An Analysis Of Descartes S Meditations On First Philosophy On The Matrix Trilogy

SAE Institute London
SAE 502: Analytical Essay
An Analysis of Descartes’s
Meditations on First Philosophy on
The Matrix Trilogy
Student Details
Sina Hamidi
16579
ADHE0114
AE (ES)
BA/BSc (Hons) Audio Production
17 April 2015
Word Count: 3803
Module Leader/Lecturer: Gillian Mclver
An Analysis of Descartes’s Meditations on First Philosophy on The Matrix Trilogy

Table of Contents
Introduction ------------------------------------------------------------------------------------ 3
Meditations on First Philosophy ------------------------------------------------------------ 4
Chapter 1
The Matrix Trilogy ---------------------------------------------------------------------------- 5
A Brief Matrix Plot ---------------------------------------------------------------------------- 5
Chapter 2
Psychological Similarities and Differences between Medications on First
Philosophy and The Matrix Trilogy
The Skeptical Dilemma ---------------------------------------------------------------------- 6
The Mind-Body Scenario in The Matrix Trilogy ----------------------------------------- 7
Mind and Body Materialism ---------------------------------------------------------------- 9
Chapter 3
The Synergies Between the Post-Modern Society and The Matrix Trilogy ----------10
Conclusion ------------------------------------------------------------------------------------ 11
References ------------------------------------------------------------------------------------ 12
Bibliography --------------------------------------------------------------------------------- 13
2

INTRODUCTION
Since the early Roman period, The Catholic Church had a big impact on European
societies and become the most powerful authority. Questioning, having thoughts or
even thinking out of the Catholic Church doctrine could be punished by imprisonment
or even death. (Venable, Father of Modern Philosophy and Scholasticism)
As time progressed, Europe began to move forward in education and enabled
individuals to think more independently. The Church began to let people to think and
learn, as long as the subject material was well approved. Religious leaders decided to
permit people to seek education without putting the church in a danger by losing
power. “Learning has moved from the control of the Church and has become
secularized due in part to the work of such thinkers as Descartes”. (Venable, Father
of Modern Philosophy and Scholasticism)
In the late 16th century and the early 17th century, accessibility to knowledge became
easier in majority of Western Europe through advancements in discoveries which
pushed society forward. As a result, scholars such as “Rene Descartes” took
advantages of the separation between religion and science to start building the modern
thoughts. (Venable, Father of Modern Philosophy and Scholasticism)
This analytical essay aims to indicate the influences of Descartes based on his core
principal of mind over body, and his skeptic approach to life as a whole, by taking
reference from his famous work “Meditations on First philosophy”. Specifically, by
focusing more on the “First, Second and Sixth Meditation” which will attempt to
explain and demonstrate some of the psychological links, cross-over synergies and
contrasts as seen in “The Matrix Trilogy” within the psychological context, as well as
analyzing the Matrix Trilogy using post-modern perspective.
3

MEDITATION ON FIRST PHILOSOPHY
In 1641 Descartes published his Meditations on First philosophy in latin, in relation to
a response to the “Dogmatism” of the time by the theologians and the many great
thinkers and philosophers of both from the ancient and contemporary world of that
era. (A. Watson, Rene Descartes)
Descartes based his extensive knowledge and belief and skepticism on the Greek
philosopher Sextus Empiricus (3rd century) and later in Montaigne (1533-92) and
furthermore, from the Catholic theologian Charron (1541-1603). The principal
assumption for his findings was that if one is thinking, even when if one is deceived
one must therefore exist regardless. The paradigm of “I think therefore I am” has
been the core of Descartes philosophy of existence. Descartes argued that all ideas are
“clear and distinct”. He subsequently went on to justify the existence of God.
According to the First Meditation, God is perfect: he does not deceive and as God
leads us to the material world which physically exists, therefore God must exist.
(Watson, Rene Descartes)
Meditations on First Philosophy had a significant influence on the secularization. It
introduced a school of thinking which has continued to inspire and influence today’s
society. The methods used in the Meditations were totally innovative in its arguments
for its time. Meditations has a logical, scientific template which synthesized
Descartes's knowledge of that area. In a solstitial phase, Descartes eliminated the
Church’s influence as much as possible from the content of Meditation and he
centralized his own knowledge in order to begin with a new philosophical approach.
Meditation on First Philosophy influenced and enlightened the scientists, to be able to
demonstrate the world’s functions in a more clear way. (Venable, Father of Modern
Philosophy and Scholasticism)
Meditation on First Philosophy challenges the philosophical opinions and facts behind
its time in various ways. It attempts to start the arguments from scratch without any
reference to any other philosophical sources. In fact, “Meditations on First philosophy
demolishing everything and starting again right from the foundations”. For this
reason Meditations use doubt as a tool to move forward on the the journey towards
assurance and truth. It tries to explain; metaphysics, natural science and morals from
the psychological, philosophical and biological sides of the human understanding.
(Cotthingham, 1986, p. xviii)
4

