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Rene Descartes’ “Discourse on the Method” focuses on distinguishing the human rationale, apart from animals and robots. Wherein, he does so by explaining how neither animals, nor machines possess the same mental faculties as humans. For Descartes distinguishes the human rationale apart from non-humans, even though he does agree the two closely resemble each other because of their sense organs, and physical functions (Descartes, pp22). Nevertheless, it is because the mechanical lacks a necessary aspect of the mind, which consequently separates them from humans. For in Descartes “Discourse on the Method,” he argues that the noteworthy difference between humans, and the mechanical is that machines are only respond to the world because of their …show more content…
“Rather they don’t have minds at all, and that it is their innate nature that acts in according to the disposition of their environment” (Descartes, pp23). Descartes is asserting that both animals and machines function only in accordance to their sense organs. For the mechanical is able to recognize inputs from the external world, yet they lack the faculties to understanding the significance of it. Additionally, the Descartes equates non-human to machines, because both entities operate on the structure of the ‘sensitive soul’ (Descartes, pp21). For the mechanical are entities which possess sense organs that function similarly to the human body (vision, hearing, touching, etc.). However, the bodily function of the mechanical only reacts when external inputs come into contact with it, or must fulfill requirements for bodily preservation (food, drink, shelter). Whereas humans possess the capacity of reason, which enables us to contemplate and understand information obtained or unknown to the sense organs. Significantly, because the human mind possesses the faculty to reason, enables the individual to find understanding in what they do, and why they do it. Whereas Descartes is asserting that machines and non-humans are only reacting in respect to their surrounding environment, and cannot comprehend what they do, and why they do so, nor do they seek the …show more content…
For I disagree that we have yet to construct a system that is similar to the human rationale. The Reason is because humans have yet to fully comprehend what the Mind completely is, whereas we fully understand the function of the physical brain. However, if because we do not fully understand the mind in its divisions of subjective, intentional, and normative forms mental intellect, then we lack the sufficient information to program a machine with the human psyche. Consequently, without fully understanding the mind, we cannot properly build an AI that reaches Descartes Line. Nevertheless, if we were to obtain all necessary information to understand the functions of the mind. Then how do we create definite data in what is subjective to the individual, and program it in to an objective form of artificial intelligence. For there are different environments, and experiences that create different psychologies in many people, which result in differing modes of the human mind. For the issue is, humans learn to reason and understand because of individual experiences. However, how would it be possible to simulate this information in to an artificial intelligence that could learn the same way. For the AI would require authentic interactions with the world and other people, opposed to gaining knowledge through social media, or the internet. For obtaining knowledge
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.
Another one of Descartes arguments supporting the separation of humans and animals is that if machines were created to resemble and act like animals, there is no way we would be able to tell them from the real thing. Unlike the animals though, a machine created to resemble a human could never pass off as real. According to Descartes, it would be impossible to get the machine to react to other humans in an appropriate way. Human conversations are too complicated for machines to understand and interact properly without flaw. This is what separates humans from animals. Even the dumbest ma...
Since antiquity the human mind has been intrigued by artificial intelligence hence, such rapid growth of computer science has raised many issues concerning the isolation of the human mind.
In the New Merriam Webster Dictionary, sophism is defined as a plausible but fallacious argument. In Rene Descartes Meditation V, he distinguishes the existence of God, believing he must prove that god exists before he can examine any corporeal objects outside of himself. By proving that the existence of God is not a sophism, he also argues that God is therefore the Supreme Being and the omnipotent one. His conclusion that God does exist enables him to prove the existence of material things, and the difference between the soul and the body.
Rationalism and empiricism have always been on opposite sides of the philosophic spectrum, Rene Descartes and David Hume are the best representative of each school of thought. Descartes’ rationalism posits that deduction, reason and thus innate ideas are the only way to get to true knowledge. Empiricism on the other hand, posits that by induction, and sense perception, we may find that there are in fact no innate ideas, but that truths must be carefully observed to be true.
Descartes’ argues that the mind and body are two separate entities. The body occupies space, and so it is always divisible, while the mind is made up of thoughts that are immaterial and cannot be divided, thus it is indivisible. Using the idea behind Leibniz’s Law, “different properties, different things”, Descartes’ begins to construct his argument for the reasons he believes that the mind and body are completely different things. I will go over the reason he thinks the body can be divided, while the mind cannot. Furthermore, I will explain why I agree that the body is divisible, but disagree that the mind is always indivisible. Finally, I will support why Descartes’ views of mind and body dualism is a plausible argument, even if I do not think it is a sound argument with what I know about modern advancements in science.
