Descartes’ Method: Reason, Self-Knowledge, and the Search for Truth
In the first part of Discourse on Method, René Descartes addresses the issue of methodology, which is able to establish, manage, and organize existing ideas and guide the search for truth, discerning what is true or false, and what constitutes common sense or reason.
Faced with a rigorous education at the Jesuit school La Flèche, based on the principles of Scholastic philosophy (considered the most valid defense of the Catholic religion), Descartes felt confused and dissatisfied by the lack of a serious approach that could order existing ideas and guide the search for truth, even though the school was open to the study of mathematics and sciences.
Thus, Descartes developed reason and self-knowledge himself.
“As for me, I never imagined that my mind was on anything more perfect than those of others; often wished I had thought so quickly, or the imagination as clear and distinct, or the memory as comprehensive or as ready as any other.” (p. 35)
This spirit of improvement, i.e., the inner self, Descartes says, is the one thing that makes us men and distinguishes us from animals: reason and self-knowledge.
Descartes makes it clear in the first part that his purpose is not to force or teach his method to others to follow their reason, but to show the effort he made to lead his own.
The discoveries he made during his training at La Flèche were not neglected by him but were necessary for understanding growth and the mind.
As a good philosopher and mathematician, Descartes says he teaches theology to gain heaven and philosophy to speak coherently of all things. “…Theology teaches that to gain heaven, that philosophy teaches us to speak coherently of all things and do admire those who have fewer scholarship…” (p. 38)
Descartes says that one cannot build a philosophy or theology on any science. “On the other sciences, for taking his principles of philosophy, believed that nothing substantial could be built on such shaky foundations.”
Faced with all his inner discoveries—a philosophy, a science, a method—he always had a great desire to learn to differentiate what is true and false so that we can clearly see his actions and thus be able to walk with all security in life. This new method is presented as the beginning of new knowledge, thus not only launching a discussion about knowledge but rather a foundation of knowledge itself, in that Descartes does not separate the philosophy of science.
We can thus conclude that: the dogmatic training gave no answer. The search in the world was a diversity that led him to question. And self-knowledge developed its own right.
Faced with all his inner discoveries—a philosophy, a science, a method—he always had a great desire to learn to differentiate what is true and false so that we can clearly see his actions and thus be able to walk with all security in life. This new method is presented as the beginning of new knowledge, thus not only launching a discussion about knowledge but rather a foundation of knowledge itself, in that Descartes does not separate the philosophy of science.
We can thus conclude that: the dogmatic training gave no answer. The search in the world was a diversity that led him to question. And self-knowledge developed its own right.