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Even if there were a deceiving god or an evil demon , one's belief in their own existence would be secure, for there is no way one could be deceived unless one existed in order to be deceived.
But I have convinced myself that there is absolutely nothing in the world, no sky, no earth, no minds, no bodies. Does it now follow that I, too, do not exist?
If I convinced myself of something [or thought anything at all], then I certainly existed. But there is a deceiver of supreme power and cunning who deliberately and constantly deceives me.
In that case, I, too, undoubtedly exist, if he deceives me; and let him deceive me as much as he can, he will never bring it about that I am nothing, so long as I think that I am something.
So, after considering everything very thoroughly, I must finally conclude that the proposition, I am, I exist, is necessarily true whenever it is put forward by me or conceived in my mind.
There are three important notes to keep in mind here. First, he claims only the certainty of his own existence from the first-person point of view — he has not proved the existence of other minds at this point.
This is something that has to be thought through by each of us for ourselves, as we follow the course of the meditations.
Second, he does not say that his existence is necessary; he says that if he thinks , then necessarily he exists see the instantiation principle.
Third, this proposition "I am, I exist" is held true not based on a deduction as mentioned above or on empirical induction but on the clarity and self-evidence of the proposition.
Descartes does not use this first certainty, the cogito , as a foundation upon which to build further knowledge; rather, it is the firm ground upon which he can stand as he works to discover further truths  As he puts it:.
Archimedes used to demand just one firm and immovable point in order to shift the entire earth; so I too can hope for great things if I manage to find just one thing, however slight, that is certain and unshakable.
As a consequence of this demonstration, Descartes considers science and mathematics to be justified to the extent that their proposals are established on a similarly immediate clarity, distinctiveness, and self-evidence that presents itself to the mind.
The originality of Descartes's thinking, therefore, is not so much in expressing the cogito — a feat accomplished by other predecessors, as we shall see — but on using the cogito as demonstrating the most fundamental epistemological principle, that science and mathematics are justified by relying on clarity, distinctiveness, and self-evidence.
Baruch Spinoza in " Principia philosophiae cartesianae " at its Prolegomenon identified "cogito ergo sum" the " ego sum cogitans " I am a thinking being as the thinking substance with his ontological interpretation.
It can also be considered that Cogito ergo sum is needed before any living being can go further in life". Although the idea expressed in cogito, ergo sum is widely attributed to Descartes, he was not the first to mention it.
But if life itself is good and pleasant Nicomachean Ethics , a25 ff. Furthermore, in the Enchiridion Augustine attempts to refute skepticism by stating, "[B]y not positively affirming that they are alive, the skeptics ward off the appearance of error in themselves, yet they do make errors simply by showing themselves alive; one cannot err who is not alive.
That we live is therefore not only true, but it is altogether certain as well" Chapter 7 section Another predecessor was Avicenna 's " Floating Man " thought experiment on human self-awareness and self-consciousness.
The 8th century Hindu philosopher Adi Shankara wrote in a similar fashion, No one thinks, 'I am not', arguing that one's existence cannot be doubted, as there must be someone there to doubt.
The central idea of cogito, ergo sum is also the topic of Mandukya Upanishad. Apparently, the first scholar who raised the "I" problem was Pierre Gassendi.
He "points out that recognition that one has a set of thoughts does not imply that one is a particular thinker or another.
Were we to move from the observation that there is thinking occurring to the attribution of this thinking to a particular agent, we would simply assume what we set out to prove, namely, that there exists a particular person endowed with the capacity for thought".
In other words, "the only claim that is indubitable here is the agent-independent claim that there is cognitive activity present".
Friedrich Nietzsche criticized the phrase in that it presupposes that there is an "I", that there is such an activity as "thinking", and that "I" know what "thinking" is.
He suggested a more appropriate phrase would be "it thinks" wherein the "it" could be an impersonal subject as in the sentence "It is raining.
Kierkegaard's argument can be made clearer if one extracts the premise "I think" into the premises "'x' thinks" and "I am that 'x'", where "x" is used as a placeholder in order to disambiguate the "I" from the thinking thing.
Here, the cogito has already assumed the "I"'s existence as that which thinks. For Kierkegaard, Descartes is merely "developing the content of a concept", namely that the "I", which already exists, thinks.
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Start Microsoft Excel and open a new worksheet. Enter the following data in cells A1: G1 the name RangeOne and the range A3: G3 the name RangeTwo.
To count the blank cells in RangeOne, enter the following in cells A5: To do this, follow these steps: Without closing TestBook1, open a new workbook.
RangeOne and notice that the correct answer is returned. RangeOne because a standard Excel file has an extension.