Alberto stood up, took off the red cloak, and laid it over a chair. Then he settled himself once again in the corner of the sofa.
"Rene Descartes was born in 1596 and lived in a number of different European countries at various periods of his life. Even as a young man he had a strong desire to achieve insight into the nature of man and the universe. But after studying philosophy he became increasingly convinced of his own ignorance."
"Like Socrates?"
"More or less like him, yes. Like Socrates, he was convinced that certain knowledge is only attainable2 through reason. We can never trust what the old books tell us. We cannot even trust what our senses tell us."
"Plato thought that too. He believed that only reason can give us certain knowledge."
"Exactly. There is a direct line of descent from Socrates and Plato via St. Augustine to Descartes. They were all typical rationalists, convinced that reason was the only path to knowledge. After comprehensive studies, Descartes came to the conclusion that the body of knowledge handed down from the Middle Ages was not necessarily reliable. You can compare him to Socrates, who did not trust the general views he encountered in the central square of Athens. So what does one do, Sophie? Can you tell me that?"
"You begin to work out your own philosophy."
"Right! Descartes decided3 to travel around Europe, the way Socrates spent his life talking to people in Athens. He relates that from then on he meant to confine himself to seeking the wisdom that was to be found, either within himself or in the 'great book of the world.' So he joined the army and went to war, which enabled him to spend periods of time in different parts of Central Europe. Later he lived for some years in Paris, but in 1629 he went to Holland, where he remained for nearly twenty years working on his mathematical and philosophic4 writings.
"In 1649 he was invited to Sweden by Queen Christina. But his sojourn5 in what he called 'the land of bears, ice, and rocks' brought on an attack of pneumonia6 and he died in the winter of 1650."
"So he was only 54 when he died."
"Yes, but he was to have enormous influence on philosophy, even after his death. One can say without exaggeration that Descartes was the father of modern philosophy. Following the heady rediscovery of man and nature in the Renaissance7, the need to assemble contemporary thought into one coherent philosophical8 system again presented itself. The first significant system-builder was Descartes, and he was followed by Spinoza and Leibniz, Locke and Berkeley, Hume and Kant."
"What do you mean by a philosophical system?"
"I mean a philosophy that is constructed from the ground up and that is concerned with finding explanations for all the central questions of philosophy. Antiquity9 had its great system-constructors in Plato and Aristotle. The Middle Ages had St. Thomas Aquinas, who tried to build a bridge between Aristotle's philosophy and Christian10 theology. Then came the Renais-sance, with a welter of old and new beliefs about nature and science, God and man. Not until the seventeenth century did philosophers make any attempt to assemble the new ideas into a clarified philosophical system, and the first to attempt it was Descartes. His work was the forerunner11 of what was to be philosophy's most important project in the coming generations. His main concern was with what we can know, or in other words, certain knowledge. The other great question that preoccupied12 him was the relationship between body and mind. Both these questions were the substance of philosophical argument for the next hundred and fifty years."
"He must have been ahead of his time."
"Ah, but the question belonged to the age. When it came to acquiring certain knowledge, many of his contemporaries voiced a total philosophic skepticism. They thought that man should accept that he knew nothing. But Descartes would not. Had he done so he would not have been a real philosopher. We can again draw a parallel with Socrates, who did not accept the skepticism of the Sophists. And it was in Descartes's lifetime that the new natural sciences were developing a method by which to provide certain and exact descriptions of natural processes.
"Descartes was obliged to ask himself if there was a similar certain and exact method of philosophic reflection."
"That I can understand."
"But that was only part of it. The new physics had also raised the question of the nature of matter, and thus what determines the physical processes of nature. More and more people argued in favor of a mechanistic view of nature. But the more mechanistic the physical world was seen to be, the more pressing became the question of the relationship between body and soul. Until the seventeenth century, the soul had commonly been considered as a sort of 'breath of life' that pervaded13 all living creatures. The original meaning of the words 'soul' and 'spirit' is, in fact, 'breath' and 'breathing.' This is the case for almost all European languages. To Aristotle, the soul was something that was present everywhere in the organism as its 'life principle'--and therefore could not be conceived as separate from the body. So he was able to speak of a plant soul or an animal soul. Philosophers did not introduce any radical14 division of soul and body until the seventeenth century. The reason was that the motions of all material objects--including the body, animal or human--were explained as involving mechanical processes. But man's soul could surely not be part of this body machinery15, could it? What of the soul, then? An explanation was required not least of how something 'spiritual' could start a mechanical process."
"It's a strange thought, actually."
"What is?"
