A Discourse of a Method of the Well Guiding of Reason and the Discovery of Truth in the Sciences by René Descartes (read an ebook week .TXT) 📕

to distinguish true reasons from probable ones, may not venture to deny this without examining it, I shall advertise them, that this motion which I have now discovered, as necessarily follows from the onely disposition of the organs (which may plainly be seen in the heart,) and from the heat (which we may feel with our fingers,) and from the nature of the bloud (which we may know by experience,) as the motions of a clock doth by the force, situation and figure of its weight and wheels.

But if it be asked, how it comes that the bloud of the veins is not exhausted, running so continually into the heart; and how that the arteries are not too full, since all that which passeth thorow the heart dischargeth it self into them: I need answer nothing thereto but what hath been already writ by an English Physician, to whom this praise must be given, to have broken the ice in this place, and to be the first who taught us, That there are several little passages in the extremity of the arteries whereby the bloud which they receive from the heart, enters the little branches of the veins; whence again it sends it self back towards the heart: so that its course is no other thing but a perpetuall circulation. Which he very wel proves by the ordinary experience of Chirurgians, who having bound the arm indifferently hard above the the place where they open the vein, which causeth the bloud to issue more abundantly, then if it had not been bound. And the contrary would happen, were it bound underneath, between the hand and the incision, or bound very hard above. For its manifest, that the band indifferently tyed, being able to hinder the bloud which is already in the arm to return towards the heart by the veins; yet it therefore hinders not the new from coming always by the arteries, by reason they are placed under the veins, and that their skin being thicker, are less easie to be press'd, as also that the bloud which comes from the heart, seeks more forcibly to passe by them towards the hand, then it doth to return from thence towards the heart by the veins. And since this bloud which issues from the arm by the incision made in one of the veins, must necessarily have some passage under the bond, to wit, towards the extremities of the arm, whereby it may come thither by the arteries, he also proves very well what he sayes of the course of the bloud through certain little skins, which are so disposed in divers places along the veins, which permit it not to pass from the middle towards the extremities, but onely to return from the extremities towards the heart. And besides this, experience shews, That all the bloud which is in the body may in a very little time run out by one onely artery's being cut, although it were even bound very neer the heart, and cut betwixt it and the ligature: So that we could have no reason to imagine that the bloud which issued thence could come from any other part.

But there are divers other things which witness, that the true cause of this motion of the bloud is that which I have related. As first, The difference observed between that which issues out of the veins, and that which comes out of the arteries, cannot proceed but from its being rarified and (as it were) distilled by passing thorow the heart: its more subtil, more lively, and more hot presently after it comes out; that is to say, being in the arteries, then it is a little before it enters them, that is to say, in the veins. And if you observe, you will finde, that this difference appears not well but about the heart; and not so much in those places which are farther off. Next, the hardnesse of the skin of which the artery vein and the great artery are composed, sheweth sufficiently, that the bloud beats against them more forcibly then against the veins. And why should the left concavity of the heart, and the great artery be more large and ample then the right concavity, and the arterious vein; unless it were that the bloud of the veinous artery, having bin but onely in the lungs since its passage thorow the heart, is more subtil, and is rarified with more force and ease then the bloud which immediately comes from the _vena cava_. And what can the Physicians divine by feeling of the pulse, unlesse they know, that according as the bloud changeth its nature, it may by the heat of the heart be rarified to be more or lesse strong, and more or lesse quick then before. And if we examine how this heat is communicated to the other members, must we not avow that 'tis by means of the bloud, which passing the heart, reheats it self there, and thence disperseth it self thorow the whole body: whence it happens, that if you take away the bloud from any part, the heat by the same means also is taken a way. And although the heart were as burning as hot iron, it were not sufficient to warm the feet and the hands so often as it doth, did it not continue to furnish them with new bloud.

Besides, from thence we know also that the true use of respiration is to bring fresh air enough to the lungs, to cause that bloud which comes from the right concavity of the heart, where it was rarified, and (as it were) chang'd into vapours, there to thicken, and convert it self into bloud again, before it fall again into the left, without which it would not be fit to serve for the nourishment of the fire which is there. Which is confirm'd, for that its seen, that animals which have no lungs have but one onely concavity in the heart; and that children, who can make no use of them when they are in their mothers bellies, have an opening, by which the bloud of the _vena cava_ runs to the left concavity of the heart, and a conduit by which it comes from the arterious vein into the great artery without passing the lungs.

