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Descartes: Synopsis of the Meditations
SYNOPSIS OF THE SIX FOLLOWING MEDITATIONS.
- IN THE First Meditation I expound the grounds on which we may doubt in general of all things, and especially of material objects, so long at least, as we have no other foundations for the sciences than those we have hitherto possessed. Now, although the utility of a doubt so general may not be manifest at first sight, it is nevertheless of the greatest, since it delivers us from all prejudice, and affords the easiest pathway by which the mind may withdraw itself from the senses; and finally makes it impossible for us to doubt wherever we afterward discover truth.[L][F]
- In the Second, the mind which, in the exercise of the freedom peculiar to itself, supposes that no object is, of the existence of which it has even the slightest doubt, finds that, meanwhile, it must itself exist. And this point is likewise of the highest moment, for the mind is thus enabled easily to distinguish what pertains to itself, that is, to the intellectual nature, from what is to be referred to the body. But since some, perhaps, will expect, at this stage of our progress, a statement of the reasons which establish the doctrine of the immortality of the soul, I think it proper here to make such aware, that it was my aim to write nothing of which I could not give exact demonstration, and that I therefore felt myself obliged to adopt an order similar to that in use among the geometers, viz., to premise all upon which the proposition in question depends, before coming to any conclusion respecting it. Now, the first and chief prerequisite for the knowledge of the immortality of the soul is our being able to form the clearest possible conception (conceptus--concept) of the soul itself, and such as shall be absolutely distinct from all our notions of body; and how this is to be accomplished is there shown. There is required, besides this, the assurance that all objects which we clearly and distinctly think are true (really exist) in that very mode in which we think them; and this could not be established previously to the Fourth Meditation. Farther, it is necessary, for the same purpose, that we possess a distinct conception of corporeal nature, which is given partly in the Second and partly in the Fifth and Sixth Meditations. And, finally, on these grounds, we are necessitated to conclude, that all those objects which are clearly and distinctly conceived to be diverse substances, as mind and body, are substances really reciprocally distinct; and this inference is made in the Sixth Meditation. The absolute distinction of mind and body is, besides, confirmed in this Second Meditation, by showing that we cannot conceive body unless as divisible; while, on the other hand, mind cannot be conceived unless as indivisible. For we are not able to conceive the half of a mind, as we can of any body, however small, so that the natures of these two substances are to be held, not only as
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Descartes: Synopsis of the Meditations
diverse, but even in some measure as contraries. I have not, however, pursued this discussion further in the present treatise, as well for the reason that these considerations are sufficient to show that the destruction of the mind does not follow from the corruption of the body, and thus to afford to men the hope of a future life, as also because the premises from which it is competent for us to infer the immortality of the soul, involve an explication of the whole principles of Physics: in order to establish, in the first place, that generally all substances, that is, all things which can exist only in consequence of having been created by God, are in their own nature incorruptible, and can never cease to be, unless God himself, by refusing his concurrence to them, reduce them to nothing; and, in the second place, that body, taken generally, is a substance, and therefore can never perish, but that the human body, in as far as it differs from other bodies, is constituted only by a certain configuration of members, and by other accidents of this sort, while the human mind is not made up of accidents, but is a pure substance. For although all the accidents of the mind be changed-- although, for example, it think certain things, will others, and perceive others, the mind itself does not vary with these changes; while, on the contrary, the human body is no longer the same if a change take place in the form of any of its parts: from which it follows that the body may, indeed, without difficulty perish, but that the mind is in its own nature immortal.[L][F]
- In the Third Meditation, I have unfolded at sufficient length, as appears to me, my chief argument for the existence of God. But yet, since I was there desirous to avoid the use of comparisons taken from material objects, that I might withdraw, as far as possible, the minds of my readers from the senses, numerous obscurities perhaps remain, which, however, will, I trust, be afterward entirely removed in the Replies to the Objections: thus among other things, it may be difficult to understand how the idea of a being absolutely perfect, which is found in our minds, possesses so much objective reality [i. e., participates by representation in so many degrees of being and perfection] that it must be held to arise from a cause absolutely perfect. This is illustrated in the Replies by the comparison of a highly perfect machine, the idea of which exists in the mind of some workman; for as the objective (i.e.., representative) perfection of this idea must have some cause, viz., either the science of the workman, or of some other person from whom he has received the idea, in the same way the idea of God, which is found in us, demands God himself for its cause. [L][F]
- In the Fourth, it is shown that all which we clearly and distinctly perceive (apprehend) is true; and, at the same time, is explained wherein consists the nature of error, points that require to be known as well for confirming the preceding truths, as for the better
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Meditation 1 by Rene Descartes
MEDITATION I.
