Rene Descartes: From Skepticism to Epistemology - Essay Example

?Rene Descartes: From Skepticism to Epistemology Rene Descartes is famously bestowed as the father of modern philosophy. Why this is so is primarily linked with the modern philosophical project, whose goal was to find certainty in human knowledge, so as to establish truth. In this paper, I shall discuss Descartes’ rationalist answer to the problem of knowledge. In doing so, I shall focus on Descartes’ methodological skepticism. For, it is through this method that he was able to find his foundational belief from where knowledge that is clear and distinct thus stems from. This foundational belief is no other than the cogito, i.e. the “I”. But how does Descartes arrive at the cogito? On what grounds is Descartes certain that this “I”, which he claims to be the foundation of all his knowledge, is invulnerable from any deceiver? These are the questions that I shall systematically address throughout this essay. Let me begin with Descartes’ vision. Descartes had a vision, a plan to establish a unified physical science wherein all sciences would form into one systematic whole. This unified science was, for Descartes, a rationalistic one. For, it ought to be based on the methods and principles of mathematics. Why mathematics? For mathematics is the only reliable means for arriving at genuine knowledge of reality, i.e. truth. Indeed, truth was Descartes’ passion. He sought to find this truth even if it means overthrowing all his existing beliefs. For, he realized that all his ideas were doubtful and all his beliefs are false. Of course, how can one claim to have knowledge if the very foundations for my knowledge are either doubtful or false? It is in this regard that he decided to overthrow all these existing beliefs and ideas and use only reason as his sole basis for establishing a permanent truth. Herein, mathematics was Descartes solution. He will use mathematics as his model for his use of reason, in achieving absolute certainty. What is so special about the methods of mathematics? Mathematics uses two principal mental operations: intuition and deduction. It is in this regard that Descartes’ goal as a philosopher is to build a system of philosophy based on intuition and deduction. For, his ultimate goal was to do a total reconstruction of human knowledge. He was determined to find his self-evident or foundational principle, which will serve as his first principle, from which absolutely certainty can be deduced. But what are the requirements for such a foundational belief? First, it has to be clear and distinct insofar that it cannot be doubted. Second, It should be absolute and independent, and should not be based on any other belief. And third, it should be something that exists. So given these said requirements, how then will Descartes establish his foundational belief? Descartes will use the method of doubt, which he terms methodological skepticism. He defines this as the use of doubt methodologically, in order to arrive at true knowledge (Lavine, 1984). So, in doubting all his beliefs and ideas, he classifies then into categories, starting with his beliefs on sense perception. Why? Descartes says that these are by nature, deceptive, and that we cannot tell whether we are dreaming or not. Next, he doubted his beliefs in material objects. Why? For material objects and the physical world are based upon sense perception, which we have established to be deceptive. Third are his beliefs on natural sciences. Why? For it uses objects that are based on sense perception, which we have already established to be deceptive and thus untrustworthy. And fourth, Descartes surprisingly doubted his belief in mathematics. Herein, he invented a malevolent demon that conditions his mind and deceives him with his mathematical ideas. For, even if mathematics is his sole basis for clear and distinct ideas, he sometimes falls into error. One may wonder, why does he have to create a demon to doubt his belief in mathematics? Mathematics was just one of Descartes’ reasons for inventing this demon. For, he uses this malevolent demon as a stepping-stone in using methodological skepticism in attaining his foundational principle. I quote: Even though there may be a deceiver of some sort, very powerful and very tricky, who bends all his efforts to keep me perpetually deceived, there can be no slightest doubt that I exist, since he deceives me; and let him deceive me as much as he will, he can never make me be nothing as long as I think that I am something (Descartes, 1960, p.82). Indeed, Descartes uses the fictitious deceiver to doubt even his own existence and realizes that in order for one to be deceived, there must be a deceiver. Thus, Descartes finally arrives at his self-evident truth, his foundational principle, which cannot be doubted; and this is no other than the “I” or “cogito”. He formulates this in latin as cogito ergo sum or I think therefore I am. What is so significant about this “I” or cogito? The cogito proves that whenever one doubts that one is thinking, or when one is conscious that one thinks, then one is conscious that one exists (Lavine, 1984). Therefore, the single immutable truth that is secure from doubt is that of one’s existence as a thinking thing or conscious subject. For in order to think, there must be a thinker, i.e. an “I”. In order for doubting to take place, there must be a doubter, i.e. an “I”. Herein is Descartes single yet certain belief, that is, the existence of a self, which he calls the “I”. It is through this “I” that he builds his theory of knowledge such as his knowledge of material objects, the physical world, and that of other conscious subjects as well. And it is through this “I” that he found truth. I quote: Thus, after having thought well on this matter, and after examining all things with care, I must finally conclude and maintain that this proposition: I am, exist, is necessarily true every time that I pronounce it or conceive it in my mind (Descartes, 1960, p.82). References Descartes, R., 1960. Discourse on Method, and Meditations. New York: Liberal Arts Press. Lavine, T. Z., 1984. From Socrates to Sartre: The Philosophic Quest. New York: Bantam Books. Read More