Jacob Willey
Dr. Susan Brown
Philosophy 2010
27 Oct 2016
The Question of God’s Existence
Cogito, ergo sum, the expression that means, “I think, therefor I am”, declared by Rene’ Descartes in the seventeenth century, was a groundbreaking revelation at the time. Although this statement is fascinating in itself, an existential conclusion such as this falls short of being able to explain one of philosophy’s greatest questions, “Is there a God?”. Alluded to in his Third Meditation and covered more in his Fifth Meditation, Rene’ Descartes uses Cogito ergo sum as the logical basis for the existence of God, an existence we cannot verify with our five senses. This defense of the God’s existence is what I find the most fascinating out of Descartes’s theories. Descartes must determine whether there is a God, and whether or not He is a deceiver.
In his Third Meditation, Descartes decides that he must “inquire whether there is a God as soon as the occasion presents itself” (Soccio 163). Descartes uses a technique of “closing my eyes” and “stopping my ears” (Soccio, 164), essentially isolating only what he can know for certain to obtain truth. In doing so, Descartes realizes that he has knowledge of an “infinite, independent, all-knowing, all-powerful” existence. Author David Soccio summarizes Descartes’s conclusion by pointing out that we, as finite humans, cannot possibly have an innate understanding of something that is perfect, because we ourselves are not perfect, nor are we capable of creating anything perfect. If we cannot know what is perfect, then somehow something that is perfect must exist for us to have knowledge of it. As Descartes puts it, “Now all these characteristics are such that the more diligently I attend to them, the less do they appear capable of providing from me alone; hence, from what has been already said, we must conclude that God necessarily exists” (Soccio 164).
Now that Descartes has established that God exists and is the source of reason, he then sets out to discover whether or not God is truth, or a deceiver. I find this second question equally as fascinating because it follows the thought process of eliminating everything that we “cannot know” and begins with only what we do know. Soccio summarizes Descartes’s conclusion by pointing out that if God is a god of reason, it must be concluded that God wants us to use that reason to find truth. At this point, there are only two options left. If God is, in fact, a deceiver, he has given us the ability to discern truth, which would nullify the point of deceiving in the first place. Since a deceiver would not logically give us the keys to discovering truth, we must thereby conclude that God is the source of reason and is himself, truth.
The prime reason that Descartes’s conclusion fascinates me is that, although he himself was religious, he used secular logic to come to this conclusion. Of course, his very conclusion makes the term “secular logic” a contradiction in terms, because he found that God is the source of all logic. Still, he sought to prove the existence of God without using typical religious idioms. He did not stop at the existence of God but went further to ensure that the entire idea was not, in itself, a lie. David Soccio concludes that the existence of God and His relation to nature was the centerpiece to Descartes’s philosophy.
Works Cited
Soccio, Douglas J. Philosophy in Context: A Historical Introduction. Belmont, CA: Thomson/Wadsworth, 2006. Print.