Next, How would the concoction be made in the stomach, unlesse the heart sent heat by the arteries, and therewithall some of the most fluid parts of the bloud, which help to dissolve the meat receiv'd therein? and is not the act which converts the juice of these meats into bloud easie to be known, if we consider, that it is distill'd by passing and repassing the heart, perhaps more then one or two hundred times a day? And what need we ought else to explain the nutrition and the production of divers humours which are in the body, but to say, that the force wherewith the bloud in rarifying it self, passeth from the heart towards the extremities or the arteries, causeth some of its parts to stay amongst those of the members where they are, and there take the place of some others, which they drive from thence? And that according to the situation, or the figure, or the smalnesse of the pores which they meet, some arrive sooner in one place then others. In the same manner as we may have seen in severall sieves, which being diversly pierc'd, serve to sever divers grains one from the other. And briefly, that which is most remarkable herein, is the generation of the animal spirits, which are as a most subtil wind, or rather, as a most pure and lively flame, which continually rising in great abundance from the heart to the brain, dischargeth it self thence by the nerves into the muscles, and gives motion to all the members; without imagining any other reason which might cause these parts of the bloud, which being most mov'd, and the most penetrating, are the most fit to form these spirits, tend rather towards the brain, then to any other part. Save onely that the arteries which carry them thither, are those which come from the heart in the most direct line of all: And that according to the rules of the Mechanicks, which are the same with those of Nature, when divers things together strive to move one way, where there is not room enough for all; so those parts of bloud which issue from the left concavity of the heart tend towards the brain, the weaker and less agitated are expell'd by the stronger, who by that means arrive there alone.

I had particularly enough expounded all these things in a Treatise which I formerly had design'd to publish: In pursuit whereof, I had therein shewed what ought to be the fabrick of the nerves and muscles of an humane body, to cause those animall spirits which were in them, to have the power to move those members. As we see that heads a while after they are cut off, yet move of themselves, and bite the ground, although they are not then animated. What changes ought to be made in the brain to cause waking, sleeping, and dreaming: how light, sounds, smels, tasts, heat, and all other qualities of exteriour objects, might imprint severall _Ideas_ by means of the senses. How hunger and thirst, and the other interiour passions might also send theirs thither. What ought to be taken therein for common sense, where these _Ideas_ are received; for memory which preserves them; and for fancy, which can diversly change them, and form new ones of them; and by the same means, distributing the animal spirits into the muscles, make the members of the body move in so many severall fashions, and as fitly to those objects which present themselves to its senses; and to the interiour passions which are in them, as ours may move themselves without the consent of the Wil. Which wil seem nothing strange to those, who knowing how many _Automatas_ or moving Machines the industry of men can make, imploying but very few pieces, in comparison of the great abundance of bones, muscles, nerves, arteries, veins, and all the other parts which are in the body of every Animal, will consider this body as a fabrick, which having been made by the hands of God, is incomparably better ordered, and hath more admirable motions in it then any of those which can be invented by men. And herein I particularly insisted, to make it appear, that if there were such Machines which had organs, and the exteriour figure of an Ape, or of any other unreasonable creature, we should finde no means of knowing them not to be altogether of the same nature as those Animals: whereas, if there were any which resembled our bodies, and imitated our actions as much as morally it were possible, we should always have two most certain ways to know, that for all that they were not reall men: The first of which is, that they could never have the use of speech, nor of other signes in framing it, as we have, to declare our thoughts to others: for we may well conceive, that a Machine may be so made, that it may utter words, and even some proper to the corporal actions, which may cause some change in its organs; as if we touch it in some part, and it should ask what we would say; or so as it might cry out that one hurts it, and the like: but not that they can diversifie them to answer sensibly to all what shall be spoken in its presence, as the dullest men may do. And the second is, That although they did divers things aswel, or perhaps better, then any of us, they must infallibly