René
Descartes explores these similar concepts in his Second Meditation. Like Inception,
Descartes poses the question of reality, and what, if anything, can we accept
as truth. In attempting to explore this further, Descartes analyzes two
concepts: “cogito ergo sum,” or “I think therefore I am,” and the wax argument.
In analyzing the first concept, Descartes comes to the conclusion that in
addition to thinking and understanding, this “thing that thinks” also imagines
and senses. However, the only truths of which we are certain are those, which
come from our own thoughts, or what Descartes refers to as “I.” What we imagine,
or sense, has no distinction between what is or is not the truth. Descartes
claims that beyond our own thoughts is a reality of the senses, and that “…there
may be nothing left beyond what is absolutely certain and indubitable” (134). Thus
if something is not certain, does it really exist? This is explored further in
Descartes’ analysis of the wax. If a piece of wax, taken directly from a
beehive, is placed above a flame and melts, is the puddle of melted wax the
same wax as it was before? Our senses would lead us to believe that it is not,
as all the sensible qualities (taste, shape, smell, etc.) have changed;
however, our thoughts and knowledge of the wax confirm that it is the same
object, further supporting Descartes’ first claim that we can only trust that
which we know because our senses can deceive us.
So,
if we are able to distinguish what is true through our own thoughts and
understandings, is this concept of “I” a valid totem? You would assume the
answer to be yes; however, Inception
manipulates Descartes’ concepts and once again blurs the lines of reality. The
film poses the question: How can we accept our own thoughts as the truth when
we can’t be certain the thoughts are even our own? If we are unable to define
this line then can we even trust ourselves? Going back to Descartes’ quote
about the truth being only what is “certain and indubitable,” if we can’t be certain
that our thoughts are our own, then what is left? Maybe this is what Cobb is
referring to in the beginning of the film when he asks, “What is the most
resilient parasite?” Ideas are resilient. When planted in our mind, they begin
to form until eventually they become our own and we forget they weren’t ours in
the first place. But, is it even possible that an idea be completely your own,
or do they always come from somewhere? If our ideas are generated through past
experiences, influences, prior knowledge, etc. can they really be inherently
ours? And if so, can we ever be certain of their truth? Is there a totem for
distinguishing between thoughts that are actually our own and thoughts that we
perceive to be our own? If not then, in the words of Descartes, “What, then,
can be esteemed as true? Perhaps nothing at all, unless that there is nothing
in the world that is certain?” (133).
First I want to thank you because your second paragraph helped me understand Descartes's argument more clearly. The question of "are our ideas are own?" is quite puzzling. To be honest I would say no, for most people we receive our ideas from other sources, but the question to ask is if these ideas belong to us? Even if we do not create our own ideas, we still choose to follow or abandon them. We contemplate about them, and make judgments depending on our situation. That being said since no human is 100% identical in environment, our choices that we make count as an original idea no? I think that this may relate to the wax argument. I disagree with Descartes in saying no, the wax is not the same. It's a thing with different properties and will interact differently with the world. I would rather say that the liquid wax was a product of the solid wax but still different; just as one's choices are a product of another's idea but still their own choice. In the end I think that there is truth for people which they can be certain of. The question which I ask is if truth is particular to a single person or if there is one truth/reality. I am quite convinced that what is true for one person may not be true for another, and the same goes for what is real or not real.
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