Chapter 30 appendix

I'm including the questions that several other people asked me here, because their questions are similar to these questions, and there is no need to answer them separately. Some very intelligent and learned people asked me the following three questions: The first: How can we be sure that we have a clear, distinct idea of ​​our soul? Second: How can we be sure that this idea is completely different from other things? Third: How can we be sure that the idea itself has nothing belonging to the body?The following letter was also addressed to me on this subject: Some Philosophers and Geometers to M. Descartes.

gentlemen: However carefully we examine whether the idea we have of our mind (that is, the concept of the human mind) does not itself contain something corporeal, we are not sure that thought is not in any way impelled by secret movements. objects match.For, seeing that there are certain bodies which cannot think, and others which do, as the flesh of man and perhaps the flesh of beasts,1 if we wish to conclude that no body can think, do you not think that we Sophists, and accuse us of being too bold?If we were the first to make this conceptual argument, it would be hard not even to believe that you had reason to laugh at us, and you use this argument to show that there is a God and that there is a real difference between mind and body, and then you use your analysis method to check it.Yes, you act so preoccupied and worried that it seems that you yourself have put a mental veil over yourself, covering your eyes from what you notice about the soul within you. All activity and character depends purely on the motions of the body; or, untie (as you say) the knot that binds our spirit, which prevents it from ascending from body and matter.

① "Just like...", the second edition of French is missing. The "knot" we find here is this: We know very well that two and three equal five, that if you remove the equal from the equal, the rest is equal, and we believe these truths as well as a thousand others Truth; but why should we not likewise use your ideas, or even ours, to believe that the soul of man is actually distinct from the body, and that God exists?You may say that you cannot give us this truth to mind if we do not meditate with you; but we must answer you that we have read those meditations of yours with almost After more than seven times, we were not convinced.However, we cannot believe that you may say that we are too stupid, as stupid as animals, for the study of metaphysical things, although we have been engaged in these things for thirty years. The reasons derived from the ideas of the mind and the mind are not of such weight and authority as to enable learned men (who try to do their best to elevate their minds above matter) to fail. Not quite throwing in the towel.

If, on the other hand, you would take the trouble to reread your meditations with the same concentration, and (if they were brought up by a hostile person) take the trouble to examine them in the same way, we Think you'll admit the same thing as us.Finally, since you do not know how far the powers and movements of the body can go, since you admit yourself that no one can know (except by special revelation from God) what God puts or can put into a subject, then How do you know what objects God has not put such abilities and qualities as thinking, doubting, etc. into? Sir, these are our arguments, or, if you will, our prejudices, which, if you can give the necessary remedy, will enable us to break free from the seed of your doctrine We will be most grateful if you can get rich fruit here.May God bless you to the end!We pray to God for this reward for your piety, which admits of no employment but that which leads you to give your all to the glory of God.