"I decide to lift my arm--and then, well, the arm lifts itself. Or I decide to run for a bus, and the next second my legs are moving. Or I'm thinking about something sad, and suddenly I'm crying. So there must be some mysterious connection between body and consciousness."
"That was exactly the problem that set Descartes's thoughts going. Like Plato, he was convinced that there was a sharp division between 'spirit' and 'matter.' But as to how the mind influences the body--or the soul the body--Plato could not provide an answer."
"Neither have I, so I am looking forward to hearing what Descartes's theory was."
"Let us follow his own line of reasoning."
Albert pointed16 to the book that lay on the table between them.
"In his Discourse17 on Method, Descartes raises the question of the method the philosopher must use to solve a philosophical problem. Science already had its new method..."
"So you said."
"Descartes maintains that we cannot accept anything as being true unless we can clearly and distinctly perceive it. To achieve this can require the breaking down of a compound problem into as many single factors as possible. Then we can take our point of departure in the simplest idea of all. You could say that every single thought must be weighed and measured, rather in the way Galileo wanted everything to be measured and everything immeasurable to be made measurable. Descartes believed that philosophy should go from the simple to the complex. Only then would it be possible to construct a new insight. And finally it would be necessary to ensure by constant enumeration18 and control that nothing was left out. Then, a philosophical conclusion would be within reach."
"It sounds almost like a math test."
"Yes. Descartes was a mathematician19; he is considered the father of analytical20 geometry, and he made important contributions to the science of algebra21. Descartes wanted to use the 'mathematical method' even for philosophizing. He set out to prove philosophical truths in the way one proves a mathematical theorem. In other words, he wanted to use exactly the same instrument that we use when we work with figures, namely, reason, since only reason can give us certainty. It is far from certain that we can rely on our senses. We have already noted22 Descartes's affinity23 with Plato, who also observed that mathematics and numerical ratio give us more certainty than the evidence of our senses."
"But can one solve philosophical problems that way?"
"We had better go back to Descartes's own reasoning. His aim is to reach certainty about the nature of life, and he starts by maintaining that at first one should doubt everything. He didn't want to build on sand, you see."
"No, because if the foundations give way, the whole house collapses24."
"As you so neatly25 put it, my child. Now, Descartes did not think it reasonable to doubt everything, but he thought it was possible in principle to doubt everything. For one thing, it is by no means certain that we advance our philosophical quest by reading Plato or Aristotle. It may increase our knowledge of history but not of the world. It was important for Descartes to rid himself of all handed down, or received, learning before beginning his own philosophical construction."
"He wanted to clear all the rubble off the site before starting to build his new house ..."
"Thank you. He wanted to use only fresh new materials in order to be sure that his new thought construction would hold. But Descartes's doubts went even deeper. We cannot even trust what our senses tell us, he said. Maybe they are deceiving us."
"How come?"
"When we dream, we feel we are experiencing reality. What separates our waking feelings from our dream feelings?
" 'When I consider this carefully, I find not a single property which with certainty separates the waking state from the dream,' writes Descartes. And he goes on: 'How can you be certain that your whole life is not a dream?' "
"Jeppe thought he had only been dreaming when he had slept in the Baron's bed."
"And when he was lying in the Baron's bed, he thought his life as a poor peasant was only a dream. So in the same way, Descartes ends up doubting absolutely everything. Many philosophers before him had reached the end of the road at that very point."
"So they didn't get very far."
"But Descartes tried to work forward from this zero point. He doubted everything, and that was the only thing he was certain of. But now something struck him: one thing had to be true, and that was that he doubted. When he doubted, he had to be thinking, and because he was thinking, it had to be certain that he was a thinking being. Or, as he himself expressed it: Cogito, ergo sum."
"Which means?"
"I think, therefore I am."
"I'm not surprised he realized that."
"Fair enough. But notice the intuitive certainty with which he suddenly perceives himself as a thinking being. Perhaps you now recall what Plato said, that what we grasp with our reason is more real than what we grasp with our senses. That's the way it was for Descartes. He perceived not only that he was a thinking /, he realized at the same time that this thinking / was more real than the material world which we perceive with our senses. And he went on. He was by no means through with his philosophical quest."
"What came next?"
"Descartes now asked himself if there was anything more he could perceive with the same intuitive certainty.
He came to the conclusion that in his mind he had a clear and distinct idea of a perfect entity26. This was an idea he had always had, and it was thus self-evident to Descartes that such an idea could not possibly have come from himself. The idea of a perfect entity cannot have originated from one who was himself imperfect, he claimed. Therefore the idea of a perfect entity must have originated from that perfect entity itself, or in other words, from God. That God exists was therefore just as self-evident for Descartes as that a thinking being must exist."