OF THE THINGS OF WHICH WE MAY DOUBT.
- SEVERAL years have now elapsed since I first became aware that I had accepted, even from my youth, many false opinions for true, and that consequently what I afterward based on such principles was highly doubtful; and from that time I was convinced of the necessity of undertaking once in my life to rid myself of all the opinions I had adopted, and of commencing anew the work of building from the foundation, if I desired to establish a firm and abiding superstructure in the sciences. But as this enterprise appeared to me to be one of great magnitude, I waited until I had attained an age so mature as to leave me no hope that at any stage of life more advanced I should be better able to execute my design. On this account, I have delayed so long that I should henceforth consider I was doing wrong were I still to consume in deliberation any of the time that now remains for action. To-day, then, since I have opportunely freed my mind from all cares [and am happily disturbed by no passions], and since I am in the secure possession of leisure in a peaceable retirement, I will at length apply myself earnestly and freely to the general overthrow of all my former opinions.[L][F]
- But, to this end, it will not be necessary for me to show that the wholeof these are false-- a point, perhaps, which I shall never reach; but as even now my reason convinces me that I ought not the less carefully to withhold belief from what is not entirely certain and indubitable, than from what is manifestly false, it will be sufficient to justify the rejection of the whole if I shall find in each some ground for doubt. Nor for this purpose will it be necessary even to deal with each belief individually, which would be truly an endless labor; but, as the removal from below of the foundation necessarily involves the downfall of the whole edifice, I will at once approach the criticism of the principles on which all my former beliefs rested.[L][F]
- All that I have, up to this moment, accepted as possessed of the highest truth and certainty, I received either from or through the senses. I observed, however, that these sometimes misled us; and it is the part of prudence not to place absolute confidence in that by which we have even once been deceived.[L][F]
- But it may be said, perhaps, that, although the senses occasionally mislead us respecting
Meditation 1 by Rene Descartes
minute objects, and such as are so far removed from us as to be beyond the reach of close observation, there are yet many other of their informations (presentations), of the truth of which it is manifestly impossible to doubt; as for example, that I am in this place, seated by the fire, clothed in a winter dressing gown, that I hold in my hands this piece of paper, with other intimations of the same nature. But how could I deny that I possess these hands and this body, and withal escape being classed with persons in a state of insanity, whose brains are so disordered and clouded by dark bilious vapors as to cause them pertinaciously to assert that they are monarchs when they are in the greatest poverty; or clothed [in gold] and purple when destitute of any covering; or that their head is made of clay, their body of glass, or that they are gourds? I should certainly be not less insane than they, were I to regulate my procedure according to examples so extravagant.[L][F]
- Though this be true, I must nevertheless here consider that I am a man, and that, consequently, I am in the habit of sleeping, and representing to myself in dreams those same things, or even sometimes others less probable, which the insane think are presented to them in their waking moments. How often have I dreamt that I was in these familiar circumstances, that I was dressed, and occupied this place by the fire, when I was lying undressed in bed? At the present moment, however, I certainly look upon this paper with eyes wide awake; the head which I now move is not asleep; I extend this hand consciously and with express purpose, and I perceive it; the occurrences in sleep are not so distinct as all this. But I cannot forget that, at other times I have been deceived in sleep by similar illusions; and, attentively considering those cases, I perceive so clearly that there exist no certain marks by which the state of waking can ever be distinguished from sleep, that I feel greatly astonished; and in amazement I almost persuade myself that I am now dreaming.[L][F]
- Let us suppose, then, that we are dreaming, and that all these particulars--namely, the opening of the eyes, the motion of the head, the forth- putting of the hands--are merely illusions; and even that we really possess neither an entire body nor hands such as we see. Nevertheless it must be admitted at least that the objects which appear to us in sleep are, as it were, painted representations which could not have been formed unless in the likeness of realities; and, therefore, that those general objects, at all events, namely, eyes, a head, hands, and an entire body, are not simply imaginary, but really existent. For, in truth, painters themselves, even when they study to represent sirens and satyrs by forms the most fantastic and extraordinary, cannot bestow upon them natures absolutely new, but can only make a certain medley of the members of different animals; or if they chance to imagine something so novel that nothing at all similar has ever been seen before, and such as is,