Chapter 1
THE MATRIX TRILOGY
The Matrix Trilogy (Andy and Larra Wachowski) is composed of three science-fiction
movies, the first of which was released in 1999. The first “Matrix” had a deep
influence on people such as philosophers and art critics as a post-modern pop culture
product. The content of the first movie is based on philosophical ideas which caused
its audiences to question and think deeper about the content. (Kurt, 2008)
A BRIEF MATRIX PLOT
Computer software programer “Thomas A. Anderson” has a secret life as a hacker
under the name of “Neo”. The movie follows him as he tries to find the answer to the
question “What is the Matrix”? Confusing messages appear on his monitor screen
from a secret group led by the mysterious “Morpheus”, who offers him the chance to
learn the truth about the Matrix. Neo decides to accept the offer by choosing a red pill
instead of a blue pill. Suddenly, he wakes up naked in a red semi-liquid-filled capsule,
his body plugged by several wires to an extensive mechanical constellation. He
severed from the wire connections and sees himself in Morpheus’s hovercraft, the
“Nebuchadnezzar”. His physical body is restored, and Morpheus starts explaining the
situation. (Wachowskis, 1999)
The year is around 2199, and humans are fighting a war against intelligent machines
designed and created in the early 21st century. Thick black clouds cover the sky, made
by humans to cut off the machines supply of solar power. The machines grow
unlimited amount of humans in special capsules, to be used as their energy source.
The machines need humans bioelectrical energy and body heat to survive.
(Wachowskis, 1999)
Morpheus leads a group of people, known as free humans, whose job are to “unplug”
the victims of the Matrix, bringing them together in the formation of a huge
resistance. Equipped with a profound knowledge of the Matrix, they are able to
manipulate the laws of physics within the simulated world, resulting in superhuman
abilities. (Wachowskis, 1999)
Neo trains to become a member of the group. A port in the back of Noe’s skull is used
to import his mind to the Matrix, and allows information to be uploaded directly into
his mind. He covers a lot of material and demonstrates his kung fu ability in a virtual
environment very similar to the Matrix. Further developing in the plot introduces Neo
to the main danger; that if he is killed in the Matrix, his body will die as well. He
notices the presence of Agents, a powerful and fast sentient program with the ability
to take over the virtual body of anyone who still connected to the system. Their
mission is to seek out and remove any menace to the system. Morpheus knows that
ones Neo fully believes his own abilities as “The One” they will be no match for him.
(Wachowskis, 1999)
5

