{"id":35168,"date":"2026-01-04T16:32:17","date_gmt":"2026-01-04T16:32:17","guid":{"rendered":"https:\/\/drdavidcring.net\/descartes-ideas\/?p=35168"},"modified":"2026-06-14T18:33:03","modified_gmt":"2026-06-14T18:33:03","slug":"how-my-dtoi-baseline-accounts-for-material-falsity","status":"publish","type":"post","link":"https:\/\/drdavidcring.net\/descartes-ideas\/orientation\/how-my-dtoi-baseline-accounts-for-material-falsity\/","title":{"rendered":"How My DTOI Baseline Accounts for Material Falsity"},"content":{"rendered":"\n<div style=\"height:51px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<p class=\"wp-block-paragraph\">[<span style=\"color:red\"><strong>NOTE:<\/strong> See <a href=\"#glossary\">Glossary<\/a> below for definition of all technical terms.<\/span> Hyperlinks are in <span style=\"color:red\"><span style=\"color:#BC2B69;\"><strong>magenta<\/strong><\/span> or <span style=\"color:blue\"><u>blue or underlined blue hyperlinks<\/u><\/span><\/span>. Click a hyperlinked technical term, then click the blue circle with a white up-arrow  <img decoding=\"async\" width=\"32\" height=\"32\" class=\"wp-image-36263\" style=\"width: 32px;\" src=\"https:\/\/drdavidcring.net\/descartes-ideas\/wp-content\/uploads\/2026\/01\/image-3.jpeg\" alt=\"An enhanced cutout of a dark blue circle with a white up arrow in the center that jumps user to the top of the page.\"> in the lower-right corner to jump back to the top of the post. Also see \u201c<a href=\"https:\/\/drdavidcring.net\/descartes-ideas\/orientation\/dtoi-baseline-for-chatgpt\/\">DTOI &amp; Non-DTOI Baselines For AI Models<\/a>.\u201d For more Cartesian glossary entries consult <a href=\"https:\/\/dokumen.pub\/the-cambridge-descartes-lexicon-0521193524-9780521193528.html\"><em>The Cambridge Descartes Lexicon<\/em><\/a>.]<\/p>\n\n\n\n<div style=\"height:30px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<h2 class=\"wp-block-heading\"><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-green-cyan-color\">A DTOI-style \u201csatisfying answer\u201d to the low-determination question<\/mark><\/h2>\n\n\n\n<div style=\"height:30px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<p class=\"wp-block-paragraph\">The core move is to deny that \u201c<a href=\"https:\/\/www.cambridge.org\/core\/books\/abs\/cambridge-descartes-lexicon\/falsity-material\/2A33A572351E0087FB318F16B654F45E\">material falsity<\/a>\u201d is a predicate that applies only where an idea determinately specifies an object (<a href=\"#ideaintr\">idea-r-int\/idea-or<\/a>). On the DTOI baseline, in the secondary quality instances, <a href=\"https:\/\/www.cambridge.org\/core\/books\/abs\/cambridge-descartes-lexicon\/falsity-material\/2A33A572351E0087FB318F16B654F45E\">material falsity<\/a> is instead a property of certain <a href=\"#ideaintr\">idea-s<\/a> (sensation) episodes precisely because they are empty of content with respect to extra-mental essences while still being phenomenally positive and teleologically action-guiding. Their \u201cfalsity\u201d is therefore not <strong>content-falsity<\/strong> (false <a href=\"https:\/\/www.cambridge.org\/core\/books\/abs\/cambridge-descartes-lexicon\/being-formal-versus-objective\/EB7DDBF4A3D9BB7E42383E17BCBE5D60\">objective being<\/a>) but <strong>error-matter<\/strong>: they furnish the mind with the kind of experiential \u201cstuff\u201d that naturally leads it to treat what is not in bodies as if it were there.<\/p>\n\n\n\n<div style=\"height:30px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<h3 class=\"wp-block-heading\"><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-green-cyan-color\">Put as a compact thesis:<\/mark><\/h3>\n\n\n\n<div style=\"height:20px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<p class=\"wp-block-paragraph\"><strong><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-green-cyan-color\">MF on DTOI<\/mark><\/strong> = (phenomenal positivity + underdetermined extra-mental reference + built-in inclination to reclassify the sensation as <a href=\"#ideaintr\">idea-r-int<\/a>) \u2192 \u201cnon-thing as thing,\u201d without any internally false represented object.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">That already supplies the satisfying answer: low determination is not a bug that blocks <a href=\"https:\/\/www.cambridge.org\/core\/books\/abs\/cambridge-descartes-lexicon\/falsity-material\/2A33A572351E0087FB318F16B654F45E\">material falsity<\/a>; it is one of the enabling conditions of <a href=\"https:\/\/www.cambridge.org\/core\/books\/abs\/cambridge-descartes-lexicon\/falsity-material\/2A33A572351E0087FB318F16B654F45E\">material falsity<\/a>\u2014because it is exactly what makes the idea apt to be mistakenly upgraded into an object-specifying representational item.<\/p>\n\n\n\n<div style=\"height:30px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<h3 class=\"wp-block-heading\"><strong>Step 1: <\/strong><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-green-cyan-color\">Re-state the problem in the right register<\/mark><\/h3>\n\n\n\n<div style=\"height:20px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<p class=\"wp-block-paragraph\">The \u201c<strong>low-determination question<\/strong>\u201d can be posed in a misleading way:<\/p>\n\n\n\n<blockquote class=\"wp-block-quote is-layout-flow wp-block-quote-is-layout-flow\">\n<p class=\"wp-block-paragraph\"><strong><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-green-cyan-color\">How can an idea be called false if it does not determinately specify any object?<\/mark><\/strong><\/p>\n<\/blockquote>\n\n\n\n<p class=\"wp-block-paragraph\">On DTOI, this assumes (wrongly) that falsity here must be like propositional falsity, i.e., failure of a determinate content to match reality. But Descartes\u2019s \u201cmaterial falsity\u201d is not introduced to capture a mismatch between a determinate represented object and the world. It is introduced to capture how certain sensory modes can be the source of error even though, strictly speaking, error is in judgment.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><strong>So the question becomes:<\/strong><\/p>\n\n\n\n<blockquote class=\"wp-block-quote is-layout-flow wp-block-quote-is-layout-flow\">\n<p class=\"wp-block-paragraph\"><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-green-cyan-color\"><strong>How can a sensory mode that lacks <a href=\"#ideaintr\">idea-r-int<\/a> nevertheless be intrinsically error-prone in a way that warrants calling it \u201cmaterially false\u201d?<\/strong><\/mark><\/p>\n<\/blockquote>\n\n\n\n<p class=\"wp-block-paragraph\">This is the question Descartes can answer satisfyingly, on DTOI terms.<\/p>\n\n\n\n<div style=\"height:30px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<h3 class=\"wp-block-heading\"><strong>Step 2: <\/strong><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-green-cyan-color\">The DTOI taxonomy does the heavy lifting<\/mark><\/h3>\n\n\n\n<div style=\"height:20px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<p class=\"wp-block-paragraph\">Use the baseline labels:<\/p>\n\n\n\n<ul class=\"wp-block-list\">\n<li class=\"\"><strong><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-green-cyan-color\"><a href=\"#ideaintr\"><span style=\"color:blue\"><u>idea-m<\/u><\/span><\/a><\/mark>:<\/strong> the mental mode itself (formally real episode).<\/li>\n\n\n\n<li class=\"\"><strong><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-green-cyan-color\"><a href=\"#ideaintr\"><span style=\"color:blue\"><u>idea-s<\/u><\/span><\/a><\/mark>:<\/strong> a sensory idea (a sub-type of <strong><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-green-cyan-color\"><a href=\"#ideaintr\"><span style=\"color:blue\"><u>idea-m<\/u><\/span><\/a><\/mark><\/strong>).<\/li>\n\n\n\n<li class=\"\"><strong><a href=\"#ideaintr\"><span style=\"color:blue\"><u>idea-r-int<\/u><\/span><u>\/ <span style=\"color:blue\">idea-or<\/span><\/u><\/a>:<\/strong> internal representation (<a href=\"https:\/\/drdavidcring.net\/descartes-ideas\/orientation\/how-my-dtoi-baseline-accounts-for-material-falsity\/#ideaintr\"><span style=\"color:blue\"><u>objective reality<\/u><\/span><\/a>, object contained <a href=\"https:\/\/plato.stanford.edu\/entries\/intentionality\/#TherInteObje\"><span style=\"color:blue\"><u>intentionally<\/u><\/span><\/a>).<\/li>\n\n\n\n<li class=\"\"><strong><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-green-cyan-color\"><a href=\"#ideaintr\"><span style=\"color:blue\"><u>idea-r-ext<\/u><\/span><\/a><\/mark>:<\/strong> external representation (law-governed sign of bodily configuration, without <a href=\"https:\/\/www.cambridge.org\/core\/books\/abs\/cambridge-descartes-lexicon\/being-formal-versus-objective\/EB7DDBF4A3D9BB7E42383E17BCBE5D60\"><span style=\"color:blue\"><u>objective-reality<\/u><\/span><\/a> content).<\/li>\n<\/ul>\n\n\n\n<div style=\"height:20px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<p class=\"wp-block-paragraph\">Now the key constraints:<\/p>\n\n\n\n<ol class=\"wp-block-list\">\n<li class=\"\"><strong><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-green-cyan-color\">Cold-as-sensation<\/mark><\/strong> is <strong><a href=\"#ideaintr\"><span style=\"color:blue\"><u>idea-s<\/u><\/span><\/a><\/strong> (thus <strong><a href=\"#ideaintr\"><span style=\"color:blue\"><u>idea-m<\/u><\/span><\/a><\/strong>) but <em>not<\/em> <strong><a href=\"#ideaintr\"><span style=\"color:blue\"><u>idea-r-int<\/u><\/span><\/a><\/strong>.<br>It has formal reality as an occurrent conscious mode; it does not, as such, contain an object with <a href=\"https:\/\/drdavidcring.net\/descartes-ideas\/orientation\/how-my-dtoi-baseline-accounts-for-material-falsity\/#ideaintr\"><span style=\"color:blue\"><u>objective reality<\/u><\/span><\/a>.<\/li>\n\n\n\n<li class=\"\"><strong><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-green-cyan-color\">Cold-as-sensation<\/mark><\/strong> can still be <strong><a href=\"#ideaintr\"><span style=\"color:blue\"><u>idea-r-ext<\/u><\/span><\/a><\/strong>.<br>It can function as a law-governed sign of some bodily condition, while remaining internally non-object-specifying.<\/li>\n\n\n\n<li class=\"\"><strong><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-green-cyan-color\">Material falsity<\/mark><\/strong> targets a characteristic failure mode: <strong><em>mistaking <a href=\"#ideaintr\"><span style=\"color:blue\"><u>idea-s<\/u><\/span><\/a> for <a href=\"#ideaintr\"><span style=\"color:blue\"><u>idea-r-int<\/u><\/span><\/a><\/em><\/strong>.<br>The sensory mode is naturally apt to be taken as if it disclosed a body-quality resembling its phenomenal character.<\/li>\n<\/ol>\n\n\n\n<div style=\"height:20px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<p class=\"wp-block-paragraph\">This is the \u201c<strong><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-green-cyan-color\">satisfying answer<\/mark><\/strong>\u201d architecture: <a href=\"https:\/\/www.cambridge.org\/core\/books\/abs\/cambridge-descartes-lexicon\/falsity-material\/2A33A572351E0087FB318F16B654F45E\">material falsity<\/a> is the mark of a systematic pressure to misclassify the epistemic kind of the state.<\/p>\n\n\n\n<div style=\"height:30px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<h3 class=\"wp-block-heading\"><strong>Step 3: <\/strong><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-green-cyan-color\">Why no OR-content underdetermination is compatible with \u201cnon-thing as thing\u201d<\/mark><\/h3>\n\n\n\n<div style=\"height:20px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<p class=\"wp-block-paragraph\"><strong><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-green-cyan-color\">Under-determination means<\/mark>:<\/strong> from within the sensory episode alone, nothing fixes whether what is \u201cout there\u201d is a privation, a positive quality, a bodily configuration, or something else. The episode is silent (or radically underdeterminate) about extra-mental essences.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">But that is compatible with the episode doing something else that is robust and stable:<\/p>\n\n\n\n<ul class=\"wp-block-list\">\n<li class=\"\">It <strong><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-green-cyan-color\">presents a positive phenomenal character<\/mark><\/strong> (the \u201ccold feel\u201d as a conscious qualitative presence).