The Principles of Philosophy - René Descartes (e ink manga reader .txt) 📗

animals, which fell into his hands; nevertheless, because he has copied them badly, and changed the order, and denied certain metaphysical truths upon which all Physics ought to be based, I am obliged wholly to disavow his work, and here to request readers not to attribute to me any opinion unless they find it expressly stated in my own writings, and to receive no opinion as true, whether in my writings or elsewhere, unless they see that it is very clearly deduced from true principles. I well know, likewise, that many ages may elapse ere all the truths deducible from these principles are evolved out of them, as well because the greater number of such as remain to be discovered depend on certain particular experiments that never occur by chance, but which require to be investigated with care and expense by men of the highest intelligence, as because it will hardly happen that the same persons who have the sagacity to make a right use of them, will possess also the means of making them, and also because the majority of the best minds have formed so low an estimate of philosophy in general, from the imperfections they have remarked in the kind in vogue up to the present time, that they cannot apply themselves to the search after truth.

But, in conclusion, if the difference discernible between the principles in question and those of every other system, and the great array of truths deducible from them, lead them to discern the importance of continuing the search after these truths, and to observe the degree of wisdom, the perfection and felicity of life, to which they are fitted to conduct us, I venture to believe that there will not be found one who is not ready to labour hard in so profitable a study, or at least to favour and aid with all his might those who shall devote themselves to it with success.

The height of my wishes is, that posterity may sometime behold the happy issue of it, etc.

TO THE MOST SERENE PRINCESS,

ELIZABETH, ELDEST DAUGHTER OF FREDERICK, KING OF BOHEMIA, COUNT

PALATINE, AND ELECTOR OF THE SACRED ROMAN EMPIRE.

MADAM,—The greatest advantage I have derived from the writings which I have already published, has arisen from my having, through means of them, become known to your Highness, and thus been privileged to hold occasional converse with one in whom so many rare and estimable qualities are united, as to lead me to believe I should do service to the public by proposing them as an example to posterity. It would ill become me to flatter, or to give expression to anything of which I had no certain knowledge, especially in the first pages of a work in which I aim at laying down the principles of truth. And the generous modesty that is conspicuous in all your actions, assures me that the frank and simple judgment of a man who only writes what he believes will be more agreeable to you than the ornate laudations of those who have studied the art of compliment.

For this reason, I will give insertion to nothing in this letter for which I have not the certainty both of experience and reason; and in the exordium, as in the rest of the work, I will write only as becomes a philosopher. There is a vast difference between real and apparent virtues; and there is also a great discrepancy between those real virtues that proceed from an accurate knowledge of the truth, and such as are accompanied with ignorance or error. The virtues I call apparent are only, properly speaking, vices, which, as they are less frequent than the vices that are opposed to them, and are farther removed from them than the intermediate virtues, are usually held in higher esteem than those virtues. Thus, because those who fear dangers too much are more numerous than they who fear them too little, temerity is frequently opposed to the vice of timidity, and taken for a virtue, and is commonly more highly esteemed than true fortitude. Thus, also, the prodigal are in ordinary more praised than the liberal; and none more easily acquire a great reputation for piety than the superstitious and hypocritical. With regard to true virtues, these do not all proceed from true knowledge, for there are some that likewise spring from defect or error; thus, simplicity is frequently the source of goodness, fear of devotion, and despair of courage. The virtues that are thus accompanied with some imperfections differ from each other, and have received diverse appellations. But those pure and perfect virtues that arise from the knowledge of good alone are all of the same nature, and may be comprised under the single term wisdom. For, whoever owns the firm and constant resolution of always using his reason as well as lies in his power, and in all his actions of doing what he judges to be best, is truly wise, as far as his nature permits; and by this alone he is just, courageous, temperate, and possesses all the other virtues, but so well balanced as that none of them appears more prominent than another: and for this reason, although they are much more perfect than the virtues that blaze forth through the mixture of some defect, yet, because the crowd thus observes them less, they are not usually extolled so highly.

