Cogito, ergo sum

Descartes first wrote the phrase in French in his 1637 Discourse on the Method. He referred to it in Latin without explicitly stating the familiar form of the phrase in his 1641 Meditations on First Philosophy. The earliest written record of the phrase in Latin is in his 1644 Principles of Philosophy, where, in a margin note (see below), he provides a clear explanation of his intent: "[W]e cannot doubt of our existence while we doubt". Fuller forms of the phrase are attributable to other authors. Discourse on the Method The phrase first appeared (in French) in Descartes's 1637 Discourse on the Method in the first paragraph of its fourth part: Meditations on First Philosophy In 1641, Descartes published (in Latin) Meditations on first philosophy in which he referred to the proposition, though not explicitly as "cogito, ergo sum" in Meditation II: In Response to an Objection from Marin Mersenne, he wrote "cogito, ergo sum” in an extended form and, again, prefaced with ‘ego’: Principles of Philosophy In 1644, Descartes published (in Latin) his Principles of Philosophy which begins (That in order to seek truth, it is necessary once in the course of our life, to doubt, as far as possible, of all things.) The phrase "ego cogito, ergo sum" appears in Part 1, article 7: Descartes's margin note for the above paragraph is: The Search for Truth by Natural Light Descartes, in a lesser-known posthumously published work written ca. 1647, originally in French with the title (The Search for Truth by Natural Light) provides his only known phrasing of the cogito as and admits that his insight is also expressible as dubito, ergo sum: Gary Hatfield writes: "[I]n Latin the first-person voice need not be expressed through a separate pronoun, but may be included in the verb form; nonetheless, Descartes used the Latin first-person pronoun more than thirty times in the six Meditations." Other forms The proposition is sometimes given as . This form was penned by the French literary critic, Antoine Léonard Thomas, in an award-winning 1765 essay in praise of Descartes, where it appeared as "" ('Since I doubt, I think; since I think, I exist'). With rearrangement and compaction, the passage translates to "I doubt, therefore I think, therefore I am," or in Latin, "dubito, ergo cogito, ergo sum." This aptly captures Descartes's intent as expressed in his posthumously published La Recherche de la Vérité par La Lumiere Naturale as noted above: I doubt, therefore I am – or what is the same – I think, therefore I am. A further expansion, ("…—a thinking thing") extends the cogito with Descartes's statement in the subsequent Meditation, ("I am a thinking [conscious] thing, that is, a being who doubts, affirms, denies, knows a few objects, and is ignorant of many, [who loves, hates,] wills, refuses, who imagines likewise, and perceives"). This has been referred to as "the expanded cogito." == Translation ==

"I am thinking" vs. "I think" While the Latin cōgitō may be translated rather easily as "I think/ponder/visualize", does not indicate whether the verb form corresponds to the English present simple ("think") or progressive aspect ("is thinking"). Following John Lyons (1982), Vladimir Žegarac notes, "The temptation to use the present simple is said to arise from the lack of progressive forms in Latin and French, and from a misinterpretation of the meaning of cogito as habitual or generic" (cf. gnomic aspect). Also following Lyons, Ann Banfield writes, "In order for the statement on which Descartes's argument depends to represent certain knowledge,… its tense must be a true present—in English, a progressive,… not as 'I think' but as 'I am thinking, in conformity with the general translation of the Latin or French present tense in such nongeneric, nonstative contexts." Or in the words of Simon Blackburn, "Descartes's premise is not 'I think' in the sense of 'I ski', which can be true even if you are not at the moment skiing. It is supposed to be parallel to 'I am skiing'." The similar translation "I am thinking, therefore I exist" of Descartes's correspondence in French (", ") appears in The Philosophical Writings of Descartes by Cottingham et al. (1988). Fumitaka Suzuki writes "Taking consideration of Cartesian theory of continuous creation, which theory was developed especially in the Meditations and in the Principles, we would assure that 'I am thinking, therefore I am/exist' is the most appropriate English translation of 'ego cogito, ergo sum'." "I exist" vs. "I am" Alexis Deodato S. Itao notes that is "literally 'I think, therefore I am'." Others differ: 1) "[A] precise English translation will read as 'I am thinking, therefore I exist'; and 2) "[S]ince Descartes ... emphasized that existence is such an important 'notion,' a better translation is 'I am thinking, therefore I exist.'" Punctuation Descartes wrote this phrase as such only once, in the posthumously published lesser-known work noted above, The Search for Truth by Natural Light. the Latin Descartes "had learned in a Jesuit college at La Flèche.") Most modern reference works show it with a comma, but it is often presented without a comma in academic work and in popular usage. In Descartes's Principia Philosophiae, the proposition appears as ego cogito, ergo sum. == Interpretation ==

As put succinctly by Krauth (1872), "That cannot doubt which does not think, and that cannot think which does not exist. I doubt, I think, I exist." At the beginning of the second meditation, having reached what he considers to be the ultimate level of doubt—his argument from the existence of a deceiving god—Descartes examines his beliefs to see if any have survived the doubt. In his belief in his own existence, he finds that it is impossible to doubt that he exists. 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. 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: According to many Descartes specialists, including Étienne Gilson, the goal of Descartes in establishing this first truth is to demonstrate the capacity of his criterion — the immediate clarity and distinctiveness of self-evident propositions — to establish true and justified propositions despite having adopted a method of generalized doubt. 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. == Predecessors ==