<\/li>\n\n\n\n<li class=\"\">It <strong><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-green-cyan-color\">inclines the mind toward a default construal<\/mark><\/strong>: that what is presented phenomenally is also present in the body.<\/li>\n<\/ul>\n\n\n\n<div style=\"height:20px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<p class=\"wp-block-paragraph\">So the \u201c<strong>non-thing as thing<\/strong>\u201d structure can be captured without any determinate object-content:<\/p>\n\n\n\n<ul class=\"wp-block-list\">\n<li class=\"\">The \u201c<strong>thing<\/strong>\u201d is the <mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-green-cyan-color\">phenomenally positive cold-as-felt<\/mark> (a real mode of mind).<\/li>\n\n\n\n<li class=\"\">The \u201c<strong>non-thing<\/strong>\u201d (in the relevant external register) is <mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-green-cyan-color\">whatever the world lacks that the mind is tempted to posit<\/mark>\u2014e.g., a positive cold-quality in bodies that resembles the phenomenal cold.<\/li>\n<\/ul>\n\n\n\n<div style=\"height:20px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<p class=\"wp-block-paragraph\">Because the episode does not determinately specify the external story, it is especially apt to be filled in by habit. That is exactly how a no OR-content state can be \u201cmaterially false\u201d: <em><strong>not by containing a false object<\/strong><\/em>, but by being the <strong><em>kind of state that supplies a stable invitation<\/em><\/strong> to posit one.<\/p>\n\n\n\n<div style=\"height:30px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<h3 class=\"wp-block-heading\"><strong>Step 4: <\/strong><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-green-cyan-color\">Cold sensation as the model case<\/mark><\/h3>\n\n\n\n<div style=\"height:20px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<p class=\"wp-block-paragraph\">On the DTOI baseline, the cold case is explained by a three-layer account.<\/p>\n\n\n\n<div style=\"height:20px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<h4 class=\"wp-block-heading\">&nbsp; &nbsp; <strong>(A) <\/strong><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-green-cyan-color\">The episode (<a href=\"#ideaintr\">idea-s<\/a> as <a href=\"#ideaintr\">idea-m<\/a>)<\/mark><\/h4>\n\n\n\n<p class=\"wp-block-paragraph\">A cold sensation is a conscious mode with formal reality and a distinctive phenomenal positivity. It is \u201csomething\u201d in experience\u2014enough to guide avoidance\/withdrawal.<\/p>\n\n\n\n<h4 class=\"wp-block-heading\">&nbsp; &nbsp; <strong>(B) <\/strong><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-green-cyan-color\">The lawful link (<a href=\"#ideaintr\">idea-r-ext<\/a>)<\/mark><\/h4>\n\n\n\n<p class=\"wp-block-paragraph\">That same episode is reliably correlated (lawfully connected) with certain bodily micro-configurations that tend to produce tissue stress, heat-loss conditions, etc. This is the sense in which it \u201crepresents the external\u201d without containing it.<\/p>\n\n\n\n<h4 class=\"wp-block-heading\">&nbsp; &nbsp; <strong>(C) <\/strong><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-green-cyan-color\">The characteristic error-profile (<a href=\"https:\/\/www.cambridge.org\/core\/books\/abs\/cambridge-descartes-lexicon\/falsity-material\/2A33A572351E0087FB318F16B654F45E\">material falsity<\/a>)<\/mark><\/h4>\n\n\n\n<p class=\"wp-block-paragraph\">Because the episode is vivid and positive in experience, it naturally tempts the mind to treat it as if it were idea-r-int of an external positive quality like itself.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><a href=\"https:\/\/www.cambridge.org\/core\/books\/abs\/cambridge-descartes-lexicon\/falsity-material\/2A33A572351E0087FB318F16B654F45E\">Material falsity<\/a> is exactly the label for that error-profile prior to any explicit judgment: the sensory mode is constituted so as to provide \u201cmatter\u201d for the specific, recurrent mistake of projection (taking the phenomenal positivity to be a body-quality).<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">That makes <a href=\"https:\/\/www.cambridge.org\/core\/books\/abs\/cambridge-descartes-lexicon\/falsity-material\/2A33A572351E0087FB318F16B654F45E\">material falsity<\/a> compatible with low determination:<\/p>\n\n\n\n<ul class=\"wp-block-list\">\n<li class=\"\">the sensation does not fix a determinate <strong><em><a href=\"https:\/\/philsci-archive.pitt.edu\/3900\/1\/models_and_formats_of_representation.pdf\"><span style=\"color:blue\"><u>representatum (see 2.1)<\/u><\/span><\/a><\/em><\/strong> [<mark>the&nbsp;<strong>object or state of affairs that is being represented<\/strong><\/mark>] internally.&nbsp;<\/li>\n\n\n\n<li class=\"\">It is half of a dual relationship that defines a representation:&nbsp;<\/li>\n\n\n\n<li class=\"\"><strong><em><a href=\"https:\/\/philsci-archive.pitt.edu\/3900\/1\/models_and_formats_of_representation.pdf\"><span style=\"color:blue\"><u>Representatum (see 2.1)<\/u><\/span><\/a><\/em>:<\/strong>&nbsp;The &#8220;thing&#8221; the representation stands for or refers to (e.g., a physical object, a property, or a causal process).<\/li>\n\n\n\n<li class=\"\"><strong><em><a href=\"https:\/\/philsci-archive.pitt.edu\/3900\/1\/models_and_formats_of_representation.pdf\"><span style=\"color:blue\"><u>Representans (see 2.1)<\/u><\/span><\/a><\/em>:<\/strong>&nbsp;The &#8220;device&#8221; or medium that does the representing internally;<\/li>\n\n\n\n<li class=\"\">yet it has a stable phenomenal character that systematically prompts a determinate kind of misinterpretation.<\/li>\n<\/ul>\n\n\n\n<div style=\"height:30px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<h3 class=\"wp-block-heading\"><strong>Step 5: <\/strong><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-green-cyan-color\">Why this counts as a genuinely \u201csatisfying\u201d answer in Descartes\u2019s own terms<\/mark><\/h3>\n\n\n\n<div style=\"height:20px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<p class=\"wp-block-paragraph\">A <strong>satisfying answer<\/strong> must meet <strong><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-green-cyan-color\">three Cartesian constraints<\/mark><\/strong> simultaneously:<\/p>\n\n\n\n<ol class=\"wp-block-list\">\n<li class=\"\"><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-green-cyan-color\"><strong>Preserve the formal\/objective distinction<\/strong>.<\/mark><br>MF must not require that the sensation contain objective-reality content that is false.<\/li>\n\n\n\n<li class=\"\"><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-green-cyan-color\"><strong>Explain why the senses are not designed to reveal essences<\/strong>.<\/mark><br>Sensations should be adequate for guiding the composite, not for metaphysical disclosure of body-properties.<\/li>\n\n\n\n<li class=\"\"><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-green-cyan-color\"><strong>Explain why error is common without making God a deceiver<\/strong>.<\/mark><br>The state must be naturally fitted to the creature\u2019s preservation while being liable to misuse when treated as an essence-revealer.<\/li>\n<\/ol>\n\n\n\n<div style=\"height:20px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<p class=\"wp-block-paragraph\">The <strong><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-green-cyan-color\">DTOI answer<\/mark><\/strong> meets all three:<\/p>\n\n\n\n<ul class=\"wp-block-list\">\n<li class=\"\">The cold sensation\u2019s teleological role is secured at the level of <a href=\"#ideaintr\"><span style=\"color:blue\">idea-r-ext<\/span><\/a> and phenomenal guidance.<\/li>\n\n\n\n<li class=\"\">Its liability to mislead is secured at the level of a built-in inclination to upgrade it into <a href=\"#ideaintr\"><span style=\"color:blue\">idea-r-int<\/span><\/a>.<\/li>\n\n\n\n<li class=\"\"><a href=\"https:\/\/www.cambridge.org\/core\/books\/abs\/cambridge-descartes-lexicon\/falsity-material\/2A33A572351E0087FB318F16B654F45E\"><span style=\"color:blue\">Material falsity<\/span><\/a> is precisely the name for that liability, not for an internally false content.<\/li>\n<\/ul>\n\n\n\n<div style=\"height:20px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<p class=\"wp-block-paragraph\">So the \u201clow-determination\u201d feature is not an obstacle; it is part of the explanation: because the sensory state does not itself determine the extra-mental kind, the mind\u2019s habitual \u201cupgrade\u201d mechanism has room to operate\u2014and that room is the birthplace of <a href=\"https:\/\/www.cambridge.org\/core\/books\/abs\/cambridge-descartes-lexicon\/falsity-material\/2A33A572351E0087FB318F16B654F45E\">material falsity<\/a>.<\/p>\n\n\n\n<div style=\"height:30px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<h3 class=\"wp-block-heading\"><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-green-cyan-color\">One sharpened formulation to add to the DTOI baseline (if desired)<\/mark><\/h3>\n\n\n\n<div style=\"height:20px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<p class=\"wp-block-paragraph\"><strong><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-green-cyan-color\">MF-LD (low-determination thesis)<\/mark>:<\/strong> A sensory idea can be materially false even when it lacks any internally object-specifying representational content, because material falsity is not falsity of objective content but the intrinsic propensity of a phenomenally positive, extra-mentally underdeterminate sensory mode to be misconstrued as <a href=\"#ideaintr\">idea-r-int<\/a>, thereby inclining the mind to treat what is not in bodies as if it were there.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">That is the satisfying answer: <a href=\"https:\/\/www.cambridge.org\/core\/books\/abs\/cambridge-descartes-lexicon\/falsity-material\/2A33A572351E0087FB318F16B654F45E\">material falsity<\/a> is the metaphysical-epistemic name for a predictable misuse of a teleologically well-designed no OR-content signal.<\/p>\n\n\n\n<div style=\"height:30px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<hr class=\"wp-block-separator has-alpha-channel-opacity\"\/>\n\n\n\n<div style=\"height:50px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<h1 class=\"wp-block-heading has-text-align-center\" id=\"glossary\"><mark><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-purple-color\">DTOI Glossary Definitions, Contrasts, And Examples<\/mark><\/mark><\/h1>\n\n\n\n<div style=\"height:30px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<hr class=\"wp-block-separator has-alpha-channel-opacity\"\/>\n\n\n\n<div style=\"height:30px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<h2 class=\"wp-block-heading\"><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-purple-color\">Table of Glossary Contents found below<\/mark><\/h2>\n\n\n\n<div style=\"height:20px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<figure id=\"dtoi-summary-table\" class=\"wp-block-table\"><table class=\"has-fixed-layout\"><tbody><tr><td class=\"has-text-align-center\" data-align=\"center\"><strong><a href=\"#idea-broad-sense\">Idea (broad sense)<\/a><\/strong><\/td><td class=\"has-text-align-center\" data-align=\"center\"><a href=\"#objective-reality\"><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-purple-color\">OR \/ idea-or<\/mark><\/a><\/td><td class=\"has-text-align-center\" data-align=\"center\"><a href=\"#presentation\">presentation<\/a><\/td><td class=\"has-text-align-center\" data-align=\"center\"><a href=\"#teleology-of-the-senses\">teleology of the senses<\/a><\/td><td class=\"has-text-align-center\" data-align=\"center\"><a href=\"#kind-mistake-pressure\">kind-mistake pressure<\/a><\/td><\/tr><tr><td class=\"has-text-align-center\" data-align=\"center\"><strong><a href=\"#idea-strict-sense\">Idea (strict sense)<\/a><\/strong><\/td><td class=\"has-text-align-center\" data-align=\"center\"><a href=\"#idea-r-int\"><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-purple-color\">idea-r-int<\/mark><\/a><\/td><td class=\"has-text-align-center\" data-align=\"center\"><a href=\"#representation\">representation<\/a><\/td><td class=\"has-text-align-center\" data-align=\"center\"><a href=\"#sensitive-appetite\">sensitive appetite<\/a><\/td><td class=\"has-text-align-center\" data-align=\"center\"><a