The Matrix through Plato's and Descartes The Matrix is a movie that confronts the factual and the component of a convoluted, fake cyber-reality. In the movie, prior to Thomas Anderson Neo discovery of the realism Morpheus asks him, "Have you ever had a dream that you are so sure was real? What if you were able to wake up from that dream, how would you know the difference between that dream world and the real world?
For as they have been successful in inducing belief, so they have been effective in quenching and stopping inquiry; and have done more harm by spoiling and putting an end to Plato descartes and the matrix 2 essay men's efforts than good by their own.
Those on the other hand who have taken a contrary course, and asserted that absolutely nothing can be known — whether it were from hatred of the ancient sophists, or from uncertainty and fluctuation of mind, or even from a kind of fullness of learning, that they fell upon this opinion — have certainly advanced reasons for it that are not to be despised; but yet they have neither started from true principles nor rested in the just conclusion, zeal and affectation having carried them much too far.
The more ancient of the Greeks whose writings are lost took up with better judgment a position between these two extremes — between the presumption of pronouncing on everything, and the despair of comprehending anything; and though frequently and bitterly complaining of the difficulty of inquiry and the obscurity of things, and like impatient horses champing at the bit, they did not the less follow up their object and engage with nature, thinking it seems that this very question — viz.
And yet they too, trusting entirely to the force of their understanding, applied no rule, but made everything turn upon hard thinking and perpetual working and exercise of the mind. Now my method, though hard to practice, is easy to explain; and it is this.
I propose to establish progressive stages of certainty. The evidence of the sense, helped and guarded by a certain process of correction, I retain. But the mental operation which follows the act of sense I for the most part reject; and instead of it I open and lay out a new and certain path for the mind to proceed in, starting directly from the simple sensuous perception.
The necessity of this was felt, no doubt, by those who attributed so much importance to logic, showing thereby that they were in search of helps for the understanding, and had no confidence in the native and spontaneous process of the mind. But this remedy comes too late to do any good, when the mind is already, through the daily intercourse and conversation of life, occupied with unsound doctrines and beset on all sides by vain imaginations.
And therefore that art of logic, coming as I said too late to the rescue, and no way able to set matters right again, has had the effect of fixing errors rather than disclosing truth.
There remains but one course for the recovery of a sound and healthy condition — namely, that the entire work of the understanding be commenced afresh, and the mind itself be from the very outset not left to take its own course, but guided at every step; and the business be done as if by machinery.
Certainly if in things mechanical men had set to work with their naked hands, without help or force of instruments, just as in things intellectual they have set to work with little else than the naked forces of the understanding, very small would the matters have been which, even with their best efforts applied in conjunction, they could have attempted or accomplished.
Now to pause a while upon this example and look in it as in a glass let us suppose that some vast obelisk were for the decoration of a triumph or some such magnificence to be removed from its place, and that men should set to work upon it with their naked hands, would not any sober spectator think them mad?
And if they should then send for more people, thinking that in that way they might manage it, would he not think them all the madder?
And if they then proceeded to make a selection, putting away the weaker hands, and using only the strong and vigorous, would he not think them madder than ever?
And if lastly, not content with this, they resolved to call in aid the art of athletics, and required all their men to come with hands, arms, and sinews well anointed and medicated according to the rules of the art, would he not cry out that they were only taking pains to show a kind of method and discretion in their madness?
Yet just so it is that men proceed in matters intellectual — with just the same kind of mad effort and useless combination of forces — when they hope great things either from the number and cooperation or from the excellency and acuteness of individual wits; yea, and when they endeavor by logic which may be considered as a kind of athletic art to strengthen the sinews of the understanding, and yet with all this study and endeavor it is apparent to any true judgment that they are but applying the naked intellect all the time; whereas in every great work to be done by the hand of man it is manifestly impossible, without instruments and machinery, either for the strength of each to be exerted or the strength of all to be united.
Upon these premises two things occur to me of which, that they may not be overlooked, I would have men reminded. First, it falls out fortunately as I think for the allaying of contradictions and heartburnings, that the honor and reverence due to the ancients remains untouched and undiminished, while I may carry out my designs and at the same time reap the fruit of my modesty.
For if I should profess that I, going the same road as the ancients, have something better to produce, there must needs have been some comparison or rivalry between us not to be avoided by any art of words in respect of excellency or ability of wit; and though in this there would be nothing unlawful or new for if there be anything misapprehended by them, or falsely laid down, why may not I, using a liberty common to all, take exception to it?
As it is, however my object being to open a new way for the understanding, a way by them untried and unknownthe case is altered: And thus much relates to the persons only.The clash between the Cyclops and Odysseus is, in its unique way, the strongest analog to a cave painting that exists in the literature of the West, containing, as it does, a sacred space where indigenous vision is transcribed for future generations.
Essay on Plato, Descartes, and The Matrix This is an essay I wrote for my philosophy class last week. I took a more informal approach than my professor wanted, and my grade suffered for it.
However, I think it's appropriate for my blog. Plato, Descartes, and The Matrix Kyra Eigenberger Liberty University Deception is the foundational issue prevalent in The Matrix, Plato’s allegory of the cave, and Rene Descartes meditations.
Plato, Descartes, and The Matrix are all similar in that they consider people living in a world that they discover is not real and that they exist in perceived delusions that produce resulting anti-realities.
Essay Matrix and Plato and Descartes. 1. Compare and contrast The Matrix with the readings from Plato and Descartes. What are some similarities and differences?
Plato, Descartes, and The Matrix. Essay Instructions. Plato, Descartes, and The Matrix. In this unit, we have been discussing how we “know.” The modern American philosopher, Hilary Putnam, popularized a well-known thought experiment highlighting the problem of skepticism and our knowledge of reality.