Cogito In The Second Meditation By Rene Descartes

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Cogito In The Second Meditation By Rene Descartes

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René Descartes - Meditation #2 - I think, therefore, I am

The apparent difficulty disappears, and we can return to the process of analysis that is, one hopes, leading one to a premise which can serve to demonstrate the hypotheses through which one is being led by a series of apparently necessary connections. This brings us to the Fifth Meditation. It must therefore in particular cause itself to be and to be in this state of full perfection. But if it has the creative power to maintain itself as a being which lacks nothing, if, in other words, it is a being which as a creating being is infinitely powerful, then there is nothing else that could cause it not to be in any way at all.

We have within us this idea and as we plumb its depths we recognize that this is an idea of a being the creative powers of which guarantee that it exists, it is the idea of a being that guarantees the truth of this very idea. Our other ideas are ideas of finite beings none of which can guarantee their own existence and the ideas of which might therefore be false; but this one idea, this one essence that is before the mind, is the idea of a being infinite in its creative powers and which is therefore the essence of a being that can guarantee its own existence, which in turn therefore guarantees the truth of the idea of itself. Here, then, in the existence of God, we have reached the end point of our analytic process in a truth which guarantees its own truth and upon which all other truths can be made to rest.

This truth can therefore form the incorrigible base upon which all our knowledge claims can be made to rest. Descartes can now hastily draw things to a close: God as a perfect being, could not create non-being: it is a contradiction to suppose non-being could be brought into being. But for a rational being, a thinking substance, to err is for it to not know: it is a form of non-being. So God could not create a rational being for which principles clearly and distinctly perceived to be true were after all false: that would be to create a being which systematically erred about the structure of the world.

So what is clear and distinct, what is self-evident, and compels its acceptance by the Meditator and indeed by any rational being, is guaranteed to be true. In particular, the laws of geometry, of extended substance, are guaranteed to be true. And further, the incompatibility of thought and extension as essence of substances, which, in the Second Meditation , while clear and distinct, is only apparently true can now be affirmed as not merely apparently true but as actually true.

With God, we have reached at the conclusion of the analytic process the starting point of the synthetic presentation that Descartes gives in his Replies to the Objections. In that synthetic presentation, the sequence ends with the conclusion theorem that what is clear and distinct must be true. Two points need to be mentioned. It is, rather, an inference, based on the principle that every mode property exists only if it is in a substance. Since it is based on a metaphysical principle the truth of which has not yet been established, it could not provide a starting point for constructing the edifice of knowledge.

Second, the existence of God is in the end not established by argument. The so-called ontological argument of the Fifth Meditation is not in fact an argument. It is rather a case where we have direct insight into the essence of God — what is formally the idea of God is objectively the essence of God — , where we recognize that here we have an essence that guarantees its own existence as an infinitely powerful being and thereby guarantees the truth of the idea through which we think it. Other ideas we have are no doubt true, but none save this one alone guarantees its own truth — guarantees it in a way that requires no argument.

With God we reach a point where no further premises are either available or needed. The Cartesian method to science thus indeed yields an a priori science. It is a deductive method but one that involves both analysis and synthesis. We have so far studiously avoided one feature of the Cartesian method. Again, he believed it to be important to shed ourselves of all forms of teleological thinking — he chastised Harvey for falling away from the mechanistic reasoning he used to establish the circulation of the blood and into teleological thinking when he came to discuss the action of the heart. He therefore recommended that one undertake a cleansing intellectual project in the attempt to move towards truth by first eliminating error and indeed all possibility of error.

This could be done by rejecting as false all propositions that could in any way be doubted. This is stated as the injunction:. By eliminating all dubitable beliefs, truths would of course be excised along with the false, but then in the re-building of the edifice of knowledge that was to follow those truths would be recovered, free from the errors of the past. This was an exercise to be undertaken by oneself, simply taking oneself to be a rational being. The animal makes demands — one must eat and drink, one must sleep, perchance to dream, one must live with others, one might even take a lover.