Besides, of the two things that are requisite for the wisdom thus described, namely, the perception of the understanding and the disposition of the will, it is only that which lies in the will which all men can possess equally, inasmuch as the understanding of some is inferior to that of others. But although those who have only an inferior understanding may be as perfectly wise as their nature permits, and may render themselves highly acceptable to God by their virtue, provided they preserve always a firm and constant resolution to do all that they shall judge to be right, and to omit nothing that may lead them to the knowledge of the duties of which they are ignorant; nevertheless, those who preserve a constant resolution of performing the right, and are especially careful in instructing themselves, and who possess also a highly perspicacious intellect, arrive doubtless at a higher degree of wisdom than others; and I see that these three particulars are found in great perfection in your Highness. For, in the first place, your desire of self-instruction is manifest, from the circumstance that neither the amusements of the court, nor the accustomed mode of educating ladies, which ordinarily condemns them to ignorance, have been sufficient to prevent you from studying with much care all that is best in the arts and sciences; and the incomparable perspicacity of your intellect is evinced by this, that you penetrated the secrets of the sciences and acquired an accurate knowledge of them in a very short period. But of the vigour of your intellect I have a still stronger proof, and one peculiar to myself, in that I have never yet met any one who understood so generally and so well as yourself all that is contained in my writings. For there are several, even among men of the highest intellect and learning, who find them very obscure. And I remark, in almost all those who are versant in Metaphysics, that they are wholly disinclined from Geometry; and, on the other hand, that the cultivators of Geometry have no ability for the investigations of the First Philosophy: insomuch that I can say with truth I know but one mind, and that is your own, to which both studies are alike congenial, and which I therefore, with propriety, designate incomparable. But what most of all enhances my admiration is, that so accurate and varied an acquaintance with the whole circle of the sciences is not found in some aged doctor who has employed many years in contemplation, but in a Princess still young, and whose countenance and years would more fitly represent one of the Graces than a Muse or the sage Minerva. In conclusion, I not only remark in your Highness all that is requisite on the part of the mind to perfect and sublime wisdom, but also all that can be required on the part of the will or the manners, in which benignity and gentleness are so conjoined with majesty that, though fortune has attacked you with continued injustice, it has failed either to irritate or crush you. And this constrains me to such veneration that I not only think this work due to you, since it treats of philosophy which is the study of wisdom, but likewise feel not more zeal for my reputation as a philosopher than pleasure in subscribing myself,—

Of your most Serene Highness, The most devoted servant, DESCARTES.

OF THE PRINCIPLES OF HUMAN KNOWLEDGE.

I. THAT in order to seek truth, it is necessary once in the course of our life, to doubt, as far as possible, of all things.

As we were at one time children, and as we formed various judgments regarding the objects presented to our senses, when as yet we had not the entire use of our reason, numerous prejudices stand in the way of our arriving at the knowledge of truth; and of these it seems impossible for us to rid ourselves, unless we undertake, once in our lifetime, to doubt of all those things in which we may discover even the smallest suspicion of uncertainty.

II. That we ought also to consider as false all that is doubtful.

Moreover, it will be useful likewise to esteem as false the things of which we shall be able to doubt, that we may with greater clearness discover what possesses most certainty and is the easiest to know.

III. That we ought not meanwhile to make use of doubt in the conduct of life.

In the meantime, it is to be observed that we are to avail ourselves of this general doubt only while engaged in the contemplation of truth. For, as far as concerns the conduct of life, we are very frequently obliged to follow opinions merely probable, or even sometimes, though of two courses of action we may not perceive more probability in the one than in the other, to choose one or other, seeing the opportunity of acting would not unfrequently pass away before we could free ourselves from our doubts.

IV. Why we may doubt of sensible things.

Accordingly, since we now only design to apply ourselves to the investigation of truth, we will doubt, first, whether of all the things that have ever fallen under our senses, or which we have ever imagined, any one really exist; in the first place, because we know by experience that the senses sometimes err, and it would be imprudent to trust too much to what has even once deceived us; secondly, because in dreams we perpetually seem to perceive or imagine innumerable objects which have no existence. And to one who has thus resolved upon a general doubt, there appear no marks by which he can with certainty distinguish sleep from the waking state.

V. Why we may also doubt of mathematical demonstrations.

We will also doubt of the other things we have before held as most certain, even of the demonstrations of mathematics, and of their principles which we have hitherto deemed self-evident; in the first place, because we have sometimes seen men fall into error in such matters, and admit as absolutely certain and self evident what to us appeared false, but chiefly because we have learnt that God who created us is all-powerful; for we do not yet know whether perhaps it was his will to create us so that we are always deceived, even in the things we think we know best: since this does not appear more impossible than our being occasionally deceived, which, however, as observation teaches us,