Meditation 1 by Rene Descartes
- Some, indeed, might perhaps be found who would be disposed rather to deny the existence of a Being so powerful than to believe that there is nothing certain. But let us for the present refrain from opposing this opinion, and grant that all which is here said of a Deity is fabulous: nevertheless, in whatever way it be supposed that I reach the state in which I exist, whether by fate, or chance, or by an endless series of antecedents and consequents, or by any other means, it is clear (since to be deceived and to err is a certain defect ) that the probability of my being so imperfect as to be the constant victim of deception, will be increased exactly in proportion as the power possessed by the cause, to which they assign my origin, is lessened. To these reasonings I have assuredly nothing to reply, but am constrained at last to avow that there is nothing of all that I formerly believed to be true of which it is impossible to doubt, and that not through thoughtlessness or levity, but from cogent and maturely considered reasons; so that henceforward, if I desire to discover anything certain, I ought not the less carefully to refrain from assenting to those same opinions than to what might be shown to be manifestly false.[L][F]
- But it is not sufficient to have made these observations; care must be taken likewise to keep them in remembrance. For those old and customary opinions perpetually recur-- long and familiar usage giving them the right of occupying my mind, even almost against my will, and subduing my belief; nor will I lose the habit of deferring to them and confiding in them so long as I shall consider them to be what in truth they are, viz., opinions to some extent doubtful, as I have already shown, but still highly probable, and such as it is much more reasonable to believe than deny. It is for this reason I am persuaded that I shall not be doing wrong, if, taking an opposite judgment of deliberate design, I become my own deceiver, by supposing, for a time, that all those opinions are entirely false and imaginary, until at length, having thus balanced my old by my new prejudices, my judgment shall no longer be turned aside by perverted usage from the path that may conduct to the perception of truth. For I am assured that, meanwhile, there will arise neither peril nor error from this course, and that I cannot for the present yield too much to distrust, since the end I now seek is not action but knowledge.[L][F]
- I will suppose, then, not that Deity, who is sovereignly good and the fountain of truth, but that some malignant demon, who is at once exceedingly potent and deceitful, has employed all his artifice to deceive me; t will suppose that the sky, the air, the earth, colors, figures, sounds, and all external things, are nothing better than the illusions of dreams, by means of which this being has laid snares for my credulity; I will consider myself as without hands, eyes, flesh, blood, or any of the senses, and as falsely believing that I am possessed of these; I will continue resolutely fixed in this belief, and if indeed by
Meditation 1 by Rene Descartes
this means it be not in my power to arrive at the knowledge of truth, I shall at least do what is in my power, viz., [ suspend my judgment ], and guard with settled purpose against giving my assent to what is false, and being imposed upon by this deceiver, whatever be his power and artifice. But this undertaking is arduous, and a certain indolence insensibly leads me back to my ordinary course of life; and just as the captive, who, perchance, was enjoying in his dreams an imaginary liberty, when he begins to suspect that it is but a vision, dreads awakening, and conspires with the agreeable illusions that the deception may be prolonged; so I, of my own accord, fall back into the train of my former beliefs, and fear to arouse myself from my slumber, lest the time of laborious wakefulness that would succeed this quiet rest, in place of bringing any light of day, should prove inadequate to dispel the darkness that will arise from the difficulties that have now been raised.[L][F]
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Meditation II by Rene Descartes
persuasion that there was absolutely nothing in the world, that there was no sky and no earth, neither minds nor bodies; was I not, therefore, at the same time, persuaded that I did not exist? Far from it; I assuredly existed, since I was persuaded. But there is I know not what being, who is possessed at once of the highest power and the deepest cunning, who is constantly employing all his ingenuity in deceiving me. 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. So that it must, in fine, be maintained, all things being maturely and carefully considered, that this proposition (pronunciatum ) I am, I exist, is necessarily true each time it is expressed by me, or conceived in my mind.[L][F]
