Rene Descartes Dream Argument

Dreams are defined as a series of images, ideas, emotions, and sensations that occur involuntarily in the mind during sleep. Psychological studies show that dreams only occur during certain stages of sleep. However, Rene Descartes, a French philosopher argues that the sensations felt in dreams are indistinguishable from the ones we feel in real life. In Descartes Meditations I, Descartes talks about the dream argument in which he introduces the following premises. 1. I often have perceptions very much like the ones I usually have in sensation while I am dreaming. 2. There are no definite signs to distinguish dream experience from waking experience. Therefore, 3. It is possible that I am dreaming right now and that all my perceptions are false.

Although, Descartes makes a good claim for doubting our knowledge, he lacks fundamental support for his claims. Therefore, the dream argument is not credible and is not a good enough reason to doubt our perception of the world. Although I disagree with Descartes claim that we must doubt all our knowledge because the world as we know it might be a dream and therefore, unreliable, I do not doubt his idea that we may be living in a dream. In my paper, I will proceed to prove that the fault in Descartes argument is doubting our knowledge of a real world based on our perceptions of the world we live in. Descartes’ Dream Argument is flawed in the sense that we cannot doubt our knowledge because our perceptions (real or not) must come from something that

“Whatever I have accepted until now as most true has come to me through my senses. But occasionally I have found that they have deceived me, and it is unwise to trust completely those who have deceived us even once” (Descartes). By this, he means that our perceptions are deceptions created by our senses to trick us into believing that we are awake and going about our day when in actuality, we are dreaming and the world around us is an illusion. Hence, we shouldn’t trust our senses to give us any true knowledge of the world because it may always be deceiving us. It is true that senses can deceive, however, for us to know that our senses are deceiving us, we must differentiate between reality and what is deception. This is only possible if we are capable of having true perceptions as well. Although he admits that we are capable, he says that we must not trust something which has deceived us even once. By this, he is saying that we must not trust our senses, but our senses our necessary to make