Who Is Rene Descartes On The Power Of The Mind

René Descartes believed that the mind and body are separate; that the senses could not always be trusted, but that because we as humans are able to think about our existence, we possess some sort of entity separate than our fleshly body. I believe this separate entity to be a soul”an immaterial and

Descartes concludes from his first meditation that he is a thinking thing, and as long as he thinks, he exists. In the second meditation, Descartes attempts to define what the “thinking thing” that he concluded himself to be in the first meditation actually was. Descartes’ determines that he gains knowledge of the world, that is, knowledge that is separate from the mind, through the senses; and that the senses can deceive. This he outlines within the first meditation, and mentions on the second meditation. Furthermore, in the second meditation, Descartes refuses to define himself as a rational animal, instead going back and relying on labeling him mind as a thinking thing. In the fifth and sixth paragraphs of the second meditation, Descartes distinguishes the body from the soul. Descartes indicates that there is the presence of the body, and it seems to be in the physical world, but he also notes that his mind does not seem to exist in the same manner. Descartes also claims that the ability to perceive is a power of the soul, but inoperable without the body. Descartes then explores another object with physical substance, which is a piece of wax. The piece of wax is undeniably physical; it takes up space within the material world. The body falls into the category, just as any other physical object in the material world. The main point of Descartes’ second meditation is that any given person can know more about their mind than of the world surrounding them.

     This is where the wax argument comes into play. All the properties of the piece of wax that we perceive with the senses change as the wax melts. This is true as well of its primary properties, such as shape, extension and size. Yet the wax remains the same piece of wax as it melts. We know the wax through our mind and judgement, not through our senses or imagination. Therefore, every act of clear and distinct knowledge of corporeal matter also provides even more certain evidence for the existence of Descartes as a thinking thing. Therefore his mind is much clearer and more distinctly know to him than his body. At this

As a thinking entity, Descartes is a consciousness mind aware of the potential to engage in various modes of existence. To the numerous operations of “thought” he includes doubting, understanding, affirming, denying, willing, refusing, imagining, and sensing. As varied and manifold as these operations appear, they are but expressions of two principal types of conscious activity, to which Descartes eventually traces the nature of error. Thinking and reasoning, together with all belief in general, depend upon the operation of the twin faculties “knowing” and “choosing,” or the free will. Garrett Thompson writes:

Descartes was incorrect and made mistakes in his philosophical analysis concerning understanding the Soul and the foundation of knowledge.  Yes, he coined the famous phrase, “I think therefore I am,” but the rest of his philosophical conclusions fail to be as solid (Meditation 4; 32). Descartes knew that if he has a mind and is thinking thoughts then he must be something that has the ability to think. While he did prove that he is a thinking thing that thinks (Meditation 3; 28), he was unable to formulate correct and true philosophical arguments and claims.  For instance, his argument for faith that a non-deceiving God exists and allows us to clearly reason and perceive was a circular argument.  Another issue with Descartes' philosophy

that you exist is proof that you in fact exist as how can you doubt

Something very essential to know about Descartes is his idea of Cogito Ergo Sum; I think, therefore I am. He believes that he exists because he is thinking, making him a thinking thing. Descartes first premise states, "I have a clear and distinct idea of myself, in so far as I am simply a thinking, non-extended thing" (Descartes, 54). The first thing that we need to understand from this premise is what Descartes means by extended; to occupy space. So, since he believes that he is not an extended thing, it follows that he does not take up space. Given this, he looked inside himself and saw no parts within his mind, no space or boundaries that his mind contains. In addition, the mind provides a place for free will and faith, which are not parts but different ways of thinking. He rationalizes this by making the mind of a qualitative substance. By saying that only things that can be measured must be of a material substance and those things that cannot be measured are of a thought like substance. The relation between body and mind now seem to be more divided since he believes that his mind is not extended. In short, this premise states that the mind has no parts, making it indivisible.