- But I do not yet know with sufficient clearness what I am, though assured that I am; and hence, in the next place, I must take care, lest perchance I inconsiderately substitute some other object in room of what is properly myself, and thus wander from truth, even in that knowledge ( cognition ) which I hold to be of all others the most certain and evident. 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. [L][F]
- What then did I formerly think I was? Undoubtedly I judged that I was a man. But what is a man? Shall I say a rational animal? Assuredly not; for it would be necessary forthwith to inquire into what is meant by animal, and what by rational, and thus, from a single question, I should insensibly glide into others, and these more difficult than the first; nor do I now possess enough of leisure to warrant me in wasting my time amid subtleties of this sort. I prefer here to attend to the thoughts that sprung up of themselves in my mind, and were inspired by my own nature alone, when I applied myself to the consideration of what I was. In the first place, then, I thought that I possessed a countenance, hands, arms, and all the fabric of members that appears in a corpse, and which I called by the name of body. 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. As regarded the body, I did not even doubt of its nature, but thought I distinctly knew it, and if I had wished to describe it according to the notions I then entertained, I should have explained myself in this manner: By body I understand all that can be terminated by a certain figure; that can be comprised in a certain place, and so fill a certain space as therefrom to exclude every other body; that
Meditation II by Rene Descartes
can be perceived either by touch, sight, hearing, taste, or smell; that can be moved in different ways, not indeed of itself, but by something foreign to it by which it is touched [and from which it receives the impression]; for the power of self-motion, as likewise that of perceiving and thinking, I held as by no means pertaining to the nature of body; on the contrary, I was somewhat astonished to find such faculties existing in some bodies.[L][F]
- But [as to myself, what can I now say that I am], since I suppose there exists an extremely powerful, and, if I may so speak, malignant being, whose whole endeavors are directed toward deceiving me? Can I affirm that I possess any one of all those attributes of which I have lately spoken as belonging to the nature of body? After attentively considering them in my own mind, I find none of them that can properly be said to belong to myself. To recount them were idle and tedious. Let us pass, then, to the attributes of the soul. The first mentioned were the powers of nutrition and walking; but, if it be true that I have no body, it is true likewise that I am capable neither of walking nor of being nourished. 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. Thinking is another attribute of the soul; and here I discover what properly belongs to myself. This alone is inseparable from me. I am--I exist: this is certain; but how often? As often as I think; for perhaps it would even happen, if I should wholly cease to think, that I should at the same time altogether cease to be. I now admit nothing that is not necessarily true. I am therefore, precisely speaking, only a thinking thing, that is, a mind (mens sive animus), understanding, or reason, terms whose signification was before unknown to me. I am, however, a real thing, and really existent; but what thing? The answer was, a thinking thing. [L][F]
- The question now arises, am I aught besides? I will stimulate my imagination with a view to discover whether I am not still something more than a thinking being. Now it is plain I am not the assemblage of members called the human body; I am not a thin and penetrating air diffused through all these members, or wind, or flame, or vapor, or breath, or any of all the things I can imagine; for I supposed that all these were not, and, without changing the supposition, I find that I still feel assured of my existence. 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. This is a point I cannot determine, and do not now enter into any dispute regarding it. I can only judge of things that are known to me: I am conscious that I exist, and I who know that I exist inquire into what I am. It is, however, perfectly certain that the knowledge of my
Meditation II by Rene Descartes
feel heat; this cannot be false, and this is what in me is properly called perceiving (sentire), which is nothing else than thinking.[L][F]
- From this I begin to know what I am with somewhat greater clearness and distinctness than heretofore. 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. But I see clearly what is the state of the case. My mind is apt to wander, and will not yet submit to be restrained within the limits o truth. 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 itself], it may then be the more easily controlled.[L][F]
