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PAUL RICOEUR
ABSTRACT.
on different
and Heidegger
of
very positing
grounds,
philosophical
is not
already
contemporaneous
to the
the Cogito.
I should like
Meditations,
Taking as our guide the first three of Descartes's
to stress two points: I want first to underscore
the radical discontinuity
introduced
into philosophical
investigation
by the cogito ergo sum, set in
the position of primary truth. Next, Iwant to show to what extent the Cogito,
such as itwas actually formulated by the historical Descartes,
falls short of
the unlimited
satisfying
credited him. Descartes's
ambition
constitutes
investigation.
1. POSITINGTHE COGITO
The
philosophy
of the project
to the immense
attest
the Cogito
to a
belonging
and radical nature
ambition
The universal
inaugurates.
are apparent in the opening
lines: "I was convinced
of the
once in my life to rid myself
of undertaking
of all the opinions
necessity
I had adopted,
if I desired
Synthese
?
106:57-66,1996.
1996 Kluwer
Academic
Publishers.
Printed
in the Netherlands.
PAULRICOEUR
58
or the philosophical
is just as important
nature of a doubt,
three aforementioned
the radicalness
tradition. However,
as its universality.
This radicalness
to that one might
itself incomparable
of the undertaking
has to do with the
exercise
within
the
The
fact
in the moment
itself is uncontested
entific or metaphysical
certainty, which
of being completely
fooled stems from a doubt
of doubt. The hypothesis
in
that Descartes
in order to signal its disproportion
calls "metaphysical"
a
to
dramatize
relation to all doubt kept within
space of certainty. In order
of a great deceiver
this doubt, Descartes
forges the incredible hypothesis
or a malignant
the inverted image of a veracious God, reduced to
demon,
the state of simple opinion: "How do I know", Descartes
asks, "that I am
"
two
not also deceived
and three?...
each time I add together
(ibid.).
to the self in this dramatic episode? There are, it seems
happens
two important points to stress here. On the one hand, all subjectivity
the human body has
has not fallen with the collapse of opinion, although
What
tome,
if I can doubt
overthrow
malignant
of the
of all my former opinions"
(ibid.). Even the hypothesis
is a fiction that I invent: "I become my own deceiver,
demon
are entirely
false and
supposing, " for a time, that all those opinions
a
to
(ibid.). The / is, in this way, raised
power proportionate
imaginary...
to the radical nature of the doubt it exercises.
From this stems our second
by
/: in the
the / that doubts, who
is it? It is assuredly Descartes'
are
on
the
features
of
adventure
the autobiographical
Discourse
Method,
as is
stressed. Nor are these features erased in the Meditations,
heavily
lines: "Several years have now elapsed since I
confirmed
in the opening
remark:
first became
aware
The strangeness
pronouns.
itself of its autobiographical
in the sense
of
indicators
adhering
character
and deictic
to doubt
in the / stripping
in order to become, not just anyone,
or
terms, but an / as metaphysical
results
59
it presupposes
it.What
is left to say about this
dialogue
by interrupting
to
inwanting
unanchored /? By its very obstination
doubt, it attests to a will
at this stage we are not distinguishing
to certainty and to truth
between
- which
a
to
In this
the two expressions
doubt
kind
of
orientation.
give
sense doubt is not Kierkegaardian
to
the
will
the
despair; quite
opposite,
is what motivates
is the truth of
it, and what I want to discover
discovery
the very thing that is put into doubt, the fact that things actually are as they
that the hypothesis
of the
appear to be. In this respect, it is not insignificant
a
that
of
deceiver.
The
in
is
demon
deceit
consists
great
precisely
malignant
making
seeming pass for "true being' (ibid.). By doubt "I persuade myself
that nothing has ever existed"; but what I want to find is "something
that
is certain and true" (ibid.).
is capital if we are to understand
the turn-around
to the certainty of the Cogito
in the second Meditation.
This
about contains three decisive moments.
First moment:
in accordance
This final remark
doubt
from
turn
with
the ontological
aim of doubt, the first certainty derived from the doubt itself
is the certainty of my existence,
of thought
implied in the very exercise
in which
the hypothesis
of the great deceiver
consists:
"Doubtless,
then,
I exist, since I am deceived;
and, let him deceive me as he may, he can
never bring it about that I am nothing,
so long as I shall be conscious
that
an
I am something"
This
is
indeed
existential
(Meditation
II).
proposition:
is taken absolutely
and not as a copula: "I am, I exist".
on Method may be surprised not to
The reader familiar with the Discourse
find here the celebrated
formula: Cogito ergo sum. Yet it is implicit in the
formula: I doubt, I am. In several different ways: first of all, doubting
is
a
to doubt by
"therefore", reinforced
thinking; next, the "I am" is connected
the verb "to be"
reasons
for doubting,
be read:
PAULRICOEUR
60
from
verb
precisely
speaking, only a thinking thing, that is, a mind,
was before unknown
reason - terms whose
signification
or
understanding,
tome" (ibid.). By
to this / certain
It is a thing
that doubts,
understends
(conceives),
affirms,
denies,
61
wills,
of these modes
from
the knowledge
the evidence
I have of myself,
hence from my true
to what I
that I am, already extended
nature. Consequently,
of
am, also covers the identity of the ego in the instantaneous
diversity
to the self-evidence
its acts. The sameness
of the self is ascribed
of the
argument will
of the Will to Power.
