The Cartesian Crisis: What Do I Control? What Do I Influence?

[DISCLAIMER]

Reality, as defined by the American Psychological Association (APA), is “in philosophy, that which genuinely exists, usually in contrast to that which only seems to exist.” There are many Western, Eastern, and other philosophical perspectives which address this concept.

This brings me to the notion of truth (the body of real things, events, and facts: a judgment, proposition, or idea that is true or accepted as true—being in accordance with the actual state of affairs: being that which is the case rather than what is manifest or assumed).

Also, regarding the theme of this blogpost, it’s worth noting that the APA defines crisis as “a situation (e.g., a traumatic change) that produces significant cognitive or emotional stress in those involved in it” or “a state of affairs marked by instability and the possibility of impending change for the worse, for example, in a political or social situation.” Both apply to this post.

When providing care for mental, emotional, and behavioral health (collectively “mental health”), typically through psychoeducational lessons regarding Rational Emotive Behavior Therapy (REBT), I often appeal to truth (i.e., a description) about reality (i.e., that which actually exists).

For instance, I sometimes appeal to work of the late French philosopher René Descartes. Specifically, one source states of a concept to which I often allude:

Dualism is closely associated with the thought of René Descartes (1641), who holds that the mind is a nonphysical—and therefore, non-spatial—substance. Descartes clearly identified the mind with consciousness and self-awareness and distinguished this from the physical brain as the seat of intelligence. Hence, he was the first documented Western philosopher to formulate the mind–body problem in the form in which it exists today.

At the risk of oversimplifying the mind-body problem, I invite you to consider that the mind is what the brain does. It’s a nonphysical process of the physical organ. Now, how do I know that what I’ve said is true about reality?

After all, if one were to dissect another person’s body and discover a brain, the mind is nowhere to be found. I admit that to some degree the concept of a mind is unfalsifiable (not capable of being proved false). Without evidence, I’ve made the claim that there is a mind.

In turn, without evidence, you could make the claim that each person has an invisible elf that toils endlessly to ensure proper functioning of the brain. With neither of us able to disprove claims of the other, we can simply agree to disagree with each other’s opposing proposals.

Therefore, neither of us can actually know (to be aware of the truth or factuality of) whether or not the mind or an elf is responsible for the function of a brain. Indeed, this creates a conundrum (an intricate and difficult problem—a question raised for inquiry, consideration, or solution).

I can go through the rest of my life believing (considering to be true or honest) that the unfalsifiable concept of the mind is real. You can carry out the remainder of your days believing that an invisible elf is a better description for the nonphysical process of the physical brain.

Presuming you understand the Cartesian conundrum of truth about reality, then perhaps you’ll also find it comprehensible how so many people currently appear unable to decipher fact (something that actually exists or occurs) from fiction (something invented by the imagination).

Noteworthy, for several years, I’ve admired biologists Bret Weinstein and Heather Heying while listening to their DarkHorse podcast (“Evolutionary Lens”) episodes. Often, I’ve heard both scientists invoking the Cartesian crisis. Recently, on episode 322, Heying stated of this concept:

You have discussed the Cartesian crisis, which you named a few years back… our ever-growing inability to discern [to come to know or recognize mentally] what is real, discern what the truth is, has to do with us not being actual eyewitnesses to things where we think we’re eyewitnesses to.

The fabrication of apparent [appearing as actual to the eye or mind] reality on screens, the interface… the delay between what we think that we’re sensing, what we are sensing, and when it actually happened, and therefore the ability for contributing forces to get in between the thing that we think we’re observing or sensing in some way and how we’re sensing it, and to change it.

So, that’s at the empirical [originating in or based on observation or experience] level. […] And then, of course, a lot of what we do here with regard to the Evolutionary Lens is think at the theoretical [existing only in theory—a scientifically acceptable or plausible general principle or body of principles based on data and offered to explain phenomena] level, analytically [separating something into component parts or constituent elements].

Entirely aside from what is actually true, what would be true “if”. Let’s work in hypotheticals [involving or being based on a suggested idea or theory]. Let’s consider, you know, things like the game theory and the evolutionary logic of systems.

And then, as we actually know things to be true, let’s say, “Oh, I see that. Let’s use what we understand analytically and figure out what must be true ‘if’ that is true,” and use those sorts of skills to assess if what we think we’re seeing is true—is actually true, and also to make inference [a conclusion or opinion that is formed because of known facts or evidence; the act of passing from one proposition, statement, or judgment considered as true to another whose truth is believed to follow from that of the former].

But when the news cycle is so fast, when the information is demonstrably fraudulent – at least, in places – the ability to use any model on things that you have totally varying understanding of whether or not they are true, and also varying capacities to know to what degree they are true, the whole thing becomes such a muddle that… your results will vary. […]

Different people will have different brains, which—yes, different capacities, too, but different brains that work well in different styles of tasks that, you know, pulling back and saying, “Actually, that entire thing is so unknown that no amount analysis over here is going to allow me to discern what is true. Therefore, I can’t make sense of it.”

And I’m not saying I don’t care. And I’m not saying I’m disinterested. What I’m saying is it’s simply not possible now, and there are so many other things that I could be doing with my time in which I could be making sense of the world—developing better models, that… maybe I’ll come back to it, maybe not.