"Now he was jumping to a conclusion. He was more cautious to begin with."
"You're right. Many people have called that his weak spot. But you say 'conclusion.' Actually it was not a question of proof. Descartes only meant that we all possess the idea of a perfect entity, and that inherent in that idea is the fact that this perfect entity must exist. Because a perfect entity wouldn't be perfect if it didn't exist. Neither would we possess the idea of a perfect entity if there were no perfect entity. For we are imperfect, so the idea of perfection cannot come from us. According to Descartes, the idea of God is innate27, it is stamped on us from birth 'like the artisan's mark stamped on his product.' "
"Yes, but just because I possess the idea of a crocophant doesn't mean that the crocophant exists."
"Descartes would have said that it is not inherent in the concept of a crocophant that it exists. On the other hand, it is inherent in the concept of a perfect entity that such an entity exists. According to Descartes, this is just as certain as it is inherent in the idea of a circle that all points of the circle are equidistant from the center. You cannot have a circle that does not conform to this law. Nor can you have a perfect entity that lacks its most important property, namely, existence."
"That's an odd way of thinking."
"It is a decidedly rationalistic way of thinking. Descartes believed like Socrates and Plato that there is a connection between reason and being. The more self-evident a thing is to one's reason, the more certain it is that it exists."
"So far he has gotten to the fact that he is a thinking person and that there exists a perfect entity."
"Yes, and with this as his point of departure, he proceeds. In the question of all the ideas we have about outer reality--for example, the sun and the moon--there is the possibility that they are fantasies. But outer reality also has certain characteristics that we can perceive with our reason. These are the mathematical properties, or, in other words, the kinds of things that are measurable, such as length, breadth, and depth. Such 'quantitative28' properties are just as clear and distinct to my reason as the fact that I am a thinking being. 'Qualitative29' properties such as color, smell, and taste, on the other hand, are linked to our sense perception and as such do not describe outer reality."
"So nature is not a dream after all."
"No, and on that point Descartes once again draws upon our idea of the perfect entity. When our reason recognizes something clearly and distinctly--as is the case for the mathematical properties of outer reality--it must necessarily be so. Because a perfect God would not deceive us. Descartes claims 'God's guarantee' that whatever we perceive with our reason also corresponds to reality."
"Okay, so now he's found out he's a thinking being, God exists, and there is an outer reality."
"Ah, but the outer reality is essentially30 different from the reality of thought. Descartes now maintains that there are two different forms of reality--or two 'substances.' One substance is thought, or the 'mind,' the other is extension, or matter. The mind is purely31 conscious, it takes up no room in space and can therefore not be subdivided32 into smaller parts. Matter, however, is purely extension, it takes up room in space and can therefore always be subdivided into smaller and smaller parts-- but it has no consciousness. Descartes maintained that both substances originate from God, because only God himself exists independently of anything else. But al-though both thought and extension come from God, the two substances have no contact with each other. Thought is quite independent of matter, and conversely, the material processes are quite independent of thought."
"So he divided God's creation into two."
"Precisely33. We say that Descartes is a dualist, which means that he effects a sharp division between the reality of thought and extended reality. For example, only man has a mind. Animals belong completely to extended reality. Their living and moving are accomplished35 me-chanically. Descartes considered an animal to be a kind of complicated automaton36. As regards extended reality, he takes a thoroughly37 mechanistic view--exactly like the materialists."
"I doubt very much that Hermes is a machine or an automaton. Descartes couldn't have liked animals very much. And what about us? Are we automatons38 as well?"
"We are and we aren't. Descartes came to the conclusion that man is a dual34 creature that both thinks and takes up room in space. Man has thus both a mind and an extended body. St. Augustine and Thomas Aquinas had already said something similar, namely, that man had a body like the animals and a soul like the angels. According to Descartes, the human body is a perfect machine. But man also has a mind which can operate quite independently of the body. The bodily processes do not have the same freedom, they obey their own laws. But what we think with our reason does not happen in the body--it happens in the mind, which is completely independent of extended reality. I should add, by the way, that Descartes did not reject the possibility that animals could think. But if they have that faculty39, the same dualism between thought and extension must also apply to them."
"We have talked about this before. If I decide to run after a bus, the whole 'automaton' goes into action. And if I don't catch the bus, I start to cry."
