Six metaphysical meditations Wherein it is proved that there is a God and that mans mind is really distinct from his bo
René Descartes' Six Metaphysical Meditations (1641), formally titled Meditationes de Prima Philosophia, stands as a cornerstone of modern Western philosophy and a foundational text in rationalist thought. Written in the form of six successive meditations, the work is both a methodological inquiry into epistemic certainty and a metaphysical investigation of God, the self, and the nature of reality. In these meditations, Descartes aims to demolish the edifice of received knowledge in order to rebuild it on indubitable grounds.
The First Meditation introduces methodological skepticism, wherein Descartes resolves to doubt all beliefs that can be called into question, including the evidence of the senses, the existence of the physical world, and even mathematical truths. This radical doubt culminates in the hypothesis of a deceiving God or an evil demon who might be manipulating his perceptions, thereby destabilizing the possibility of certain knowledge.
In the Second Meditation, Descartes identifies a foundational certainty: "Cogito, ergo sum" ("I think, therefore I am"). Even if he is deceived, the very act of doubt confirms the existence of the doubting subject. This establishes the mind (or res cogitans) as a substance whose essence is thought. Descartes then begins to explore the nature of this self, independent of the body or the external world.
The Third Meditation advances the proof for the existence of God. Descartes reasons that he possesses an idea of an infinite and perfect being, which could not have originated from his finite self. Only a being possessing all perfections—God—could be the cause of such an idea. Thus, God's existence is inferred from the very idea of God implanted in the human mind.
In the Fourth Meditation, Descartes addresses the problem of human error. If God is perfect and not a deceiver, how can humans fall into error? Descartes locates the source of error in the misuse of human free will. The will, being infinite, can affirm or deny beyond what the intellect clearly and distinctly perceives. Hence, error is not attributable to God but to the human misuse of liberty.
The Fifth Meditation offers a second proof of God's existence based on the ontological argument: the concept of God entails existence, just as the concept of a triangle entails the sum of its angles equaling 180 degrees. Descartes argues that existence is inseparable from the essence of a supremely perfect being, thus making God's nonexistence logically incoherent.
Finally, in the Sixth Meditation, Descartes turns to the distinction between mind and body. He contends that the mind and body are two distinct substances: the mind is indivisible and thinking; the body is divisible and extended. This substance dualism becomes a central doctrine in Cartesian metaphysics. He also affirms the existence of the material world, based on the guarantee of a non-deceptive God, and explains that the senses, though fallible, can serve as generally reliable guides to the world.
Throughout the Meditations, Descartes weds theological argumentation with epistemology and metaphysics, striving to align faith and reason while grounding scientific inquiry in a new philosophical method. The work's influence radiates through modern philosophy, particularly in discussions of mind-body dualism, the nature of consciousness, and the rational foundations of knowledge. Though subject to various critiques—especially regarding the circularity of the so-called Cartesian Circle and the robustness of his proofs for God—Descartes' meditative approach remains a seminal model of philosophical introspection and rational analysis.
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The First Meditation introduces methodological skepticism, wherein Descartes resolves to doubt all beliefs that can be called into question, including the evidence of the senses, the existence of the physical world, and even mathematical truths. This radical doubt culminates in the hypothesis of a deceiving God or an evil demon who might be manipulating his perceptions, thereby destabilizing the possibility of certain knowledge.
In the Second Meditation, Descartes identifies a foundational certainty: "Cogito, ergo sum" ("I think, therefore I am"). Even if he is deceived, the very act of doubt confirms the existence of the doubting subject. This establishes the mind (or res cogitans) as a substance whose essence is thought. Descartes then begins to explore the nature of this self, independent of the body or the external world.
The Third Meditation advances the proof for the existence of God. Descartes reasons that he possesses an idea of an infinite and perfect being, which could not have originated from his finite self. Only a being possessing all perfections—God—could be the cause of such an idea. Thus, God's existence is inferred from the very idea of God implanted in the human mind.
In the Fourth Meditation, Descartes addresses the problem of human error. If God is perfect and not a deceiver, how can humans fall into error? Descartes locates the source of error in the misuse of human free will. The will, being infinite, can affirm or deny beyond what the intellect clearly and distinctly perceives. Hence, error is not attributable to God but to the human misuse of liberty.
The Fifth Meditation offers a second proof of God's existence based on the ontological argument: the concept of God entails existence, just as the concept of a triangle entails the sum of its angles equaling 180 degrees. Descartes argues that existence is inseparable from the essence of a supremely perfect being, thus making God's nonexistence logically incoherent.
Finally, in the Sixth Meditation, Descartes turns to the distinction between mind and body. He contends that the mind and body are two distinct substances: the mind is indivisible and thinking; the body is divisible and extended. This substance dualism becomes a central doctrine in Cartesian metaphysics. He also affirms the existence of the material world, based on the guarantee of a non-deceptive God, and explains that the senses, though fallible, can serve as generally reliable guides to the world.
Throughout the Meditations, Descartes weds theological argumentation with epistemology and metaphysics, striving to align faith and reason while grounding scientific inquiry in a new philosophical method. The work's influence radiates through modern philosophy, particularly in discussions of mind-body dualism, the nature of consciousness, and the rational foundations of knowledge. Though subject to various critiques—especially regarding the circularity of the so-called Cartesian Circle and the robustness of his proofs for God—Descartes' meditative approach remains a seminal model of philosophical introspection and rational analysis.