Chapter 2
PSYCHOLOGICAL SIMILARITIES AND DIFFERENCES BETWEEN
MEDITATIONS ON FIRST PHILOSOPHY AND THE MATRIX TRILOGY
THE SKEPTICAL DILEMMA
In the First Meditation, Descartes tries to explain which of his opinions could be
maintained as a certain belief. In order to do that, he introduced the famous “Method
of doubt”. He starts the First Meditation by throwing away all his beliefs, and find a
solution to recognize them if only it could be shown that they were completely and
absolutely certain.
“Imagine the work involved in tying to prove that sentient machine aren't secretly
plotting a war against us at this very moment, he simply checked his beliefs to see if
they admitted any room for doubt. If a belief could be doubted, Descartes withheld his
assent from it.” (Lawrence, 2004, p.21)
By using this method, the First Meditation ends up with some remarkable
conclusions, which in our century, delivers the essential structure of the Matrix
movies. One of the first important conclusion of employing this method was that there
is no certain way that to be completely sure that we are not dreaming at any given
moment. (Lawrence, 2004, p.22)
As Descartes stated in his Meditations on First philosophy:
“How often, at night, I’ve been convinced that I was here, sitting before the fire,
wearing my dressing grown, when in fact I was undressed and between the covers of
my bed! ... I see so plainly that there are no reliable sings by which I can distinguish
sleeping from waking that I am stupefied - and my stupor itself suggests that I am
sleep!” (Lawrence, 2004, p.22)
The Matrix also asks to consider that our entire life could be possibly a dream. As
Morpheus asks Noe:
“Have you ever had a dream ... that you were so sure was real? What if you were
unable to wake from that dream? How would you know the difference between the
dream and the real world?” (Wachowskis, 1999)
Normally, we are aware that some experiences are real and can be predictable. For
example, people can not walk on clouds in real life while they sometime can in
dreams. It is not hard to imagine that experiences we have in dreams, such as fly from
one place to another, are impossible events in real life. But if our entire life has been a
dream, then there is nothing to define what experiences are real and what experiences
are dreams. In this scenario, the dreams that we experience every night are just
dreams within dreams, so Morpheus’s suggestion could be correct if we “never
6

awakened from the dream to see what “real life” is acutely like”, [we]you would have
absolutely no way to discern that [we]you are dreaming”. (Lawrence, 2004, p.22)
As the Matrix movies demonstrate, there are even worse probabilities than living in a
dream. Rather, our entire life could be a “intentional deception” - “a world pulled
over your eyes to blind you from the truth”. Interestingly enough, Descartes took a
look at this at Meditations on First philosophy by employing his methodical doubt to
it’s logical limits: (Lawrence, 2004, p.22)
“I will say that sky, air, earth, color, shape, sound, and other external things are just
dreamed illusions which the demon uses to ensure my judgment. I will regard myself
as not having hands, eyes, flesh, blood, and sense - but as having the false belief that
I have all these things... [I]f I do not really have the ability to know the truth, I will at
least withhold assent from what is false and from what a deceiver may try to put over
on me, however power and cunning he may be”. (Lawrence, 2004, p.22)
The computer-simulated dreamworld of the Matrix Trilogy is a high-tech version of
what Descartes demonstrates on the First Meditation. In theory, it indicates “the idea
of a mind (the Architecture) more powerful than our own that is intent on deceiving us
whenever, and however it sees fit”. If the technology continues to progress, one day,
we will be able to invent a “brain simulator” to perceive whatever we design, create
and program to perceive. This concept seems to fit perfectly with the Matrix Trilogy.
It represents that basically a well-developed neuroscience simulated system could
create “any mental state we want just by stimulating our brain in the appropriate
way”. (Lawrence, 2004, p. 22, 23 & 24)
THE MIND-BODY SCENARIO IN THE MATRIX TRILOGY
In one of The Matrix Revolution’s (Matrix 3) scene, Neo wakes up in the train station
software, however, his body is not plugged in to the Matrix program. It shows at least
that his mind has divided from his physical body. It also suggests that his mind in
some sense works separately from his brain. (Lawrence, 2004, p.33)
In order to determine how to make this event possible, we have to take a look at the
Descartes’s “Mind-Body Dualism” theory in the Second Meditation which can
explain the Neo’s disembodiment situation at the train station software. (Lawrence,
2004, p.34)
The Second Meditation demonstrates that humans beings are a combination of two
separate matters. One non-material, which is the mind, sprit or soul and the other
material, which is the brain and body. Brian and body can be specified in terms of
size, shape and locality but mind cannot specified in this way. (Lawrence, 2004, p.34)
For example, in the Matrix, Morpheus hopes that Noe is The One, we cannot prove
that how big his hope is, or what shape it is. Instead, his state of mind can be
7