"Even Descartes could not deny that there is a constant interaction between mind and body. As long as the mind is in the body, he believed, it is linked to the brain through a special brain organ which he called the pineal gland40, where a constant interaction takes place between 'spirit' and 'matter.' Therefore the mind can constantly be affected41 by feelings and passions that are related to bodily needs. But the mind can also detach itself from such 'base' impulses and operate independently of the body. The aim is to get reason to assume command. Because even if I have the worst pain in my stomach, the sum of the angles in a triangle will still be 180 de-grees. Thus humans have the capacity to rise above bodily needs and behave rationally. In this sense the mind is superior to the body. Our legs can age and become weak, the back can become bowed and our teeth can fall out--but two and two will go on being four as long as there is reason left in us. Reason doesn't become bowed and weak. It is the body that ages. For Descartes, the mind is essentially thought. Baser passions and feelings such as desire and hate are more closely linked to our bodily functions--and therefore to extended reality."
"I can't get over the fact that Descartes compared the human body to a machine or an automaton."
"The comparison was based on the fact that people in his time were deeply fascinated by machines and the workings of clocks, which appeared to have the ability to function of their own accord. The word 'automaton' means precisely that--something that moves of its own accord. It was obviously only an illusion that they moved of their own accord. An astronomical42 clock, for instance, is both constructed and wound up by human hands. Descartes made a point of the fact that ingenious inventions of that kind were actually assembled very simply from a relatively43 small number of parts compared with the vast number of bones, muscles, nerves, veins44, and arteries45 that the human and the animal body consists of. Why should God not be able to make an animal or a human body based on mechanical laws?"
"Nowadays there is a lot of talk about 'artificial intelligence.' "
"Yes, that is the automaton of our time. We have created machines that can sometimes deceive us into believing that they are intelligent. Machines like these would have terrified Descartes out of his wits. He might have begun to doubt whether human reason really was as free and independent as he had supposed. And there are philosophers who believe that man's spiritual life is no more free than the bodily processes. The human soul is naturally infinitely46 more complex than any data program, but some people think that in principle we are just as unfree as these data programs. But look, Sophie--I'll show you something."
Alberto pointed to a large writing table at the other end of the room. On it stood a small computer. He went over to it. Sophie followed him.
Alberto switched the computer on and soon the screen showed C: at the top. He wrote "Laila," explaining that this was an advanced conversation program.
A text soon appeared at the top of the screen:
"Hi, my name is Laila. Are you sitting comfortably?"
Sophie entered three letters:
"Yes," she wrote although she had not yet sat down. Alberto brought up a chair for her.
"What is your name?" appeared on the screen.
"Sophie Amundsen," wrote Sophie, and the computer answered:
"3 Clover Close. Nice to meet you, Sophie. Are you looking forward to your fifteenth birthday?"
Sophie was startled. Alberto laid a hand on her shoulder and said: "I have only given her your name, your address, and your date of birth. It's like when you are going to be introduced to a new friend. It's nice to know a little about them beforehand."
"Not bad," wrote Sophie.
"Oh dear, I hope you are not feeling bad, Sophie. You must try to talk in whole sentences."
"Thank you, I'm perfectly47 well. Can I ask you something?"
"I am glad you are well. Go ahead and ask me something."
"How old are you?" Sophie wrote.
"I was constructed in Atlanta on August 8, 1988, but I was translated into Norwegian at the Norwegian Polytechnic48 on March 28, 1990."
"Gosh!"
"I said you must talk in whole sentences."
"I only said gosh!"
"I do not understand slang. I have a vocabulary of over 100,000 words, but the nearest I can find to gosh is gospel."
"That means the story of Jesus."
"Are you a Christian, Sophie?"
"I don't know."
"As a rule not knowing is a step toward new knowledge."
"Socrates would most likely have said the same. Or Descartes, for that matter."
"Socrates was a Greek philosopher who lived from 470 to 399 B.C. If you wish to know more, press F7. Descartes was a French philosopher who lived from 1596 to 1650. If you wish to know more, press F7."
"Thank you, that will be quite enough. Can I ask you something else?"
"I am glad that this was enough. Go ahead and ask!"
Alberto laughed quietly. Sophie wrote:
"Who is Hilde Moller Knag?"
"Hilde Moller Knag lives in Lillesand and is exactly the same age as Sophie Amundsen."
"How do you know?"
"I don't know how. I found her on the hard disc."
Sophie felt a hand on her shoulder.
"I have fed the data program with the little information we have about Hilde," said Alberto.
"What else do you know about Hilde?" wrote Sophie.
"Hilde's father is a UN Observer in Lebanon. He has the rank of major and continually sends postcards to his daughter."
