1. 1. I exist, because I think. 2. I am a thinking thing 3
1. I exist, because I think. 2. I am a thinking thing 3. Whatever I perceive clearly and distinctly to be true is really true I know God exists as the source of my idea of perfection. 5. In God His essence includes existence. 6. We are more certain of God’s existence than of all the objects of the senses. 7. I know that material objects exist, but this knowledge is dependent on knowledge of God.

2. 1. I exist, because I think. (Cogito ergo Sum) (This is best seen not as an inference, but as a self-evident truth that I see clearly and distinctly to be true. (Meditation II)

3. 2. I am a thinking thing (res cogitans), since I can conceive myself existing without a body, but I cannot conceive myself without thought. . (Meditation II)

4. 3. I take it as a general principle that whatever I perceive clearly and distinctly to be true is really true. . (Meditation V)

5. 4. I know God exists as the source of my idea of perfection and of ideas I am too imperfect to be the source of. (Mediation III)

6. 5. Ontological Argument for God’s existence: When I conceive clearly and distinctly of the essence of mathematical ideas, I can see their truth without knowing thereby that the objects they represent actually exist in the real world. Essence and existence are distinct in most objects. In God His essence includes existence. (Meditation V)

7. 6. Skeptical doubts about objects of senses: We are more certain of God’s existence than of all the objects of the senses. The existence of the objects of these perceptions might not exist as they do not in dreams. (Meditation I, II)

8. 7. Resolution of these doubts: My rule that what I perceive clearly and distinctly to be true is in fact so, is certain only because I know God exists and is not a deceiver. Hence I know that material objects exist, but this knowledge is dependent on knowledge of God, which doesn’t come from the senses. (Meditation V)

9. 1. I exist, because I think. (Cogito ergo Sum) (This is best seen not as an inference, but as a self-evident truth that I see clearly and distinctly to be true. (Meditation II) 2. I am a thinking thing (res cogitans), since I can conceive myself existing without a body, but I cannot conceive myself without thought. . (Meditation II) 3. I take it as a general principle that whatever I perceive clearly and distinctly to be true is really true. . (Meditation V) 4. I know God exists as the source of my idea of perfection and of ideas I am too imperfect to be the source of. (Mediation III) 5. Ontological Argument for God’s existence: When I conceive clearly and distinctly of the essence of mathematical ideas, I can see their truth without knowing thereby that the objects they represent actually exist in the real world. Essence and existence are distinct in most objects. In God His essence includes existence. (Meditation V) 6. Skeptical doubts about objects of senses: We are more certain of God’s existence than of all the objects of the senses. The existence of the objects of these perceptions might not exist as they do not in dreams. (Meditation I) 7. Resolution of these doubts: My rule that what I perceive clearly and distinctly to be true is in fact so, is certain only because I know God exists and is not a deceiver. Hence I know that material objects exist, but this knowledge is dependent on knowledge of God, which doesn’t come from the senses. (Meditation V)