Ideals of Fantasy and Reality According to Descarte and Hume
This paper considers what is real and what is fantasy by understanding the ideals of philosophers such as Descarte and Hume. Bibliography cites seven sources.
The reality of croquet and the ever moving hoops
To become like Alice in wonderland, to seek that which only exists in the mind of our imagination is the dream of every person to bring forth what is not real and make it real. The mind is a complex place, by understanding the attitudes and aspects of individuals we are able to understand that the imagination is fuelled by the Will and that the will is fed by the imagination.
When looking at the world as if it was a croquet game in Alice and wonderland we can argue quite easily that life is a mutable role in the ideology of the philosophers, by looking at several aspects and views of the great philosophers we can see and determine what is reality and what is not. This therefore provides us with the ideal proof that what we believe is real and what we do not believe does not exist.
In the universe we know that there is thought and matter. The paradigm that belies dualism is a single idea; why should reality need to be only one of these aspects. In duality there is the argument that the ideas of the mind, and that the physical world of the matter are both equally real.
Therefore, both the mind and the body are rea Descartes set about resolving the conflict in materialism. As a French rationalist he can be seen as a supporter of the idea of dualism, this can be seen as the metaphysical philosophical idea that both of these different elements, matter (or bodies) as well as ideas (or the mind) are both as real as each other (Rozemond, 1998).
In considering the manifestation of matter, or body, Descartes uses the example of a wax ball. There are physical aspects of the wax ball that are noted, these include the texture, colour and general properties of the wax ball (Rozemond, 1998).
The wax is then held by the fire, and it changes, with changes in the physical properties, the shape, texture, colour and even smell change, but the physical substance is still wax (Rozemond, 1998). The different physical properties have all changed, and as such for wax to remain wax there needs to be some sort of content, this, Descartes argues, is the idea of the wax (Rozemond, 1998).
This consideration also argues that human senses can be mislead. This is seen when there are individuals close and far away, with the difference in size seen by the eyes, the same may be seen when we look at lines that are parallel, such as a railway track, and these lies will appear to get closer further into the distance. Therefore, our senses may not be trusted, but it is our ideas, our mind that tells us the man is smaller because he its further away, or that the tracks are really parallel.
If we then look to the idea of perception, Descartes also argued that this could be deceived. When an individual perceives the physical, it is senses that they are relying on to tell us what we perceived, then he also sees it as possible for a 'evil demon' to deceive us by fooling our senses or controlling what it is we perceive (Rozemond, 1998).
The subject now gets relatively confused, as if a demon may be able to deceive or mislead perceptions, then they may also be able to do the same to the way we perceive our ideas, and the certainty with which we view those ideas. This means that if we can be deceived we cannot be certain of our own ideas, and as such it is there is the question of how we can be at all certain of the existence of our own minds (Rozemond, 1998).
It is this that leads us to the well-known phrase of 'I think therefore I am'. Descartes considered what maybe occurring when we think, and when we 'think we are thinking'. In this the assumptions must be that we are either right or we are wrong in our assumption.
If the assumption is right, then we do not have a problem, however, if the assumption is wrong, then even with the wrong assumption, the consideration of the fact means that he is thinking even if it is in an incorrect manner, and therefore " Cogito, ergo sum," or, "I think, therefore I am"...
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