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Critical review Descartes meditation on first philosophy
Descartes' meditations: critical essays
Descartes' meditations: critical essays
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Descartes begins his First Meditation by calling all of his beliefs into doubt. His method of systematic doubt or skepticism serves as a general demolition of all previously held opinions. The doubting can be broken into two separate parts. First, Descartes must abandon every belief which lacks complete certainty. Second, once a careful examination of his beliefs has been performed, Descartes must retain only those beliefs characterized by the highest degree of precision. Descartes’ intention is distinctively clear, for he sees it necessary to suppose the falsity of everything he formerly believed as influenced by sensual knowledge, so that he can start again from the right foundations and establish absolutely clear truths.
Descartes presents two reasons for doubting our senses. First, while we can admit as most true whatever we receive either from the senses or through the senses, we must nonetheless cast all sensual knowledge into doubt which concerns small and distant things. Imagine, for example, I were seeing the sun. By means of sensual knowledge, or more precisely through the faculty of seeing, the sun appears to me to be rather small. Astronomical reasoning, however, shows the sun to be the largest body in our solar system. In this regard, because the former view is incompatible with the latter point, this example sufficiently proves the inaccuracy of sensual knowledge. By his second method of doubt, Descartes shows that our knowledge in relation to the things which seem most obvious to us can still be mistaken, even in matters which do not concern small and distant things. “Dream skepticism” rests on the basic notion that if there is no qualitative difference between the character of sensation in a dream state and in a w...
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...st not the existence of Descartes without having recourse to circular reasoning. Perhaps this error stems from the supposition that just like there could be no motion unless something moved, there could be no thinking unless someone thought. In any case, Descartes cannot commit himself to make sense of anything more than “there are thoughts”. Moreover, even if we concede to Descartes that thoughts necessitate a thinking agent, a peculiar puzzle remains, for we can reasonably question what reasons he has for believing that he is an autonomous being and thus the creator of these particular thoughts? Here, Descartes may offer the following response. Even the thoughts I am having come from a cunning genius, the fact that I am having thoughts implies that I am conscious of thoughts and thus exist; hence, I must be something, for the very process of attending to thoughts
In constructing his argument for God's existence, Descartes analyzes several aspects of the nature of human thought. He begins by outlining the various types of thoughts we have, which include ideas, thoughts, volitions and judgments. Ideas, or images of ideas can only exist within the mind and are certain of existence. Volitions, or choices are firmly within the mind and are also certain. Emotions, such as love, fear, hate, all exist in the mind and are certain as well. Judgments involve reference to effects outside the mind and are subject to doubt. Therefore, judgments are not certain and distinct. Descartes believes that images, volitions, and emotions are never false but it is our judg...
Throughout “Mediations I and II”, Descartes disputes definitions of reality and identity, establishing a precursor to Emerson’s philosophy. Initially, Descartes questions all notions of being. In “Mediation I”, Descartes begins his argument explaining the senses which perceive reality can be deceptive and “it is wiser not to trust entirely to any thing by which we have once been deceived” (Descartes 59). But, he then continues to reason; “opinions [are] in some measure doubtful…and at the same time highly probable, so that there is much more reason to believe in than to deny them” (Descartes 62). Descartes maintains trust within his established personal beliefs though he may doubt certain physical senses. Additionally, Descartes seeks to establish his identity in “Meditation II”. Even as he questions his very existence, he begins trustin...
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.
One of Rene Descartes’ major culminations in Meditations on First Philosophy is “I must finally conclude that this proposition, I am, I exist, is necessarily true whenever it is put forward by me or conceived in my mind” (Descartes:17). This statement can be explicated by examining Descartes’ Cartesian method of doubt and his subsequent discovery of basic truths. Even though I do believe that Descartes concludes with a statement that is accurate: cogito ergo sum, there are areas of his proof that are susceptible to defamation. These objections discover serious error with Descartes’ method used in determining the aforementioned conclusion.
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.
Meditation One The first meditation acts as a foundation for all those that follow. Here Descartes discerns between mere opinion and strict absolute certainty. To make this consideration he establishes that he must first "attack those principles which supported everything I once believed."(quote, paraphrase) He first examines those beliefs that require our senses. He questions, whether our senses are true indicators of what they represent. By inspecting our sometimes firm belief in the reality of dreams, he comes to the conclusion that our senses are prone to error and thereby cannot reliably distinguish between certainty and falsity. To examine those ideas that have "objective reality," Descartes makes the improbable hypothesis of "an evil genius, as clever and deceitful as he is powerful, who has directed his entire effort to misleading me" (45 ). By proposing this solution he is able to suspend his judgment and maintain that all his former beliefs are false. By using doubt as his tool, Descartes is now ready to build his following proofs with certainty.
