descartes meditation 5

The question now arises, am I aught besides ? It is certainly the same which I see, touch, imagine; and, in fine, it is the same which, from the beginning, I believed it to be. Let us therefore leave the mind to itself once more, and, according to it every kind of liberty permit it to consider the objects that appear to it from without], in order that, having afterward withdrawn it from these gently and opportunely and fixed it on the consideration of its being and the properties it finds in itsel, it may then be the more easily controlled.11. But, to speak precisely, what is it that I imagine when I think of it in this way? I will, nevertheless, make an effort, and try anew the same path on which I had entered yesterday, that is, proceed by casting aside all that admits of the slightest doubt, not less than if I had discovered it to be absolutely false; and I will continue always in this track until I shall find something that is certain, or at least, if I can do nothing more, until I shall know with certainty that there is nothing certain. But it is true, perhaps, that those very things which I suppose to be non-existent, because they are unknown to me, are not in truth different from myself whom I know. In this case I do not fail to say that I see the men themselves, just as I say that I see the wax; and yet what do I see from the window beyond hats and cloaks that might cover artificial machines, whose motions might be determined by springs ? Doubtless, then, I exist, since I am deceived; and, let him deceive me as he may, he can never bring it about that I am nothing, so long as I shall be conscious that I am something. It further occurred to me that I was nourished, that I walked, perceived, and thought, and all those actions I referred to the soul; but what the soul itself was I either did not stay to consider, or, if I did, I imagined that it was something extremely rare and subtile, like wind, or flame, or ether, spread through my grosser parts. Assuredly, it could be nothing of all that I observed by means of the senses, since all the things that fell under taste, smell, sight, touch, and hearing are changed, and yet the same wax remains.12. For this reason, I will now consider anew what I formerly believed myself to be, before I entered on the present train of thought; and of my previous opinion I will retrench all that can in the least be invalidated by the grounds of doubt I have adduced, in order that there may at length remain nothing but what is certain and indubitable.5. 1.

But it will be said that these presentations are false, and that I am dreaming.

I speak of one piece in particular; for as to wax in general, this is still more evident. Am I not that very being who now doubts of almost everything; who, for all that, understands and conceives certain things; who affirms one alone as true, and denies the others; who desires to know more of them, and does not wish to be deceived; who imagines many things, sometimes even despite his will; and is likewise percipient of many, as if through the medium of the senses. OF THE NATURE OF THE HUMAN MIND; AND THAT IT IS MORE EASILY KNOWN THAN THE BODY. The answer was, a thinking thing.7. But, nevertheless, it still seems to me, and I cannot help believing, that corporeal things, whose images are formed by thought which fall under the senses], and are examined by the same, are known with much greater distinctness than that I know not what part of myself which is not imaginable; although, in truth, it may seem strange to say that I know and comprehend with greater distinctness things whose existence appears to me doubtful, that are unknown, and do not belong to me, than others of whose reality I am persuaded, that are known to me, and appertain to my proper nature; in a word, than myself.

In fine, I am the same being who perceives, that is, who apprehends certain objects as by the organs of sense, since, in truth, I see light, hear a noise, and feel heat. From this I discover that it is not more reasonable to say, I will excite my imagination that I may know more distinctly what I am, than to express myself as follows: I am now awake, and perceive something real; but because my perception is not sufficiently clear, I will of express purpose go to sleep that my dreams may represent to me the object of my perception with more truth and clearness. Is there nothing of all this as true as that I am, even although I should be always dreaming, and although he who gave me being employed all his ingenuity to deceive me ? What did I perceive which any animal might not have perceived ? But what is a thinking thing? This is a collection of essays by prominent scholars about various issues raised in the Meditations , objections to them and the adequacy or inadequacy of Descartes’ replies. Does the same wax still remain after this change ? In this Meditation Descartes describes how God is the “most perfect being” by saying that if he truly is perfect he lacks nothing. Perception is another attribute of the soul; but perception too is impossible without the body; besides, I have frequently, during sleep, believed that I perceived objects which I afterward observed I did not in reality perceive. But when I distinguish the wax from its exterior forms, and when, as if I had stripped it of its vestments, I consider it quite naked, it is certain, although some error may still be found in my judgment, that I cannot, nevertheless, thus apprehend it without possessing a human mind.15.

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