am convinced that the rise and the growth of experimental science is not the source but, on the contrary, the result of the new theoretical, that is, the new metaphysical approach to nature that forms the content of the scientific revolution of the seventeenth century, a content which we have to understand before we can attempt an explanation (whatever this may be) of its historical occurrence 53 .
[...] I shall therefore characterize this revolution [the birth of the modern science] by two closely connected and even complementary features: (a) the destruction of the cosmos and therefore the disappearance from science-at least in principle, if not always in fact-of all considerations based on this concept, and (b) the geometrization of space, that is, the substitution of the homogeneous and abstracthowever now considered as real-dimension space of the Euclidean geometry for the concrete and differentiated place-continuum of pre-Galilean Physics and Astronomy 54 .
According to the Russian historian 55 we can consider that: 1) the history of scientific thought has never been entirely separated by philosophical thought.2) the most important scientific revolutions have always been determined by a replacement of philosophical speculations.Thus i.e., the history of scientific thought (i.e. for physical Descartesian and Newtonian sciences) has not developed by vacuum, but it moves in a set of ideas, foundational principles, or axiomatic evidences.

Final Remarks on Descartes' Physical Works
Particularly in this paper we have highlighted the two different ways in which 3) Descartes developed his physical research-frames in his Physical Works: a) typical of an essentialist and aprioristic way of thinking, b) based on experiments and mathematization.The differences between, the physical Essays Dioptrique and Météores, and the Principia, concern both the content and the methodological aspect.These differences regard the way in which the scientific work is addressed.The approach of the Essays can be epistemologically interpreted: 1) Descartes presents his experimental and theoretical work as a scientist.
2) He realizes that science and technique have deep connections.Therefore he had the idea to address the essays basically to the artisans.
3) Descartes had close relations with export artisans as Ferrier.He fully understood the role that science could play in the construction of machines.
4) Descartes thought machines were fundamental for the future of mankind.
5) The mechanistic convictions of Descartes are apparent from many passages of the two Essays, even if these conceptions do not play a fundamental role for the discoveries exposed in the La Dioptrique and in the Les Météores.
The Essays present hence Descartes as a producer of the entific work.On the basis of his whole scientific work, likely Descartes was one of the first scientists to have the idea that, in a physical theory every phenomenon must be explained on the basis of a precise law.However, the perspectives of the scientific work were not completely rosy: 1) In Descartes' epoch it was already clear that experiments were the basis of physics and they would have been still more in the future; 2) The costs for the research were increasing more and more.From here the necessity of financial supports; 3) In Descartes' time, ecclesiastical censorship continued to represent a problem; 4) Descartes was profoundly surprised by Galileo's conviction.He wrote in a letter to Mersenne in November 1633: In fact, I cannot imagine that he, who is Italian and wellliked to the Pope himself-as far as I know-was considered a criminal for no other reason but he wanted to establish the earth movement.I am aware that this conception was censured by some cardinals.However-as far as I remember-I had heard that it had continued to be taught in Rome itself 56 .Therefore in the first half of the XVII century the social and political situation was difficult for the scientists.In fact, new discoveries were emerging with a rhythm far more rapid than in the previous centuries, but, at the same time, the financial supports to develop research depended on the power holders and not on the scientists themselves.The aim of the power holders was of course to use the science for their scopes.Furthermore the ecclesiastic censorship was strong.If we take into account this picture, it is perhaps possible to understand the approach of the Principia.This book is the expression of personal Descartes' physical and metaphysical ideas (as the mechanistic conception) and of his desire to become-despite his declaration in a contrary sense-a sort of new scientific authority.From here the encyclopaedic character of the book arises, whose intention is to face all problems of physics.However, at the same time, the