“Whatever I had admitted until now as most true I took in either from the senses or through the senses; however, I noticed that they sometimes deceived me. And it is a mark of prudence never to trust wholly in those things which have once deceived us.” (Rene Descartes, Meditation I)

Descartes’ Mediations combined equal the embodiment of an effort to establish a foundation for knowledge. Each mediation serving almost as a mental/intellectual rung to achieve the heights of just how we as humans arrive at knowledge. A feat tackled by many a philosopher, Descartes’ method is one that begins with the practice of doubt, systematic doubt.

Exemplified in the excerpts from the first meditation, Descartes’ cast himself and the reader into a role of the perplexed being. Perplexed, for all that was or is known may in fact be false if doubt is added into the equation. This addition, thus negating the experiences brought about by the sense

In answering the posed questions that he set for himself, Descartes acknowledges that God does truly exist by the very idea of Him in the mind. Further, Descartes concludes that God is not evil, for possession of evil is possession of a fallible and faulty characteristic, that being uncharacteristic of a God. With these things established, Descartes moves that he is not being deceived, and that he may trust in things, however he continues to eradicate the utility of the senses.

This portion of Descartes’ argument proves to be an important rung on the ladder, for it establishes the one thing that Descartes believes to be plausible. Because he in fact able to have the thoughts, pondering the senses and knowledge, and able to think, he exist. For Descartes the mind is above all essential, and in his method, all that exist.

“Finally, in the sixth, the act of understanding (intellectio) is distinguished from that of the imagination (imaginatio); the marks of the distinction are described; the human mind is shown to be really distinct from the body, and nevertheless, to be so closely conjoined therewith, as together to form, as it were, a unity.”

Descartes has established for himself “I am a thinking (conscious) thing”

“And the whole force of the argument of which I have here availed myself to establish the existence of God, consists in this, that I perceive I could not possibly be of such a nature as I am, and yet have in my mind the idea of God, if God did not in reality exist,- this same God, I say, whose idea is in my mind-that is, a being who possesses all those lofty perfections, of which the mind may have some slight conception, without, however, being able fully to comprehend them-and who is wholly superior t

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