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Friedrich V was a good intellectual, mystic and a member of the House of Palatinate‐Simmern, the
only Calvinist branch of the House of Wittelsbach. 8 Elisabeth’s mother, on the other hand, was the
daughter of James I of England, the first king of England from the House of Stuart and therefore the
first king of United Kingdom (King James VI of Scots, 1566‐1625) and sister of Charles I (1600‐1649)
who reigned as the king from 1625 until 1649. 9
Princess Elisabeth was the eldest daughter of Friedrich V and Elisabeth Stuart. When she was
born, her family was in Heidelberg. When his father accepted to become the King of Bohemia,
Elisabeth went to Silesia where she was raised by her paternal grandmother, Princess Julianna of
Nassau. She had five brothers and three sisters. In addition to German, she spoke French, English,
Spanish, Dutch and classical languages. This was because their mother Elisabeth Stuart, as well as
their father, had been very well educated. 10 Elisabeth completed her education in Leyden, Holland
where she spent her teenage years. As opposed to what was common for the women back then, her
interest areas were not restricted to classical and modern languages, and arts and literature. Not
only did she study mathematics and physics, but it is also reported that she took part in some surgical
operations. She then reunited with her family exiled in The Hague, where she was in an intellectual
environment. Apart from her correspondences with Descartes and the things that happened to her
family members, it is worth mentioning about Elisabeth reportedly that she refused the marriage
proposal of Ladislaus IV, King of Poland, one of the most notable monarchs of the time in Europe,
although it might have been regarded as an opportunity for her family’s political future. It is told that
her refusal was rooted in her unwillingness to convert to Catholicism as she considered it
unacceptable. Another noteworthy thing about Elisabeth was that she entered a Lutheran convent in
Herford in 1660, where she became abbess in 1667 and welcomed more marginal sects, and the visit
Leibniz paid her in 1668. She died on 11 February 1680. 11
It has been said that Elisabeth’s interest in science and philosophy was mostly encouraged by
Anna Maria van Schurman, who was known as the first educated woman of Europe. Elisabeth always
heeded van Schurman’s advice and their friendship lasted for a lifetime. Van Schurman’s education
was mostly influenced by Voetius, whose lectures she followed from behind a panel at the Utrecht
University. She remained an advocate of Voetius’ views in metaphysical matters throughout her
life. 12 As known, Voetius worked hard for the condemnation of Descartes’ philosophy. 13 The conflict
between Descartes and Voetius did not hurt the friendship of the two women as their
correspondence continued. Van Schurman who was frequently visited by Descartes introduced his
writings to Elisabeth. Elisabeth had read Descartes’ Meditations, 14 which was published in Latin in
Paris in 1641 and in Amsterdam in 1642, and directed her questions to a mutual acquaintance,
Alphonse Pollot (Pallutti). Pollot wrote to Descartes that the Princess was very interested in his
thoughts, upon which Descartes wrote back that he was honored and was always at the disposal of
the Princess. 15 It was Princess Elisabeth who initiated the correspondences by her first letter of 16
May 1643. 16 While responses were occasionally delayed, the exchange continued until Descartes’
death.
Those who have a philosophical concern mostly read these correspondences as Descartes’
writings, not really taking notice of the addressee. Yet, these correspondences have a special place in
the complete works of Descartes since they have been written to Princess Elisabeth. Her influence on
the complete works of Descartes is not based only on the fact that she is the addressee of the letters.
Descartes dedicated his Principles of Philosophy 17 to Elisabeth 18 , and even wrote his last work, The
Passions of the Soul 19 for her. 20
Philosophy of Descartes is chiefly characterized by dualism. While some thinkers suggest that that
which is called “soul” is material, and some others suggest that that which is referred to as “matter”
is ideal and therefore immaterial, Descartes claims that the soul and the matter are two totally
distinct substances. Total distinction means absence of any common characteristic. The ground of
this claim is the fact that in order to think either one of them, one does not need to think any
characteristic that belongs to the other. The attribute of the soul is thinking, whereas the attribute of
matter is extension. The soul does not and cannot occupy space, and the matter does not and cannot
think. Descartes discussed these points in great length in his Meditations, which was published