- Let us now accordingly consider the objects that are commonly thought to be [the most easily, and likewise] the most distinctly known, viz., the bodies we touch and see; not, indeed, bodies in general, for these general notions are usually somewhat more confused, but one body in particular. Take, for example, this piece of wax; it is quite fresh, having been but recently taken from the beehive; it has not yet lost the sweetness of the honey it contained; it still retains somewhat of the odor of the flowers from which it was gathered; its color, figure, size, are apparent ( to the sight); it is hard, cold, easily handled; and sounds when struck upon with the finger. In fine, all that contributes to make a body as distinctly known as possible, is found in the one before us. But, while I am speaking, let it be placed near the fire--what remained of the taste exhales, the smell evaporates, the color changes, its figure is destroyed, its size increases, it becomes liquid, it grows hot, it can hardly be handled, and, although struck upon, it emits no sound. Does the same wax still remain after this change? It must be admitted that it does remain; no one doubts it, or judges otherwise. What, then, was it I knew with so much distinctness in the piece of wax? 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. [L][F]
- It was perhaps what I now think, viz., that this wax was neither the sweetness of
Meditation II by Rene Descartes
honey, the pleasant odor of flowers, the whiteness, the figure, nor the sound, but only a body that a little before appeared to me conspicuous under these forms, and which is now perceived under others. But, to speak precisely, what is it that I imagine when I think of it in this way? Let it be attentively considered, and, retrenching all that does not belong to the wax, let us see what remains. There certainly remains nothing, except something extended, flexible, and movable. But what is meant by flexible and movable? Is it not that I imagine that the piece of wax, being round, is capable of becoming square, or of passing from a square into a triangular figure? Assuredly such is not the case, because I conceive that it admits of an infinity of similar changes; and I am, moreover, unable to compass this infinity by imagination, and consequently this conception which I have of the wax is not the product of the faculty of imagination. But what now is this extension? Is it not also unknown? for it becomes greater when the wax is melted, greater when it is boiled, and greater still when the heat increases; and I should not conceive [clearly and] according to truth, the wax as it is, if I did not suppose that the piece we are considering admitted even of a wider variety of extension than I ever imagined, I must, therefore, admit that I cannot even comprehend by imagination what the piece of wax is, and that it is the mind alone ( mens, Lat., entendement,, F.) which perceives it. I speak of one piece in particular; for as to wax in general, this is still more evident. But what is the piece of wax that can be perceived only by the [understanding or] mind? 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. But (and this it is of moment to observe) the perception of it is neither an act of sight, of touch, nor of imagination, and never was either of these, though it might formerly seem so, but is simply an intuition (inspectio) of the mind, which may be imperfect and confused, as it formerly was, or very clear and distinct, as it is at present, according as the attention is more or less directed to the elements which it contains, and of which it is composed.[L][F]
- But, meanwhile, I feel greatly astonished when I observe [the weakness of my mind, and] its proneness to error. For although, without at all giving expression to what I think, I consider all this in my own mind, words yet occasionally impede my progress, and I am almost led into error by the terms of ordinary language. We say, for example, that we see the same wax when it is before us, and not that we judge it to be the same from its retaining the same color and figure: whence I should forthwith be disposed to conclude that the wax is known by the act of sight, and not by the intuition of the mind alone, were it not for the analogous instance of human beings passing on in the street below, as observed from a window. 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
Meditation II by Rene Descartes
- But, in conclusion, I find I have insensibly reverted to the point I desired; for, since it is now manifest to me that bodies themselves are not properly perceived by the senses nor by the faculty of imagination, but by the intellect alone; and since they are not perceived because they are seen and touched, but only because they are understood [ or rightly comprehended by thought ], I readily discover that there is nothing more easily or clearly apprehended than my own mind. But because it is difficult to rid one's self so promptly of an opinion to which one has been long accustomed, it will be desirable to tarry for some time at this stage, that, by long continued meditation, I may more deeply impress upon my memory this new knowledge.[L][F]
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