Descartes affirms that he is certain that he is a thinking thing. His reasoning, however, seems to be a circular argument. Descartes knows he is a thinking thing because “in this first instance of knowledge, there is nothing but a certain clear and distinct perception of what I affirm” (Descartes, 24). He concludes, “everything I very clearly and distinctly perceive is true” (Descartes, 24). Descartes could only know that what he clearly and distinctly perceives is true if he can be certain he is a thinking thing. Throughout this proof, Descartes is trying to use God’s existence as a way of affirming that which he clearly and distinctly perceives. However, he is also trying to prove God’s existence by claiming that the idea of God is a clear and distinct perception. Without inquiring into the existence of God, “it appears I am never capable of being completely ...
In Descartes’ Meditations, his goal to prove the existence of things could only be accomplished if he was logical, clear, and correct in his thoughts and writings. The most important issues he noted were the threat of being deceived and the potential of being incorrect in his judgments, both of which would lead him into error. Error exists as a problem that individuals encounter on a regular basis, and it also exists as a focal point in Descartes’ Meditations. Descartes defines error as “a privation or lack of some knowledge which somehow should be in me.” As a “thinking thing”, which he defines as “a thing that doubts, understands, affirms, denies, is willing, is unwilling, and also imagines and has sensory perceptions”¹, Descartes must use his knowledge to the best of his ability. In the mind, knowledge is dealt with in the faculty of judgment. This faculty is comprised of the faculties of intellect and will, and it is limited by knowledge yet pushed forward by will (Descartes, 41). Because of this conflict, we are able to make mistakes – or come to err.
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 first meditation focuses on doubt. As it starts Descartes’s is having doubts on all of his opinions, knowledge, wisdom etc. He ends up deciding that instead of doubting opinion by opinion, it will be easier to doubt the foundation from which the opinions have been built on. Then he says that not to trust, ones senses because they can be wrong. Descartes provides examples like dreaming, god or painting a mermaid (based on the senses, but not proven to be true referring to mermaid). At first he thinks only complex things can be questioned not simple things. But, upon further examination he realizes that he can doubt simple things. So he uses examples to show why he can doubt things.
In Meditations, Descartes brings doubt to everything he believes because it is human nature to believe that which is false. He states that most of what he believes comes from the senses and that a lot of times those senses can be deceived. His conclusion of doubting everything is based on his example of a basket of apples. It goes as follows; you have a basket of apples but you fear that some apples have gone bad and you don't want them to rot the others, so you throw all the apples out of the basket. Now that the basket is empty you examine each apple carefully and return the good apples to the basket. This is what he does with his beliefs, he follows and keeps only those beliefs of which he is sure of. Our beliefs as a whole must be discarded and then each individual belief must be looked at carefully before we can accept it. We must only accept those beliefs we feel are good.
In conclusion, the initiation in philosophy of methodological scepticism will constitute, after Descartes, becoming the obsessive theme of reflection of modern philosophy. Descartes’ mediations are the ones which expose the results of metaphysics based on principles. For the building of this philosophy those principles must be absolute certain. Descartes realises this and doubts all his previous knowledge, not to reach a sceptical conclusion but to find absolute certain elements beyond doubt, allowing him to find the foundation on which he can build the rest of his thinking.
So he exists because he's thinking. He says and to quote: "I am precisely nothing but a thinking thing; that is, a mind or intellect, or understanding or reason - words of whose meanings I was previously ignorant. Yet I am a true thing and am truly existing; but what kind of thing? I said it already; a thinking thing". If we stop thinking, there's nothing! For Descartes, the essence of human existence is thinking. To think is to exist. To be a human being is to be capable of thinking. Furthermore, when a person is conscious of his own thinking, this means he’s conscious of his own
So, everything we know from our senses, are no longer reliable and cannot be trusted when trying to understand fact or fiction. Furthermore, when trying to understand Descartes, we must understand “I think”. Descartes can doubt his body and all physical things, but he cannot doubt his own mind because he can doubt, and to doubt means to think. Now that he knows for certain that he is a thinking thing, “therefor I am”. Using his method, we can now advance from there using reason. Reason over everything, the basis of the method of doubt. This measure of thinking is night and day when compared to none other than David Hume.