Six metaphysical meditations Wherein it is proved that there is a God and that mans mind is really distinct from his bo
René Descartes' Six Metaphysical Meditations (1641), formally titled Meditationes de Prima Philosophia, stands as a cornerstone of modern Western philosophy and a foundational text in rationalist thought. Written in the form of six successive meditations, the work is both a methodological inquiry into epistemic certainty and a metaphysical investigation of God, the self, and the nature of reality. In these meditations, Descartes aims to demolish the edifice of received knowledge in order to rebuild it on indubitable grounds.
The First Meditation introduces methodological skepticism, wherein Descartes resolves to doubt all beliefs that can be called into question, including the evidence of the senses, the existence of the physical world, and even mathematical truths. This radical doubt culminates in the hypothesis of a deceiving God or an evil demon who might be manipulating his perceptions, thereby destabilizing the possibility of certain knowledge.
In the Second Meditation, Descartes identifies a foundational certainty: "Cogito, ergo sum" ("I think, therefore I am"). Even if he is deceived, the very act of doubt confirms the existence of the doubting subject. This establishes the mind (or res cogitans) as a substance whose essence is thought. Descartes then begins to explore the nature of this self, independent of the body or the external world.
The Third Meditation advances the proof for the existence of God. Descartes reasons that he possesses an idea of an infinite and perfect being, which could not have originated from his finite self. Only a being possessing all perfections—God—could be the cause of such an idea. Thus, God's existence is inferred from the very idea of God implanted in the human mind.
In the Fourth Meditation, Descartes addresses the problem of human error. If God is perfect and not a deceiver, how can humans fall into error? Descartes locates the source of error in the misuse of human free will. The will, being infinite, can affirm or deny beyond what the intellect clearly and distinctly perceives. Hence, error is not attributable to God but to the human misuse of liberty.
The Fifth Meditation offers a second proof of God's existence based on the ontological argument: the concept of God entails existence, just as the concept of a triangle entails the sum of its angles equaling 180 degrees. Descartes argues that existence is inseparable from the essence of a supremely perfect being, thus making God's nonexistence logically incoherent.
Finally, in the Sixth Meditation, Descartes turns to the distinction between mind and body. He contends that the mind and body are two distinct substances: the mind is indivisible and thinking; the body is divisible and extended. This substance dualism becomes a central doctrine in Cartesian metaphysics. He also affirms the existence of the material world, based on the guarantee of a non-deceptive God, and explains that the senses, though fallible, can serve as generally reliable guides to the world.
Throughout the Meditations, Descartes weds theological argumentation with epistemology and metaphysics, striving to align faith and reason while grounding scientific inquiry in a new philosophical method. The work's influence radiates through modern philosophy, particularly in discussions of mind-body dualism, the nature of consciousness, and the rational foundations of knowledge. Though subject to various critiques—especially regarding the circularity of the so-called Cartesian Circle and the robustness of his proofs for God—Descartes' meditative approach remains a seminal model of philosophical introspection and rational analysis.
The First Meditation introduces methodological skepticism, wherein Descartes resolves to doubt all beliefs that can be called into question, including the evidence of the senses, the existence of the physical world, and even mathematical truths. This radical doubt culminates in the hypothesis of a deceiving God or an evil demon who might be manipulating his perceptions, thereby destabilizing the possibility of certain knowledge.
In the Second Meditation, Descartes identifies a foundational certainty: "Cogito, ergo sum" ("I think, therefore I am"). Even if he is deceived, the very act of doubt confirms the existence of the doubting subject. This establishes the mind (or res cogitans) as a substance whose essence is thought. Descartes then begins to explore the nature of this self, independent of the body or the external world.
The Third Meditation advances the proof for the existence of God. Descartes reasons that he possesses an idea of an infinite and perfect being, which could not have originated from his finite self. Only a being possessing all perfections—God—could be the cause of such an idea. Thus, God's existence is inferred from the very idea of God implanted in the human mind.
In the Fourth Meditation, Descartes addresses the problem of human error. If God is perfect and not a deceiver, how can humans fall into error? Descartes locates the source of error in the misuse of human free will. The will, being infinite, can affirm or deny beyond what the intellect clearly and distinctly perceives. Hence, error is not attributable to God but to the human misuse of liberty.
The Fifth Meditation offers a second proof of God's existence based on the ontological argument: the concept of God entails existence, just as the concept of a triangle entails the sum of its angles equaling 180 degrees. Descartes argues that existence is inseparable from the essence of a supremely perfect being, thus making God's nonexistence logically incoherent.
Finally, in the Sixth Meditation, Descartes turns to the distinction between mind and body. He contends that the mind and body are two distinct substances: the mind is indivisible and thinking; the body is divisible and extended. This substance dualism becomes a central doctrine in Cartesian metaphysics. He also affirms the existence of the material world, based on the guarantee of a non-deceptive God, and explains that the senses, though fallible, can serve as generally reliable guides to the world.
Throughout the Meditations, Descartes weds theological argumentation with epistemology and metaphysics, striving to align faith and reason while grounding scientific inquiry in a new philosophical method. The work's influence radiates through modern philosophy, particularly in discussions of mind-body dualism, the nature of consciousness, and the rational foundations of knowledge. Though subject to various critiques—especially regarding the circularity of the so-called Cartesian Circle and the robustness of his proofs for God—Descartes' meditative approach remains a seminal model of philosophical introspection and rational analysis.
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Six metaphysical meditations Wherein it is proved that there is a God and that mans mind is really distinct from his bo
Six metaphysical meditations Wherein it is proved that there is a God and that mans mind is really distinct from his bo
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Product Details
| BN ID: | 2940184647579 |
|---|---|
| Publisher: | René Descartes |
| Publication date: | 05/25/2025 |
| Sold by: | Barnes & Noble |
| Format: | eBook |
| File size: | 403 KB |
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