href=\"#level-distinction\">level distinction<\/a><\/td><\/tr><tr><td class=\"has-text-align-center\" data-align=\"center\"><a href=\"#broad-vs-strict\">broad\/strict<br>wide\/narrow<\/a><\/td><td class=\"has-text-align-center\" data-align=\"center\"><a href=\"#idea-r-ext\"><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-purple-color\">idea-r-ext<\/mark><\/a><\/td><td class=\"has-text-align-center\" data-align=\"center\"><a href=\"#underdetermination\">underdetermination<\/a><\/td><td class=\"has-text-align-center\" data-align=\"center\"><a href=\"#clear-and-distinct\">C&amp;D<\/a><\/td><td class=\"has-text-align-center\" data-align=\"center\"><a href=\"#signhood\">signhood<\/a><\/td><\/tr><tr><td class=\"has-text-align-center\" data-align=\"center\"><a href=\"#idea-m\">idea-m<\/a><\/td><td class=\"has-text-align-center\" data-align=\"center\"><a href=\"#objective-being\">OB<\/a><\/td><td class=\"has-text-align-center\" data-align=\"center\"><a href=\"#epistemic-upgrade\">epistemic upgrade<\/a><\/td><td class=\"has-text-align-center\" data-align=\"center\"><a href=\"#obscure-and-confused\">O&amp;C<\/a><\/td><td class=\"has-text-align-center\" data-align=\"center\"><a href=\"#e1-cold-sensation\">E1<br>Cold sensation<\/a><\/td><\/tr><tr><td class=\"has-text-align-center\" data-align=\"center\"><a href=\"#idea-s\">idea-s<\/a><\/td><td class=\"has-text-align-center\" data-align=\"center\"><a href=\"#formal-being-formal-reality\">FB\/FR<\/a><\/td><td class=\"has-text-align-center\" data-align=\"center\"><a href=\"#mf-degree\">MF-degree<\/a><\/td><td class=\"has-text-align-center\" data-align=\"center\"><a href=\"#minimal-or\">minimal OR<\/a><\/td><td class=\"has-text-align-center\" data-align=\"center\"><a href=\"#e2-false-god\">E2<br>Idea of a false god<\/a><\/td><\/tr><tr><td class=\"has-text-align-center\" data-align=\"center\"><a href=\"#idea-i\">idea-i<\/a><\/td><td class=\"has-text-align-center\" data-align=\"center\"><a href=\"#material-falsity\">MF<\/a><\/td><td class=\"has-text-align-center\" data-align=\"center\"><a href=\"#mf-inclination\">MF-inclination<\/a><\/td><td class=\"has-text-align-center\" data-align=\"center\"><\/td><td class=\"has-text-align-center\" data-align=\"center\"><a href=\"#e3-dropsical-thirst\">E3<br>Dropsical thirst<\/a><\/td><\/tr><\/tbody><\/table><\/figure>\n\n\n\n<div style=\"height:30px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<h3 class=\"wp-block-heading\"><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-purple-color\">Scroll down to get to the relevant glossary entry <\/mark><\/h3>\n\n\n\n<div style=\"height:30px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<figure id=\"idea-r-int\" class=\"wp-block-table\"><table class=\"has-fixed-layout\"><tbody><tr><td class=\"has-text-align-center\" data-align=\"center\"><br><strong><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-luminous-vivid-orange-color\"><span style=\"font-size: 28px;\">Term<\/span><\/mark><\/strong><br><br><strong><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-purple-color\">DTOI label \/ abbreviation<\/mark><\/strong><br><br><\/td><td class=\"has-text-align-left\" data-align=\"left\"><br><strong><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-luminous-vivid-orange-color\"><div style=\"text-align: center;\"><span style=\"font-size: 28px;\">Definition in the DTOI baseline<\/span><\/div><\/mark><\/strong><br><\/td><td class=\"has-text-align-left\" data-align=\"left\"><br><strong><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-luminous-vivid-orange-color\"><div style=\"text-align: center;\"><span style=\"font-size: 28px;\">Contrasts \/ Exclusions<\/span><\/div><\/mark><\/strong><br><\/td><td class=\"has-text-align-left\" data-align=\"left\"><br><strong><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-luminous-vivid-orange-color\"><div style=\"text-align: center;\"><span style=\"font-size: 28px;\">Textual Anchors \/ Diagnostic Examples<\/span><\/div><\/mark><\/strong><br><\/td><\/tr><tr><td class=\"has-text-align-center\" data-align=\"center\"><br><strong>Idea (broad sense)<\/strong><br><br>\u201cidea\u201d (<mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-purple-color\">broad\/wide<\/mark>)<\/td><td class=\"has-text-align-left\" data-align=\"left\"><br>Any occurrent mode of thought immediately present in consciousness (sensing, imagining, willing, judging as a mode). Broad-idea status does not entail internal object-specification (idea-r-int) or <a href=\"https:\/\/drdavidcring.net\/descartes-ideas\/orientation\/how-my-dtoi-baseline-accounts-for-material-falsity\/#ideaintr\">objective reality<\/a> (OR).<br><\/td><td class=\"has-text-align-left\" data-align=\"left\"><br>Not restricted to image-like ideas (<em>tanquam rerum imagines<\/em>) or to object-containing contents (<a href=\"https:\/\/drdavidcring.net\/descartes-ideas\/orientation\/how-my-dtoi-baseline-accounts-for-material-falsity\/#ideaintr\">OR<\/a>\/<a href=\"https:\/\/drdavidcring.net\/descartes-ideas\/orientation\/how-my-dtoi-baseline-accounts-for-material-falsity\/#ideaintr\">OB<\/a>).<br><\/td><td class=\"has-text-align-left\" data-align=\"left\"><br>\u201cI use the word \u2018idea\u2019 to mean <strong>everything that can be in our thought<\/strong>. And I distinguish three kinds.\u201d (<em>Letter to Mersenne<\/em>, 16 June 1641, AT III 383, CSMK III 183; bold not in origiinal)<br><br>\u201c; by \u2018idea\u2019 I mean in general <strong>everything that is in our mind when we conceive something<\/strong>, no matter how we conceive it.\u201d (<em>Letter to Mersenne<\/em>, July 1641, AT III 393, CSMK III 185; bold not in original)<br><br>\u201cBut I make it quite clear in several places throughout the book, and in this passage in particular, that I am taking <strong>the word \u2018idea\u2019 to refer to whatever is immediately perceived by the mind<\/strong><em>. <\/em>For example, when I want something, or am afraid of something, I simultaneously perceive that I want, or am afraid; and this is <strong>why I count volition and fear among my ideas<\/strong><em>.\u201d&nbsp;(<em>Third Replies: <\/em><a href=\"https:\/\/fr.wikisource.org\/wiki\/Page:Descartes_-_%C5%92uvres,_%C3%A9d._Adam_et_Tannery,_VII.djvu\/64\">AT VII 181<\/a><em>; <\/em><a href=\"https:\/\/archive.org\/details\/the-philosophical-writings-of-descartes-v-2\/page\/113\/mode\/1up\">CSM II 127<\/a><em>; <\/em>bold not in original<em>)<\/em><\/em><br><br>\u201c<strong>Idea<\/strong>. I understand this term to mean the form of any given thought,&nbsp;<strong>immediate perception of which makes me aware of the thought<\/strong>.\u201d (<em>Second Replies<\/em>, <a href=\"https:\/\/fr.wikisource.org\/wiki\/Page:Descartes_-_%C5%92uvres,_%C3%A9d._Adam_et_Tannery,_VII.djvu\/64\">AT VII 160\u201361<\/a>; <a href=\"https:\/\/archive.org\/details\/the-philosophical-writings-of-descartes-v-2\/page\/113\/mode\/1up\">CSM II 113<\/a>; bold not in original)<br><br>\u201cConfused <strong>ideas<\/strong> which are made up at will by the mind, such as the ideas of false gods, do not provide as much scope for error as the <strong><em>confused ideas arriving from the senses<\/em><\/strong>, such as the <strong>ideas of colour and cold<\/strong> (if it is true, as I have said, that these ideas do not \u2022 \u2022 represent anything real).\u201d (<a href=\"https:\/\/fr.wikisource.org\/wiki\/Page:Descartes_-_%C5%92uvres,_%C3%A9d._Adam_et_Tannery,_VII.djvu\/64\">AT VII 234<\/a>; <a href=\"https:\/\/archive.org\/details\/the-philosophical-writings-of-descartes-v-2\/page\/113\/mode\/1up\">CSM II 163<\/a>)<br><br>Descartes labels sensations as ideas here no question.<br><em><br><\/em>A sensation of cold counts as an \u201cidea\u201d in this broad sense even if it lacks <a href=\"https:\/\/drdavidcring.net\/descartes-ideas\/orientation\/how-my-dtoi-baseline-accounts-for-material-falsity\/#ideaintr\">objectively real<\/a> content.<br><br><\/td><\/tr><tr><td class=\"has-text-align-center\" data-align=\"center\"><br><strong>Idea (strict sense)<\/strong><br>\u201cidea\u201d<br><br>(<mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-purple-color\">strict\/narrow<\/mark>)<\/td><td class=\"has-text-align-left\" data-align=\"left\"><br>An idea construed as an internally object-specifying representational item (<em>tanquam rerum imagines<\/em>; \u201cas if an image\u201d): it presents a determinate <strong><em><a href=\"https:\/\/philsci-archive.pitt.edu\/3900\/1\/models_and_formats_of_representation.pdf\"><span style=\"color:blue\"><u>representatum (see 2.1)<\/u><\/span><\/a><\/em><\/strong> with objective being (<a href=\"https:\/\/drdavidcring.net\/descartes-ideas\/orientation\/how-my-dtoi-baseline-accounts-for-material-falsity\/#ideaintr\">OB<\/a>) and therefore carries <a href=\"https:\/\/drdavidcring.net\/descartes-ideas\/orientation\/how-my-dtoi-baseline-accounts-for-material-falsity\/#ideaintr\">objective reality<\/a> (<a href=\"https:\/\/drdavidcring.net\/descartes-ideas\/orientation\/how-my-dtoi-baseline-accounts-for-material-falsity\/#ideaintr\">OR<\/a>) in some degree\/order.<br><\/td><td class=\"has-text-align-left\" data-align=\"left\"><br>Not every broad-sense idea is a strict-sense \u201cidea.\u201d<br><\/td><td class=\"has-text-align-left\" data-align=\"left\"><br>\u201cSome of my thoughts are as it were the images of things, and it is only in these cases that the term \u2018idea\u2019 is strictly appropriate\u2014for example, when I think of aman, or a chimera, or the sky, or an angel, or God.\u201c (Third Med.: <a href=\"https:\/\/fr.wikisource.org\/wiki\/Page:Descartes_-_%C5%92uvres,_%C3%A9d._Adam_et_Tannery,_VII.djvu\/64\">AT VII 37<\/a>; <a href=\"https:\/\/archive.org\/details\/the-philosophical-writings-of-descartes-v-2\/page\/113\/mode\/1up\">CSM II 25<\/a>)<br><br>Clear intellectual idea of triangle, God, extension: candidates for strict-sense ideas.<br><br><\/td><\/tr><tr><td class=\"has-text-align-center\" data-align=\"center\"><br><strong>Idea as a mode of mind<\/strong><br><br><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-purple-color\">idea-m<\/mark><\/td><td class=\"has-text-align-left\" data-align=\"left\"><br>The occurrent mental episode itself: a mode\/act of a finite mind with formal reality as long as it occurs. \u201cIdea\u201d in the material sense names the operation\/modification, irrespective of whether (and how) it represents.<br><br><\/td><td class=\"has-text-align-left\" data-align=\"left\"><br>Not identical with <a href=\"https:\/\/drdavidcring.net\/descartes-ideas\/orientation\/how-my-dtoi-baseline-accounts-for-material-falsity\/#ideaintr\">OR<\/a> or <a href=\"https:\/\/drdavidcring.net\/descartes-ideas\/orientation\/how-my-dtoi-baseline-accounts-for-material-falsity\/#ideaintr\">OB<\/a>; not itself a distinct \u201cobject in the intellect.\u201d Having formal reality as an occurrent act does not by itself guarantee internal object-specification (<a href=\"https:\/\/drdavidcring.net\/descartes-ideas\/orientation\/how-my-dtoi-baseline-accounts-for-material-falsity\/#ideaintr\">idea-r-int<\/a>).<br><\/td><td class=\"has-text-align-left\" data-align=\"left\"><br>A pain episode as such: a formally real mode (<a href=\"https:\/\/drdavidcring.net\/descartes-ideas\/orientation\/how-my-dtoi-baseline-accounts-for-material-falsity\/#ideaintr\">idea-m<\/a>), even if it lacks internal object-specifying content.<br><\/td><\/tr><tr><td class=\"has-text-align-center\" data-align=\"center\"><br><strong>Sensory idea<\/strong><br><br><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-purple-color\">idea-s<\/mark><\/td><td class=\"has-text-align-left\" data-align=\"left\"><br>A sensory mode arising from mind\u2013body union: sensations, appetites, and passions insofar as they are sensory\/union-born deliverances. <strong>idea-s is restricted to sensation-like consciousness<\/strong> (including imagination insofar as it presents sensory-like imagery). On the DTOI baseline, idea-s can be vivid and even clear and distinct <em>qua<\/em> sensation while lacking internally object-specifying representation (no <a href=\"https:\/\/drdavidcring.net\/descartes-ideas\/orientation\/how-my-dtoi-baseline-accounts-for-material-falsity\/#ideaintr\">idea-r-int\/OR<\/a>); nonetheless, it can still function as external representation (idea-r-ext), i.e., a law-governed sign of bodily configurations.