One could not do this if all beliefs were eliminated. So Descartes also recommends that one go along with this second best, the beliefs that one needs to survive and to have a decent and pleasant life — interrupted only occasionally by bouts of meditating on the foundations of knowledge, or the basic laws of physics — just as one must in the end do science empirically, through observation and experiment, even though it is only uncertainly founded. The reasonable person will accede to those demands, just as reason must attempt a universal doubt. The reasonable person could not do otherwise: there is in the end more to being human than simply being rational. It is remarkable, however, just how far Descartes, while meditating, is prepared to take the doubt his method recommends.

In the Discourse on Method he seems to stop with what is self-evident, what is clear and distinct: he seems to assume is true, and therefore makes this his starting point. In the Meditations , he takes the doubt a step further, finding a way to call into doubt even what is most evident. His model is the traditional doctrine of transubstantiation according to which the bread and wine during the saying of the mass is miraculously transformed by God into the body and blood of Christ.

The sensible appearances remain the same, but the substance changes in its essence. The heretic and unbeliever will be deceived by appearances into thinking no change has occurred. But the good Christian knows that whatever be the sensible appearances what is really there is the body and blood of Christ. His or her faith prevents him or her from falling into the error of the heretic and the unbeliever. He creates the hypothesis that there is a powerful being who has the capacity to deceive me into thinking that world is not as my clear and distinct ideas make it out to be when in fact in its essence it is something else.

One hypothesizes that there is a powerful being, like God no doubt, but instead an evil genius, intent on deceiving one about the basic ontological structure of being. In fact, the hypothesis is sufficiently strong to make is possible that I am deceived about my own being, that contrary to what appears to me to be true, that cogito ergo sum holds, it really does not and I am really something essentially different from the thinking thing that I appear to me to be. Descartes makes clear at the beginning of the Third Meditation that the hypothesis of the evil genius calls even the cogito into question.

The Meditations thus have the form of an analytic structure of a reductio ad absurdum of the hypothesis of the evil genius who systematically deceives me: I find in God that necessary truth which contradicts and therefore eliminates the hypothesis of the evil genius. The method of doubt is solved by Descartes to his own satisfaction, but to few others. For him it was a way to purge the mind of inherited prejudice, and therefore merely a first and preliminary step on the way to truth.

It was clear to him that if one stopped there then one had fallen into a skeptical morass — a skepticism close to that into which Montaigne had suggested was the inevitable fate of the human intellect, it was human hubris to think that one could really know anything. One had to settle for such mere belief and opinion that one could learn from experience of the ordinary world — which was also the position Descartes recommended for the human being to fall back into while undertaking the intellectual exercise of the method of doubt. Many now see Descartes as having posed the skeptical challenge that still confronts philosophers, with the hypothesis of the evil genius taking the skeptical challenge as far, or as deep, as it can go.

For Descartes, however, it was more like the deep night through which the soul must pass on its way to light, the light of reason, and to God as the reason for all things and the source of that light, and then, through God, to the scientific study of the world. Few have been able to follow him: he has not convinced. If the reasons for our ordinary world being as it is are not to be found in that world, then they are not to be found at all, and the radical skepticism is a consequence of a search after what cannot be found: the skepticism is not there to be conquered, as Descartes thought, but to be dismissed as an unreasonable longing for a world of certainty that is not there. But if we say this, then we must also say that method of doubt is not wholly to be dismissed in this way.

While the radical skepticism that Descartes proposes cannot be reasonable, we should nonetheless take his method seriously enough that we remain diffident in our judgments — that we not take things dogmatically, but rather critically, ready to recognize evidence that can challenge the rational acceptability of those judgments. This is what reasonable persons do. It is now the norm, it was not the norm before Descartes. This was perhaps the most important contribution of Descartes to the opening up of thought in the modern and early modern period. If Descartes was not as modest in his cognitive aspirations as his method of doubt requires, then that only shows that Descartes too had his failings as a human being — it is not to denigrate the contribution he made to the emergence of the modern mind as one that is committed to finding truth, and that is open, and ready to submit to criticism.

