Descartes' Metaphysics: God, Mind, and Reality

Metaphysics: God, Mind, and Reality

Metaphysics delves into the fundamental nature of reality, including the relationship between mind and matter, between substance and attribute, and between potentiality and actuality. A central figure in this exploration is the concept of God, often defined as an infinite being.

Saint Anselm's Ontological Argument

Saint Anselm, utilizing an existing argument, posited that God, being an infinite and all-powerful being, is perfect. If God is a perfect being, then God must possess all possible attributes. A perfect being is that which lacks nothing. Therefore, God cannot be deprived of existence, as a lesser being would be imperfect. Thus, God must exist.

The Significance of God's Existence

The existence of God is crucial because, once demonstrated as a perfect being, it implies goodness, an attribute intrinsically linked with perfection. If we have established the idea of God, then in the world, there are God and myself. Knowing God's existence as a perfect being provides assurance that the clear and distinct ideas we find are real, since a good God would not allow an evil genius to deceive us.

Descartes and Plato: A Rationalist Parallel

A fundamental similarity between Descartes and Plato is that both are considered rationalists. Plato, a classical rationalist, asserted that through reason and innate ideas, one can arrive at truth. This concept of the ability to reason and the presence of innate ideas is similar to what Descartes proposes. The key difference lies in their scope: Plato's philosophy was often seen as accessible only to a privileged few, whereas Descartes argued that everyone possesses common sense and is rational. However, he acknowledged that while everyone has this capacity, some use it effectively, while others may use it incorrectly.

Proof of Corporeal Substance and External World

Beyond recognizing my existence as a thinking being, I also possess another clear and distinct idea: I perceive my body as something external. I have the power to change its position, to lift an arm, which signifies the existence of a corporeal substance—the body. Since I have a clear and distinct perception of it, the body must exist. Furthermore, I receive influences from other areas, experiencing involuntary reactions. This suggests that beyond my own thought, there is an external substance from which I receive impressions, sometimes against my will. This inclines me to believe that these impressions originate from bodies outside of me. Because God is a gracious being, I am compelled to accept that these ideas must exist. God would not deceive me; therefore, an external world exists from which I receive impressions.