But being constantly reminded of the thing doesn’t often, for many people, actually help resolve anything. And just makes us scattered.

Synthesizing what Heying expressed, one source succinctly states that the Cartesian crisis “represents an unprecedented existential threat to humanity’s ability to discern reality from fiction.” Regarding this topic, I stated in Media:

Years ago, I came across a music video that contained an outro clip from archival footage of an unidentified source. In what appears to have been one of the animated edutainment clips which were popular during the ‘50s and ‘60s, a cartoon figure speaks to an actual human man thusly:

Cartoon man: Stop! I’ve tried. I’ve listened to everybody on TV and radio. I’ve read the paper and magazines. I’ve tried, but I’m still confused. Who’s right? What’s right? What should I believe? What are the facts? How can I tell?

Human man: Well my friend, if it’s any consolation, you’re not alone.

Long since before I was born, people received information about varying past occasions, current events, and future predictions and thereafter experienced the Cartesian crisis—inability to discern truth about reality. Providing a grim view of this matter, one source states:

The Cartesian Crisis arises when the state of civilization is such that individuals are no longer able to know the certainty of any information. It is the existence in a world devoid of verifiable truth or reality.

The ability to discern reality is a fundamental necessity for the mind to function sanely. Consequently, this scenario presumes an outcome in which the world descends into abject disorder, as truth and reason fall, and the walls between the sane and the insane no longer exists.

It very well may be the case that with artificial intelligence (AI) and its many variations (e.g., artificial general intelligence), many people already cannot discern truth about reality concerning AI-generated content and non-AI material. An obvious result of this is the Cartesian crisis.

This matter becomes particularly concerning when geopolitical matters are at stake. For example, on April 5, 2026, United States (U.S.) President Donald Trump posted a message on Truth Social stating:

Tuesday [4/7/2026] will be Power Plant Day, and Bridge Day, all wrapped up in one, in Iran. There will be nothing like it!!! Open the Fuckin’ Strait, you crazy bastards, or you’ll be living in Hell - JUST WATCH! Praise be to Allah. President DONALD J. TRUMP

I observed many journalists, news anchors, pundits, content creators, and commentators expressing disbelief regarding Trump’s message. Was it AI? Aside from threatening war crimes against Iran, how could it be that the U.S. president invoked the name of Allah on Easter? 

I listened as people articulated their inability to discern truth about reality in reference to Trump’s message. Who could fault them? The Cartesian crisis disallows one the ability to use empirical, theoretical, analytical, hypothetical, and others models or truth discernment.

The result is an inability to know what is or isn’t real. Whereas you and I may have a passionate discussion about whether it’s the function of the mind or an invisible elf that explains how the process of the brain operates, the stakes of our discussion aren’t as high as that involving war.

Therefore, when providing lessons on REBT regarding crises of the Cartesian variety, I invite people to use a tool by asking themselves two questions: (1) What do I control? (2) What do I influence? This is the practice of Stoicism which is interwoven with a major REBT technique.

For context, REBT uses unconditional acceptance (UA) to relieve self-induced suffering. This is accomplished through use of unconditional self-acceptance (USA), unconditional other-acceptance (UOA), and unconditional life-acceptance (ULA).

With my approach to REBT, I incorporate author Stephen Covey’s concepts regarding the circles of control, influence, and concern, as well as an area of no concern. UA maps onto the circle of control (USA), circle of influence (UOA), and circle of concern and area of no concern (ULA).

The circle of control encompasses only oneself, the circle of influence encapsulates elements which may be subject to one’s sway, the circle of concern engrosses most matters one can imagine, and the area of no concern relates to all content which isn’t yet imagined.

Revisiting Trump’s Truth Social message, the U.S. president threatened war crimes and mocked Islam. (1) What do I control? The only element in this impermanent and uncertain life over which I can take meaningful control is my reaction to undesirable events.

(2) What do I influence? Although some people may be able to influence Trump, I’m not one of them. In actuality, I doubt very many people at all wield much effect over Trump’s fallible mind. Thus, matters outside of my control (USA) and influence (UOA) are merely a concern (ULA).

This includes AI-generated content, news media information, and anything else which isn’t discernable regarding truth about reality. It’s simply concerning, though doesn’t have to be distressing or disturbing—unless one unhelpfully chooses to worry oneself over such matters.

If you’re looking for a provider who tries to work to help understand how thinking impacts physical, mental, emotional, and behavioral elements of your life—helping you to sharpen your critical thinking skills, I invite you to reach out today by using the contact widget on my website.

As a psychotherapist, I’m pleased to try to help people with an assortment of issues ranging from anger (hostility, rage, and aggression) to relational issues, adjustment matters, trauma experience, justice involvement, attention-deficit hyperactivity disorder, anxiety and depression, and other mood or personality-related matters.

At Hollings Therapy, LLC, serving all of Texas, I aim to treat clients with dignity and respect while offering a multi-lensed approach to the practice of psychotherapy and life coaching. My mission includes: Prioritizing the cognitive and emotive needs of clients, an overall reduction in client suffering, and supporting sustainable growth for the clients I serve. Rather than simply trying to help you to feel better, I want to try to help you get better!

Deric Hollings, LPC, LCSW

Photo credit, Designed by Freepik, fair use

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