Yet, if they are taken cautiously, the Cartesian precepts for the search after truth that he presents in the Discourse on Method can still be recommended for the clarity of thought that results from our conforming to these standards. Science is no longer something that aims to become a priori and incorrigibly certain. But Descartes also saw science as a human enterprise in which the search after truth is rooted in observation and experiment. This part of the Cartesian vision remains with us. So, too, does his notion that progress towards truth comes through the testing of hypotheses and the elimination of the false through the production in experiments, deliberate or natural, of counterexamples.

He shared it with Bacon. The theories that guide research are simply laws among laws — to be sure, they are laws about laws, but for all that they are empirical generalizations like any other law. At the same time, it must be said that Descartes was much the better at applying the experimental method that both he and Bacon advocated. Descartes made real contributions to empirical science, for example, in optics and in the physiology of the eyeball, where Bacon made no such contribution.

Some tenured professors in the universities continued to hang on to the old scholastic ways of thought, but elsewhere the new science of Descartes swept away the dross. The modern science of physiology was created by the Cartesian vision, and in fact is still sustained by it — though, to be sure, physics is no longer simply a science of mechanical motions, it has grown to include quantum mechanics and molecular biology — but physics is still a science that enables us to say that science of physiology is no different in kind from the sciences of stones and of atoms and of planets.

In mechanics, his work was definitely blocked by his failure to even think that a notion of mass was essential to any mechanics that was to move from kinematics to dynamics. In optics, his mechanistic ideas clearly interfered with his attempts to understand colors. These problems, in both mechanics and optics, awaited Newton for their solution. In mathematics his contributions remain with us to this day, not merely as part of a guiding vision — though that is certainly there — but as part of the working tools of every mathematician. The mathematics and mathematical methods that he invented shaped his reflections on the proper method in science and in philosophy. It is also true, one must add, that his reflections on the methods proper to philosophy shaped his work in algebra and geometry.

They shape our thinking about these same things up to the present, and will no doubt continue to shape them. They amount to the demand that we seek clarity in our thought, that we be diffident rather than dogmatic in our judgments, that when we search after truth then we should do so systematically, from the simpler to the complex, in a way befitting the subject matter, and that a science like physiology is to be understood as in no way different in kind from the science of stones. If we ignore these Cartesian precepts of method, then that is to our own peril, or at least to the impoverishment of our own thought.

Fred Wilson Email: fwilson chass. Science as Observation and Experiment a. He wrote to Mersenne: You ask me whether I think what I have written about refraction is a demonstration. Application to Human Physiology Descartes was prepared to extend his guess to the whole set of natural processes defining the human being save for rational thought and action under control of the conscious will. Cartesian Rationalism a. A Priori Method Descartes argues that the laws in the basic mechanistic framework that he takes to hold for sciences like optics and physiology — these laws about laws that guide empirical research in these sciences — are not themselves empirical but are rather necessary truths that are knowable a priori.

Geometrical Deduction In one sense, this method is like the method of geometry that Euclid had given to the world in that one began with self-evident truths as axioms and then deduced by equally self-evident steps a set of theorems. Deduction in the Discourse and Meditations As for the analytic method, Descartes was to use the first of the treatises appended to the Discourse on Method to illustrate the power of this method. Method of Doubt We have so far studiously avoided one feature of the Cartesian method. This is stated as the injunction: 2717ever to accept anything as true if I did not have evident knowledge of its truth: that is, carefully to avoid precipitate conclusions and preconceptions, and to include nothing more in my judgments than what presented itself to my mind so clearly and so distinctly that I had no occasion to doubt it.

So we have the structure of the Meditations as follows: [Hypothesis:] There is an evil genius who is deceiving me about the truth of clear and distinct ideas. Conclusion Many now see Descartes as having posed the skeptical challenge that still confronts philosophers, with the hypothesis of the evil genius taking the skeptical challenge as far, or as deep, as it can go.

