Question In Meditation V: Descartes' Ontological Argument

Questioninmeditationv Descartes Proffers An Ontological Argument For

Question: In Meditation V, Descartes proffers an ontological argument for God's existence. Assess that argument and determine if you find it convincing. Then discuss if this argument is enough for him to claim in the last paragraph of Meditation VI, "For from the fact that God is not a deceiver it follows that in cases like these I am completely free from error." Also, discuss just what "cases" he means.

Answer: To start, I must iterate the fact that Descartes believes in God. To him, God is the explanation for the presence of perfection on Earth. I liken this in the modern world to the reference of things as "Heaven Sent," which he discusses in the Meditations, saying, "And we must not here object that it is in truth necessary for me to assert that God exists after having presupposed that he possesses every sort of perfection." To myself, this is a very valid argument, although reading his writing in today's English comes across as slightly rambling. I do think he makes very valid points underneath it all. He also says, "And so I very clearly recognize that the certainty and truth of all knowledge depends alone on the knowledge of the true God, in so much that, before I knew Him, I could not have a perfect knowledge of any other thing. And now that I know Him, I have the means of acquiring a perfect knowledge of an infinitude of things."

To Descartes, God possesses the truth of all knowledge, and in finding God through one's own personal journey, one can also gain great truth. This is my favorite part of the whole writing—very inspiring. In reference to, "For from the fact that God is not a deceiver it follows that in cases like these I am completely free from error," God is all-knowing, and His creation is not free from sin, but what Descartes means is that he cannot know what he does not know—some things about God he has to speculate about—and in these "cases," he gets a pass. One cannot fault him for trying to understand and be closer to God.

Paper For Above instruction

Descartes' ontological argument presented in Meditation V is a pivotal attempt to demonstrate God's existence through a priori reasoning. This argument hinges on the premise that existence is a predicate of a supremely perfect being. Essentially, Descartes posits that if we conceive of a being than which nothing greater can be conceived—a perfect being—then this being must exist, because existing in reality is greater than existing merely in the mind. Thus, the very concept of a perfect being entails its existence. This argument has been both influential and controversial within philosophical discourse.

Assessing the validity of Descartes' ontological argument involves examining its logical coherence and the assumptions underlying it. One primary critique is that the argument presupposes that existence can be predicated of a being as a predicate, a claim contested by Immanuel Kant and others who argue that existence is not a real predicate but rather a feature of particular concepts or objects. Kant specifically refuted the ontological argument by asserting that existence does not add to the essence of a being; it merely indicates that the being in question has instantiation in reality. Therefore, from Kant's perspective, Descartes' move from conceptual existence to actual existence lacks logical necessity.

Despite these criticisms, some philosophers defend the ontological argument by suggesting that Descartes' approach is grounded in the clarity and distinctness of the idea of God as a perfect being. If one grants the premise that the concept of a supremely perfect being necessarily includes its existence, then the argument stands as a valid logical deduction. Furthermore, Descartes' argument is rooted in the idea that our clear and distinct perceptions, verified through the guarantee of a non-deceptive God, lend credibility to the claim of God's existence.

Transitioning to the second part of the inquiry, Descartes claims in Meditation VI that "from the fact that God is not a deceiver it follows that in cases like these I am completely free from error." This statement relies heavily on the premise that a perfect God would not deceive His creation, particularly regarding our clear and distinct perceptions. However, an important question is whether this assertion is justified and whether it genuinely implies that one can be entirely free from error concerning all perceptions and judgments.

In context, the "cases" to which Descartes refers are situations involving clear and distinct perceptions—those judgments that are perceived with evident clarity and distinctness, which Descartes regards as trustworthy because they are guaranteed by the non-deceptive nature of God. For example, mathematical truths and logical deductions fall under these cases. Descartes believes that as long as the perception is clear and distinct, and God, who is non-deceptive, confirms this, then such perceptions are free from error.

The crux of Descartes' argument is that error arises from the human limitations—namely, the misuse of free will when applying our judgments beyond what our clear and distinct perceptions warrant. Since God is not a deceiver and has endowed humans with the capacity for clear and distinct perception, the errors we make are due to our own negligence or limitations, not because of any deception by God. Therefore, in cases where our perceptions are clear and distinct, and we accept them properly, we can be confident that we are indeed free from error.

However, critics have challenged whether Descartes' reliance on God's non-deceptiveness is sufficient to guarantee that humans are always free from error in their judgments. Some argue that human cognitive limitations or incomplete knowledge may still lead to errors, even in cases of clear perceptions. Nonetheless, within Descartes' framework, the assurance of God's non-deceptive nature serves as a foundation for trust in our clear and distinct perceptions, thus making the "cases" in which we are free from error those perceptions properly recognized and accepted according to reason guided by divine guarantee.

In sum, Descartes' ontological argument remains a significant contribution to philosophical theology, emphasizing the logical necessity of God's existence based on the concept of a supremely perfect being. While its validity continues to be debated, the argument underscores the intimate link between the concept of perfection and existence. The subsequent claim regarding being free from error relies on the premise that God's non-deceptiveness guarantees the reliability of our clear and distinct perceptions, particularly in the "cases" where our cognitive faculties are properly exercised. Although this may not eliminate all possible errors, within Descartes' rational framework, it provides a strong foundation for certitude rooted in divine perfection.

References

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