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Descartes 4 th meditation
Descartes 4 th meditation
Meditations on first philosophy descartes
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The fourth Meditations of Descartes show that God cannot be a deceiver at all, as God is infinitely good. To judge something it is required to have understanding and will and we should know that the understanding is infinite or in other words it is the faculty, which brings us very close to God. Errors occur when will assents though it does not understand or perceive distinctly. So from this fact we can understand that error is ours and it is not committed by God. He also cannot be blamed for giving us an infinite will, as the will is nothing but a simple infinite entity. How can we perceive something distinctly and clearly? According to Descartes it was possible for God to create him with an insurmountable inclination to assent only to those things, which were distinctly and clearly perceived by him, but God is infinite and His ways are inscrutable. Descartes writes in his Meditation IV that when he tries to find out about God, he feels that in reality a positive idea of God is already present in his mind and it is a supremely perfect being. But at the same time he encounters with a negative idea which gives him a since of nothingness. This image is infinitely removed from perfection of all kinds. Then Descartes disclosed his feelings and said that due to his own experience he knew that he has some ability to judge and this ability came from God. There is no doubt that all the qualities have come from God and this quality was also from God. He was certain that God would never deceive him and thus no such ability was given to him, which may ever put him in the wrong direction. So after all these experiences he evidently concluded that there existed a God and his existence depended entirely on Him. In fact every moment of his lif...
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...r. He is benevolent and omnipotent with power to prevent all the errors. If such is the case than why are we not incapable of ever doing wrong? Descartes blames us and says that it is our errors and God has not given us defective faculties. It is the misuse of our freedom of will to assent to things, which we don’t perceive clearly or distinctly. In fact the lack or imperfection lies in the operation of the will and it is not due to the faculties, which we have received from God. Descartes proved the existence of God by saying that since existence is inseparable from God, he really exists and God can never deceive.
Works Cited
Descartes, Rene. Meditations on First Philosophy: With Selections from the Objections and Replies. Translated by John Cottingham. Cambridge University Press: Cambridge. 1996.
http://plato.stanford.edu/entries/descartes-modal/
In this paper, I will explain how Descartes uses the existence of himself to prove the existence of God. The “idea of God is in my mind” is based on “I think, therefore I am”, so there is a question arises: “do I derive my existence? Why, from myself, or from my parents, or from whatever other things there are that are less perfect than God. For nothing more perfect than God, or even as perfect as God, can be thought or imagined.” (Descartes 32, 48) Descartes investigates his reasons to show that he, his parents and other causes cannot cause the existence of himself.
Descartes argues that we can know the external world because of God, and God is not a deceiver. Descartes’ core foundation for understanding what is important comes from three points: our thoughts about the world and the things in it could be deceptive, our power of reasoning has found ideas that are indubitable, and certainty come by way of reasoning. Once we have a certainty of God, and ourselves then we are easily able to distinguish reality from dreams, and so on. God created us and gave us reason, which tells us that our ideas of the external world come from God. God has directly provided us with the idea of the external world. The concept of existence, the self, and doubt could not have existed on its own; therefore they had to be created by someone to have put them in our mind. That creator is God, who is omnipotent and perfect. God is not a deceiver to me; God is good, so therefore what I perceive really does exist. God without existence is like a mountain without a valley. A valley does not exist if there is no mountain, and vice versa a mountain is not a mountain with out a valley. We cannot believe or think of God without existence. We know the idea of God, and that idea inevitably contains his existence. My thought on god is clear and distinct that he is existent. Descartes’ now has ‘rebuilt’ the world, solely because of his power and reasoning. Descartes’ is only able...
Descartes, R., & Cottingham, J. (1986). Meditation on First Philosophy: With Selections from the Objections and Replies. Cambridge: Cambridge University Press.
He argues that if he does not solve God’s existence, he will not be certain about anything else. Thus, Descartes says that he has an idea of God and, therefore, God exists. However, in order to be certain of His existence, Descartes provides proofs that will illustrate his reasoning. The four proofs include formal reality vs. objective reality, something can’t arise from nothing, Descartes cannot be the cause of himself, and therefore, the bigger cause is God. Now that Descartes knows God is real, he must solve another aspect, which is if God can be a deceiver. Descartes believes “it is clear enough from this that he cannot be a deceiver, since it is manifest by the natural light that all fraud and deception depend on some defect” (89). In other words, God possesses all of the perfections that Descartes cannot have but those perfections that are in his thoughts, concluding that God has no defects whatsoever according to the natural
Descartes, Rene. Discourse on Method and Meditations on First Philosophy. Trans. Donald A. Cress. 4th ed. N.p.: Hackett, 1998. Print.
Descartes announces, “I make mistakes because the faculty of judging the truth, which I got from God, is not, in my case, infinite” (54-55, Meditations). Descartes believes errors of judgment are given to him from God, but in the end the choice is up to no one but himself. He takes full responsibility for his decisions, the ultimate attribute of free will.... ... middle of paper ... ...
... God alone remains; and, given the truth of the principle that whatever exists has a cause, it follows, Descartes declares, that God exists we must of necessity conclude from the fact alone that I exist, or that the idea of a supremely perfect – that is of God – is in me, that the proof of God’s existence is grounded in the highest evidence” Descartes concludes that God must be the cause of him, and that God innately implanted the idea of infinite perfection in him.
Descartes, Rene. The Philosophical Writings, tr. John Cottingham and Dugald Murdoch. Cambridge: Cambridge University Press, 1985.
SparkNotes: René Descartes (1596–1650). (n.d.). SparkNotes: Today's Most Popular Study Guides. Retrieved February 8, 2011, from http://www.sparknotes.com/philosophy/descartes
Descartes, R. & Donald A. C. (1993). Discourse On Method; And, Meditations On First Philosophy / René Descartes; Translated By Donald A. Cress. Indianapolis: Hackett Pub. Co.
Descartes, Rene. Meditations on First Philosophy. Translated by John Cottingham. Cambridge University Press: Cambridge. 1996.
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.
[1] Descartes, Rene. Meditations on First Philosophy. 1641 [Translated by John Veitch (1901)] Meditation 6, http://www.classicallibrary.org/descartes/meditations/9.htm
Descartes. "Descartes, Meditations on First Philosophy." Readings in Modern Philosophy. Ed. Roger Ariew and Eric Watkins. Vol. I. Indianapolis: Hackett, 2000. 22-55. Print.
...ll true knowledge is solely knowledge of the self, its existence, and relation to reality. René Descartes' approach to the theory of knowledge plays a prominent role in shaping the agenda of early modern philosophy. It continues to affect (some would say "infect") the way problems in epistemology are conceived today. Students of philosophy (in his own day, and in the history since) have found the distinctive features of his epistemology to be at once attractive and troubling; features such as the emphasis on method, the role of epistemic foundations, the conception of the doubtful as contrasting with the warranted, the skeptical arguments of the First Meditation, and the cogito ergo sum--to mention just a few that we shall consider. Depending on context, Descartes thinks that different standards of warrant are appropriate. The context for which he is most famous, and on which the present treatment will focus, is that of investigating First Philosophy. The first-ness of First Philosophy is (as Descartes conceives it) one of epistemic priority, referring to the matters one must "first" confront if one is to succeed in acquiring systematic and expansive knowledge.