ভূমিকা

Shiavault - a Vault of Shia Islamic Books Philosophical Instructions Lesson Thirteen: The Divisions of Knowledge In Search of the Cornerstone of Knowledge It was mentioned in the previous lesson that some knowledge and perceptions are completely indubitable. Furthermore, the reasons given by the skeptics to justify their perverted views based on their absolute denial of knowledge embody and necessitate several instances of knowledge.

On the other hand, we know that not all our ‘knowledge’ and beliefs are true or correspond to reality, and furthermore, in many cases we ourselves notice some falsehoods. In view of these two points, the questions arise as to the differences among the varieties of human perceptions, such that some of them are infallible and indubitable while others are fallible and doubtable, and how we might distinguish between them.

It is a well-known matter that Descartes tried to found an unshakable philosophy in order to combat skepticism, and he used the indubitability of doubt itself as the cornerstone of his philosophy. Furthermore, the existence of the ego of the doubter and thinker is a corollary based on that foundation. He introduced clarity and distinctness as the criterion of indubitability, which he made a standard for distinguishing correct from incorrect ideas.

He also attempted to employ a mathematical approach to philosophy, and in fact sought to introduce a new logic.. We are not presently in a position to evaluate Descartes’ philosophy, or to examine the degree to which he was successful at the task he set for himself. We shall only mention the point that to begin with doubt as a starting point for arguing with the skeptics is reasonable, as was seen in the previous lesson.

However, if someone were to imagine that nothing is quite so clear and certain, and that even the existence of the doubter must be inferred from the doubt, this would not be valid. Rather the existence of the aware and thinking ego is at least as clear and indubitable as the existence of the doubt itself which is one of its states..

Likewise, ‘clarity and distinctness’ cannot be considered the major criterion for distinguishing correct from incorrect ideas, for this criterion by itself is not sufficiently clear and distinct and free from ambiguity, and is not a serious and crucial measure, and consequently cannot divulge the secret of the infallibility of certain kinds of perceptions.