I do not cause the existence of myself
Descartes illustrates “I am not the reason I exist” from two perspectives:
(1)Direct reason: If I am the reason I exist, it has an incredible conclusion “if I got my being from myself, I would not doubt, nor would I desire, nor would I lack anything at all. For I would have given myself all the perfections of which I have some idea; in so doing, I myself would be God!” (Descartes 32, 48) This means, I have great perfection, I do not need depend on anything else, if so, I become God, it is clearly impossible. Because it is harder for me to think about getting things that I lack than the things I have. On the other hand, it is more difficult for me to think I come from nothing than to acquire things I do not know. If I give this great thing to myself, I will not lack things that are easily to get, and I will not lack things I understand from the idea of God. Since none of them are difficult for me to acquire. If any of them are difficult for me to acquire, I will experience my power is limited. As a result, I am not God.
(2)Indirect reason: I can assume I used to exist like now, but I cannot ignore the discontinuity of time and...
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...es me, “God should have endowed me with this idea, so that it would be like the mark of the craftsman impressed upon his work” (Descartes 34, 51). Descartes says “the whole force of the argument rest on the fact that I recognize that it would be impossible for me to exist, being of such a nature as I am (namely, having in me the idea of God), unless God did in fact exist.” (Descartes 35, 52) My nature and my existence themselves prove the existence of God, therefore, Descartes says “the mere fact of my existing and of there being in me an idea of a most perfect being, that is God, demonstrates most evidently that God too exists.” (Descartes 34, 51)
Descartes, René. "Meditation Three." Descartes, René. Meditations on First Philosophy. Trans. Donald A. Cress. Third Edition. Indianapolis: Hackett Publishing Company, Inc., 1993. 24-35. Paperback.
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