Principia can be interpreted as a book profoundly influenced by the social situation we have rapidly outlined.This situation is also connected to the most convenient way to present science.Descartes wanted to make science acceptable to the Church and to the power people with whom he would have had contacts.In this manner, for example, the paragraphs III, 16-19 of the Principia can be explained, where the validity of the systems of Ptolemy (II century AD), Nicolaus Copernicus (1473-1543) and Tycho Brahe (1546-1601) is denied.Descartes shows that, in his own system, the earth has to be considered, as a matter of fact, at rest.This assertion can be interpreted as an insurance for Catholic Church.The insistence on the fact that, in determining physical laws, deduction is far more important than experiments, is one of the most evident ideas expressed in the Principia.This idea is in part coherent with what Descartes really thought, but in part it has the aim to show that experiment-namely a fine enquire on the world that can modify the world itself-with its potentially subversive value, has a secondary importance.In other terms: science is not dangerous from a social point of view and can hence be accepted by the power holders.As a matter of fact, we have seen that, when Descartes produces science, he cannot renounce to experiment.The Principia can hence been interpreted as the text that concludes a phase of the scientific revolution, namely the phase in which the social role of the scientists was not yet clear.The scientists were not yet, in every aspect, institutional figures, as they became in the second half of the 17th century 57 .Because of all these reasons, the Principia are a text that presents a relevant historiographic interest.It is not always easy to distinguish what Descartes wrote to justify the scientific work and to make it acceptable to whom could valuate this work potentially dangerous from a social point of view from what he wrote for a real conviction.Finally, main comparisons between Descartes's and Newton's conceptions we carried out summarized by the following table as relevant dissimilarities between these two scientists, with regard to the subjects deal with in our paper (see Table 1). 54Koyré, 1965: pp 6-7.In the following explaining of Alexandre Koyré' choice for the history of science: "The destruction of the cosmos" that is a replacement of the finite world, as it had been hierarchically classified by Aristotle, with the infinite universe."The geometrization of space": that is a replacement of Aristotle' physical (concrete) space with the abstract space of the Euclidean geometry.(Pisano & Gaudiello, 2009a, 2009b). 55A conference (1954, Boston) of American Association for the Advancement of Science.Cfr.: The scientific Monthly, 1955;Koyré, 1971. 56"Car ie ne me suis pû imaginer, que luy qui est Italien, & mesme bien voulu du Pape, ainsi que I'entens, ait pû estre criminalizé pour autre chose, sinon qu'il aura fans doute voulu establir le mouvement de la Terre, lequel ie sçay bien auoir elle autresfois censuré par quelques Cardinaux; |mais ie pensois auoir oüy dire, que depuis on ne laissoit pas de l'einseigner publiquement, mesme dans Rome" (Descartes, 1897(Descartes, -1913, I: p. 271, I: p. 271, lines 2-9).The translation is ours.Moreover, we remark that a possible problem with ecclesiastical censorship induced him to avoid the publication of Le Monde, as he wrote in the same letter (Descartes, 1897(Descartes, -1913, I), I). 57By concerning the social and political situation in 17th century and the relations with science, one can see the following works: Heilibron, 1979;Dear, 1995Dear, , 1987;;Kokowski, 2004;Gorokhov, 2011.Descartes, 1897-1913, VI: pp. 93-105).
A) According to Newton, a mechanical model has to foresee the positions of the bodies through mathematical relations between the space variable and the time variable.In general, a physical model must supply precise laws and deductions expressible in a mathematical form (for example in the Author's Preface, Newton writes: [...] and then from these forces, by other propositions, which are also mathematical, we deduce the motions of the Planets, the Comets, the Moon and the Sea" (Newton, [1713] 1729, I, Preface: p. A2; see also Ivi, II, General Scholium: p. 392) Definitions ( 8), axioms or laws (3) are exposed in the initial section of the Principia (Newton, [1713] 1729, I, Definitions: pp 1-18).Axioms or laws plus their corollaries: pp 19-40).For the first time a physicist feels the need to provide definitions of the quantity he is dealing with.B) Generally speaking the structure of Principia looks Euclidean, but, Newton introduced his apparently abstract formulations in order to explain, from a unitary point of view, physical phenomena.

