Cogito ergo sum: Difference between revisions

From Citizendium
Jump to navigation Jump to search
imported>Larry Sanger
No edit summary
imported>Larry Sanger
(Adding quotation and context)
Line 3: Line 3:
'''"Cogito ergo sum,"''' Latin for "I think, therefore I am," is [[Rene Descartes]]' most famous catchphrase and one of the most famous sentences of [[philosophy]].  This idea is often thought to be a turning point in the [[history of philosophy]], making the certainty of individual [[consciousness]] the new foundation of knowledge.
'''"Cogito ergo sum,"''' Latin for "I think, therefore I am," is [[Rene Descartes]]' most famous catchphrase and one of the most famous sentences of [[philosophy]].  This idea is often thought to be a turning point in the [[history of philosophy]], making the certainty of individual [[consciousness]] the new foundation of knowledge.


The ''cogito,'' as the statement is often called, occurs most famously in the ''[[Discourse on Method]],'' Part 4, but not, as is sometimes thought, in the main text of the ''[[Meditations on First Philosophy]].''<ref>Though it does appear in one of the Objections and Replies (need exact reference).  One might think it occurs in Meditation Two, since this is where he develops the argument described in the rest of this article, but it does not.</ref>  Still, the better explanation of the meaning of the statement can be found in this text from the ''Meditations:''<ref>AT VII 23-5.  ''The Philosophical Writings of Descartes,'' John Cottingham, Robert Stoothoff, Dugald Murdoch, trans. (Cambridge: Cambridge University Press, 1984), pp. 16-7.</ref>
The ''cogito,'' as the statement is often called, occurs most famously in the ''[[Discourse on Method]],'' Part 4, but not, as is sometimes thought, in the main text of the ''[[Meditations on First Philosophy]].''<ref>Though it does appear in one of the Objections and Replies (need exact reference).  One might think it occurs in Meditation Two, since this is where he develops the argument described in the rest of this article, but it does not.</ref>  Still, the more complete explanation of the meaning of the statement can be found in Meditation Two.


:
The general context of the statement is this: Descartes takes certain knowledge as his aim, and holds that knowledge is not certain unless it is "indubitable," or not capable of being doubted.  In his quest for knowledge, then, he undertakes to doubt what he believes, in a radical way--what has been called "[[Cartesian doubt]]" or "hyperbolic doubt."  He finds reasons to think it is ''possible'' (even if very improbable) that his sense-perception is misleading (he could be dreaming) and that his beliefs in the most basic truths of mathematics are wrong (he could be deceived by an evil genius or demon).  Still, even if he doubts such obvious things, he cannot doubt that ''he'' exists:<ref>AT VII 23-5.  ''The Philosophical Writings of Descartes,'' John Cottingham, Robert Stoothoff, Dugald Murdoch, trans. (Cambridge: Cambridge University Press, 1984), pp. 16-7.</ref>


The ''cogito'' is sometimes but not always considered to be an [[argument]].
:...am not I, at least, something?  But I have just said that I have no senses and no body [i.e., I doubt that I have any].  This is the sticking point: what follows from this?  Am I not so bound up with a body and with senses that I cannot exist without them?  But I have convinced myself that there is absolutely nothing in the world, no sky, no earth, no minds, no bodies.  Does it now follow that I too do not exist?  No: if I convinced myself of something then I certainly existed.  But [I posit, as part of my doubts] there is a deceiver of supreme power and cunning who is deliberately and constantly deceiving me.  In that case I too undoubtedly exist, if he is deceiving me; and let him deceive me as much as he can, he will never bring it about that I am nothing so long as I think I am something.  So after considering everything very thoroughly, I must finally conclude that this proposition, ''I am, I exist,'' is necessarily true whenever it is put forward by me or conceived in my mind.


The steps of the argument are quite simple.  Descartes first claims that so many former truths have been shown not to stand up to scrutiny, that philosophy needs a new starting point.  In his search for this new fulcrum he adopts two methodological devices:  not to examine individual claims to knowledge, but rather their basis (sense perception or reason, for example), and to discard as false any statement that isn't evidently true.  The latter device allows him to discard anything of which he might have the slightest cause for doubt.
The ''cogito'' is sometimes but not always considered to be an [[argument]].
 
