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Everyone experiences urges that do not wish to have. A person who is overweight has an overwhelming urge to eat. They do not wish to have such an urge and do not have a large degree of control over whether they have the urge or not. What they do have control over, to a certain degree, is their ability to deal with this urge.\n\nThis allows us to, for practical purposes, assume that the brain, the mind and the will are three distinct entities. The brain is the biological structure that we are forced to live in. Our subconscious lives here. We might have some measure of control over it, through healthy eating, meditating or exercise, but we do not have complete control over it. We cannot force it to unthink a thought we wished it never thought. Thus it is best to think of the brain as being a part of us but not the source of our conscious selves. Our conscious self is the mind. The mind is the inner self that chooses to acknowledge or ignore the thoughts of the brain. The will is the outer self, the part of our self that manifests the mind into practical action. I am not claiming that this is actually how the mind and consciousness operate. I am claiming that, for practical purposes, this is how we could imagine how the mind and consciousness operate.\n\nThis mindset reduces the entirety of the human experience to an existence of active reaction. What do I mean by active reaction? Active reaction is simply playing the cards that you were dealt. You did not choose for the world to be the way it is. What are you going to do about it? You did not choose the thoughts that enter your brain. What are you going to do about it? You did not choose you natural talents. What are you going to do with them?\n\nA person who comes to acknowledge that their life is no more than an existence of active reaction understands that they have no control over others. They can only, to a certain degree, control their reaction. Imagine that you’re driving and someone nearly crashes into you. You had no control over their action. You have an automatic urge to be angry. The only options you have are to either remain calm or let yourself succumb to anger.\n\nThis does not mean that an existence of active reaction is an existence bereft of beauty and creativity. Let us take the example of a talented musician. The musician did not choose their natural talent or their love of music. Their choice is relegated to nurturing or ignoring this natural talent. Their talent is only manifested if they choose to utilize it. Our musician might hear musical sounds or even full compositions in their head. The musician sets about figuring out the notes that make up the sounds they heard in their head. One could even argue that the musician did not compose the piece but rather was merely the conduit that the composition utilized to bring itself into existence. But had it not been for the musicians choice to set about discovering the notes that make up the composition then the piece would have not come into existence, remaining a fleeting melody in their head.\n\nTo live a life of active reaction is a mindset not based on any scientific proofs, we are simply to assume that we have a limited form of free will and acknowledge that the majority of things that happen to us are beyond our control. We may or may not truly have free will, but we must assume that we do.\n\nOriginally posted on ilosofy.com",
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      "body": "![Berry-Descartes-Wide-1024x579.jpg](https://steemitimages.com/DQmdejjx6MhHdMK5PBXqibJSLHC1N8mSRyfPxYWvEq1VnxW/Berry-Descartes-Wide-1024x579.jpg)\n\nHow do we prove something beyond reasonable doubt? We use empirical evidence, corroborate eyewitness accounts and analyze the information that we are given. Most of the tools that we utilize in order to prove that something is beyond reasonable doubt ultimately necessitate the use of our senses, i.e. sight, smell, taste, touch and hearing. This then produces the question, are our senses to be trusted? What can we be certain of without the senses? These questions form the basis of Rene Descartes’ Cogito Argument, which ultimately results in the famous saying, “I think, therefore, I am.”\n\nDescartes’ goal was to build a strong foundation on which his philosophy was to stand. He believed that a strong philosophical foundation should ultimately be based on our most certain beliefs. His methodology for doing so was to place our beliefs under the scrutiny of radical doubt. Instead of trying to prove anything beyond reasonable doubt, Descartes rationalizes that every belief that can be doubted, even beyond conventional reason, should not form a part of his philosophical foundation.\n\nDescartes’ radical doubt forced him to examine the fundamentals of what we think is certain. Most of our knowledge is attained through the senses. Descartes argues that anything we learn or infer from the senses can be doubted. This is because all sense perception can be deceived. When a person in extremely cold weather places their hands in room temperature water they might feel that the water is hot. When a person has an illness they might feel hot when it is cold or vise versa. To take this even farther, when a person is dreaming they do not think that they are dreaming. In their dream they believe that they see, smell, touch, taste and hear in the same way as they would while awake.\n\nDescartes even goes as far as to say that everything he experiences could be the result of an evil demon deceiving him and the world itself being a fabrication created by the demon. He believes that the goodness of God would not lead Him to deceive his creation, however he writes that it is possible that, “some evil genius not less powerful than deceitful, has employed his whole energies in deceiving me; I shall consider that the heavens, the earth, colors, figures, sound, and all other external things are naught but the illusions and dreams of which this genius has availed himself in order to lay traps for my credulity; I shall consider myself as having no hands, no eyes, no flesh, no blood, nor any senses.”\n\nIf our senses cannot be trusted then it might be possible to find certainty in more abstract forms of knowledge, specifically mathematics. After all it would seem absurd to doubt 2+2=4. Except, that’s precisely what Descartes does. He argues that “how do I know that I am not deceived every time that I add two and three, or count the sides of a square, or judge of things yet simpler, if anything simpler can be imagined?”\n\nDescartes, of course, does not really believe that the entire world might be an illusion and that he has erred every time he solves a mathematical equation. He forces himself to contemplate their possibility as to ascertain what is truly certain.\n\nIf everything, it seems, can be doubted then how can a person be certain of his or her own existence? How can we be certain of our existence when we cannot be certain that we have senses or even a body? Descartes argues that even if he was to be deceived into believing that he has senses and a body he must be something in order to be deceived. “Then without doubt I exist also if he deceives me, and let him deceive me as much as he will, he can never cause me to be nothing so long as I think that I am something. So that after having reflected well and carefully examined all things, we must come to the definite conclusion that this proposition: I am, I exist, is necessarily true each time that I pronounce it, or that I mentally conceive it.”\n\nWhat cannot be denied is that he doubts. If he doubts then it cannot be doubted that he thinks. If he thinks it undoubtedly necessitates that he is the thinker. If he is the thinker then without a doubt he exists. Therefore, I doubt, therefore, I think, therefore, I am.\n\nThis was originally post on my blog ilosofy.com",
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