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Descartes view on mind and body
Descartes view on mind and body
Descartes Six Meditations
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Throughout Descartes second and sixth meditations there seems to be a tension rising between the fact of whether or not the mind and body are distinct. By analyzing both meditations it appears that Descartes’ perspectives are contradictory of each other and need to be further evaluated in order to reveal his true meaning. By saying, in the second meditation, that we perceive things by means of our intellect alone, and in the sixth meditation, that we do not perceive pain by means of the intellect alone but rather by an intermingling of our intellect and our senses, Descartes brings forth the questionable tension. By examining each meditation, I was able to determine what I believe that Descartes truly meant and was able to critically evaluate his material in order to conclude that it is our senses that inform us of what is happening externally, but it is our mind and intellect which perceives and organizes the information that we have received.
Throughout his second meditation, Descartes references the Wax Argument in order to solidify his opinion that, as human beings, we know things through our intellect rather than through our senses and that it is our individual mind that we know better than anything else. By stating,
“even bodies are not strictly perceived by the senses or the faculty of imagination but by the intellect alone, and that this perception derives not from their being touched or seen by from their being understood…”
Descartes is able to validate his point of view regarding the fact that it is the person’s mind that defines the object rather than their senses. The argument begins by Descartes visualizing an exceptionally distinct piece of wax and describing it by means of his sensory perceptions; such as i...
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...ut the help of our senses informing us of what is going on in the external world. It is our senses that inform us of what is happening externally, but it is our mind and intellect which perceives and organizes the information that we have received. The Wax argument was effective in demonstrating how difficult it is to solely rely on our senses to understand everything that is happening around us. By focusing on the larger argument, that I know myself better than anything known by my senses, seems to say that everything that I thought I knew through my senses, can really only be known by using my intellect. It is essential to use our senses to fully understand the nature of things, but using only the senses results in an inadequate determination of the truth. It is only possible to truly know things when we use and understand them through our mind and intellect.
Baird and Kaufmann, the editors of our text, explain in their outline of Descartes' epistemology that the method by which the thinker carried out his philosophical work involved first discovering and being sure of a certainty, and then, from that certainty, reasoning what else it meant one could be sure of. He would admit nothing without being absolutely satisfied on his own (i.e., without being told so by others) that it was incontrovertible truth. This system was unique, according to the editors, in part because Descartes was not afraid to face doubt. Despite the fact that it was precisely doubt of which he was endeavoring to rid himself, he nonetheless allowed it the full reign it deserved and demanded over his intellectual labors. "Although uncertainty and doubt were the enemies," say Baird and Kaufmann (p.16), "Descartes hit upon the idea of using doubt as a tool or as a weapon. . . . He would use doubt as an acid to pour over every 'truth' to see if there was anything that could not be dissolved . . . ." This test, they explain, resulted for Descartes in the conclusion that, if he doubted everything in the world there was to doubt, it was still then certain that he was doubting; further, that in order to doubt, he had to exist. His own existence, therefore, was the first truth he could admit to with certainty, and it became the basis for the remainder of his epistemology.
...ng”) and there may not even be corporeal things about which we can gain accurate sensory perceptions. Were this the case, however, reason alone could also not know the wax, because there would be no wax to know, no substance with the properties of extension, flexibility, and mutability. That this is so is not counter to the spirit of the Meditations either, as Descartes’ entire discussion of the wax is couched in his indulgence of his deep-seated belief in the existence of external physical objects, of which the wax is archetypical. That “an inspection of the mind” will not suffice for true perception of the wax without the aid of sensory and perhaps imaginative perception should come as no surprise, however. After all, even if we are only thinking things—only minds—our capacity to sense, to imagine, and to reason and understand are all modes of that self-same mind.
Claiming that the different senses have perceived in him the way once was before it came in contact with the heat, but still remains the same, although being perceived in a different way, but with the same senses as before except for it being liquid after the heat but remains with the same other traits he mentioned. Therefore, this is how he establishes his claim of the Aristotelian intellect and Cogito inference by rejecting everything and doubting its existence and separating the nature of the body and mind as the body being a non-extended thinking thing such as the senses, and the mind being a thinking thing that can extend. Descartes states that he perceives the wax through the mind alone and says that perception is not an imagination, touching or seeing but it is an inspection of the mind
7 - What is the point of Descartes ' discussion of the piece of wax? That is, why does he talk about it?
Descartes is hopeful to prove subsistence of the external world (physical objects located in space), and so he returns to a very basic stage and acknowledges the existence of minds as an immaterial substance and God. He then accepts that matter exists as long as it is not a projection of his own mind or God. As Descartes previously established the existence of God as a perfect being, he therefore has concluded that God is not a deceiver. This very clear concept leads him to accept his clear and distinct sensory experiences are a result of external objects of material nature. Once these corporeal things (objects of a tangible, material nature) can be considered as self-evident ideas, they can no longer be products of the mind or God.
Descartes makes a careful examination of what is involved in the recognition of a specific physical object, like a piece of wax. By first describing the wax in a manner such that “everything is present in the wax that appears needed to enable a body to be known as distinctly as possible” (67), he shows how easily our senses help to conceive our perception of the body. But even if such attributes are modified or removed, we still recognize the changed form, as the same piece of wax. This validates Descartes’ claim that “wax itself never really is the sweetness of the honey, nor the fragrance of the flowers, nor the whiteness, nor the shape, nor the sound” (67), and the only certain knowledge we gain of the wax is that “it is something extended, flexible, and mutable” (67). This conclusion forces us to realize that it is difficult to understand the true nature of the wax, and its identity is indistinguishable from other things that have the same qualities as the wax. After confirming the nature of a human mind is “a thinking thing” (65), Descartes continues that the nature of human mind is better known than the nature of the body.
