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• W2067984690 abstract "Descartes and Ignatius Loyola: La Fl che and Manresa Revisited WALTER JOHN STOHRER JAMESCOLLINSHASSUGGESTEDin his discussion The Art of Historical Questioning that one index of a student's philosophical maturity lies in his willingness to learn what he can about the life and setting of the individual philosopher.' The sensitively written biography illumines the historical matrix within which the pivotal problems and preoccupations of a seminal thinker arose. As one example of the genetic motif in historical research, Collins cites Henri Gouhier's monograph Les Premidres Pensdes de Descartes and notes that the historical investigation of the creative impulses of Descartes's early years that are explored in studies of this type illumines the internal genesis of his thought as well as his continuing intellectual dependencies upon other thinkers. A philosopher's first years of reflection are often a rich yet unknown territory.2 The present discussion is offered in a similar spirit of historical inquiry. This study attempts to specify in greater detail the impact of one set of distinctly ascetical influences on Descartes that date from his years of philosophical apprenticeship at La Fl~che: the annual student retreats, which were conducted during Holy Week, and the principal instrument employed by the Jesuit Fathers in the course of that devotional activity, the Spiritual Exercises of Saint Ignatius Loyola, founder of the Society of Jesus. 3 Several directives pertaining to methods of prayer and self-examination, as well as psychological and theological insights ordered to self-reform and the decisionmaking processes implicit in such reform, are contained in this small but celebrated manual of Jesuit asceticism. As one of the pensionnaires at the newly founded Jesuit College of Henry IV, the youthful Descartes became familiar with the content and spirit of the book of Exercises at the very time that he was experiencing his first exposure to formal philosophical reflection.' In the light of this early and intimate contact with Ignatian ascetical principles, several related questions suggest themselves. To what extent were the spiritual and ' Interpreting Modern Philosophy (Princeton: PrincetonUniversityPress, 1972),p. 110. 2Ibid., p. 131. ' Camillede Rochemonteix,S. J., Un Coll~ge de J~suites aux XVIIe et XVII!e Sidcles: Le Coll~ge Henri IVde la Fldche, 4 vols.(Le Mans:Leguicheuxet Cie., 1889),1:140-42.Thepracticeofthe Exercises made in groupsbeganveryearly. SeeJosephde Guibert, S. J., The Jesuits, Their Spiritual Doctrine and Practice , ed. GeorgeE. Ganss,S. J., trans. WilliamJ. Young,S. J. (Chicago:LoyolaUniversityPress, 1964), pp. 424-25. ' The purposeofthe student retreatsin the JesuitCollegeswas to formstudentsto good worksin the service of the Lord. The lgnatian themes of the Exercises were incorporated in the student spiritual manual, Libellus Sodalitatis Beatae Mariae Virginis, whichwas first published at lngolstadt in 1588. 01] 12 HISTORY OF PHILOSOPHY methodological directives of the Exercises formatively present when the ruminating Descartes developed his own Grundgedanke and the semantic and reflective logic of his subsequent philosophizing? Do strikingly similar patterns in terminology, or internal textual parallels, suggest a specifically lgnatian influence on the content, structure , or expression of Descartes's later thought? Finally, if in the light of comparative study of the texts, such linkage can be identified and tentatively established, what specific evidence can be offered in support of these claims? Several passages in the Exercises seem to find an echo in the writings of Descartes. These texts deal with matters of method and praxis, as well as with speculative insight . Leslie J. Beck contends that their frequency is almost certainly more than coincidental.' Using Descartes's employment of the word meditation as an example, Beck comments that it is to the schooldays of La Fl~che that we must turn, to find the particular meaning which Descartes would himself attach to the word. ''6 It was during the annual student retreats, devoted exclusively to prayer and self-examination, that Descartes would first have had practice in the art of Ignatian spiritual meditation. Says Beck: We may fairly assume that the patterns of those six-day retreats must have colored his associations of the word 'meditation'. ''7 The central task of the present discussion is to examine the pertinent Cartesian and lgnatian texts that appear to lend support to Beck's fair assumption..." @default.
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• W2067984690 title "Descartes and Ignatius Loyola: La Flèche and Manresa Revisited" @default.
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• W2067984690 doi "https://doi.org/10.1353/hph.2008.0457" @default.
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