For Descartes, things are sure paying little mind to sense experience and it appears to be rationally unthinkably to think about them as false. Given this, Descartes builds up his reasoning for the existence of God as an all-perfect being. He does this by starting with a thought that is viewed as sure and ascribing what makes us feel as though something is sure. For this situation he considers something sure as something so plainly and strikingly saw that it can't be untrue. Here he infers then that for something to be true, I simply need to have an unmistakable and distinctive thought of it and that alone is sufficient precursor for its truth-esteem. He illuminates this by portraying the mind's way to have clear and particular knowledge of
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Another comparable problem with the Descartes ontological argument is that in light of the fact that one knows a perfect Gods nature as having essential existence, it doesn't take after that God is in a condition of existence. This is on the grounds that something that exist; cannot as a matter of course is in existence as a thing. Given that I were to think about the idea of God, and God's properties, it takes after by Descartes logic that the main thing I can know not true is that the idea's existence God, instead of that God is existing on the planet. In this manner, when we consider something, we see it as existing just by the origination of it, paying little respect to whether the thing we are considering exists such. So existence does not by any means add to something in light of the fact that it as of now exists as one conceptualizes the thought. It can be seen then that Descartes is sneaking that God is existing on the planet, when he can just really watch that there is a subject, for example, God, and that God-idea is all-powerful, omniscient, self-fundamental, and so on the planet. For it would be distinctive if there were ways we could observationally watch that God existed on the planet. On the off chance that God existed on the planet, then we would have the capacity
Another comparable problem with the Descartes ontological argument is that in light of the fact that one knows a perfect Gods nature as having essential existence, it doesn't take after that God is in a condition of existence. This is on the grounds that something that exist; cannot as a matter of course is in existence as a thing. Given that I were to think about the idea of God, and God's properties, it takes after by Descartes logic that the main thing I can know not true is that the idea's existence God, instead of that God is existing on the planet. In this manner, when we consider something, we see it as existing just by the origination of it, paying little respect to whether the thing we are considering exists such. So existence does not by any means add to something in light of the fact that it as of now exists as one conceptualizes the thought. It can be seen then that Descartes is sneaking that God is existing on the planet, when he can just really watch that there is a subject, for example, God, and that God-idea is all-powerful, omniscient, self-fundamental, and so on the planet. For it would be distinctive if there were ways we could observationally watch that God existed on the planet. On the off chance that God existed on the planet, then we would have the capacity