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
Clear your mind, if you will, of everything you have ever seen or known to be true. To begin understanding Rene Descartes’ method of doubt, you need to suspend all prejudice and prior judgments and start with a clean slate “for the purpose of discovering some ultimate truth on which to base all thought.” (Kolak, Pg.225). Discouraged with much skepticism from his own beliefs, Descartes was embarrassed of his own ignorance. He set out to try and accomplish the task of finding an absolute truth in which he would base his beliefs. Placing upon himself a task to find an axiom or absolute truth to base all thought, “he ventured as a youth in travel to collect a variety in experiences to derive some profit in which he would be benefited.” (Kolak, Pg.225). When analyzing the method of doubt “you must take complex conceptions into their constituents until the irreducible elements are simple, clear, and distinct ideas, and show that all such basic ideas can be derived from, or can depend upon, the primary consciousness of a being that it thinks.” (Durant, Pg.639).
Although philosophy rarely alters its direction and mood with sudden swings, there are times when its new concerns and emphases clearly separate it from its immediate past. Such was the case with seventeenth-century Continental rationalism, whose founder was Rene Descartes and whose new program initiated what is called modern philosophy. In a sense, much of what the Continental rationalists set out to do had already been attempted by the medieval philosophers and by Bacon and Hobbes. But Descartes and Leibniz fashioned a new ideal for philosophy. Influenced by the progress and success of science and mathematics, their new program was an attempt to provide philosophy with the exactness of mathematics. They set out to formulate clear and rational principles that could be organized into a system of truths from which accurate information about the world could be deduced. Their emphasis was upon the rational ability of the human mind, which they now considered the source of truth both about man and about the world. Even though they did not reject the claims of religion, they did consider philosophical reasoning something different than supernatural revelation. They saw little value in feeling and enthusiasm as means for discovering truth, but they did believe that the mind of an individual is structured in such a way that simply by operating according to the appropriate method it can discover the nature of the universe. The rationalists assumed that what they could think clearly with their minds did in fact exist in the world outside their minds. Descartes and Leibniz even argued that certain ideas are innate in the human mind, that, given the proper occasion, experience would cause...
In the eyes of René Descartes, the scientific method is a systematic approach to the acquisition, testing, and acceptance of knowledge. Through his Discourse on Method, Descartes outlines what is, in his opinion, the most reliable means of scientific inquiry. That is, using pure reason and rationale to reach undeniably valid conclusions. This is evident in the way he presents his procedure for conducting scientific endeavors. He states that one must begin with skepticism towards all of the commonly accepted scientific ‘truths’ (Descartes, Discourse Part 5, Section 41). Once these potentially invalid ideas have been expelled from the body of current scientific knowledge via rigorous, systematic doubt, new ideas that are discovered in accordance
Descartes’ first meditation, “What can be called into doubt”, is an introduction to his methodological skepticism. The meditation starts off by Descartes reflecting on his beliefs and coming to realize that many of these beliefs have turned out to be false in the long run. This causes him to question his belief system and make him wonder about what other beliefs of his are false. He is intent on finding a way in which all of his beliefs will be indubitable. To do this, he figures that the best way would be to wipe his slate of beliefs clean and start “fresh”. He goes on to doubt everything he knows, so that he will be able to uncover these indubitable beliefs. This will be his new foundation and serve to help him build a new structure of knowledge. However, Descartes is not going through all of his beliefs because he believes that they are all false, but rather to “weed out” the ones that do
Rene Descartes, a 17th century French philosopher believed that the origin of knowledge comes from within the mind, a single indisputable fact to build on that can be gained through individual reflection. His Discourse on Method (1637) and Meditations (1641) contain his important philosophical theories. Intending to extend mathematical method to all areas of human knowledge, Descartes discarded the authoritarian systems of the scholastic philosophers and began with universal doubt. Only one thing cannot be doubted: doubt itself. Therefore, the doubter must exist. This is the kernel of his famous assertion Cogito, ergo sum (I am thinking, therefore I am existing). From this certainty Descartes expanded knowledge, step by step, to admit the existence of God (as the first cause) and the reality of the physical world, which he held to be mechanistic and entirely divorced from the mind; the only connection between the two is the intervention of God.
The traditional notion that seeks to compare human minds, with all its intricacies and biochemical functions, to that of artificially programmed digital computers, is self-defeating and it should be discredited in dialogs regarding the theory of artificial intelligence. This traditional notion is akin to comparing, in crude terms, cars and aeroplanes or ice cream and cream cheese. Human mental states are caused by various behaviours of elements in the brain, and these behaviours in are adjudged by the biochemical composition of our brains, which are responsible for our thoughts and functions. When we discuss mental states of systems it is important to distinguish between human brains and that of any natural or artificial organisms which is said to have central processing systems (i.e. brains of chimpanzees, microchips etc.). Although various similarities may exist between those systems in terms of functions and behaviourism, the intrinsic intentionality within those systems differ extensively. Although it may not be possible to prove that whether or not mental states exist at all in systems other than our own, in this paper I will strive to present arguments that a machine that computes and responds to inputs does indeed have a state of mind, but one that does not necessarily result in a form of mentality. This paper will discuss how the states and intentionality of digital computers are different from the states of human brains and yet they are indeed states of a mind resulting from various functions in their central processing systems.
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.