characterised in terms of his feelings, emotions, thoughts, wills, etc about Neo. As a
result, we can place our minds in a specific time, while we are unable to locate our
thinking experiences in space, as they do not have any physical shape, size or colour.
(Lawrence, 2004, p.34)
As stated by the Mind-Body Dualism in the Second Mediation, “The mind and body
are ultimately distinct substances, and therefore they should be capable of existing on
their own”. All the materiel objects can exist around us apart from our minds.
Mind-Body Dualism readily explains that there is no reason to presume that minds/
souls and body cannot exist without each other. Therefore, in the Matrix Revolution,
the Mind-Body Dualism view does not completely reject the scenario in which Noe’s
mind has got separated from his body while such a thing could be regarded as
uncommon. (Lawrence, 2004, p.34)
On the other hand, Dualism looks across some other thoughtful hypothetical
difficulties. For example, if the mind is entirely spiritual, how is it possible to
communicate/interact with the body? or how is it possible for something without
physical size or weight, such as opinion, tendency or will, to cause something big and
heavy like your legs to move? (Lawrence, 2004, p.35)
The solution for this matter can be found on the Sixth Meditation where Descartes
talks about a physical point of connection, “not altogether unlike the plug on the back
of Neo’s head”. Descartes impounded that the connectivity most presumably arises in
the “Pineal Gland”, which is a small endocrine gland located in the vertebrate brain.
However, the physiologist knowledge of the time of Meditations is unable to
completely solve the problem, as we now know more about the mechanism of the
pineal gland and how it hooks up to the brain, but we cannot perceive how an
immortal soul gets hooked up to the pineal gland. Accordingly, the pineal gland
solution is a more specific location which is very similar to the essential problem we
started with. (Lawrence, 2004, p.35)
Another problem in the Descartes’s Sixth Meditation, “is the lack of empirical
evidence for Mind-Body Dualism”, as it only demonstrated the distinction between
mind and body which can exist without the other as a logical possibility,“the idea
itself is not self-contradictory” but this does not imply that it is physically
convincible. As “David Hume” in the eighteenth-century stated, it is logically
possible that the sun will not rise tomorrow, but it would be non-sense to start
preparing for a dark age. As a result, valid credences require more than just logical
possibilities, they also require reliable and positive evidences. Hence, we can argue
that Min-Body Dualism fall short and is no longer a solid argument. (Lawrence, 2004,
p.35)
Therefore, the Mind-Body scenario in the Matrix cannot be accepted by just taking
reference from the Meditations. The only realistic theory exist to admit the Matrix
8

mind-body scenario is the materialistic perspective of the mind. Scientists and
philosopher are now argue that it is not important that the “Materialism” is true; for
them the question remains, which materialist theory is true and is more reliable?
MIND AND BODY MATERIALISM
With the help of modern technology, such as the mapping of the human genome and
the CAT scan, some of the most technical evidences about the Materialism have been
discovered. But some of the essential Materialism evidences have been around since
antiquity. For instance, certain psychedelic drugs cause the user to see, hear and feel
things that are not actually “real”, quite like plugging into the Matrix. Therefore, we
can argue that such “occurs (as in the Matrix) through the physical stimulation of
particular regions of the brain”, or there is a fact that, humans fall unconscious if
they hit really hard from their head “thereby loosing their supposedly immaterial
mental states completely”. (Lawrence, 2004, p.35)
To summarise, most of the Materialism theories of the mind argue that human's
mental state is closely relevant to our brain state and this relationship can be
characterised as a matter of dispute. “Identity Theory” which is also called “Reductive
Materialism”, “maintains that mental states just are physical state of the brain”.
Accordingly, every single mental state eventually decreases to a physical state of the
brain “Generally a particular patterns of neurons firing” as in the Matrix Morpheus
claims that “The body cannot live without the mind”. Fundamentally, the Matrix
trilogy is rejecting the Descartes’s Mind-Body Dualism view on the Second and Sixth
Meditation by displaying that “the mind and brain are essentially the same thing. “To
be “mind-dead” is identical to being“brain-dead” and vice versa”. (Lawrence, 2004,
p.38)
9