This
Cogito.
section
At
the conclusion
subject
seems
to be
be contested
by Nietzsche
in the famous
last
substantialist
vocabulary with which he thinks he has broken, can still call
a soul. But he really means
the opposite: what the tradition calls a soul is,
in truth, a subject, and this subject is reduced to the simplest and barest act,
that of thinking. This act of thinking, still without
any determined
object,
is enough to conquer doubt because doubt already contains
it. And since
doubt is voluntary and free, thought posits itself in positing doubt. It is in
this sense that the "I exist as thinking" is a primary truth, that is to say, a
truth that nothing precedes.
2.
And
yet...
And
order
PAULRICOEUR
62
or ordo cognoscendi,
and the synthetic order, that of the "truth
discovery
to the first order,
of the thing" or ordo essendi (Gu?roult 1953). According
move from the ego to God, then to mathematical
essences
theMeditations
to the second, God,
and, finally, to sensible things and to bodies. According
the first ring. The Cogito would be
simply a link in the first order, becomes
one
in
if
show that there is only a single
all
could
absolute
respects
truly
the other order sends back
it is actually first and which
order, that in which
to the second level, derived from the first. Now,
it does seem that the third
reverses
in a
the order by placing
the certainty of the Cogito
Meditation
in relation
position
to the "truth of the thing".
In order to understand what
subordinate
to divine
is at stake
veracity,
which
is first according
we must
first measure
what the second has secured in the face of the challenge posed
the
remains an exception
of the great deceiver. The Cogito
by
hypothesis
to doubt inasmuch as certainty and truth coincide when "I represent my
the truthfulness of the
self to myself"
(Meditation
III); nothing guarantees
this certainty-truth
lasts
clear and distinct ideas of anything else. Moreover,
were
if
I
but the space of an instant, that of the act of reflection:
"Perhaps
to cease thinking, I would cease to exist" (ibid.). How can we overcome
to the instant?
confined
the precariousness
of an evidence
The way out offered by the third Meditation
is extremely
subtle. It
was admitted
in the second Meditation
that ideas which are the content of
in the certainty of thought insofar as they
participate
thought themselves
are inseparable from myself.
to me in this way are ideas
But what belongs
in me, abstracting
from their representative
insofar as they are present
called their "objective being" in order to distinguish
value, what Descartes
their "formal being", which
puts them all on the same level,
me.
case
are
if we consider
all
The
is quite different
they
thought by
ideas from the point of view of their representative
value; they then present
as
of
insofar
they are thought, ideas are
varyiny degrees
Equal
perfection.
this from
since
not so with
is one
held
all
respect to what
idea that is distinct
there
continues,
they represent. Yet, Descartes
from all others: this is the idea of perfection,
to be synonymous
with the philosophical
ideas but is endowed with a representative
to my
as I am
is that of an imperfect being, condemned
the arduous path of doubt. This is the astonishing
then arises as
greater than its container. The question
to
I could hold
all
of this idea. With
other
ideas,
my
respect
more
to
not
I do. Of
than
be
do
their
for
cause,
possess
being
myself
they
am
cause.
not capable of being the
I
Then itwas
the idea of God, however,
situation:
a content
to the cause
placed
inme
that it represents.
63
if the main
accent
is besides
myself
idea of
(the very
of rebound-effect
falls on demonstrating
on the Cogito
is by no means negligible.
It
... but there
"I am not alone in the world,
being who exists as the cause of that idea
some other
and perfect
of this new
of the Cogito,
of that Other who brings about in me
by the sole fact of the recognition
I appear to be inhabited by an idea
the presence of its own representation.
which cannot "come from me" (ibid.). But how did I get here? By changing
I am investigating
in the investigation
Now
of myself.
no
my power of "producing" my ideas and
longer the fact of having them,
to
this
them.
