The cogitatum presented, intended, as intrinsically belongs to whom I like imagining, like the thinking itself. This relationship, which is, like overlooked in popular accounts of seeing is important. How now can found, no longer hintergehbare certainty of the ego function cogito cogitatum as Foundation for truth and method? Thus, so Descartes in the third meditation, that is something written this first certainty, which is useful as a guide to the worlds of true knowledge. Descartes mentions this signpost regular generalis veritatis, so freely translated: first rule of truth. For even more opinions, read materials from Shaw Father. Descartes says: If the cogitatum recognised clearly by my thinking, then that cogitatum, has the same undeniable certainty degree as my thinking itself.
It should be otherwise with the devil go to, i.e. God should be a cheater, if it should be different if what I clear and clearly introduce something else in reality than that, than what it imagining. If I do honestly, unless I spend only that as true, what I create from my own thinking clearly, if there is no error. Freedom, understood as freedom of mind, clear and clear A fortune that equates the people in certain respects God, a fortune but also that needs to be said over and over again and appropriated is to bind the will of thinking, for Descartes. Mind is intrinsically self-confidence, and self-confidence is intrinsically a Jemeiniges. This is the ground of modern thought, newly founded by Descartes. Even if there is a God and has Descartes in his third meditation performed a proof of God – even if there is a God, so a proof can about its existence only and exclusively from the self-confidence, more precisely: run from my confidence out.
The self-confidence of the ego cogito is regarding his certainty for me, at first nothing substantive. The outer, material things of the physical world to which Descartes also my physical body are heard by entirely different nature as my intrinsic me self-confidence: the res cogitans the res faces extensa strictly diametrically opposed, so that Descartes himself faces in the fifth and sixth meditation of the need explicitly to prove the essence and the existence of material things. As the recognition consists of the combination of thinking and want to, so the material world from the interaction between of extended and moving body. The physical world is similar to a mechanical movement that expires after same rules, rules which therefore are open to the human recognition, because they last are nothing more than the rules of thinking. As the project of a universal science in the plant can be used, describes what Descartes with the picture of the tree: its roots are metaphysics, his master of physics, and its branches all other science, which can be reduced to three basic: the medicine, the mechanics and the moral. The whole thing is an orderly system of knowledge that, if only the methods and rules of deduction and reasoning will find compliance with Descartes also has its own books published – on the certainty of principle has part, that carries the entire structure and establishes: of self-consciousness. Human self-consciousness becomes in this way to the Maitre et possesseur the Lord and protector of nature de la nature. Our science, that is unmistakable, moving still in the spell of this way.