<br><br><\/td><td class=\"has-text-align-left\" data-align=\"left\"><br>Not a non-sensory intellectual idea (<a href=\"https:\/\/drdavidcring.net\/descartes-ideas\/orientation\/how-my-dtoi-baseline-accounts-for-material-falsity\/#ideaintr\">idea-i<\/a>). Not automatically <a href=\"https:\/\/drdavidcring.net\/descartes-ideas\/orientation\/how-my-dtoi-baseline-accounts-for-material-falsity\/#ideaintr\">idea-r-int<\/a>: sensory presentation does not entail internal object-specification of a determinate <strong><em><a href=\"https:\/\/philsci-archive.pitt.edu\/3900\/1\/models_and_formats_of_representation.pdf\"><span style=\"color:blue\"><u>representatum (see 2.1)<\/u><\/span><\/a><\/em><\/strong>. Not \u201c<a href=\"https:\/\/www.merriam-webster.com\/dictionary\/objective\">objective<\/a>\u201d in the modern mind-independent sense.<br><\/td><td class=\"has-text-align-left\" data-align=\"left\"><br>Cold, pain, color; thirst. Seeing Leo the lion as a perceptual episode is idea-s (sensory), even if one also forms an intellectual judgment about Leo.<br> <\/td><\/tr><tr><td class=\"has-text-align-center\" data-align=\"center\"><br><strong>Purely (non-sensory)<\/strong> <strong>Intellectual idea<\/strong><br><br><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-purple-color\">idea-i<\/mark><\/td><td class=\"has-text-align-left\" data-align=\"left\"><br>A <strong>non-sensory<\/strong> intellectual idea: an idea-m (formal mode of mind) whose form is intellection (conceptual understanding) rather than sensory presentation or imagination. Idea-i can internally specify a determinate <strong><em><a href=\"https:\/\/philsci-archive.pitt.edu\/3900\/1\/models_and_formats_of_representation.pdf\"><span style=\"color:blue\"><u>representatum (see 2.1)<\/u><\/span><\/a><\/em><\/strong> (<a href=\"https:\/\/drdavidcring.net\/descartes-ideas\/orientation\/how-my-dtoi-baseline-accounts-for-material-falsity\/#ideaintr\">idea-r-int<\/a>), thereby presenting it with <a href=\"https:\/\/drdavidcring.net\/descartes-ideas\/orientation\/how-my-dtoi-baseline-accounts-for-material-falsity\/#ideaintr\">objective being<\/a> (OB) and measurable <a href=\"https:\/\/drdavidcring.net\/descartes-ideas\/orientation\/how-my-dtoi-baseline-accounts-for-material-falsity\/#ideaintr\">objective reality<\/a> (OR). The <em>representatum<\/em> may be <strong>singular<\/strong> (e.g., Leo) or <strong>universal<\/strong> (e.g., triangle); OR is measured by the <em>representatum<\/em>\u2019s <strong>ontological rank\/order<\/strong> (mode \/ finite substance \/ infinite substance), not by \u201ctype\u201d as species or kind. Intellectual ideas are <strong>not automatically<\/strong> clear and distinct: they can be obscure\/confused when they are composites without a distinctly grasped essence.<br><br><\/td><td class=\"has-text-align-left\" data-align=\"left\"><br>Excludes sensations and sensory-like imagination (those are idea-s). Mixed cases (a sensory episode plus an intellectual construal\/judgment) should be treated as a <strong>package<\/strong> (idea-s + idea-i overlay), not as a single pure idea-i.<br><\/td><td class=\"has-text-align-left\" data-align=\"left\"><br>Thinking of Leo as a particular finite corporeal substance (non-sensory intellection) is idea-i. A chimera-like concept (winged horse) can be idea-i yet confused as a composite.<br> <\/td><\/tr><tr><td class=\"has-text-align-center\" data-align=\"center\"><br><strong>Internal representation<\/strong><br><br><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-purple-color\">idea-r-int<\/mark><\/td><td class=\"has-text-align-left\" data-align=\"left\"><br>The representational role\/relation in which an  <strong><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-green-cyan-color\"><a href=\"#ideaintr\"><span style=\"color:blue\"><u>idea-m<\/u><\/span><\/a><\/mark><\/strong> is internally object-specifying, i.e., it determines a definite <em>representatum<\/em> as present objectively in the intellect (OB). Internal representation can be singular or universal in reference; its <a href=\"https:\/\/drdavidcring.net\/descartes-ideas\/orientation\/how-my-dtoi-baseline-accounts-for-material-falsity\/#ideaintr\">OR<\/a> is measured by the <em>representatum<\/em>\u2019s ontological rank\/order.<br><br><\/td><td class=\"has-text-align-left\" data-align=\"left\"><br>Not mere causal correlation (idea-r-ext); not mere mentality (<strong><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-green-cyan-color\"><a href=\"#ideaintr\"><span style=\"color:blue\"><u>idea-m<\/u><\/span><\/a><\/mark><\/strong>); not a detachable intra-mental \u201ccontent-entity.\u201d<br><\/td><td class=\"has-text-align-left\" data-align=\"left\"><br>A clear idea of body as extended is internally object-specifying (idea-r-int), hence has OB and OR.<br><\/td><\/tr><tr><td class=\"has-text-align-center\" data-align=\"center\"><br><strong>Objective reality<\/strong><br><br><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-purple-color\">OR \/ idea-or<\/mark><\/td><td class=\"has-text-align-left\" data-align=\"left\"><br><strong>Objective reality \/ objectively real representational content<\/strong>: the representational presence of a <strong><em><a href=\"https:\/\/philsci-archive.pitt.edu\/3900\/1\/models_and_formats_of_representation.pdf\"><span style=\"color:blue\"><u>representatum (see 2.1)<\/u><\/span><\/a><\/em><\/strong>\u2014the item represented\u2014in a Cartesian strict idea; internally item-specifying representational content (an idea-r-int). The <em>representatum<\/em> is contained in the idea <em>as represented<\/em> or <em>as conceived<\/em>, not as the formally existing thing itself. Objective reality exists only in and through a formally real idea, since the idea and its representational determination are real modifications of mind; but it is not the idea considered merely as such a modification. It is the idea considered according to what it represents. Objective reality is therefore dependent on the idea\u2019s formal reality without being reducible to it: two ideas may be alike as finite mental modes while differing in what they contain objectively, including the decisive case in which Descartes\u2019s finite idea of God contains infinite substance objectively without containing God formally in the mind.<br><br>OR presupposes OB (objective being) and is keyed to the <em>representatum\u2019s<\/em> rank (paradigmatically either a mode, a finite substance, or an infinite substance).<br><br><\/td><td class=\"has-text-align-left\" data-align=\"left\"><br>Not mind-independent \u201cobjective facts\u201d; not mere vividness of sensation; not reducible to idea-r-ext.<br><\/td><td class=\"has-text-align-left\" data-align=\"left\"><br>The idea of God has greater OR than the idea of a finite substance because its <strong><em><a href=\"https:\/\/philsci-archive.pitt.edu\/3900\/1\/models_and_formats_of_representation.pdf\"><span style=\"color:blue\"><u>representatum (see 2.1)<\/u><\/span><\/a><\/em><\/strong> is of higher ontological rank.<br><\/td><\/tr><tr><td class=\"has-text-align-center\" data-align=\"center\"><br><strong>Objective being<\/strong><br><br><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-purple-color\">OB<\/mark><\/td><td class=\"has-text-align-left\" data-align=\"left\"><br><strong>Objective being (OB)<\/strong>: the distinctive mode of being a <strong>representatum<\/strong> has in the intellect when it is contained in a Cartesian strict idea as represented. Objective being is not the mind\u2019s act considered formally as a mode of thought, and it is not the formal existence of the representatum outside the intellect. It is the representatum\u2019s objective being-in-the-idea, and so applies only where the idea is internally object-specifying in the strict sense.<br><br>Objective being must therefore be distinguished from mere conceivability, intelligibility, propositional content, and clear perception. A common notion or eternal truth may be conceived or clearly perceived without thereby being a single <em>representatum<\/em> objectively contained in a strict idea. Objective being is the kind of existence found in an idea when it has an internally represented  <em>representatum<\/em>.<br><br><br><\/td><td class=\"has-text-align-left\" data-align=\"left\"><br>Not <a href=\"https:\/\/drdavidcring.net\/descartes-ideas\/orientation\/how-my-dtoi-baseline-accounts-for-material-falsity\/#ideaintr\">formal reality<\/a> (FR) of the mental episode; not mind-independent existence; not mere causal correlation (<a href=\"https:\/\/drdavidcring.net\/descartes-ideas\/orientation\/how-my-dtoi-baseline-accounts-for-material-falsity\/#ideaintr\">idea-r-ext<\/a>). Distinct from OR: OB answers how the <strong><em><a href=\"https:\/\/philsci-archive.pitt.edu\/3900\/1\/models_and_formats_of_representation.pdf\"><span style=\"color:blue\"><u>representatum (see 2.1)<\/u><\/span><\/a><\/em><\/strong> is in the intellect (objectively), whereas OR answers how much\/of what order.<br><\/td><td class=\"has-text-align-left\" data-align=\"left\"><br>Diagnostic: if a determinate <strong><em><a href=\"https:\/\/philsci-archive.pitt.edu\/3900\/1\/models_and_formats_of_representation.pdf\"><span style=\"color:blue\"><u>representatum (see 2.1)<\/u><\/span><\/a><\/em><\/strong> is present only as intentionally \u201cin\u201d thought (not as an external thing, not as the act itself), it is present with OB. Example: the sun exists objectively in the intellect in the idea of the sun, though not formally in the intellect as it does in the sky.<br><\/td><\/tr><tr><td class=\"has-text-align-center\" data-align=\"center\"><br><strong>External representation<\/strong><br><br><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-purple-color\">idea-r-ext<\/mark><\/td><td class=\"has-text-align-left\" data-align=\"left\"><br>Law-governed signification: a sensory state functions as a reliable sign\/correlate of bodily configurations that cause it, <strong><em>without<\/em><\/strong> internally object-specifying those configurations as a determinate <strong><em><a href=\"https:\/\/philsci-archive.pitt.edu\/3900\/1\/models_and_formats_of_representation.pdf\"><span style=\"color:blue\"><u>representatum (see 2.1)<\/u><\/span><\/a><\/em><\/strong> present with OB (and thus without OR). This is genuine \u201crepresentation\u201d in the semiotic\/teleological register, not in the strict OR\/OB register.<br><br><\/td><td class=\"has-text-align-left\" data-align=\"left\"><br>Not internal object-specification (<a href=\"https:\/\/drdavidcring.net\/descartes-ideas\/orientation\/how-my-dtoi-baseline-accounts-for-material-falsity\/#ideaintr\">idea-r-int\/OR\/OB<\/a>); does not require resemblance.<br><\/td><td class=\"has-text-align-left\" data-align=\"left\"><br>Cold sensation lawfully correlates with certain bodily states even if it contains no OR-content.<br> <\/td><\/tr><tr><td class=\"has-text-align-center\" data-align=\"center\"><br><strong>Formal Being\/<\/strong> <strong>Formal reality<\/strong><br><br><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-purple-color\">FB\/FR<\/mark><\/td><td class=\"has-text-align-left\" data-align=\"left\"><br>The reality a thing has by existing as the kind of thing it is; can apply to mental modes as their real existence in the mind.<\/td><td class=\"has-text-align-left\" data-align=\"left\"><br><br>Often said to contrast with objective reality (OR; representational being) as distinct from formal reality.<br><br>It remains controversial whether when an idea contains objective reality, it has it as a formally real objective reality representational content of an idea.<br><br><\/td><td class=\"has-text-align-left\" data-align=\"left\"><br>\u201cAnd this is transparently true not only in the case of effects which possess <strong>actual or formal reality<\/strong>, . . . .\u201d (Third Med.: <a href=\"https:\/\/fr.wikisource.org\/wiki\/Page:Descartes_-_%C5%92uvres,_%C3%A9d._Adam_et_Tannery,_VII.djvu\/64\">AT VII 41<\/a>; <a href=\"https:\/\/archive.org\/details\/the-philosophical-writings-of-descartes-v-2\/page\/113\/mode\/1up\">CSM II 28<\/a><em>; <\/em>bold not in original)<br><br>The sensation of cold has FR as a mode of mind.