Ancient and Modern Celebrated Freethinkers. Watts JohnЧитать онлайн книгу.
and others of his thinkings have been carried to conclusions which he never dared to dream of. He gave a strong aid to the tendency of advancing civilization, to separate philosophy from theology, thereby striking a blow, slow in its effect, and effectual in its destructive operation, on all priestcraft. In his dedication ol the "Meditations," he says, – "I have always thought that the two questions of the existence of God and the nature of the soul, were the chief of those which ought to be demonstrated rather by philosophy than by theology; for although it is sufficient for us, the faithful, to believe in God, and that the soul does not perish with the body, it does not seem possible ever to persuade the Infidels to any religion, unless we first prove to them these two things by natural reason."
Having relinquished faith, he found that he must choose an entirely new faith in which to march with reason; the old ways were so cumbered with priests and Bibles, that progression would have been impossible. This gave us his method. He wanted a starting point from which to reason, some indisputable fact upon which to found future thinkings.
"He has given us the detailed history of his doubts. He has told us how he found that he could, plausibly enough, doubt of everything except his own existence. He pushed his scepticism to the verge of self-annihilation. There he stopped: there in self, there in his consciousness, he found at last an irresistible fact, an irreversible certainty. Firm ground was discovered. He could doubt the existence of the external world, and treat it as a phantasm. He could doubt the existence of God, and treat the belief as a superstition. But of the existence of his own thinking, doubting mind, no sort of doubt was possible. He, the doubter, existed if nothing else existed. The existence that was revealed to him in his own consciousness, was the primary fact, the first indubitable certainty. Hence his famous Cogito ergo Sum: I think, therefore I am." (Lewes's Bio. Hist. Phil.)
Proceeding from the certainty of his existence, Des Cartes endeavors to rind other equally certain tacts, and for that purpose presents the following doctrine and rules for our guidance: – The basis of all certitude is consciousness, consciousness is the sole foundation of absolute certainty, whatever it distinctly proclaims must be true. The process is, therefore, rendered clear and simple: examine your consciousness – each distinct reply will be a fact.
He tells us further that all clear ideas are true – that whatever is clearly and distinctly conceived is true – and in these lie the vitality of his system, the cause of the truth or error of his thinkings.
The following are the rules he gave us for the detection and separation of true ideas from false, (i. e., imperfect or complex): —
"1. Never to accept anything as true but what is evidently so; to admit nothing but what so clearly and distinctly presents itself as true, that there can be no reason to doubt it.
"2. To divide every question into as many separate parts as possible, that each part being more easily conceived, the whole may be more intelligible.
"3. To conduct the examination with order, beginning by that of objects the most simple, and therefore the easiest to be known, and ascending little by little up to knowledge of the most complex.
"4. To make such exact calculations, and such circumspections as to be confident that nothing essential has been omitted. Consciousness being the basis of all certitude, everything of which you are clearly and distinctly conscious must be true: everything which you clearly and distinctly conceive, exists, if the idea of it involve existence."
In these four rules we have the essential part of one half of Des Cartes's system, the other, which is equally important, is the attempt to solve metaphysical problems by mathematical aid. To mathematics he had devoted much of his time. He it was who, at the age of twenty three, made the grand discovery of the applicability of algebra to geometry. While deeply engaged in mathematical studies and investigations, he came to the conclusion that mathematics were capable of a still further simplification, and of much more extended application. Impressed with the certainty of the conclusions arrived at by the aid of mathematical reasoning, he began to apply mathematics to metaphysics.
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