Chapter 3
THE SYNERGIES BETWEEN THE POST-MODERN SOCIETY AND THE
MATRIX TRILOGY
The Matrix as a post-modern product tries to show that the philosophical nature of the
soul has layers within layers albeit with some degree of controversies. There is more
to life, and the existence of the state of mind and body. This is very relevant to the
modern society and in particular in the world of arts and media, where dream and
reality becomes marred and often cannot be separated between the two. (Kurt, 2008)
Referring to the Matrix plot, it tells the story of a dark future where the world is ruled
by artificial intelligence and people become slaves. The language and the style of the
Matrix are minimalists in that the present and the future become inseparable. This has
become more prevalent in the modern society, where the tendency to look, say and
behave uniformly and indistinguishable. For instance, this is very true in the fashion
and costumes as seen in the movie. One of the most important aspects in our
capitalists societies is the power of commodities, and forever buying and selling
goods and services. In the movie, Neo can see the resemblance to “New York” city
where the dress code reflects the modern business attire: all looking dark gloomy, and
functional. (Kurt, 2008)
As Korkut Kurt stated, such comparisons have been mentioned by “Guy Debord” in
his work called: “Society of the Spectacle”. (Kurt, 2008)
“In the societies dominated by the modern production conditions all life presented
itself as a cumulative spectacle. What is lived as directly in the past has been moved
to the world of representation. Images from all over the places of life joined into a
stream where this life can not be repeated again. Reality is though as a representation
object which is unfolded in its so called-world as its common unity.” (Kurt, 2008)
As stated by Debord, representations, images and signs are dramatically increased in
our modern society, in which they configure a network (Matrix), establishing a scene
which is so much more relevant to us than the non-representational. The non-
representational ends up as not being abstraction-able. This is quite true when one
glances at the world of TV or the computer screen in the contemporary life, where
reality is shaped by human production and fabrication. (Irwin and Weberman, 2002, p.
230)
In computer generated simulation, we do not only produce and consume man made
representations of the world, we can totally and completely simulate the entire world
as well. For example, we can simulate real life situations like a car crash, sense of
weightlessness and experiencing all senses of fear, joy and sadness through
simulations or simulacra. (Irwin and Weberman, 2002, p. 230)
10

In the twenty first century, the computer generated simulation is still in its infancy.
But if we imagine the world of science and technology through the Matrix Trilogy, we
could be transported into the world of virtual reality. The cyberspace in the Matrix
shows a white open space where Morpheus first shows Neo the “inside” of a computer
program, which depicts two red leather armchairs and a TV replicates 1950s. The
Matrix replicates not the gloomy world of 1999, but shows perfect blue skies and
world of plenty. The Matrix offers a paradise of sensual pleasures compared to the real
world. Fundamentally, simulation is an improved reality which has been enhanced.
One can see this in a typical IMAX theaters around the world, where they attempt to
reach this virtual reality. The Matrix plot offers more than sensual pleasures, it tackles
the old fashioned Hollywood; a typical post-modern morality dilemma of good versus
evil. (Irwin and Weberman, 2002, p. 231 & 232)
CONCLUSION
In our modern society, and in the age of skepticism, the question of what is “real” and
what is not becomes more blurred. This is quite apparent in the framework as seen in
the Meditation on First Philosophy by Desecrates and then later in the post-modernist
era of the Wachowski Brothers in the Matrix Trilogy. Here everything becomes
innately implausible, all aspects of human perception can be actively deceived.
(McGrth, The Desert of the Real)
Therefore, the question of whether simulated reality can ever be as or even more
metaphysically real as un-simulated reality, can be summed up in the following
extract by “Jean Baudrillard”: (Irwin and Weberman, 2002, p. 243)
“The very definition of the real becomes: that of which it is possible to give an
equivalent reproduction . . . At the limit of this process of reproducibility, the real is
not only what can be reproduced, but that which is always already reproduced. The
hyperreal . . . transcends representation . . . only because it is entirely in
simulation . . . [A]rtifice is at the very heart of reality”.
(Irwin and Weberman, 2002, p. 243)
From Meditations by Descartes, “Simulacra and Simulation” by Budrillard to The
Matrix Trilogy by Wachowski Brothers, the notion has been that all our human senses
can be actively deceived. The film in particular has managed to focus on popular
belief which is at the heart of post-modern cultures — that at times we are able to
“free” our minds and catch a glimpse of “what is really real”. (McGrth, The Desert of
the Real)
Paradoxically, it is the real that has become our true utopia — but a utopia that is no
longer in the realm of the possible, that can only be dreamt of as one would dream of
a lost object”.(Baudrillard, 1994, p. 122 & 123)
11