<br><\/td><\/tr><tr><td class=\"has-text-align-center\" data-align=\"center\"><br><strong><a href=\"https:\/\/www.cambridge.org\/core\/books\/abs\/cambridge-descartes-lexicon\/falsity-material\/2A33A572351E0087FB318F16B654F45E\"><u><span style=\"color:blue\">Material falsity<\/span><\/u><\/a><\/strong><br><br><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-purple-color\">MF<\/mark><\/td><td class=\"has-text-align-left\" data-align=\"left\"><br>Not propositional falsity in an idea; the idea\u2019s intrinsic tendency to provide \u201csubject-matter for error,\u201d commonly by inclining the mind to treat what is not in the universe as if it were.<br><\/td><td class=\"has-text-align-left\" data-align=\"left\"><br>Not \u201cinherent misrepresentation\u201d in the sensation; not equivalent to nonexistence of the object.<br><\/td><td class=\"has-text-align-left\" data-align=\"left\"><br>\u201cBut as for the <strong>confused ideas of gods which are concocted by idolaters<\/strong>, | see no reason why they too cannot be <strong>called materially false, in so far as they provide the idolaters with subject-matter for false judgements.<\/strong> Yet ideas which give the judgement little or no scope for error do not seem as much entitled to be called materially false as those which give great scope for error, It is easy to show by means of examples that some ideas provide much greater scope for error than others. <strong>Confused ideas which are made up at will by the mind, such as the ideas of false gods, do not provide as much scope for error as the confused ideas arriving from the senses, such as the ideas of colour and cold<\/strong> (if it is true, as I have said, that these ideas do not represent anything real). The <strong>greatest scope for error is provided by the ideas which arise from the sensations of appetite.<\/strong> Thus the <strong>idea of thirst which the patient with dropsy has does indeed give him subject-matter for error, since it can lead him to judge that a drink will do him good, when in fact it will do him harm.\u201d<\/strong> <em>(Fourth Replies: <\/em><a href=\"https:\/\/fr.wikisource.org\/wiki\/Page:Descartes_-_%C5%92uvres,_%C3%A9d._Adam_et_Tannery,_VII.djvu\/64\">AT VII 233\u2013341<\/a><em>; <\/em><a href=\"https:\/\/archive.org\/details\/the-philosophical-writings-of-descartes-v-2\/page\/113\/mode\/1up\">CSM II 163 \u201364<\/a><em>; bold not in original)<\/em><br><br><strong><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-cyan-blue-color\">Cold sensation:<\/mark><\/strong> phenomenally positive, underdeterminate about existence, invites projection of \u201ccold in bodies.\u201d<br><br><\/td><\/tr><tr><td class=\"has-text-align-center\" data-align=\"center\"><br><strong>MF by inclination<\/strong><br><br><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-purple-color\">MF-inclination<\/mark><\/td><td class=\"has-text-align-left\" data-align=\"left\"><br>MF can be prior to explicit judgment because the idea\u2019s structure can already supply \u201cmatter for error.\u201d<br><br><\/td><td class=\"has-text-align-left\" data-align=\"left\"><br>Does not posit hidden OR-content; does not locate falsity in a false internal object.<br> <\/td><td class=\"has-text-align-left\" data-align=\"left\"><br>Dropsical thirst inclines judging drink beneficial when it is harmful. <br><\/td><\/tr><tr><td class=\"has-text-align-center\" data-align=\"center\"><br><strong>Degrees of MF<\/strong><br><br><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-purple-color\">MF-degree<\/mark><\/td><td class=\"has-text-align-left\" data-align=\"left\"><br>MF varies with how much \u201coccasion for error\u201d the idea supplies; appetite states can be highest, whim-of-imagination fictions often lowest.<br><br><\/td><td class=\"has-text-align-left\" data-align=\"left\"><br>Rejects \u201call fictions equally MF.\u201d<br><\/td><td class=\"has-text-align-left\" data-align=\"left\"><br>Santa-type ideas usually low unless credulously treated as real; dropsy high.<br><\/td><\/tr><tr><td class=\"has-text-align-center\" data-align=\"center\"><br><strong>Presentation<\/strong><br><br><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-purple-color\">presentation<\/mark><\/td><td class=\"has-text-align-left\" data-align=\"left\"><br>First-order phenomenology: the idea is immediately present as an experience of its own qualitative character.<br><br><\/td><td class=\"has-text-align-left\" data-align=\"left\"><br>Not identical with representation of an external quality.<br><\/td><td class=\"has-text-align-left\" data-align=\"left\"><br>Cold presents \u201ccold-feel\u201d without thereby internally representing \u201ccold-quality in bodies.\u201d<br><\/td><\/tr><tr><td class=\"has-text-align-center\" data-align=\"center\"><br><strong>Representation<\/strong><br><br><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-purple-color\">representation<\/mark><\/td><td class=\"has-text-align-left\" data-align=\"left\"><br>Either <strong>(a)<\/strong> internal representation (idea-r-int\/OR\/OB) or <strong>(b)<\/strong> external representation (idea-r-ext signhood), depending on context.<br><br><\/td><td class=\"has-text-align-left\" data-align=\"left\"><br>Avoids collapsing representation into mere \u201cbeing present to mind.\u201d<br><\/td><td class=\"has-text-align-left\" data-align=\"left\"><br>Sensations may be representational in sense <strong>(b)<\/strong> while lacking <strong>(a)<\/strong>.<br> <\/td><\/tr><tr><td class=\"has-text-align-center\" data-align=\"center\"><br><strong>No OR-content underdetermination<\/strong><br><br><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-purple-color\">underdetermination<\/mark><\/td><td class=\"has-text-align-left\" data-align=\"left\"><br>Sensory episodes often fail to fix a determinate extra-mental referent or essence; multiple external hypotheses fit the same experience. <\/td><td class=\"has-text-align-left\" data-align=\"left\"><br>Not \u201chidden content\u201d; not a defect in vividness.<br> <\/td><td class=\"has-text-align-left\" data-align=\"left\"><br><br>A cold sensation\u2019s content does not determine whether the external is privation, positive property, or neither.<br><br><\/td><\/tr><tr><td class=\"has-text-align-center\" data-align=\"center\"><br><strong>Epistemic upgrade<\/strong><br><br><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-purple-color\">\u201cupgrade\u201d<\/mark><\/td><td class=\"has-text-align-left\" data-align=\"left\"><br>The mind\u2019s habitual move from sign\/presentation to treating the state as if it were internal representation of an external quality or rank.<br><br><\/td><td class=\"has-text-align-left\" data-align=\"left\"><br><br>Not required for the sensation to occur; explains the error-profile.<br><\/td><td class=\"has-text-align-left\" data-align=\"left\"><br>Treating warmth-feel as revealing a warmth-quality in bodies.<br> <\/td><\/tr><tr><td class=\"has-text-align-center\" data-align=\"center\"><br><strong>Kind-mistake pressure<\/strong><br><br><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-purple-color\">\u201cnon-thing as thing\u201d pressure<\/mark><\/td><td class=\"has-text-align-left\" data-align=\"left\"><br>The structural tendency of some ideas (especially sensory) to be taken as disclosing a bodily quality of the same kind as what is phenomenally presented.<br><br><\/td><td class=\"has-text-align-left\" data-align=\"left\"><br>Not mere nonexistence; not resemblance mandated by bodies.<br> <\/td><td class=\"has-text-align-left\" data-align=\"left\"><br>Projecting phenomenal cold into bodies as a positive quality.<br><\/td><\/tr><tr><td class=\"has-text-align-center\" data-align=\"center\"><br><strong>Teleology of the senses<\/strong><br><br><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-purple-color\">teleology<\/mark><\/td><td class=\"has-text-align-left\" data-align=\"left\"><br>Sensations are for guiding the composite toward benefit\/harm, not for revealing essences of bodies; misuse generates MF.<br><br><\/td><td class=\"has-text-align-left\" data-align=\"left\"><br>Opposes \u201csensation as essence-disclosure.\u201d<br> <\/td><td class=\"has-text-align-left\" data-align=\"left\"><br>Pain guides withdrawal; cold warns; thirst guides drinking.<br> <\/td><\/tr><tr><td class=\"has-text-align-center\" data-align=\"center\"><br><strong>Sensitive appetite<\/strong><br><br><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-purple-color\">appetite<\/mark><\/td><td class=\"has-text-align-left\" data-align=\"left\"><br>Subclass of sensory ideas that strongly directs action (thirst, hunger, etc.).<br><br><\/td><td class=\"has-text-align-left\" data-align=\"left\"><br>Not reducible to intellectual judgment; high \u201coccasion for error.\u201d<br> <\/td><td class=\"has-text-align-left\" data-align=\"left\"><br>Dropsical thirst: appetite signal miscalibration.<br> <\/td><\/tr><tr><td class=\"has-text-align-center\" data-align=\"center\"><br><strong>Clear and distinct <\/strong><br><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-purple-color\">C&amp;D<\/mark><br><br><strong><a href=\"https:\/\/www.earlymoderntexts.com\/assets\/pdfs\/descartes1641_2.pdf\"><span style=\"color:blue\"><u>vivid and clear<\/u><\/span><\/a><\/strong> (Jonathan Bennett)<\/td><td class=\"has-text-align-left\" data-align=\"left\"><br>A cognitive status that blocks MF when the idea is clear in the relevant respect; mis-taking pressure is absent.<br><br><\/td><td class=\"has-text-align-left\" data-align=\"left\"><br>Not the same as vivid sensory phenomenology. <br><\/td><td class=\"has-text-align-left\" data-align=\"left\"><br>Clear idea of God is not MF; vivid pain can still be MF-relevant.<br> <\/td><\/tr><tr><td class=\"has-text-align-center\" data-align=\"center\"><br><strong>Obscure and confused<\/strong><br><br><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-purple-color\">O&amp;C<\/mark><\/td><td class=\"has-text-align-left\" data-align=\"left\"><br>A status associated with underdetermination and susceptibility to mis-taking; central to MF conditions for sensory ideas.<br><br><\/td><td class=\"has-text-align-left\" data-align=\"left\"><br>Not dim phenomenology; not evidence of hidden OR-content.<br> <\/td><td class=\"has-text-align-left\" data-align=\"left\"><br>Vivid cold is still obscure\/confused about bodies.<br><\/td><\/tr><tr><td class=\"has-text-align-center\" data-align=\"center\"><br><strong>\u201cMinimal OR\u201d<\/strong><br><br><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-purple-color\">minimal OR<\/mark><\/td><td class=\"has-text-align-left\" data-align=\"left\"><br>A rejected interpretive posit that sensations contain a thin sliver of OR-content.<br> <\/td><td class=\"has-text-align-left\" data-align=\"left\"><br>Either collapses into determinate <a href=\"https:\/\/drdavidcring.net\/descartes-ideas\/orientation\/how-my-dtoi-baseline-accounts-for-material-falsity\/#ideaintr\">OR<\/a> (resemblance drift) or becomes too thin to be OR at all.<br><\/td><td class=\"has-text-align-left\" data-align=\"left\"><br>Using Med. VI \u201cidea of sensible things\u201d language to infer <a href=\"#ideaintr\">OR<\/a> in the sensation itself. <br><br>Textual anchor often misused to motivate \u2018minimal OR\u2019 in sensation: \u201cNow there is in me a <strong>passive faculty of sensory perception<\/strong>, that is, a faculty for receiving and recognizing the <strong>ideas of sensible objects<\/strong>; but I could not make use of it unless there was also an active faculty, either in me or in something else, which produced or brought about these ideas. . . . So the only alternative is that it is in another substance distinct from me\u2014a substance which contains either formally or eminently all the reality <strong><em>which exists objectively in the ideas produced by this faculty<\/em><\/strong> (as I have just noted).\u201d (Med. VI, para. 10; AT VII: 79; CSM II: 55)<br><br><\/td><\/tr><tr><td class=\"has-text-align-center\" data-align=\"center\"><br><strong>Level distinction: sensation vs package<\/strong><br><br><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-purple-color\">level distinction<\/mark><\/td><td class=\"has-text-align-left\" data-align=\"left\"><br>Object-talk can attach to a broader package (sensation + habitual construal + causal entitlement) without implying OR-content in the bare sensation.<br><br><\/td><td class=\"has-text-align-left\" data-align=\"left\"><br>Blocks reading object-language as direct evidence of <a href=\"https:\/\/drdavidcring.net\/descartes-ideas\/orientation\/how-my-dtoi-baseline-accounts-for-material-falsity\/#ideaintr\">OR<\/a> in sensation.