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Definition essay on confidence
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Confidence may be defined as believing or having faith in something or someone. Meanwhile doubt may be defined as a feeling of uncertainty. Doubt can also be described as the preliminary point of all knowledge. We initiated our search for knowledge because of our need for “certainty” (Konnikova). In his statement, von Goethe makes certain assumptions. The first part of the quote suggests that confidence is the outcome of little knowledge. The second part implies that cumulative knowledge leads to a growth in doubt. Modern philosophy and science has been formed upon the viewpoint of Rene Descartes (Freeman 1). Descartes reasoned in his thinking that everything can be questioned to its quiddity and state, but we cannot doubt the human being thinking about the nature of the quiddity and state. Thus, we arrive at a certainty. Through this, he was able to build his foundation on the philosophy of “I think therefore I am.” By establishing one thing that he was certain of, he was able to …show more content…
Events that we are unaware of are not going to affect us. For example, people in Japan have been known to live in areas that experience frequent and catastrophic earthquakes. However, those people simply do not know about the potential risks of living there (Massarani). By knowing less about their surroundings, this person has more confidence in their safety, as they simply have nothing which they know of to fear. This concept can be considered when looking at religious knowledge systems. People who are not aware of other religious beliefs have more confidence in their own. With the emergence of new ways of sharing information, it has now become easier for people to find out about other religions. Hence, in the US confidence in the church has lowered to a new low of just 42% as of 2015 (Grossmann). As knowledge about other belief systems grows, doubt in their own religious belief also
The first premise for Descartes’ argument comes from this moment in his life in which he is seating next to a fire. He asserts that he is certain that he is indeed seating next to the
to make sense of our world, and that the ability to think mathematically was an
Physically, humans consist of muscle, bones, blood, cells, but how do we really classify what makes a human a human? What if someday a scientific finding occurs and we learn that we can move a person's brain to another person's body, or into an robot. Are they still the same person or even a person? Opposite sides would say no, because the flesh is not the same or even there at all, but those sides are forgetting all the memories that the brain possess.If a person is aware of their conscious and unconscious minds, they are human.
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.
In the book "Meditations on First Philosophy", author talks about knowledge and doubt. He considers doubt and knowledge a very strong tool and thus, states a philosophical method which is actually an extraordinarily powerful investigation of mind, body and rationalism. He formulates six meditations in this book, where he first discards all of his previous beliefs where things are not completely certain and then he tries to build things that can be surely known. He believed that people should do their own discerning and by using the process of simple mathematics, they could proceed on a path to an unquestioned knowledge. He wrote these meditations in a way supposing that he has meditated for six days, referring each last meditation as ‘yesterday’.
In his work, Meditations on First Philosophy, Descartes narrates the search for certainty in order to recreate all knowledge. He begins with “radical doubt.” He asks a simple question “Is there any one thing of which we can be absolutely certain?” that provides the main question of his analysis. Proceeding forward, he states that the ground of his foundation is the self – evident knowledge of the “thinking thing,” which he himself is.
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.
Descartes’s Meditations on First Philosophy are dedicated to establishing absolute certainty and “anything at all in the sciences that was stable and likely to last” (Meditations I.18). Descartes demolishes all his old beliefs and attempts rebuilds his foundations from the beginning. He employs a series of hyperbolic doubts and dismisses all his preconceived notions formerly taken for granted and works back to establish certainty in all his clear and distinct perceptions. Prima facie, Descartes’s philosophical arguments seem very logical and plausible. However, a closer look shows reveals Descartes seems to have committed the fallacy of epistemic circularity. The first such criticisms were raised by Arnauld in the Fourth Objections that Descartes “avoids reasoning in a circle when he says that it’s only because we know that God exists that we are sure that whatever we vividly and clearly perceive is true. But we can be sure that God exists only because we vividly and clearly perceive this” (CSM 2:150). Could Descartes have actually overlooked such an obvious circularity that could make all his ‘sciences’ fallible?
Whenever Descartes started studying about the mind he denounced all of his previous opinions and started fresh. He first stated that “knowledge is seen as a building in which all the superstructure is resting on a foundation, and the building is only as strong as its foundation” (Palmer 55). He wasn’t trying to prove that all of his previous opinions were false but rather try to stay away from the things that he did not know whether or not they were true. This technique was known as the methodological doubt. It has a motto which states: Everything is to be doubted.
Montaigne and Descartes both made use of a philosophical method that focused on the use of doubt to make discoveries about themselves and the world around them. However, they doubted different things. Descartes doubted all his previous knowledge from his senses, while Montaigne doubted that there were any absolute certainties in knowledge. Although they both began their philosophical processes by doubting, Montaigne doubting a constant static self, and Descartes doubted that anything existed at all, Descartes was able to move past that doubt to find one indubitably certainty, “I think, therefore I am”.
Descartes’ first two Meditations are arguably the most widely known philosophical works. Because of this, one can make the error of assuming that Descartes’ method of doubt is self-evident and that its philosophical implications are relatively minor. However, to assume this would be a grave mistake. In this paper, I hope to spread light on exactly what Descartes’ method of doubt is, and how, though it furnishes challenges for the acceptance of the reality of the external world, it nonetheless does not lead to external world skepticism.
Descartes was a philosopher who seemed to discard anything which was not absolutely certain and focused on what was known. In Meditation two of Meditations on First Philosophy, Descartes is doubtful of everything, as he believes that if there is any doubt for something then it must not exist. With this in mind he begins to doubt his own existence but realizes that he is unable to doubt it. Descartes believes that there is a deceiver that is powerful which deceives him. Thus if something is deceiving him, Descartes believes that he must exist in order to be deceived. As result, in determining what he really is, Descartes comes to the conclusion that he is a thinking thing, and makes the point that being able to have thoughts or to be deceived, requires one to be thinking and if one is thinking then by default you must exist. In this paper I will talk about what Descartes knows he is, the powers he possesses, and the ways he can know.
Would you say someone is knowledgeable about matter x if that person has no justification to back such claims? Wouldn’t it be foolish to undoubtedly believe a fortune teller, to place your bets on reason less predictions? I simply ask you to be wise, as wise as the wisest of men, as wise as Socrates for he knew he knew nothing. Today, two thousand sixteen years later we possess just about as much knowledge as he did. Surprisingly it would come to me if someone would not argue otherwise. Arguments backup up by medical advancements, technology, and multiple discoveries in the natural sciences. Explanations looking to demolish the idea that we know nothing, but in fact we cannot be sure, and by not being, we know nothing. Descartes argument is
Cartesian Skepticism, created by René Descartes, is the process of doubting ones’ beliefs of what they happen to consider as true in the hopes of uncovering the absolute truths in life. This methodology is used to distinguish between what is the truth and what is false, with anything that cannot be considered an absolute truth being considered a reasonable doubt. Anything which then becomes categorized as a reasonable doubt is perceived as false. As Descartes goes through this process, he then realizes that the one thing that can be considered an absolutely truth is his and every other individual’s existence. Along with the ideology of Cartesian skepticism, through the thinking process, we are capable of the ability to doubt that which is surrounding them. This ability to think logically and doubt is what leads us to the confirmation of our existence.
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.