Philosophical Works · Chapter
Meditation I: Of the Things of Which We May Doubt explained
Descartes resolves to systematically doubt all his former opinions in order to establish a firm foundation for the sciences.
What happens
Descartes resolves to systematically doubt all his former opinions in order to establish a firm foundation for the sciences. He begins by questioning the reliability of the senses, noting that they sometimes deceive us. He then considers the dream argument, realizing that there are no certain marks to distinguish waking from sleeping. Even mathematical truths like 2+3=5 are called into doubt by the possibility of an all-powerful deceiver (God or an evil demon). Ultimately, he decides to withhold assent from all beliefs that are not absolutely certain, adopting a method of hyperbolic doubt.
Themes in this chapter
Methodical Doubt
Descartes introduces his method of hyperbolic doubt, systematically rejecting any belief that can be doubted in order to find indubitable truths.
Skepticism and Certainty
The chapter explores radical skepticism—doubting the senses, dreams, and even mathematical truths—as a precursor to establishing certainty.
Existence of God
The possibility of a deceiving God (or an evil demon) is introduced as a reason to doubt even the most evident truths, setting the stage for later proofs of God's existence.
Characters to notice
- Narrator
The first-person voice of Descartes, who undertakes the project of universal doubt.
- René Descartes
The philosopher who authors the Meditations and is the subject of the narrative.
- God
Mentioned as a possible source of deception; Descartes considers the hypothesis that God might allow him to be deceived even about mathematical truths.
Key passages
“I will suppose, then, not that Deity, who is sovereignly good and the fountain of truth, but that some malignant demon, who is at once exceedingly potent and deceitful, has employed all his artifice to deceive me”
Descartes imagines an evil demon, rather than a good God, who systematically deceives him about everything, including the external world and his own body.
This is the famous 'evil demon hypothesis,' the most extreme form of doubt in Meditation I.
“I perceive so clearly that there exist no certain marks by which the state of waking can ever be distinguished from sleep, that I feel greatly astonished; and in amazement I almost persuade myself that I am now dreaming.”
Descartes realizes that there is no reliable way to tell whether he is awake or dreaming, leading him to doubt all sensory experiences.
The dream argument undermines confidence in all perceptions of the external world.
“it will be sufficient to justify the rejection of the whole if I shall find in each some ground for doubt.”
Descartes decides that if he can find any reason to doubt a belief, he will treat it as false, allowing him to discard all uncertain opinions at once.
This is the foundational principle of his method of doubt.