In his Meditations on First Philosophy, Descartes states “I have a clear and distinct idea of myself, in as far as I am only a thinking and unextended thing, and as, on the other hand, I possess a distinct idea of body, in as far as it is only an extended and unthinking thing”. [1] The concept that the mind is an intangible, thinking entity while the body is a tangible entity not capable of thought is known as Cartesian Dualism. The purpose of this essay is to examine how Descartes tries to prove that the mind or soul is, in its essential nature, entirely distinct from the
In the reading of Descartes he interprets his understanding of how and why the mind is better known than the body. He states that, “Myself in my entirety in as much as I am formed of body and soul (mind) taught by nature, sun, stars, and sky. Descartes realized that he could learn things from his body. Things like pain if he touches a flame or pleasure if he drinks a cup of wine. With senses Descartes could see textures and beautiful landscapes. This made Descartes realize that from this generalization that he has made, what he learns from his body does not exceed what he already knows in his mind. I think Descartes point is well made in his quote above. I come to understand this though, through the fact that the minds common sense is what tells me I should not touch a flame, because of the pain it will bring me.
Rene Descartes decision to shatter the molds of traditional thinking is still talked about today. He is regarded as an influential abstract thinker; and some of his main ideas are still talked about by philosophers all over the world. While he wrote the "Meditations", he secluded himself from the outside world for a length of time, basically tore up his conventional thinking; and tried to come to some conclusion as to what was actually true and existing. In order to show that the sciences rest on firm foundations and that these foundations lay in the mind and not the senses, Descartes must begin by bringing into doubt all the beliefs that come to him by the senses. This is done in the first of six different steps that he named "Meditations" because of the state of mind he was in while he was contemplating all these different ideas. His six meditations are "One:Concerning those things that can be called into doubt", "Two:Concerning the Nature of the Human mind: that it is better known than the Body", "Three: Concerning God, that he exists", "Four: Concerning the True and the False", "Five: Concerning the Essence of Material things, and again concerning God, that he exists" and finally "Six: Concerning the Existence of Material things, and the real distinction between Mind and Body". Although all of these meditations are relevant and necessary to understand the complete work as a whole, the focus of this paper will be the first meditation.
In the Sixth Meditation, Descartes makes a point that there is a distinction between mind and body. It is in Meditation Two when Descartes believes he has shown the mind to be better known than the body. In Meditation Six, however, he goes on to claim that, as he knows his mind and knows clearly and distinctly that its essence consists purely of thought. Also, that bodies' essences consist purely of extension, and that he can conceive of his mind and body as existing separately. By the power of God, anything that can be clearly and distinctly conceived of as existing separately from something else can be created as existing separately. However, Descartes claims that the mind and body have been created separated without good reason. This point is not shown clearly, and further, although I can conceive of my own mind existing independently of my body, it does not necessarily exist as so.
The teaching of Descartes has influenced many minds since his writings. Descartes' belief that clear and distinct perceptions come from the intellect and not the senses was critical to his ultimate goal in Meditations on First Philosophy, for now he has successfully created a foundation of true and certain facts on which to base a sold, scientific belief structure. He has proven himself to exist in some form, to think and therefore feel, and explains how he knows objects or concepts to be real.
He describes the different properties of the wax which one find’s out using the bodily senses. After which he brings the piece of wax against the fire, and as a result the properties he previously identified are altered. This is seen when he describes “But notice that while I speak and approach the fire what remained of the taste is exhaled, the smell evaporates, the colour alters, the figure is destroyed, the size increases, it becomes liquid, it heats, scarcely can one handle it, and when one strikes it, no sound is emitted. Does the same wax remain after this change? We must confess that it remains” (Descartes 11). At this point Descartes is putting emphasis on the fact that there remains a piece of wax, despite all the changes the wax has undergone. If you look at this from Descartes way of thinking, the truth is gotten when one suspends their belief in what we imagine or sense, and in this example even after being exposed to the fire, it still remains that the wax is wax and nothing else. The senses itself that Descartes
But his habitual ideas and opinions are still present no matter how hard he tries not to present them, to solve this problem he decides that all of his opinions are false. Descartes finds himself certain about one thing that nothing is certain. Resorting back to the idea that his senses are the only way he is able to obtain the truth in life, he believes that his senses are apart of his mind and body. He uses a honeycomb to examine this topic that the body and mind are one. The wax changes shape therefore he uses imagination to understand it
In the second meditation he has found one true fact, "I think, therefore I am". Descartes then attempts to discover what this "I" is and how it perceives reality. The "I" is a body, a soul, and a thinking thing. It gains perception and recognition through the senses, the imagination, and the mind. He runs into two major problems in these meditations. The first was the existence of reality. The second is the connection between body and mind as he defines them.
In Meditation Six entitled “Concerning the Existence of Material Things, and Real Distinction between the Mind and Body”, one important thing Descartes explores is the relationship between the mind and body. Descartes believes the mind and body are separated and they are two difference substances. He believes this to be clearly and distinctly true which is a Cartesian quality for true knowledge. I, on the other hand, disagree that the mind and body are separate and that the mind can exist without the body. First, I will present Descartes position on mind/body dualism and his proof for such ideas. Secondly, I will discuss why I think his argument is weak and offer my own ideas that dispute his reasoning while I keep in mind how he might dispute my argument.