I think pimp, therefore i am.
In short, if there were external bodies, it is impossible we should ever come to know it; and if there were not, we might have the very same reasons to think there were that we have now.
Descartes said, "I think, therefore I am." I say, "I do not think, that is why I exist."
I am. I am, I exist, I think, therefore I am; I am because I think, why do I think? I don't want to think any more, I am because I think that I don't want to be, I think that I . . . because . . . ugh!
Some care is needed in using Descartes' argument. "I think, therefore I am" says rather more than is strictly certain. It might seem as though we are quite sure of being the same person to-day as we were yesterday, and this is no doubt true in some sense. But the real Self is as hard to arrive at as the real table, and does not seem to have that absolute, convincing certainty that belongs to particular experiences.
Cogito cogito ergo cogito sum -- "I think that I think, therefore I think that I am;" as close an approach to certainty as any philosopher has yet made.
We cannot begin with complete doubt. We must begin with all the prejudices which we actually have when we enter upon the study ofphilosophy. These prejudices are not to be dispelled by a maxim, for they are things which it does not occur to us can be questioned. A person may, it is true, in the course of his studies, find reason to doubt what he began by believing; but in that case he doubts because he has a positive reason for it, and not on account of the Cartesian maxim. Let us not pretend to doubt in philosophy what we do not doubt in our hearts.
Abjection is a methodological conversion, like Cartesian doubt and Husserlian epoche: it establishes the world as a closed system which consciousness regards from without, in the manner of divine understanding.
I think, therefore I am.
