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Editorial Review Product Description
Here is a brilliant new translation of Descartes's Meditations, one of the most influential books in the history of Western philosophy, including the full texts of the Third and Fourth Objections and Replies, and a selection from the other exchanges. Discovering his own existence as a thinking entity in the very exercise of doubt--in the famous formulation cogito, ergo sum--Descartes goes on to develop new conceptions of body and mind, capable of serving as foundations for a new science of nature. Subsequent philosophy has grappled with Descartes's ideas, but his arguments set the agenda for many of the greatest philosophical thinkers, and their fascination endures. This new translation pays particular attention to Descartes's terminology and style, with its elaborate but beautifully lucid syntax, careful balancing, and rhetorical signposting. The wide-ranging introduction places the work in the intellectual context of the time and discusses the nature of the work, its structure, key issues, and its influence on later thinkers. The book also includes notes, an up-to-date bibliography, a chronology, and an index. ... Read more Customer Reviews (15) 
Synopsis
Proof that God exists. "It is manifest by the natural light that there must be at least as much [reality] in the efficient and total cause as in the effect of that cause" (p. 28) and "that the ideas in me are like images which can easily fall short of the perfection of the things from which they are taken, but which cannot contain anything greater or more perfect" (p. 29). But I am finite and God is infinite and perfect, and "my perception of the infinite, that is God, is in some way prior to my perception of the finite, that is myself. For how could I understand that I doubted or desired---that is, lacked something---and that I was not wholly perfect, unless there were in me some idea of a more perfect being which enabled me to recognize my own defects by comparison?" (p. 31). "So from what has been said it must be concluded that God necessarily exists." (p. 31).
This being the basis for all further knowledge. From the existence of God "I can see a way forward to the knowledge of other things" (p. 37), because "[God] cannot be a deceiver, since it is manifest by the natural light that all fraud and deception depend on some defect." (p. 35). "And since God does not wish to deceive me, he surely did not give me the kind of faculty which would ever enable me to go wrong while using it correctly." (pp. 37-38). What does it mean to use one's faculties "correctly"? "If ... I simply refrain from making a judgement in cases where I do not perceive the truth with sufficient clarity and distinctness, then it is clear that I am behaving correctly and avoiding error. But if in such cases I either affirm or deny, the I am not using my free will correctly ... since it is clear by the natural light that the perception of the intellect should always precede the determination of the will." (p. 41).
Proofs of the existence of corporeal things and "the distinction between the human soul and the body" (p. 12). "I do not see how God could be understood to be anything but a deceiver if the ideas [of corporeal things] were transmitted from a source other than corporeal things. It follows that corporeal things exist." (p. 55). Proof that the soul is not a corporeal thing: "On the one hand I have a clear and distinct idea of myself, in so far as I am simply a thinking, non-extended thing; and on the other hand I have a distinct idea of body, in so far as this is simply an extended, non-thinking thing. And accordingly, it is certain that I am really distinct from my body, and can exist without it." (p. 54). Second proof: "There is a great difference between the mind and the body, inasmuch as the body is by its very nature always divisible, while the mind is utterly indivisible. ... This one argument would be enough to show me that the mind is completely different from the body, even if I did not already know as much from other considerations." (p. 59).
Why it is a good thing that the latter proofs are so crappy. "The great benefit of these arguments [for the existence of corporeal things etc.] is not, in my view, that they prove what they establish---namely that there really is a world, and that human beings have bodies and so on---since no sane person has ever seriously doubted these things. The point is that in considering these arguments we come to realize that they are not so solid and as transparent as the arguments which lead us to knowledge of our own minds and of God, so that the latter are the most certain and evident of all possible objects of knowledge for the human intellect. Indeed, this is the one thing that I set myself to prove in these Meditations." (p. 11).
good service
The book I received was in exellent shape and it came in a very short time.
Be careful!
Be Careful!This is NOT the translation described in the Amazon reviews.It is a the unreadable one by Heffernan.This edition is useful only for its Latin text.The facing English can be used as an aid to the reader, but is often so stiff and convoluted as to be unreadable as English.The fifty-page introduction is full of trivia and misinterpretations.The volume is quite justifiably out of print!
The roots of the Scientific Method
I really am pleased that I read this book because within its pages you can see the birth of our modern world.
Despite the fact that Rene contorted himself to try to prove that God exists; he still managed to create a great work.He began the inquiry into reality wherein we try to understand the world through experimentation.I think he failed in many ways to develop a coherent philosophical structure due to his attempts to please the Church but given the social conditions of the day this was the best that he could do.Even in this flawed analysis Rene paved the way for what would later become the Scientific Method.
I only wish that he could live today and write without fears of reprisal from religious entities.
Magesterial work which profoundly changed history
In the 17th century, the world underwent dramatic and incredible changes.The Scientific Revolution was gathering pace, Europeans had experienced the Reformation and the Renaissance, and boundaries and horizons in all areas were being expanded and changed at a breakneck pace.
Into this time of upheaval comes Descartes, one of the greatest Philosophers to ever live anywhere in the world.While 'modern' philosophy, which broke off its roots from Scholasticism, does not necessarily begin only with Descartes, it is true in Descartes the agenda of post-Scholastic philosophy is most clearly and beautifully expressed in logical terms.
Descartes's project is to take into account the implications of the scientific revolution for philosophy; for Descartes, it is no longer religious authority or pure philosophical speculation which tells us the most accurate truths about the cosmos, but science based on observation and the use of mathematical and logical methods employed by the aid of natural human reason.
Descartes sets into motion an astonishing project into motion; to basically remove Scholasticism and its corrupt and inept attempts to understand the universe and replace it with a complete and unified system of knowledge, based on certain truths clear and knowable to anyone, whatever their class or background.
Descartes, following a plan of 'meditation', withdraws from the senses and attempts to consider the universe as it is to the intellect.Descartes carefully invokes several skeptical doubts about our knowledge, the existence of the external world, and our own existence and attempts to set out what he felt was true and what is not.The famous phrase 'Cogito ergo sum' is one result, though Descartes's overall system and arguments are more complex.
Descartes argues that the cogito, along with the goodness of God who does not make a creature merely in order to decieve it, ensures there are certain and indutible truths about ourselves and the world which will ensure his project will be a successful one.But Descartes encourages the reader not merely to accept his arguments but to put them into practice themselves, hoping in doing so they will discover new truths about the universe which will be plain to anyone using the light of reason.
Descartes in his other works uses this method as a justification for his approach to science and mathematics.Descartes was in every sense a polymath; a trained lawyer, an excellent writer, a student of human anatomy (in which Descartes made many pioneering experiments and observations), a brilliant philosopher and (for his time) physicist, and a mathematician of genius.However, while much of his science is now plainly wrong and was superseded by better scientists such as Galileo and Newton, the agenda Descartes set for philosophy remains much the same even today, especially in the Analytic tradition.Philosophy owes to Descartes two great achievements, one, in applying more rigorous logical methods to philosophical problems while paying attention to the results of science, and second, the re-introduction of skepticism into philosophy which provides a valuable check against dogmatism, but which would only truely be extended to its fullest possible means by David Hume.
Whether or not one ultimately agrees with Descartes's arguments, it must be acknowledged he is a great geius who stands shoulder to shoulder with people like David Hume, Liebniz, Spinoza and Kant, who all radically changed the way philosophers look at the world and the problems it poses.
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