Although the idea expressed in cogito, ergo sum is widely attributed to Descartes, he was not the first to mention it. In the late sixth or early fifth century BC, Parmenides is quoted as saying "For to be aware and to be are the same". (Fragment B3) Plato spoke about the "knowledge of knowledge" (Greek: νόησις νοήσεως, nóesis noéseos) and Aristotle explained the idea saying "whenever we perceive, we are conscious that we perceive, and whenever we think, we are conscious that we think, and to be conscious that we are perceiving or thinking is to be conscious that we exist" (Nicomachean Ethics, 1170a 25 ff.) The Cartesian statement was interpreted to be an Aristotelian syllogism where the premise that all thinkers are also beings is not made explicit. In the early fifth century AD, Augustine of Hippo in De Civitate Dei (book XI, 26) affirmed his certain knowledge of his own existence, and added: "So far as these truths are concerned, I do not at all fear the arguments of the Academics when they say, What if you are mistaken? For if I am mistaken, I exist." This formulation () is sometimes called the Augustinian . In 1640, Descartes wrote to thank Andreas Colvius (a friend of Descartes's mentor, Isaac Beeckman) for drawing his attention to Augustine: 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, that no one thinks 'I am not', arguing that one's existence cannot be doubted, as there must be someone there to doubt. Spanish philosopher Gómez Pereira in his 1554 work Antoniana Margarita, wrote "nosco me aliquid noscere, & quidquid noscit, est, ergo ego sum" ('I know that I know something, anyone who knows is, therefore I am'). == Critique ==

Use of "I" In Descartes, The Project of Pure Enquiry, English philosopher Bernard Williams provides a history and full evaluation of this issue. as noted by Saul Fisher, "points out that recognition that one has a set of thoughts does not imply that one is a particular thinker or another. …[T]he only claim that is indubitable here is the agent-independent claim that there is cognitive activity present." The objection, as presented by Georg Lichtenberg, is that rather than supposing an entity that is thinking, Descartes should have said: "thinking is occurring." That is, whatever the force of the cogito, Descartes draws too much from it; the existence of a thinking thing, the reference of the "I," is more than the cogito can justify. 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." 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. As Kierkegaard argues, the proper logical flow of argument is that existence is already assumed or presupposed in order for thinking to occur, not that existence is concluded from that thinking. He writes, "If the I in cogito is understood to be an individual human being, then the statement demonstrates nothing: I am thinking ergo I am, but if I am thinking, no wonder, then, that I am; after all, it has already been said, and the first [sentence] consequently says even more than the last." Bernard Williams Williams himself claimed that what we are dealing with when we talk of thought, or when we say "I am thinking," is something conceivable from a third-person perspective—namely objective "thought-events" in the former case, and an objective thinker in the latter. He argues, first, that it is impossible to make sense of "there is thinking" without relativizing it to something. However, this something cannot be Cartesian egos, because it is impossible to differentiate objectively between things just on the basis of the pure content of consciousness. The obvious problem is that, through introspection, or our experience of consciousness, we have no way of moving to conclude the existence of any third-personal fact, to conceive of which would require something above and beyond just the purely subjective contents of the mind. Martin Heidegger As a critic of Cartesian subjectivity, German philosopher Martin Heidegger sought to ground human subjectivity in death as that certainty which individualizes and authenticates our Being (Dasein). As he wrote in 1925 in History of the Concept of Time: John Macmurray The Scottish philosopher John Macmurray rejected the cogito outright in order to place action at the center of a philosophical system he entitled the Form of the Personal. "We must reject this, both as standpoint and as method. If this be philosophy, then philosophy is a bubble floating in an atmosphere of unreality." The reliance on thought creates an irreconcilable dualism between thought and action in which the unity of experience is lost, thus dissolving the integrity of our selves and destroying any connection with reality. In order to formulate a more adequate cogito, Macmurray proposes the substitution of "I do" for "I think," ultimately leading to a belief in God as an agent to whom all persons stand in relation. Alfred North Whitehead In Process and Reality, Whitehead wrote "Descartes in his own philosophy conceives the thinker as creating the occasional thought. The philosophy of organism inverts the order, and conceives the thought as a constituent operation in the creation of the occasional thinker. The thinker is the final end whereby there is the thought. In this inversion we have the final contrast between a philosophy of substance and a philosophy of organism." == In popular culture ==

In the short story, I Have No Mouth, and I Must Scream, by Harlan Ellison, Gorrister, when asked what 'AM' means, says "At first it meant Allied Mastercomputer, and then it meant Adaptive Manipulator, and later on it developed sentience and linked itself up and they called it an Aggressive Menace, but by then it was too late, and finally called itself AM, emerging intelligence, and what it meant was I am ... cogito ergo sum ... I think, therefore I am." In the Japanese animated television series Ergo Proxy, a computer virus known as the Cogito virus begins infecting the autoreivs, the series' version of robots. The virus is named such due to the fact that it makes the infected conscious and causes them to experience emotions as a human would. In Monty Python's Bruces' Philosophers Song, one of the lyrics jokingly quotes Descartes's axiom as "I drink therefore I am." In the episode "Work Experience" of The Office, David Brent says, "We are the most efficient branch, cogito ergo sum, we'll be fine." In the video game Honkai: Star Rail, Dr. Ratio (real name Veritas Ratio), a playable character and, according to in-game lore, a philosopher, has a skill, named "Cogito, Ergo Sum". With the rise of artificial intelligence, artist Tanja Stark's contemporary religious poem Sanguino Ergo Sum (I bleed therefore I am) posits perishable flesh as more valuable than virtual cognition. It serves as an embodied counterpoint to "Cogito, ergo sum", emphasizing physical existence, mortality, and the "visceral gospel" of blood and flesh over purely intellectual or digital existence. == See also ==