The first victim of his analysis is knowledge based on sense perception.  We are often deceived by our senses, so clearly they cannot provide us with the sort of foundational truth we need.  Even those sensations that seem so direct and unquestionable to our senses that they couldn't be false, can be questioned when we realize that we often dream that we are feeling them, only to discover later that it wasn't the case.  If we cannot distinguish being awake from sleeping, then sense perception can never lead to certain knowledge.
 
The truths of mathematics would seem a more probable case for certain truths, especially for a mathematician like Descartes, but he introduces the possibility that these truths could have been introduced into our minds by God who wished to deceive us by making us think they are true.  He soon backs away from this idea, claiming God could not possibly wish this evil on us, and changes him for an evil demon powerful enough to achieve the same result.  Given this new hypothesis not even the truths of mathematics can be saved.
 
At this point Descartes realizes that while he can subject everything to doubt, the only thing that he cannot dismiss is the very fact that he is doubting. No form of thought can be skeptical of its own existence without serious contradiction, so thinking in its various mental guises, is something of which he can be completely certain.  Thinking is proof of my existence!

Revision as of 20:48, 18 January 2008

This article is developing and not approved.
 Main Article
 Discussion
Related Articles  [?]
Bibliography  [?]
External Links  [?]
Citable Version  [?]
 
https://en.citizendium.org/wiki/index.php?title=Cogito_ergo_sum&printable=yes
This editable Main Article is under development and subject to a disclaimer.

"Cogito ergo sum," Latin for "I think, therefore I am," is Rene Descartes' most famous catchphrase and one of the most famous sentences of philosophy. This idea is often thought to be a turning point in the history of philosophy, making the certainty of individual consciousness the new foundation of knowledge.

The cogito, as the statement is often called, occurs most famously in the Discourse on Method, Part 4, but not, as is sometimes thought, in the main text of the Meditations on First Philosophy.[1] Still, the more complete explanation of the meaning of the statement can be found in Meditation Two.

The general context of the statement is this: Descartes takes certain knowledge as his aim, and holds that knowledge is not certain unless it is "indubitable," or not capable of being doubted. In his quest for knowledge, then, he undertakes to doubt what he believes, in a radical way--what has been called "Cartesian doubt" or "hyperbolic doubt." He finds reasons to think it is possible (even if very improbable) that his sense-perception is misleading (he could be dreaming) and that his beliefs in the most basic truths of mathematics are wrong (he could be deceived by an evil genius or demon). Still, even if he doubts such obvious things, he cannot doubt that he exists:[2]

...am not I, at least, something? But I have just said that I have no senses and no body [i.e., I doubt that I have any]. This is the sticking point: what follows from this? Am I not so bound up with a body and with senses that I cannot exist without them? But I have convinced myself that there is absolutely nothing in the world, no sky, no earth, no minds, no bodies. Does it now follow that I too do not exist? No: if I convinced myself of something then I certainly existed. But [I posit, as part of my doubts] there is a deceiver of supreme power and cunning who is deliberately and constantly deceiving me. In that case I too undoubtedly exist, if he is deceiving me; and let him deceive me as much as he can, he will never bring it about that I am nothing so long as I think I am something. So after considering everything very thoroughly, I must finally conclude that this proposition, I am, I exist, is necessarily true whenever it is put forward by me or conceived in my mind.

The cogito is sometimes but not always considered to be an argument.

  1. ↑ Though it does appear in one of the Objections and Replies (need exact reference). One might think it occurs in Meditation Two, since this is where he develops the argument described in the rest of this article, but it does not.
  2. ↑ AT VII 23-5. The Philosophical Writings of Descartes, John Cottingham, Robert Stoothoff, Dugald Murdoch, trans. (Cambridge: Cambridge University Press, 1984), pp. 16-7.
Retrieved from "https://citizendium.org/wiki/index.php?title=Cogito_ergo_sum&oldid=234619"