References
Venable, S. (n.d.) ‘Father of Modern Philosophy and Scholasticism’. Philosophy 301
[Online]. Available at:
https://www.southeastern.edu/acad_research/programs/writing_center/pick/backissue/
volume36/assets/venable.pdf (Accessed: 28 March 2015)
A. Watson, R. (n.d.) Rene Descartes . Available at:
http://www.all-art.org/world_literature/descartes1.htm (Accessed: 20 March 2015)
Cottingham, J. (ed.) (1987) Descartes, R. Meditations On First Philosophy.
Cambridge: Cambridge University.
Kurt. E, (2008) The Analysis of the Design Concept of the Movie “The Matrix”.
Available at: http://alanistanbul.com/turkce/wp-content/uploads/2010/08/4b.pdf
(Accessed: 20 March 2015)
The Matrix. (1999) Directed by Wachowskis Brothers [DVD] Hollywood, USA:
Warner Brothers
The Matrix Revolutions (2003) Directed by Wachowskis Brothers [DVD] Hollywood,
USA: Warner Brothers
Lawrence, M. Like A Splinter In Your Mind. Malden, MA: Blackwell Pub
Irwin, W. (2002). The Matrix And Philosophy. Chicago: Open Court.
McGrath, J. (2010) The Desert of the real: Christianity, Buddhism & Baudrillard in
The Matrix Films and popular Culture. Bulter University, Indianapolis, USA [Online]
Available at:
h t t p s : / / w w w . a c a d e m i a . e d u / 2 8 5 6 5 7 2 /
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lms_and_popular_culture (Accessed: 10 April 2015)
Baudrillard, J. (1994). Simulacra and simulation. Ann Arbor: University of Michigan
Press.
12

Bibliography
A. Watson, R. (n.d.) Rene Descartes . Available at:
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Baudrillard, J. (1994). Simulacra and simulation. Ann Arbor: University of Michigan
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Cambridge: Cambridge University.
Garza, G. (n.d) Descartes in the Matrix: Addressing the Question “What Is Real?”
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Lawrence, M. Like A Splinter In Your Mind. Malden, MA: Blackwell Pub
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h t t p s : / / w w w . a c a d e m i a . e d u / 2 8 5 6 5 7 2 /
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Pilloow, J. (2009) A Philosophical Introduction Perception. The University of Texas
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Warner Brothers
13

The Matrix Reloaded (2003) Directed by Wachowskis Brothers [DVD] Hollywood,
The Matrix Revolutions (2003) Directed by Wachowskis Brothers [DVD] Hollywood,
Venable, S. (n.d.) ‘Father of Modern Philosophy and Scholasticism’. Philosophy 301
[Online]. Available at:
https://www.southeastern.edu/acad_research/programs/writing_center/pick/backissue/
volume36/assets/venable.pdf (Accessed: 28 March 2015)
14

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