But most of us ado not worry about Evil Demons, since most of us do not believe they exist and many of us may not worry much, all that much, about whether we might be dreaming now because our dreams are often quite confused and incoherent and so we think we know "we cannot possibly be dreaming now!"
A more up-to-date version of the Cartesian skeptical challenge has been conceived by Hilary Putnam.
"Imagine that a human being (you can imagine this to be yourself) has been subjected to an operation by an evil scientist. The person's brain (your brain) has been removed from the body and placed in a vat of nutrients which keeps the brain alive. The nerve endings have been connected to a super-scientific computer which causes the person whose brain it is to have the illusion that everything is perfectly normal.
There seem to be people, objects, the sky, etc; but really, all the person (you) is experiencing is the result of electronic impulses traveling from the computer to the nerve endings. The computer is so clever that if the person tries to raise his hand, the feedback from the computer will cause him to 'see' and 'feel' the hand being raised. Moreover, by varying the program, the evil scientist can cause the victim to 'experience' (or hallucinate) any situation or environment the evil scientist wishes.
He can also obliterate the memory of the brain operation, so that the victim will seem to himself to have always been in this environment. It can even seem to the victim that he is sitting and reading these very words about the amusing but quite absurd supposition that there is an evil scientist who removes people's brains from their bodies and places them in a vat of nutrients which keep the brains alive. The nerve endings are supposed to be connected to a super-scientific computer which causes the person whose brain it is to have the illusion that . . . [he is seeing a tree or a table, for example].
When this sort of possibility is mentioned in a lecture on the Theory of Knowledge, the purpose, of course, is to raise the classical problem of skepticism with respect to the external world in a modern way. (How do you know you aren't in this predicament?) But this predicament is also a useful device for raising issues about the mind/world relationship.
Instead of having just one brain in a vat, we could imagine that all human beings (perhaps all sentient beings) are brains in a vat (or nervous systems in a vat in case some beings with just a minimal nervous system already count as 'sentient'). Of course, the evil scientist would have to be outside - or would he? Perhaps there is no evil scientist, perhaps (though this is absurd) the universe just happens to consist of automatic machinery tending a vat full of brains and nervous systems.
This time let us suppose that the automatic machinery is programmed to give us all a collective hallucination, rather than a number of separate unrelated hallucinations. Thus, when I seem to myself to be talking to you, you seem to yourself to be hearing my words. Of course, it is not the case that my words actually reach your ears - for you don't have (real) ears, nor do I have a real mouth and tongue. Rather, when I produce my words, what happens is that the efferent impulses travel from my brain to the computer, which both causes me to 'hear' my own voice uttering those words and 'feel' my tongue moving, etc., and causes you to 'hear' my words, 'see' me speaking, etc.
In this case, we are, in a sense, actually in communication. I am not mistaken about your real existence (only about the existence of your body and the 'external world', apart from brains). From a certain point of view, it doesn't even matter that 'the whole world' is a collective hallucination; for you do, after all, really hear my words when I speak to you, even if the mechanism isn't what we suppose it to be. (Of course, if we were two lovers making love, rather than just two people carrying on a conversation, then the suggestion that it was just two brains in a vat might be disturbing.)"