"I want you to find him!"
"I can't do that. He is not on any of my files and I am not coupled to any other data base."
"I said find him!!!!!!!!"
"Are you angry, Sophie? So many exclamation49 marks are a sign of violent feelings."
"I want to talk to Hilde's father!"
"You have difficulty controlling yourself. If you wish to talk about your childhood, press F9."
Alberto laid his hand on Sophie's shoulder again.
"She's right. This is not a crystal ball. Laila is only a data program."
"Shut up!" wrote Sophie.
"As you wish, Sophie. Our acquaintance lasted only 13 minutes and 52 seconds. I shall remember everything we have said. I shall now end the program."
The letter C: once again showed up on the screen.
"Now we can sit down again," said Alberto.
But Sophie had already pressed some other keys.
"Knag," she wrote.
Immediately the following message appeared on the screen:
"Here I am."
Now it was Alberto who jumped.
"Who are you?" wrote Sophie.
"Major Albert Knag at your service. I came straight from Lebanon. What is your command?"
"This beats everything!" breathed Alberto. "The rat has sneaked50 onto the hard disc."
He motioned for Sophie to move and sat down in front of the keyboard.
"How did you manage to get into my PC?" he wrote.
"A mere51 bagatelle52, dear colleague. I am exactly where I choose to be."
"You loathsome53 data virus!"
"Now, now! At the moment I am here as a birthday virus. May I send a special greeting?"
"No thanks, we've had enough of them."
"But I'll be quick: all in your honor, dear Hilde. Once again, a very happy fifteenth birthday. Please excuse the circumstances, but I wanted my birthday greetings to spring up around you everywhere you go. Love from Dad, who is longing54 to give you a great big hug."
Before Alberto could write again, the sign C: had once again appeared on the screen.
Alberto wrote "dir knag*.*," which called up the following information on the screen:
* * *
22:34
Alberto wrote "erase55 knag*.*" and switched off the computer.
"There--now I have erased56 him," he said. "But it's impossible to say where he'll turn up next time."
He went on sitting there, staring at the screen. Then he added:
"The worst of it all was the name. Albert Knag ..."
For the first time Sophie was struck by the similarity between the two names. Albert Knag and Alberto Knox. But Alberto was so incensed57 that she dared not say a word. They went over and sat by the coffee table again.
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rubble
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attainable
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| a.可达到的，可获得的 | |
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decided
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philosophic
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| adj.哲学的，贤明的 | |
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sojourn
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| v./n.旅居，寄居；逗留 | |
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pneumonia
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renaissance
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philosophical
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| adj.哲学家的，哲学上的，达观的 | |
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antiquity
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Christian
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forerunner
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preoccupied
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| adj.全神贯注的，入神的；被抢先占有的；心事重重的v.占据（某人）思想，使对…全神贯注，使专心于( preoccupy的过去式) | |
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pervaded
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radical
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machinery
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pointed
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discourse
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enumeration
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mathematician
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analytical
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algebra
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noted
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affinity
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collapses
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neatly
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entity
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innate
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quantitative
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qualitative
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essentially
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purely
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subdivided
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precisely
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dual
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accomplished
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automaton
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thoroughly
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automatons
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faculty
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gland
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| n.腺体，(机)密封压盖，填料盖 | |
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affected
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| adj.不自然的，假装的 | |
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astronomical
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| adj.天文学的，（数字）极大的 | |
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relatively
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| adv.比较...地，相对地 | |
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veins
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| n.纹理；矿脉( vein的名词复数 )；静脉；叶脉；纹理 | |
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arteries
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| n.动脉( artery的名词复数 )；干线，要道 | |
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infinitely
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| adv.无限地，无穷地 | |
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perfectly
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| adv.完美地，无可非议地，彻底地 | |
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polytechnic
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| adj.各种工艺的，综合技术的；n.工艺(专科)学校；理工(专科)学校 | |
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exclamation
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| n.感叹号，惊呼，惊叹词 | |
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sneaked
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| v.潜行( sneak的过去式和过去分词 )；偷偷溜走；（儿童向成人）打小报告；告状 | |
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mere
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| adj.纯粹的；仅仅，只不过 | |
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bagatelle
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| n.琐事；小曲儿 | |
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loathsome
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| adj.讨厌的，令人厌恶的 | |
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longing
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| n.（for）渴望 | |
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erase
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| v.擦掉；消除某事物的痕迹 | |
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erased
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| v.擦掉( erase的过去式和过去分词 )；抹去；清除 | |
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incensed
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| 盛怒的 | |
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