<br><\/td><td class=\"has-text-align-left\" data-align=\"left\"><br>\u201cIdea of a sensible thing\u201d belongs to the composite package, not to cold-feel alone.<br> <\/td><\/tr><tr><td class=\"has-text-align-center\" data-align=\"center\"><br><strong>Broad vs strict \u201cidea\u201d distinction<\/strong><br><br><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-purple-color\">broad\/strict<\/mark><br><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-purple-color\">wide\/narrow<\/mark><\/td><td class=\"has-text-align-left\" data-align=\"left\"><br>Methodological guardrail: identify whether \u201cidea\u201d is being used for any conscious mode (broad\/wide) or for object-containing representational content (strict\/narrow).<br><br><\/td><td class=\"has-text-align-left\" data-align=\"left\"><br>Prevents equivocating from \u201cit\u2019s an idea\u201d to \u201cit has <a href=\"https:\/\/drdavidcring.net\/descartes-ideas\/orientation\/how-my-dtoi-baseline-accounts-for-material-falsity\/#ideaintr\">OR<\/a>.\u201d<br><\/td><td class=\"has-text-align-left\" data-align=\"left\"><br>Cold is broad-sense idea; not strict-sense object-containing content.<br> <\/td><\/tr><tr><td class=\"has-text-align-center\" data-align=\"center\"><br><strong>Sign-function without resemblance<\/strong><br><br><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-purple-color\">signhood<\/mark><\/td><td class=\"has-text-align-left\" data-align=\"left\"><br>Sensory signs can correlate with bodily states without resembling them; representation-by-sign does not require similarity.<br><br><\/td><td class=\"has-text-align-left\" data-align=\"left\"><br>Rejects resemblance requirement for sensory representationality.<br> <\/td><td class=\"has-text-align-left\" data-align=\"left\"><br>Color-feel correlates with surface microstructure without resembling it.<br><\/td><\/tr><tr><td class=\"has-text-align-center\" data-align=\"center\"><br><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-purple-color\">E1<\/mark><br><strong><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-purple-color\">Cold sensation case<\/mark><\/strong><br><br><strong>Third Meditation<\/strong>, introduction of \u201cmaterial falsity\u201d using heat\/cold: AT VII 43\u201344; CSM II 30.<br><br><strong>Third Meditation<\/strong>, later backward reference to the heat\/cold example (God-idea cannot be materially false \u201cas I noted a little earlier about heat and cold\u201d): AT VII 46; CSM II 31\u201332.<br><br><strong>Fourth Replies<\/strong> (Replies to Arnauld, \u201cDE DEO\u201d): AT VII 233\u201334; CSM II 163.<\/td><td class=\"has-text-align-left\" data-align=\"left\"><br>The control case in which Descartes uses the \u201ccold\u201d discussion (in his reply to Arnauld) to deny that <strong>cold<\/strong> is contained in the sensation <strong>objectively<\/strong> (no <strong><a href=\"#ideaintr\">idea-r-int \/ idea-or<\/a><\/strong> in the sensation itself). <mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-purple-color\">E1<\/mark> therefore functions as the DTOI constraint: a secondary-quality sensation, taken strictly as an <strong>idea-s<\/strong> mode, does not internally specify \u201ccold\u201d as an object-type with <a href=\"https:\/\/drdavidcring.net\/descartes-ideas\/orientation\/how-my-dtoi-baseline-accounts-for-material-falsity\/#ideaintr\">objective reality<\/a>; any object-fixing content must come from an added intellectual\/conceptual layer (packaging) rather than from the sensation.<br><\/td><td class=\"has-text-align-left\" data-align=\"left\"><br><strong>Excludes (the target mistake):<\/strong> reading the cold sensation as if it contains \u201ccold\u201d as <strong>objective being in the intellect<\/strong> (internal OR-content). <mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-purple-color\">E1<\/mark> blocks the move: \u201csensation of cold \u21d2 cold is objectively in the idea.\u201d<br><br><strong>Contrast with <mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-purple-color\">E2<\/mark> (false idolater\u2019s god idea):<\/strong> <mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-purple-color\">E2<\/mark> is an <strong>intellectual\/composite<\/strong> case (not sensory) in which the idea can have <strong><a href=\"#ideaintr\">idea-r-int<\/a><\/strong> (object-specifying content) and yet be called materially false because it supplies error-matter via a <strong>rank-mistake<\/strong> or illicit \u201cupgrade\u201d (finite\/imperfect package treated as a genuine deity). <mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-purple-color\">E1<\/mark> and <mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-purple-color\">E2<\/mark> differ in idea-type: <mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-purple-color\">E1<\/mark> denies OR-content in the sensation; <mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-purple-color\">E2<\/mark> can involve OR-content in an intellectual idea while still being MF in the relevant sense.<br><br><strong>Contrast with <\/strong><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-purple-color\"><strong>E3<\/strong><\/mark><strong>&nbsp;(dropsical thirst):<\/strong> <mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-purple-color\">E3<\/mark> is an <strong>appetitive\/sensory<\/strong> case where the state functions teleologically (action-guiding) but becomes miscalibrated in pathology, yielding a strong occasion for error.<br><br><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-purple-color\">E1<\/mark> and <mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-purple-color\">E3<\/mark> differ in <strong>mechanism-shape<\/strong>: <mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-purple-color\">E1<\/mark> concerns <strong>secondary-quality projection<\/strong> temptations; <mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-purple-color\">E3<\/mark> concerns <strong>teleological misfire<\/strong> under abnormal bodily conditions.<br><br><\/td><td class=\"has-text-align-left\" data-align=\"left\"><br><strong>Quick diagnostic:<\/strong> Does Descartes explicitly deny that the sensible quality (cold) is \u201cin the idea objectively\u201d? If yes, classify under <mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-purple-color\">E1<\/mark>: the sensation itself lacks <strong><a href=\"#ideaintr\">idea-r-int<\/a><\/strong>.<br><br><strong>Example:<\/strong> In replying to Arnauld\u2019s \u201ccold as privation\u201d worry, Descartes blocks attributing objective cold-content to the sensation; any object-directed \u201ccold-in-body\u201d construal belongs to an intellectualized construal, not to the sensory mode as such.<\/td><\/tr><tr><td class=\"has-text-align-center\" data-align=\"center\"><br><br><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-purple-color\">E2<\/mark><br><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-purple-color\"><strong>\u201cIdea of a false god\u201d case<\/strong> <strong>had by idolaters<\/strong><\/mark><br><br><strong>Fourth Replies<\/strong>, AT VII 233\u201334; CSM II 163.&nbsp;<br><br><br><\/td><td class=\"has-text-align-left\" data-align=\"left\"><br>Composite idea (often <strong>idea-i<\/strong>\/composite) that can be materially false by underwriting <strong>rank-mistakes<\/strong> and false judgments, even if it has internal representational structure.<br><\/td><td class=\"has-text-align-left\" data-align=\"left\"><br>MF does not reduce to \u201cobject doesn\u2019t exist.\u201d<br><\/td><td class=\"has-text-align-left\" data-align=\"left\"><br>\u201cJupiter as God\u201d functions as material for false worship-judgments.<br><\/td><\/tr><tr><td class=\"has-text-align-center\" data-align=\"center\"><br><br><br><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-purple-color\">E3<\/mark><br><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-purple-color\"><strong>Dropsical thirst case<\/strong><br><\/mark><br><strong>Sixth Meditation<\/strong>, AT VII 84\u201385; CSM II 59.<br><br><strong>Fourth Replies<\/strong>, AT VII 234; CSM II 164.<br><br><br><\/td><td class=\"has-text-align-left\" data-align=\"left\"><br>Appetite <strong>idea-s<\/strong> with high occasion for error; MF explained by <strong>teleological signal miscalibration<\/strong> and <strong>action-guiding pressure<\/strong>.<br><\/td><td class=\"has-text-align-left\" data-align=\"left\"><br>Does not require OR-content; not merely \u201ca false judgment\u201d story.<br><\/td><td class=\"has-text-align-left\" data-align=\"left\"><br>Thirst inclines drinking though harmful.<br><\/td><\/tr><\/tbody><\/table><\/figure>\n\n\n\n<div style=\"height:50px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<hr class=\"wp-block-separator has-alpha-channel-opacity\"\/>\n\n\n\n<div style=\"height:50px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<h2 class=\"wp-block-heading has-text-align-center\"><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-green-cyan-color\">Table of Core DTOI Theses Explained<\/mark><\/h2>\n\n\n\n<div style=\"height:30px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<figure class=\"wp-block-table\"><table class=\"has-fixed-layout\"><tbody><tr><td class=\"has-text-align-center\" data-align=\"center\"><br><strong><div style=\"text-align: center;\"><span style=\"font-size: 28px;\"><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-luminous-vivid-orange-color\">Core DTOI thesis<\/mark><\/span><\/div><\/strong><br><\/td><td><br><strong><div style=\"text-align: center;\"><span style=\"font-size: 28px;\"><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-luminous-vivid-orange-color\">Expanded Elaboration<\/mark><\/span><\/div><\/strong><br><\/td><td><br><strong><div style=\"text-align: center;\"><span style=\"font-size: 28px;\"><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-luminous-vivid-orange-color\">What It <em>Rules Out<\/em><\/mark><\/span><\/div><\/strong><br><\/td><td><br><strong><div style=\"text-align: center;\"><span style=\"font-size: 28px;\"><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-luminous-vivid-orange-color\">Main Explanatory Payoff<\/mark><\/span><\/div><\/strong><br><\/td><td><br><strong><div style=\"text-align: center;\"><span style=\"font-size: 28px;\"><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-luminous-vivid-orange-color\">Paradigm Cases \/ Diagnostics<\/mark><\/span><\/div><\/strong><br><\/td><\/tr><tr><td class=\"has-text-align-center\" data-align=\"center\"><br><strong>1) <mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-green-cyan-color\">MF = \u201cerror-matter,\u201d not false objective content<\/mark><\/strong><\/td><td><br><strong>What this says:<\/strong> <a href=\"https:\/\/www.cambridge.org\/core\/books\/abs\/cambridge-descartes-lexicon\/falsity-material\/2A33A572351E0087FB318F16B654F45E\">Material falsity<\/a> is not propositional falsity \u201cinside\u201d an idea. It is a feature of certain ideas <strong>qua<\/strong> mental episodes that <strong>supply subject-matter for error<\/strong> before any explicit judgment.<br><br><strong>How it fits Descartes\u2019s architecture:<\/strong> Strict truth\/falsity belongs to judgments; MF explains why some ideas nevertheless deserve the label \u201cfalse\u201d because they are <em>intrinsically apt<\/em> to occasion erroneous judgment, without containing a false represented object.<br><br><strong>Mechanism:<\/strong> MF attaches to an idea\u2019s <em>functional + phenomenological <\/em>profile (its built-in tendency to be misused), not to a false internal <strong><em><a href=\"https:\/\/philsci-archive.pitt.edu\/3900\/1\/models_and_formats_of_representation.pdf\"><span style=\"color:blue\"><u>representatum (see 2.1)<\/u><\/span><\/a><\/em><\/strong>.<br><br><\/td><td><br>Treating MF as <strong>false OR-content<\/strong> (idea-r-int\/idea-or) in sensations; treating MF as covert propositional content.<br><\/td><td><br>Explains how an idea can be \u201cfalse\u201d while preserving the judgment-centered account of strict falsity and avoiding any \u201cGod built false contents into the mind\u201d pressure.<br><\/td><td><br><strong>Cold<\/strong> as phenomenally positive but not internally object-specifying; <strong>dropsy<\/strong> as action-guiding signal that misleads; <strong>idolater<\/strong> as an idea used as the basis for false judgments.