Rene Descartes was a complex man who had questions about God and the human soul, and preferred to work through problems by eliminating all doubt with a particular issue. He works to prove that God exists and develops arguments to point out the limits between the mind or soul and the body, as well as, corporeal (physical) and incorporeal (mental) properties. When Descartes refers to mental properties, he is alluding to thoughts and emotions. When mentioning physical properties, he is talking about the brain. Hence, mind-body

The Mind and Body Descartes’ argument in his Sixth Meditation, focuses primarily on the mind and body. He argues that the mind and body are two different things. Descartes arrives to this conclusion simply by the concept of divisibility concerning the mind and the body. Before he reached to the conclusion that divisibility is the thing that makes the mind and body different, he first reaches to the idea that there are material things and non-material things. The non-material things he would call thoughts, material things would be anything that takes up space.

The next task that Descartes must consider is to define what he is, and in doing so be careful not to make assumptions. He cannot consider himself to be an animal, since that would require a definition of what an animal is. Such an examination is beyond the discussion. (25) Instead of making random guesses, Descartes begins to think about what came to mind when he considered what he was. (25, 26) The first thought that occurs to him is that he has a body - something that by definition has a determinable shape, defined location and that can occupy space. However, if an all-powerful deceiver is at work, then that which

He finds it plausible that we are all living in a dream and we have never experienced reality. He can no longer give any credence to his senses and finds himself in a place of complete uncertainty. Descartes comes to the conclusion that nothing can be perceived more easily and more evidently than his own mind. He has discovered that even bodies are not accurately perceived by the senses or the faculty of imagination, and are only accurately being perceived by the intellect. He also realizes that they are not distinguished through being touched, smelled, or tasted, but by being understood alone. (An apple is an apple because our mind tells us that it is an apple.) It is the faculty of reason that gives the knowledge and lets the mind know the truths and essences of objects. Descartes assumes that all of us can be decided by our senses, someone can see something far away, and then discover that is not what we thought it was. Or even a oar when is immerse half in water attempt to be bent, but instead is straight. Descartes think that we cannot always be sure of what we sense, and gives the example of himself seated by the fire.

Since Descartes was able to think, he knew that he existed ultimately. With this in mind, Descartes reckoned that a person 's "self" illustrates their identity. Descartes states: “that he possesses a body intimately conjoined... and that he has a clear and distinct idea of himself, inasmuch...it is certain that this I [that is to say, my soul by which I am what I am], is entirely and absolutely distinct from my body, and can exist without it" (Descartes, Meditations On First Philosophy, pg.29). In fact, Descartes proposes that the body connects dually with the mind, which he believes the body is "divisible", and the mind as "indivisible", but he also informs the readers that he knows certainly who he is. Not only did Descartes deem this information as true, but he was adamant about the possibility of living without a soul. In particular, Descartes depicts a vivid picture of how the

Descartes’ Meditation 6 explains the distinction between the mind and body. He explains that he is confused as to why his mind is attached to a particular body to which he calls his own. He questions why pain or tickling happens in his own body but does not occur in any body outside of his own and why a tugging feeling in his stomach tells him that he is hungry and that he should eat. From this, he perceives that he is only a thinking thing. The idea of a body is merely extended and the mind is

This paper will attempt to explain Descartes’ first argument for the distinction that exists between mind and body. Dualism is a necessary aspect of Descartes’ metaphysics and epistemology. This distinction is important within the larger framework of Meditations on First Philosophy (1641) because after doubting everything (body, extension, senses, etc.), Descartes comes to the conclusion that because he doubts, he must be a thinking thing and therefore exist (p.43). This means that the mind must be separate and independent from the body. One can doubt that the body exists while leaving the mind intact. To doubt that the mind exists, however, is contradictory. For if the mind does not exist, how, or with what, is that doubt being accomplished.

How do we know what we know? Ideas reside in the minds of intelligent beings, but a clear perception of where these ideas come from is often the point of debate. It is with this in mind that René Descartes set forth on the daunting task to determine where clear and distinct ideas come from. A particular passage written in Meditations on First Philosophy known as the wax passage shall be examined. Descartes' thought process shall be followed, and the central point of his argument discussed.