It
that the idea of God differs
is
with
power
respect
thinking
to me
from all the others: as regards the ideas of things, "they exhibit
the line of attack
so little reality
even distinguish
the object represented
from
see
not
I
should
be the author of them"
(that)
non-being,
why
(ibid.). The accent indeed falls here on the self as author and not simply
as the receptacle
in the line of attack that is
of ideas. It is this change
decisive
for the idea of God: it has so much more objective
reality" than
that I cannot
I do not
of myself
that it could not have "come from me". Instead,
to
I have
say that the idea of God is logically prior to the idea of myself:
"in some way I possess
the perception
of the infinite before that of the
"
of God before that of myself...
finite, that is, the perception
(ibid.). One
the idea I have
must
as existing and thinking but not yet as a finite and limited nature.
myself
This infirmity of the Cogito extends a long way: it is not only related to the
of doubt, but to the very precariousness
of the certainty that
imperfection
to
to itself, the ego
lack
its
of
duration.
Left
conquered doubt, essentially
is Sisyphus
of the Cogito
to the next, the rock of
condemned
its certainty
to climb
against
PAULRICOEUR
64
other hand, because he preserves me, God gives the certainty of myself
the
it cannot draw from itself. The strict contemporaneousness
of
permanence
the idea of God and the idea of myself,
considered
from the perspective
of the power of producing
ideas, makes me say that the idea of God "is
same
as
is the idea of myself"
innate, in the
(ibid.). Better yet: the
way
idea of God
is in me
that assures
the resemblance
(ibid.).
fusion between
value
by assigning
to the Cogito,
and
status:
existential
and
being we are still in the Cogito
"objective
being". With
objective
are
to
extent
in
the
the
We
that
still
the
the
outside
Cogito
Cogito.
already
of the objective
degrees of perfection
reality of each idea possess evidence
of the same nature as that of the Cogito
itself, due to the fact that objective
cannot
be separated from my nature.
of
that
is
that
ideas
and
ideas
reality
to the extent that the hierarchy of
the Cogito
outside
are, nonetheless,
ismeasured
the degrees of perfection
by the highest among these, the idea
to be sure, is inme as an idea but is not pruduced by me
of infinity, which,
- as
than I do, Iwho doubt.
it has more perfection
between
It is this pivotal position
sub
of "objective
being", half-way
We
jective
certainty
and objective
65
has actually
the dilemma
of modern
subjectivity
on the great
its appearance
"the objective
being" of the idea, the
has made
useless
does not come from me and in this sense does not depend on
once the union is operated between
Besides,
certainty of existing as
seems
not only incomplete
and
the
truth
of
the
former
finiteness,
thinking
and unfinished but genuinely
truncated: what indeed is a thought, abstract
the former
me.
certainty in feigned
ignorance of this union? Are we to say that this union
rests on the original union of my consciousness
and its contents? But there
is a sharp discontinuity
between
the principle of uncertainty
of the former
to
and the principle
the latter. Henceforth,
of truth belonging
if we take
seriously the transmutation by which the Cogito passes from the second to
we must then say that the Cogito
the third Meditation,
separated from the
of God cannot go beyond the plane of common
sense, with
to have made a clean break.
the Cogito was supposed
But then, without
it, the
falling to the level to which Spinoza relegates
loses its character of first truth to the extent that the idea of myself,
Cogito
consciousness
which
(M.
separated from the idea of God, "is but the denatured
image of myself"
Descartes
selon
F
ordre
des
1953, pp. 244-5):
Gu?roult,
raisons, Aubier,
"In reality there is no consciousness
is not at the same time the
which
etc...
of God (that is to say, of its own imperfection,
): the
true Cogito
is the Cogito attached to God" (ibid., 244).
A choice seems open to us here: either the Cogito has the value of a
but then it is a sterile truth which cannot be pursued without a
foundation,
consciousness
break
PAULRICOEUR
66
saw in the
of the reversal performed by the thirdMeditation,
consequences
an
no
more
than
truncated
all
of
abstract,
truth,
Cogito
stripped
prestige;
the discourse
is, in this respect, the most coherent: for the Ethics,
Spinoza
to be a foundation;
the Cogito
is not
to the second level, but it loses its formulation
in terms
relegated
merely
II of the Ethics, we thus read:
of the first person. At the start of Book
of infinite
thinks". An
"man
stresses
alone
substance
axiom
the subordination
deserves
the only
coherent
of God's
certainty
as the certainty
veracity, behind
than an appendix
is not a primary
nth
truth, but
as well as empirical.
In order to avoid falling
Transcendental
propositions,
into subjective
idealism, the "I think" has to be stripped of all psychological
It has to
reference.
and all the more so, of all autobiographical
resonance,
states
"I think", which
Deduction
the transcendental
become
the Kantian
to accompany
all my representations".
The problematic
of
this in a sense magnified,
but at the cost of the loss of its
to
to the person of whom one speaks, to the I-you of interlocution,
"must be able
the self
relation
leaves
REFERENCES
Descartes,
Gu?roult,
Department
University
Ren?:
M.:
on First
1979, Mediations
1953, Descartes
of Philosophy
of Chicago
selon
Tordre
Philosophy,
des raisons,
Hackett,
Indianopolis.
Aubier-Montaigne,
Paris.