His original plan was to depict vast understanding of cerebral science from a legitimate source overlooking any theories of the body. Under compatibility, Descartes split the globe into two distinct material substances (mind and body) with science focusing on body and religion on mind/soul.
Naturally, the rationality of a philosophy lies on elements such as the source of knowledge and correlation between the key subjects (Cunning, 1). Descartes understood how the foundation of his foundation was important and started by questioning the beliefs of people caused by their senses. Definitely, this is like questioning the existence of everything include the people themselves, their bodies etc. However, his aim did not lean on going against the existence of everything; the objective was making it known that relying on our senses to prove the existence of material substances is a belief open to extended doubt. This cancels out the notion of using senses to rationalize scientific knowledge; moreover, existence of anything else besides us is questionable. The summary implication is people are sure of the existence of external material substances but the senses are not the real source of this knowledge; the mind is key aspect.
As a way of opening people’s mind to doubt, Descartes applies three comparable notions; the deceiving God, the dream and the evil demon arguments (Cunning, 1). The general concept in his three arguments is that people’s perception of objects is not direct but on the images formed in their minds by the different material substances. Depending on sense as the proprietor of existence is not rational because it leans more on mental images creating uncertainty on the nature of the external world and direct contact with material substances different from mental pictures of them. Dreams, a deceiving God and an evil demon do only form