<br><\/td><\/tr><tr><td class=\"has-text-align-center\" data-align=\"center\"><br><strong>2) <mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-green-cyan-color\">Low-determination enables MF<\/mark><\/strong><\/td><td><br><strong>What this says:<\/strong> Extra-mental underdetermination does not block MF; it often <strong>enables<\/strong> it. A state can be <em>thin\/underdeterminate<\/em> about bodily essences and still be MF because MF tracks an idea\u2019s propensity to be <strong>mis-taken<\/strong>, not its success at determinate object-specification.<br><br><strong>Why this answers the low-determination question:<\/strong> Underdetermination leaves \u201croom\u201d for habitual completion: the mind is tempted to <strong>upgrade<\/strong> a phenomenal\/sign state into a world-disclosing, object-containing representation.<br><br><strong>Key point:<\/strong> MF is not \u201cdeterminately represents X falsely,\u201d but \u201cinvites an illegitimate construal of itself as if it represented X.\u201d<br><br><\/td><td><br>\u201cNo determinate object \u2192 no falsity\u201d; the assumption that falsity requires determinate representational content.<br><\/td><td><br>Makes no OR-content sensory episodes intelligible as systematic sources of error without attributing to them hidden OR-content.<br><\/td><td><br><strong>Cold:<\/strong> underdetermines whether the external is privation\/positive\/neither, yet its phenomenal positivity invites projection into bodies.<br><br><strong>Diagnostic:<\/strong> does the episode fail to fix extra-mental essence while still pressing toward an external-quality construal?<br><\/td><\/tr><tr><td class=\"has-text-align-center\" data-align=\"center\"><br><strong>3) <mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-green-cyan-color\">Two representational modes: idea-r-int (OR) vs idea-r-ext (lawful sign)<\/mark><\/strong><\/td><td><br><strong>What this says:<\/strong> \u201cRepresentation\u201d is not univocal.<br><br>\u2022 <strong>idea-r-int \/ idea-or<\/strong>: internal representation, i.e., an idea contains an object-type as <a href=\"https:\/\/www.cambridge.org\/core\/books\/abs\/cambridge-descartes-lexicon\/being-formal-versus-objective\/EB7DDBF4A3D9BB7E42383E17BCBE5D60\">objective reality<\/a> (strict representational content).<br><br>\u2022 <strong>idea-r-ext:<\/strong> external representation, i.e., a state functions as a <strong>law-governed sign<\/strong> of bodily configurations without containing those configurations as OR-content.<br><br><strong>Why this matters:<\/strong> Sensory\/appetitive ideas can be world-informative as <strong>signs<\/strong> while lacking OR-content; MF arises when a sign\/presentation is <strong>treated as<\/strong> internal representation.<br><br><\/td><td><br>Unitary \u201crepresentation\u201d doctrine; the slide from \u201cmental\u201d to \u201cobjectively real content.\u201d<br><br><\/td><td><br><strong>Preserves both:<\/strong> <strong>(a)<\/strong> teleological usefulness of sensation, and <strong>(b)<\/strong> denial that secondary-quality sensation contains internally object-specifying content.<br><\/td><td><br><strong>Cold\/pain\/color:<\/strong> typically idea-r-ext (sign) or bare presentation, not idea-r-int (internal representation).<br><br><strong>Thirst:<\/strong> idea-r-ext; (natural sign) pathology alters reliability. <br><br><strong>Diagnostic:<\/strong> is the state best typed as sign\/presentation rather than OR-content?<br><\/td><\/tr><tr><td class=\"has-text-align-center\" data-align=\"center\"><br><strong>4) <mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-green-cyan-color\">MF is a kind-mistake pressure (\u201cnon-thing as thing\u201d)<\/mark><\/strong><\/td><td><br><strong>What this says:<\/strong> The \u201cnon-thing as thing\u201d structure is best read as a <strong><em>kind-mistake<\/em><\/strong> pressure: the episode\u2019s phenomenal positivity and guidance-role incline the mind to posit in bodies something of the <em>same kind<\/em> as what is presented in experience.<br><br><strong>Crucial refinement:<\/strong> The state \u201cpresents\u201d phenomenal positivity; MF occurs when that positivity is <em>misclassified<\/em> as a representation of a positive external quality that resembles it. The falsity is in the <em>invited reclassification<\/em>, not in an internally false content.<br><br><strong>Non-deceiver payoff:<\/strong> Locating the problem in <em>misclassification\/overreach<\/em> keeps deception out of the sensory mode itself.<br><br><\/td><td><br>MF = mere nonexistence; MF requires resemblance as a truth condition; MF as built-in misrepresentation in the sensation.<\/td><td><br>Explains why <em>projection<\/em> and <em>resemblance-errors<\/em> are central to MF, while keeping the sensory system <em>teleologically well-designed<\/em>.<br><\/td><td><br><strong>Cold as external positive quality:<\/strong> the paradigm <em>kind-mistake<\/em>.<br><br><strong>Diagnostic:<\/strong> does the episode invite treating phenomenal positivity as a bodily quality \u201clike itself\u201d?<br><\/td><\/tr><tr><td class=\"has-text-align-center\" data-align=\"center\"><br><strong>5) <mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-green-cyan-color\">Degrees of MF track \u201coccasion for error\u201d<\/mark><\/strong><\/td><td><br><strong>What this says:<\/strong> MF is not flat. It <em>varies<\/em> with the idea\u2019s propensity to occasion error, especially the extent to which it is action-directing and urgent.<br><br><strong>Ranking rationale:<\/strong> Appetite-states can be maximally MF because they guide action in survival contexts; when miscalibrated they supply maximal \u201cmatter for error.\u201d Imagination-fictions often supply little occasion unless credulously uptaken as disclosures of reality.<br><br><strong>DTOI implication:<\/strong> \u201cFiction\u201d alone is not a sufficient condition for MF; what matters is the <em>error-profile<\/em> (how the idea functions in guiding assent\/action).<br><br><\/td><td><br>\u201cAll fictions equally MF\u201d; collapsing <strong>appetite misfires<\/strong> and <strong>secondary-quality projection<\/strong> into one undifferentiated class.<\/td><td><br>Explains why dropsy can be a high-occasion case while Santa\/Easter-bunny ideas are typically low-occasion, without changing the core MF mechanism.<\/td><td><br><strong>Dropsical thirst:<\/strong> strong MF (high occasion).<br><br><strong>Cold:<\/strong> moderate MF (projection). <br><br><strong>Santa\/Easter-bunny\/tooth-fairy:<\/strong> typically weak MF or not properly MF unless treated as real.<br><br><strong>Diagnostic:<\/strong> how much does the state press toward assent\/action and thus toward error?<\/td><\/tr><tr><td class=\"has-text-align-center\" data-align=\"center\"><br><strong>6) <mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-green-cyan-color\">Non-sensory MF: only where confusion invites misuse; clear intellectual ideas are not MF<\/mark><\/strong><\/td><td><br><strong>What this says:<\/strong> MF can occur outside bare sensation, but only in the presence of <strong>confusion\/unstable packaging<\/strong> that invites mis-taking. A clear and distinct intellectual idea does not invite the relevant misclassification and thus is not MF.<br><br><strong>Integrating E2 (idolater):<\/strong> A composite intellectual\/imaginative \u201cfalse god\u201d can contain internal representational structure (idea-r-int) and still be MF because it supplies matter for false judgments via a metaphysical <strong>rank-mistake<\/strong> (finite\/imperfect package treated as genuine deity).<br><br><strong>Key boundary:<\/strong> MF is compatible with idea-r-int in confused composites; MF is not compatible with vivid-and-clear intellectual cognition in the relevant respect.<br><br><\/td><td><br>\u201cClear-and-distinct ideas can be MF\u201d; restricting MF to sensation only; treating idolater-cases as MF merely because the object is unreal.<\/td><td><br>Unifies sensory and non-sensory cases at the level of <strong>misuse-profile<\/strong>, while preserving the special status of clear intellectual cognition.<\/td><td><br><strong>Idolater\u2019s god idea:<\/strong> candidate MF via <em>rank-mistake<\/em> pressure.<br><br><strong>Clear idea of God:<\/strong> not MF.<br><br><strong>Diagnostic:<\/strong> is there confusion\/instability that invites a wrong \u201cupgrade\u201d or rank-ascription, or is the cognition clear in the relevant respect?<\/td><\/tr><\/tbody><\/table><\/figure>\n\n\n\n<div style=\"height:30px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<figure class=\"wp-block-table\"><table class=\"has-fixed-layout\"><tbody><tr><td class=\"has-text-align-center\" data-align=\"center\"><br><strong><div style=\"text-align: center;\"><span style=\"font-size: 28px;\"><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-luminous-vivid-orange-color\">Core DTOI thesis<\/mark><\/span><\/div><\/strong><br><\/td><td><br><strong><div style=\"text-align: center;\"><span style=\"font-size: 28px;\"><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-luminous-vivid-orange-color\">Expanded Elaboration<\/mark><\/span><\/div><\/strong><br><\/td><td><br><strong><div style=\"text-align: center;\"><span style=\"font-size: 28px;\"><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-luminous-vivid-orange-color\">What It <em>Rules Out<\/em><\/mark><\/span><\/div><\/strong><br><\/td><td><br><strong><div style=\"text-align: center;\"><span style=\"font-size: 28px;\"><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-luminous-vivid-orange-color\">Main Explanatory Payoff<\/mark><\/span><\/div><\/strong><br><\/td><td><br><strong><div style=\"text-align: center;\"><span style=\"font-size: 28px;\"><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-luminous-vivid-orange-color\">Paradigm Cases \/ Diagnostics<\/mark><\/span><\/div><\/strong><br><\/td><\/tr><tr><td class=\"has-text-align-center\" data-align=\"center\"><br><strong>7) <mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-green-cyan-color\">Keep levels distinct: the bare sensation vs the \u201cidea of a sensible thing\u201d package<\/mark><\/strong><\/td><td><br><strong>What this says:<\/strong> Descartes\u2019s object-talk (\u201cidea of sensible things,\u201d \u201c<a href=\"https:\/\/drdavidcring.net\/descartes-ideas\/orientation\/how-my-dtoi-baseline-accounts-for-material-falsity\/#ideaintr\">objective being<\/a>,\u201d \u201crepresents\u201d) can attach to a broader <em>package<\/em> (sensation + habitual construal + causal entitlement) without implying that the <em>sensation itself<\/em> contains idea-r-int\/idea-or.<br><br><strong>How it fits the cold constraint:<\/strong> The sensation can remain a <em>sensus<\/em> (<strong><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-green-cyan-color\"><a href=\"#ideaintr\"><span style=\"color:blue\"><u>idea-m<\/u><\/span><\/a><\/mark><\/strong>\/<strong><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-green-cyan-color\"><a href=\"#ideaintr\"><span style=\"color:blue\"><u>idea-s<\/u><\/span><\/a><\/mark><\/strong>) while object-language belongs to the mind\u2019s interpretive\/conceptual add-on, the part that upgrades the episode into an object-directed \u201cidea of a thing.\u201d<br><br><\/td><td><br>Reading any \u201cobject\u201d language in sensory contexts as direct evidence of idea-r-int inside the sensation.<\/td><td><br>Explains how Descartes can speak as if we have \u201cideas of sensible things\u201d while preserving the thesis that secondary-quality sensations lack <a href=\"https:\/\/www.cambridge.org\/core\/books\/abs\/cambridge-descartes-lexicon\/being-formal-versus-objective\/EB7DDBF4A3D9BB7E42383E17BCBE5D60\">objective reality<\/a> as internally contained content.<\/td><td><br><strong>Diagnostic:<\/strong> Does the passage\u2019s object-language track the composite package (sensation + construal) rather than the bare phenomenal episode?<br><br><strong>Case:<\/strong> cold sensation vs \u201ccold in the body.\u201d<\/td><\/tr><tr><td class=\"has-text-align-center\" data-align=\"center\"><br><strong>8) <mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-green-cyan-color\">Strict vs broad \u201cidea\u201d: sensation is an idea in the broad sense without being image-like or object-containing<\/mark><\/strong><\/td><td><br><strong>What this says:<\/strong> Descartes\u2019s term \u201cidea\u201d has a broad sense (any immediate mode of awareness) and a stricter representational sense (idea as object-containing content). Sensations belong securely to the broad category while often lacking strict representational content.