References and Further Reading a. Adam and P. Paris: J. Vrin, ; reprinted See also the Correspondance. Adam et G. Milhaud, 8 vols. Paris: F. Alcan, The Philosophical Writings. Vols 1 and 2 trans. Cottingham, R. Stoothoff and D. Murdoch; vol. Stoothoff, D. Murdoch, and A. Kenny Cambridge: Cambridge University Press, vols. This is now the standard English translation. Discourse on Method, Optics, Geometry, and Meteorology. Principles of Philosophy. Miller and R. Dordrecht, The Netherlands: D. Reidel, This contains a complete English translation of the text. Bibliographical Study Sebba, G. In the primary source, Descartes's Principia Philosophiae , the proposition appears as ego cogito, ergo sum.

See The Search for Truth. See Other forms. The French text is available in more accessible format at Project Gutenberg. The compilation by Cousin is credited with a revival of interest in Descartes. The scientific revolution: an encyclopedia. ISBN Oxford Dictionaries. Oxford University Press. Retrieved 17 September Edinburgh: Sutherland and Knox. The Philosophical Works of Descartes, rendered into English. Translated by Elizabeth S.

Haldane and G. Cambridge University Press. London: printed for T. Discourse on Method and Meditations on First Philosophy. Translated by Donald A. Specimina philosophiae. Ludovicus Elzevirius. Introduction and Critical Edition". Quaestiones Infinitae Dissertation, Utrecht University. The Philosophical Review. ISSN JSTOR Principes de la philosophie. Principles of Philosophy. Translated, with explanatory notes. Cambon in French. Clarendon Press. Oeuvres de Descartes. Leonard Scott Publication Co. University of Chicago Press. Edinburgh: William Blackwood and Sons.

In John Peter Anton ed. Naturalism and Historical Understanding. SUNY Press. CUA Press. In Jarvella, Rovert J. Speech, place, and action: Studies in deixis and related topics. University of London. Yale French Studies 93 : — Think: A compelling introduction to philosophy. Translated by Cottingham, J. The Penn Monthly. University Press Company. Thinkers and Thinking. Bulletin of Aichi Univ. Archived from the original on 10 May Retrieved 6 May Florida State University. Archived from the original on May 6, The Augustinian Cogito". Thought's Ego in Augustine and Descartes.

Cornell University Press. History of Islamic Philosophy. Indian Philosophy II. Antoniana Margarita : "De Immortalitate Animae". Stanford Encyclopedia of Philosophy. Retrieved 17 June Being a thinking thing, Descartes knows that he has ideas. He notices that one of these ideas is the idea of God, i. But where did he get this idea of God, a perfect being? Did he invent it? Did it come from other people? His idea of God could only have come from God.

According to Descartes, a cause must be at least as real or perfect as its effect. The idea of God however represents much more reality and perfection than the idea of himself, or of anything else. So, God exists. However, God might be a deceiver: God could have made Descartes have many false beliefs. How then can Descartes be sure that he can trust any of his other beliefs besides the belief of his own existence? But how does he know that clear and distinct perception is always reliable? The second essay, Meditations , is here. Stephen Gaukroger Cambridge, Descartes was in his mids by this point. Such beliefs are typically called analytic a priori , since they are not based in sense-experience, and can be known purely by definition or reason.

Some commentators argue that given his method of doubt in the Meditations , even simple inferences are put in question. That is, at this stage of the work, Descartes is not even sure that logic is reliable, and so cannot legitimately argue from premises to a conclusion that he exists. Another way to explain the absence of the ergo is to point out that Descartes is seeking a foundational belief upon which to justify all of his other beliefs and therefore ground knowledge, and that for a belief to be properly foundational it must not stand in need of justification itself.

Descartes also argues in Med. To show this, he uses the example of a piece of wax. Even when its sensory properties change through melting, hardening, changing color, etc.

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