In Descartes' Meditations, his goal of proving the existence of things could only be achieved if he was logical, clear and correct in his thoughts and writings. The most important issues he noted were the threat of being deceived and the possibility of making mistakes in his judgments, both of which would lead him into error. Error exists as a problem that individuals encounter regularly and also exists as a focal point in Descartes' Meditations. Descartes defines error as “a deprivation or lack of some knowledge which somehow ought to be in me.” As a “thinking thing,” which he defines as “a thing that doubts, understands, affirms, denies, is willing, unwilling, and also imagines and has sense perceptions”¹, Descartes must use his knowledge to the best of his ability. In the mind, knowledge is realized in the faculty of judgment. This faculty includes the faculties of intellect and will, and is limited by knowledge but pushed forward by will (Descartes, 41). Because of this conflict, we can make mistakes – or end up making mistakes. The first component of knowledge that must be examined is the faculty of the intellect. The intellect allows you to think. Thinking consists of the ability to understand, imagine and perceive. Perception includes the ability to use the senses to form ideas about some object, while imagination allows one to fabricate ideas and form new thoughts. When you imagine, you simply invent ideas that exist to be judged by the mind. Ideas do not necessarily have to be true and therefore cannot be wrong. You may have the idea of ​​some entity that does not exist, such as a satyr or a mermaid, and this poses no problem. Simply believing an idea to be false is not a mistake. At the same time...... middle of paper...... it can be free from errors as long as you do not express judgments on topics that are not fully understood. Since the intellect merely presents ideas to the mind, the errors committed lie in their judgments and the incorrect use of free will. It is important to be aware of the distinction between the faculty of free will and the actual use of free will, since the faculty is perfect but error may exist in its use. Error manifests itself as a consequence of the incorrect use of the tools granted to us, and it is obvious that error can be eliminated when such tools are used only to the best of their abilities; any further use is clearly how we get it wrong (p. 43). Work cited René Descartes, The Meditations, tr. John Cottingham, in the Philosophical Writings of Descartes vol. 2, ed. John Cottingham, Robert Stoofhoff, Dugald Murdock (New York: University of Cambridge Press, 1984), p. 19.