Certainly, the idea of God, or a supremely perfect being, is one which I find within me just as surely as the idea of any shape or number. And my understanding that it belongs to his nature that he always exists is no less clear and distinct than is the case when I prove of any shape or number that some property belongs to its nature. Hence, even if it turned out that not everything on which I have meditated in these past days is true, I ought still to regard the existence of God as having at least the same level of certainty as I have hitherto attributed to the truths of mathematics…But from the fact that I cannot think of God except as existing, it follows that existence is inseparable from God, and hence that he really exists. It is not that my thought makes it so, or imposes any necessity on anything; on the contrary, it is the necessity of the thing itself, namely the existence of God which determines my thinking in this respect. For I am not free to think of God without existence that is, a supremely perfect being without a supreme perfection as I am free to imagine a horse with or without …show more content…
In his eyes, he believes that God is so important to acquiring knowledge. In the result of proving that God’s existence if we succeed in attaining the basic fundamental knowledge it will allow the existence of God to allow people to access this knowledge. Descartes' said by becoming aware of God we would be able to get certain truths. By doing this he was unable to achieve the perfect knowledge about anything else. Since he has the confidence of knowing that God exists he can be able to inquire the certain knowledge he wants to obtain. He also says that without God we will never have certain and true knowledge and since the plays out the role of certainty and truths that play in our lives than the acquisition of knowledge is extremely important. In the Third Mediation it says, “But perhaps I am something greater than I myself understand, and all the perfections which I attribute to God are somehow in me potentially, though not yet emerging or actualized. For I am now experiencing a gradual increase in my knowledge, and I see nothing to prevent its increasing more and more to infinity. Further, I see no reason why I should not be able to use this increased knowledge to acquire all the other perfections of God… But all this is impossible. First, though it is true that there is a gradual increase in my knowledge, and that I have many potentialities which are not yet actual,