Connection theory-experience
A) In the Principia Philosophiae there is an insufficient connection between theory and experience.In some cases-as in the one of the movements of the planets-there are intrinsic difficulties to connect theory and experience because no provisional model is supplied, but only a descriptive one.In other cases, as the collision rules, experience is not coherent with theoretical rules (Descartes, 1897(Descartes, -1913, VIII-1, second part, § § XLVI-LII: pp.68-70).Descartes ignore the experience, claiming that many conditions can influence the experiments and the experience (Ivi, § LIII: p 70).But a critics of experience is lacking.B) In the Essays the experience and the experiments play a fundamental role.Descartes analyzed many empirical details and explains them through the theory.The experience and the experiments guided him to develop his theory (See i.e., how Descartes focused on the experience of the rainbow colours to explain this phenomenon in Les Météores (Descartes, 1897-1913, VI: pp. 325-344). A) The experience and the experiments are the bases of Newton's physics.He is explicit in the Optiks, where a plurality of experiments are presented and the theory is clearly constructed to provide a model to the phenomena deriving from experiments (Newton, [1704] 1730: p. 1).A profound critics of experience is implicitly presented because Newton specifies the experimental conditions and the effects that could perturb the results of the experiments (Newton, [1713] 1729, II: pp.

202-205). B)
The Philosophiae Naturalis Principia Mathematica (Newton, [1713] 1729, et editions) too, have their source of inspirations in the phenomena (no really experimental) and in the attempt to explain and foresee the phenomena; i.e, the second section of the third book of the Philosophiae Naturalis Principia Mathematica is titled The Phaenomena or Appearances (Newton, [1713] 1729, III: pp.206-212) Fundamental concepts: space, time, mass A) In the Principia Philosophiae, the space cannot be distinguished from res extensa.It is always relative (Descartes, 1897(Descartes, -1913, VIII-I, II part, Question X: p. 45).The time is relative (Descartes, 1897(Descartes, -1913, VIII-I, I part, questions LVI-LVII: pp.26-27).B) It is known that a scientific (i.e., by magnitudes) distinction between mass and weight was problematic at that time.
A) The absolute time exists (before than in the famous general General Scholium, Newton spoke of absolute space and time in the General Scholium posed as a conclusion to his Definitions.(Newton, [1713] 1729, I: pp.9-18).Both were introduced also as an answer to the problems present in Descartes' physics explained by Newton himself (Newton, [1713] 1729, II, General Scholium: pp.387-393).B) The mass is clearly distinguished by the weight (Ivi, definition I: p. 1).
Even if Newton's concept of mass can be criticized for well known reasons, the concept of mass was (within his physical mathematical system) reasonable at that time.
Problems connected to the cultural environment A) Descartes had to face a series of problems that in Newton's land and time wee far less serious: 1) Catholic censure of Copernican theory; 2) role of the scientist still not well defined.Power holders could think that scientists were dangerous for the social order; 3) scarce financial support.Since the Principia are Descartes' worldsystem and the most conspicuous manifest of his way of thinking, he tried and intermediation between his ideas and possible dangerous consequences.B) This is one of the reasons why the Principia are such a tormented text.In the Essay (La Dioptrique, Les Météores, La Géométrie) dealing with more specific arguments, he did not have these problems and the treatment was clearer and more coherent.

A)
Newton did not deal with the problems addressed by Descartes because of: 1) Different period: end of the 17 th begin of the 18 th century.2) Different land: England where the Catholic censure was not effective.
3) Newton represents a scientist who is perfectly integrated in the system; rapidly the scientists were becoming persons with public roles and well defined social positions.B) Newton was completely free to publish his works without the problems faced by Descartes.

C)
Comment: Newton's theoretical conceptions are not directly influenced by the social and political environment.He was free, as to the subjects he dealt with, and he had non problems with censure.The influence of the social and political environment was indirect as far as it allowed Newton to develop freely his researches.
When a thought does not have clear and delineated scopes, it likely results tormented, often self-contradictory and difficult to frame into an organic picture.Under this point of view, Le is different from the Principia: in this original and pleasant brief treatise Descartes exposes his mechanistic conceptions and his theory of light, based upon them.But in this case, the scope is clear-independently of the correctness of the basic ideas expressed in Le Monde-and the argumentation is linear.Finally, even if, as Scott and Koyré claimed Thus Descartes' hypothesis at least has the merit of explaining the nature of weight without recourse to any occult force acting across space.More than that, it is easy to detect in it a groping after a universal law; the mechanism by which a body falls to the earth is in the last resort the same as that which keeps the planets in the solar vortex […] 58 [...] thought of course unsuccessful, attempt at a rational cosmology, an identification of celestial and terrestrial physics, and therefore the first appearance in skies of centrifugal forces [...] 59   Descartes had in physics the merit to have tried a unique explanation for the gravity on the Earth and for the orbital movements of the planets (unification of terrestrial and celestial physics), this has happened with a form more coherent with a mentality typical of an aprioristic conception of the physics rather than the one connoting an observative-experiment-quantitative approach.

Figure 2 .
Figure 2. The frontispiece of the second edition with General Scholium by Newton's Principia (1713) 4 .

Figure 3 .
Figure 3. Newton's first paragraph on (implicitly) Descartes at the beginning of the General Scholium 7 .

Figure 13 .
Figure 13.(a) Analogy between the movement of a ball and a light ray 38 ; (b) The ball in B receives a push.Analysis of the consequences 39 .

Figure 14 .
Figure 14.Determination of the motion and its components 42 .

Figure 15 .
Figure 15.Explanation of the rainbow in the Les Météores 51 .

Figure 16 .
Figure 16.Geometrical model of the rainbow in the Les Météores 52 .

Table 1 .
Descartes and Newton's main arguing.La Dioptrique and Les Methéores Descartes deals with specific problems connected to reflection and refraction.Here the proposed models are mathematical or, at least, can be easily acceptably mathematized; demonstrations are presented.The refraction-law is expressed (Descartes, II Discours of the La Dioptrique in: