Discourse on the Method of Rightly Conducting One's Reason and of Seeking Truth in the Sciences - René Descartes (books for 10th graders txt) 📗

the contrary, that there was of necessity some other more perfect Being upon whom I was dependent, and from whom I had received all that I possessed; for if I had existed alone, and independently of every other being, so as to have had from myself all the perfection, however little, which I actually possessed, I should have been able, for the same reason, to have had from myself the whole remainder of perfection, of the want of which I was conscious, and thus could of myself have become infinite, eternal, immutable, omniscient, all-powerful, and, in fine, have possessed all the perfections which I could recognize in God. For in order to know the nature of God (whose existence has been established by the preceding reasonings), as far as my own nature permitted, I had only to consider in reference to all the properties of which I found in my mind some idea, whether their possession was a mark of perfection; and I was assured that no one which indicated any imperfection was in him, and that none of the rest was awanting. Thus I perceived that doubt, inconstancy, sadness, and such like, could not be found in God, since I myself would have been happy to be free from them. Besides, I had ideas of many sensible and corporeal things; for although I might suppose that I was dreaming, and that all which I saw or imagined was false, I could not, nevertheless, deny that the ideas were in reality in my thoughts. But, because I had already very clearly recognized in myself that the intelligent nature is distinct from the corporeal, and as I observed that all composition is an evidence of dependency, and that a state of dependency is manifestly a state of imperfection, I therefore determined that it could not be a perfection in God to be compounded of these two natures and that consequently he was not so compounded; but that if there were any bodies in the world, or even any intelligences, or other natures that were not wholly perfect, their existence depended on his power in such a way that they could not subsist without him for a single moment.

I was disposed straightway to search for other truths and when I had represented to myself the object of the geometers, which I conceived to be a continuous body or a space indefinitely extended in length, breadth, and height or depth, divisible into divers parts which admit of different figures and sizes, and of being moved or transposed in all manner of ways (for all this the geometers suppose to be in the object they contemplate), I went over some of their simplest demonstrations. And, in the first place, I observed, that the great certitude which by common consent is accorded to these demonstrations, is founded solely upon this, that they are clearly conceived in accordance with the rules I have already laid down In the next place, I perceived that there was nothing at all in these demonstrations which could assure me of the existence of their object: thus, for example, supposing a triangle to be given, I distinctly perceived that its three angles were necessarily equal to two right angles, but I did not on that account perceive anything which could assure me that any triangle existed: while, on the contrary, recurring to the examination of the idea of a Perfect Being, I found that the existence of the Being was comprised in the idea in the same way that the equality of its three angles to two right angles is comprised in the idea of a triangle, or as in the idea of a sphere, the equidistance of all points on its surface from the center, or even still more clearly; and that consequently it is at least as certain that God, who is this Perfect Being, is, or exists, as any demonstration of geometry can be.

But the reason which leads many to persuade them selves that there is a difficulty in knowing this truth, and even also in knowing what their mind really is, is that they never raise their thoughts above sensible objects, and are so accustomed to consider nothing except by way of imagination, which is a mode of thinking limited to material objects, that all that is not imaginable seems to them not intelligible. The truth of this is sufficiently manifest from the single circumstance, that the philosophers of the schools accept as a maxim that there is nothing in the understanding which was not previously in the senses, in which however it is certain that the ideas of God and of the soul have never been; and it appears to me that they who make use of their imagination to comprehend these ideas do exactly the some thing as if, in order to hear sounds or smell odors, they strove to avail themselves of their eyes; unless indeed that there is this difference, that the sense of sight does not afford us an inferior assurance to those of smell or hearing; in place of which, neither our imagination nor our senses can give us assurance of anything unless our understanding intervene.

Finally, if there be still persons who are not sufficiently persuaded of the existence of God and of the soul, by the reasons I have adduced, I am desirous that they should know that all the other propositions, of the truth of which they deem themselves perhaps more assured, as that we have a body, and that there exist stars and an earth, and such like, are less certain; for, although we have a moral assurance of these things, which is so strong that there is an appearance of extravagance in doubting of their existence, yet at the same time no one, unless his intellect is impaired, can deny, when the question relates to a metaphysical certitude, that there is sufficient reason to exclude entire assurance, in the observation that when asleep we can in the same way imagine ourselves possessed of another body and that we see other stars and another earth, when there is nothing of the kind. For how do we know that the thoughts which occur in dreaming are false rather than those other which we experience when awake, since the former are often not less vivid and distinct than the latter? And though men of the highest genius study this question as long as they please, I do not believe that they will be able to give any reason which can be sufficient to remove this doubt, unless they presuppose the existence of God. For, in the first place even the principle which I have already taken as a rule, viz., that all the things which we clearly and distinctly conceive are true, is certain only because God is or exists and because he is a Perfect Being, and because all that we possess is derived from him: whence it follows that our ideas or notions, which to the extent of their clearness and distinctness are real, and proceed from God, must to that extent be true. Accordingly, whereas we not infrequently have ideas or notions in which some falsity is contained, this can only be the case with such as are to some extent confused and obscure, and in this proceed from nothing (participate of negation), that is, exist in us thus confused because we are not wholly perfect. And it is evident that it is not less repugnant that falsity or imperfection, in so far as it is imperfection, should proceed from God, than that truth or perfection should proceed from nothing. But if we did not know that all which we possess of real and true proceeds from a Perfect and Infinite Being, however clear and distinct our ideas might be, we should have no ground on that account for the assurance that they possessed the perfection of being true.

But after the knowledge of God and of the soul has rendered us certain of this rule, we can easily understand that the truth of the thoughts we experience when awake, ought not in the slightest degree to be called in question on account of the illusions of our dreams. For if it happened that an individual, even when asleep, had some very distinct idea, as, for example, if a geometer should discover some new demonstration, the circumstance of his being asleep would not militate against its truth; and as for the most ordinary error of our dreams, which consists in their representing to us various objects in the same way as our external senses, this is not prejudicial, since it leads us very properly to suspect the truth of the ideas of sense; for we are not infrequently deceived in the same manner when awake; as when persons in the jaundice see all objects yellow, or when the stars or bodies at a great distance appear to us much smaller than they are. For, in fine, whether awake or asleep, we ought never to allow ourselves to be persuaded of the truth of anything unless on the evidence of our reason. And it must be noted that I say of our reason, and not of our imagination or of our senses: thus, for example, although we very clearly see the sun, we ought not therefore to determine that it is only of the size which our sense of sight presents; and we may very distinctly imagine the head of a lion joined to the body of a goat, without being therefore shut up to the conclusion that a chimaera exists; for it is not a dictate of reason that what we thus see or imagine is in reality existent; but it plainly tells us that all our ideas or notions contain in them some truth; for otherwise it could not be that God, who is wholly perfect and veracious, should have placed them in us. And because our reasonings are never so clear or so complete during sleep as when we are awake, although sometimes the acts of our imagination are then as lively and distinct, if not more so than in our waking moments, reason further dictates that, since all our thoughts cannot be true because of our partial imperfection, those possessing truth must infallibly be found in the experience of our waking moments rather than in that of our dreams.


PART V

I would here willingly have proceeded to exhibit the whole chain of truths which I deduced from these primary but as with a view to this it would have been necessary now to treat of many questions in dispute among the earned, with whom I do not wish to be embroiled, I believe that it will be better for me to refrain from this exposition, and only mention in general what these truths are, that the more judicious may be able to determine whether a more special account of them would conduce to the public advantage. I have ever remained firm in my original resolution to suppose no other principle than that of which I have recently availed myself in demonstrating the existence of God and of the soul, and to accept as true nothing that did not appear to me more clear and certain than the demonstrations of the geometers had formerly appeared; and yet I venture to state that not only have I found means to satisfy myself in a short time on all the principal difficulties which are usually treated of in philosophy, but I have also observed certain laws established in nature by God in such a manner, and of which he has impressed on our minds such notions, that after we have reflected sufficiently upon these, we cannot doubt that they are accurately observed in all that exists