<br><br><strong>DTOI implication:<\/strong> Being an \u201cidea\u201d does not automatically confer idea-r-int\/idea-or. That inference is the main source of \u201cminimal OR in sensation\u201d errors.<br><br><\/td><td><br>Conflating \u201cidea\u201d with \u201cidea-as-image,\u201d or treating \u201cidea\u201d as always implying <a href=\"https:\/\/drdavidcring.net\/descartes-ideas\/orientation\/how-my-dtoi-baseline-accounts-for-material-falsity\/#ideaintr\">objective reality<\/a> content.<\/td><td><br><strong>Stabilizes vocabulary:<\/strong> sensations can be genuine ideas and yet fail to be internally representational. This allows MF to be explained functionally rather than by positing hidden contents.<\/td><td><br><strong>Case:<\/strong> cold\/pain\/color as ideas (broad) yet not idea-r-int.<br><br><strong>Diagnostic:<\/strong> Is \u201cidea\u201d being used merely to mark immediate awareness, or to ascribe object-containing content?<\/td><\/tr><tr><td class=\"has-text-align-center\" data-align=\"center\"><br><strong>9) <mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-green-cyan-color\">Presentation \u2260 representation: sensory phenomenology presents itself; MF arises when that presentation is treated as external disclosure<\/mark><\/strong><\/td><td><br><strong>What this says:<\/strong> A sensation can be a vivid presentation of its own phenomenal character without being a representation of an external property resembling it. MF arises when the mind treats the presented phenomenal positivity as if it were an internally object-specifying representation of a bodily quality.<br><br><strong>Key point:<\/strong> MF is anchored in the mismatch between <strong>(a)<\/strong> what the sensation presents (its feel) and <strong>(b)<\/strong> what the mind is tempted to treat it as representing (a similar quality in bodies).<br><br><\/td><td><br>\u201cIf it is presented to consciousness, then it represents an external thing with objective reality.\u201d<\/td><td><br><strong>Clarifies the non-deceiver strategy:<\/strong> the sensory system can be reliable as a guide to benefit\/harm without being a veridical mirror of bodily qualities.<\/td><td><br><strong>Case:<\/strong> cold seems to \u201cbe in the hand,\u201d yet the world does not contain \u201cphenomenal cold\u201d as a positive quality.<br><br><strong>Diagnostic:<\/strong> Does the state invite projection of phenomenal character into bodies?<\/td><\/tr><tr><td class=\"has-text-align-center\" data-align=\"center\"><br><strong>10) <mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-green-cyan-color\">MF is pre-judgmental, but not \u201cinherent misrepresentation\u201d<\/mark><\/strong><\/td><td><br><strong>What this says:<\/strong> MF can be prior to explicit judgment because the idea\u2019s structure can already supply \u201cmatter for error.\u201d That does not mean the idea contains false, object-specifying content. The mistake is an <em>upgrade<\/em> or misclassification pressure that is built into how the episode naturally functions in human cognition.<br><br><strong>Non-deceiver payoff:<\/strong> If the falsity were intrinsic representational falsity, God would be implicated. On DTOI, the idea is teleologically appropriate; the misuse lies in treating it as essence-revealing.<br><br><\/td><td><br>Any account that treats MF as the sensation itself internally representing a false object (or representing \u201ca privation\u201d as if it were \u201ca thing\u201d).<\/td><td><br>Explains how Descartes can assign MF to sensory modes while maintaining that strict falsity requires judgment, and while preserving divine non-deception.<\/td><td><br><strong>Case:<\/strong> cold materially false before reflective endorsement.<br><br><strong>Diagnostic:<\/strong> Is the \u201cerror\u201d located in a built-in invitation to mis-take, not in false OR-content?<\/td><\/tr><tr><td class=\"has-text-align-center\" data-align=\"center\"><br><strong>11) <mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-green-cyan-color\">Reject \u201cminimal OR\u201d in secondary-quality sensation<\/mark><\/strong><\/td><td><br><strong>What this says:<\/strong> \u201cMinimal OR\u201d collapses into either:<br><br><strong>(a)<\/strong> a determinate internal content that reintroduces the resemblance\/projection error, or<br><br><strong>(b)<\/strong> a content too thin to be OR at all.<br><br>On DTOI, the best stable reading is: secondary-quality sensations lack idea-r-int\/idea-or; any external directedness is idea-r-ext (lawful sign) or belongs to the broader package-level construal.<br><br><strong>Structural point:<\/strong> OR tracks determinate object-type content; \u201cthin OR\u201d that fixes no determinate <strong><em><a href=\"https:\/\/philsci-archive.pitt.edu\/3900\/1\/models_and_formats_of_representation.pdf\"><span style=\"color:blue\"><u>representatum (see 2.1)<\/u><\/span><\/a><\/em><\/strong> is just formal reality plus causal dependence.<br><br><\/td><td><br>Hybrid views that preserve OR in sensations \u201cin a very thin way\u201d to save causal arguments, while still denying resemblance.<\/td><td><br>Keeps the formal\/objective distinction sharp; blocks drift toward hidden-content models of sensory obscurity; safeguards the explanatory role of idea-r-ext.<\/td><td><br><strong>Case:<\/strong> cold\/color\/pain: either sign-only or bare presentation, not OR-content.<br><br><strong>Diagnostic:<\/strong> Does the proposal smuggle resemblance-like \u201cqualitative in body\u201d content back in under \u201cminimal OR\u201d?<\/td><\/tr><tr><td class=\"has-text-align-center\" data-align=\"center\"><br><strong>12) <mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-green-cyan-color\">Teleology is the governing constraint: sensations are for benefit\/harm guidance, not essence-disclosure<\/mark><\/strong><\/td><td><br><strong>What this says:<\/strong> Descartes\u2019s most stable account of sensation is teleological: sensations guide the composite toward what preserves it. When we misuse them as if they disclosed the natures of bodies, they generate systematic error and thus qualify as MF (in the error-matter sense).<br><br><strong>DTOI integration:<\/strong> Teleology explains why idea-r-ext suffices for \u201caboutness\u201d and why MF is predictable when sensations are treated as idea-r-int.<br><\/td><td><br>Any reading that makes sensation primarily an epistemic faculty for discovering bodily essences or qualitative structure in bodies.<\/td><td><br><br>Unifies the cold case, the dropsy case, and the \u201cprojection\u201d diagnosis under a single explanatory principle: proper function vs misapplication.<br><br>Meditation VI gives the governing principle: sensory perceptions are \u201cspecifically given by nature for signifying to the mind what things are beneficial or harmful,\u201d and error arises when they are misused \u201cas if they were reliable criteria for immediately discerning the essence of bodies.\u201d&nbsp; (p. 58)<br><br>The cold case fits because, being \u201cobscure and confused,\u201d it gives an \u201coccasion to judge that there is a positive entity out there,\u201d i.e., it invites an illegitimate upgrade from guidance-sign to essence-disclosure.&nbsp; (pp. 149\u2013150)<br><br>The <strong>\u201cprojection\u201d diagnosis<\/strong> is just this misuse made explicit: the habitual judgment that bodies contain something \u201caltogether similar\u201d to the ideas of heat, whiteness, etc.&nbsp; (p. 58)<br><br>Dropsy is the same structure at maximal intensity, since appetite-ideas supply the \u201cgreatest\u201d occasion for error by inclining one to judge drink beneficial when it is harmful.&nbsp; (p. 150) <br><br>Thus cold, projection, and dropsy <strong>unify under one teleological rule<\/strong>: <em>proper function<\/em> as <strong>benefit\/harm signification<\/strong> vs <em>misapplication<\/em> as <strong>essence-detection<\/strong>.&nbsp; (p. 58)<br><br><\/td><td><br><strong>Case:<\/strong> dropsy as a teleological signal misfire; cold as a beneficial warning misused as a body-quality detector.<br><br><strong>Diagnostic:<\/strong> Is the error explained by misapplication of a guidance system rather than by false internal contents?<\/td><\/tr><\/tbody><\/table><\/figure>\n\n\n\n<div style=\"height:30px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<hr class=\"wp-block-separator has-alpha-channel-opacity\"\/>\n\n\n\n<div style=\"height:30px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<p class=\"wp-block-paragraph\"><\/p>\n","protected":false},"excerpt":{"rendered":"<p>[NOTE: See Glossary below for definition of all technical terms. Hyperlinks are in magenta or blue or underlined blue hyperlinks. Click a hyperlinked technical term, then click the blue circle with a white up-arrow in the lower-right corner to jump back to the top of the post. Also see \u201cDTOI &amp; Non-DTOI Baselines For AI [&hellip;]<\/p>\n","protected":false},"author":1,"featured_media":35284,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[10],"tags":[24,31,35,42],"class_list":["post-35168","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-orientation","tag-idea","tag-material-falsity","tag-objective-reality","tag-representation"],"featured_image_src":"https:\/\/drdavidcring.net\/descartes-ideas\/wp-content\/uploads\/2026\/01\/IMG_4489b.jpeg","author_info":{"info":["Dr. David C. Ring"]},"featured_image_urls":{"full":["https:\/\/drdavidcring.net\/descartes-ideas\/wp-content\/uploads\/2026\/01\/IMG_4489b.jpeg",1084,677,false],"thumbnail":["https:\/\/drdavidcring.net\/descartes-ideas\/wp-content\/uploads\/2026\/01\/IMG_4489b-150x94.jpeg",150,94,true],"medium":["https:\/\/drdavidcring.net\/descartes-ideas\/wp-content\/uploads\/2026\/01\/IMG_4489b-300x187.jpeg",300,187,true],"medium_large":["https:\/\/drdavidcring.net\/descartes-ideas\/wp-content\/uploads\/2026\/01\/IMG_4489b-768x480.jpeg",768,480,true],"large":["https:\/\/drdavidcring.net\/descartes-ideas\/wp-content\/uploads\/2026\/01\/IMG_4489b-1024x640.jpeg",800,500,true],"1536x1536":["https:\/\/drdavidcring.net\/descartes-ideas\/wp-content\/uploads\/2026\/01\/IMG_4489b.jpeg",1084,677,false],"2048x2048":["https:\/\/drdavidcring.net\/descartes-ideas\/wp-content\/uploads\/2026\/01\/IMG_4489b.jpeg",1084,677,false],"ultp_layout_landscape_large":["https:\/\/drdavidcring.net\/descartes-ideas\/wp-content\/uploads\/2026\/01\/IMG_4489b.jpeg",1084,677,false],"ultp_layout_landscape":["https:\/\/drdavidcring.net\/descartes-ideas\/wp-content\/uploads\/2026\/01\/IMG_4489b-870x570.jpeg",870,570,true],"ultp_layout_portrait":["https:\/\/drdavidcring.net\/descartes-ideas\/wp-content\/uploads\/2026\/01\/IMG_4489b-600x677.jpeg",600,677,true],"ultp_layout_square":["https:\/\/drdavidcring.net\/descartes-ideas\/wp-content\/uploads\/2026\/01\/IMG_4489b-600x600.jpeg",600,600,true]},"category_info":"<a href=\"https:\/\/drdavidcring.net\/descartes-ideas\/category\/orientation\/\" rel=\"category tag\">Orientation<\/a>","tag_info":"Orientation","comment_count":"0","_links":{"self":[{"href":"https:\/\/drdavidcring.net\/descartes-ideas\/wp-json\/wp\/v2\/posts\/35168","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/drdavidcring.net\/descartes-ideas\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/drdavidcring.net\/descartes-ideas\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/drdavidcring.net\/descartes-ideas\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/drdavidcring.net\/descartes-ideas\/wp-json\/wp\/v2\/comments?post=35168"}],"version-history":[{"count":283,"href":"https:\/\/drdavidcring.net\/descartes-ideas\/wp-json\/wp\/v2\/posts\/35168\/revisions"}],"predecessor-version":[{"id":45271,"href":"https:\/\/drdavidcring.net\/descartes-ideas\/wp-json\/wp\/v2\/posts\/35168\/revisions\/45271"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/drdavidcring.net\/descartes-ideas\/wp-json\/wp\/v2\/media\/35284"}],"wp:attachment":[{"href":"https:\/\/drdavidcring.net\/descartes-ideas\/wp-json\/wp\/v2\/media?parent=35168"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/drdavidcring.net\/descartes-ideas\/wp-json\/wp\/v2\/categories?post=35168"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/drdavidcring.net\/descartes-ideas\/wp-json\/wp\/v2\/tags?post=35168"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}