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The Cartesian refutation of idealism

Perhaps the most familiar aspect of Descartes's system is his 'cogito argument', so-called after its most familiar formulation, 'I think, therefore I am' (Ego cogito, ergo sum). In the Meditations, Descartes urged of course that even though we can doubt the existence of anything outside of our thought, still the very existence of our thought reveals the existence of our mind as a thinking thing. This argument indicates a primary way in which we are to understand the conclusion, announced in the title of Meditation Two, that 'the nature of mind' is 'better known than body' (AT VII 23), Descartes did allow that we know the nature of body as an extended thing, and even offered a proof in Meditation Six of the existence of body so conceived. He also claimed in this final meditation that sensory experience teaches us that our mind is united to a particular body. Nonetheless, he insisted that none of these further results compromise in any way the claim that our thoughts can immediately reveal only the existence of our own mind. The fact that this cogito argument is initially so compelling helps to explain its popularity. However, Kant urged that the argument assumes the possibility of a sort of idealism that is not only controversial, but also refutable. This position is presented in the aptly named Refutation of Idealism, a section which he added to the second edition of his Critique of Pure Reason. There, Kant took issue with a 'problematic idealism' that asserts that 'there is only one empirical assertion that is indubitably certain, namely, that / am'. He noted in response to such an assertion that while