The medieval age with its scholastic philosophy had lost its power to explain reality and knowledge base, and it was necessary to seek new paths. The Renaissance appeared eager to rescue the Greek thought and its core values, compared with a Christian philosophy that explained the world and knowledge from God as the source of all truth. Enlightenment and humanism is then raised, highlighting the value of knowledge and the scope of it to dominate and control the world. The man is guided back to center stage, and philosophy takes a very different from the traditional-scholastic course. Then Descartes appears and dedicates all of his efforts to find the truth. For this, He is besieged by a thought that has over powered the truth and call themselves …show more content…
The whole system begins with the Cartesian methodical doubt; doubt everything necessary in order to reach a safe and clear understanding. The senses are the first source of error for Descartes, for they can offer us false information about reality, fantasies and imaginations in converting data safe. In Descartes’ Meditations he argues that our senses trick us and we should not trust them, we have to seek the truth by doubting everything because that is the principle of knowledge. Descartes mentions that we should doubt anything that our senses make us believes and he does this because he wants to show that all of the knowledge acquired by our senses is open to doubt. If all of our scientific information came completely from our senses we would not be completely sure that we really exist. On the other hand we know that external objects exist and this knowledge must come not from our bodies but from our minds. To doubt the senses and all knowledge that comes from them, Descartes found the answer to his concern, realizing that there is something that cannot be doubted and that is the thinking. Anything else may be false except the fact that we are thinking; and if I think, therefore I am, and my existence is …show more content…
As time passes by Christianity appears and with this also a movement called "Scholastic", which aimed to reconcile faith and the reason, within this movement there are two great exponents, San Anselm and St. Thomas Aquinas, who sought in different ways to prove the existence of the Christian God. Both sides show weaknesses and errors in their arguments that allow us to realize that the reason-faith relationship in both ontological arguments is flawed, and from the analysis of these weaknesses it can be said that the demonstration of God through reason is not possible because its existence is beyond our reasoning. In St. Anselm’s "Proslogion" all his ontological argument starts from a faith assumption about the definition of "God", which he acquired from a personal reflection in which this is revealed through "seeds of faith" that God places on each of us, and according to this would be "something greater than which cannot think of anything", but the principle of any demonstration is that it must part from an absolute truth, and in the case of St. Anselm it does not begin with an absolute truth, because a course of faith cannot have a logical and consistent, making his definition of God relative, away from absolute