笛卡尔+第一哲学沉思录+英文版-第4章
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possesses so much objective reality ＇that is to say
participates by representation in so many degrees of being and
perfection＇ that it necessarily proceeds from a cause which is
absolutely perfect。〃 This is illustrated in these Replies by
the parison of a very perfect machine； the idea of which is
found in the mind of some workman。 For as the objective
contrivance of this idea must have some cause； i。e。 either the
science of the workman or that of some other from whom he has
received the idea； it is similarly impossible that the idea of
God which is in us should not have God himself as its cause。
In the fourth Meditation it is shown that all these
things which we very clearly and distinctly perceive are true；
and at the same time it is explained in what the nature of
error or falsity consists。 This must of necessity be known
both for the confirmation of the preceding truths and for the
better prehension of those that follow。 （But it must
meanwhile be remarked that I do not in any way there treat of
sin￥that is to say of the error which is mitted in the
pursuit of good and evil； but only of that which arises in the
deciding between the true and the false。 And I do not intend
to speak of matters pertaining to the Faith or the conduct of
life； but only of those which concern speculative truths； and
which may be known by the sole aid of the light of nature。）
In the fifth Meditation corporeal nature generally is
explained； and in addition to this the existence of God is
demonstrated by a new proof in which there may possibly be
certain difficulties also； but the solution of these will be
seen in the Replies to the Objections。 And further I show in
what sense it is true to say that the certainty of geometrical
demonstrations is itself dependent on the knowledge of God。
Finally in the Sixth I distinguish the action of the
understanding7 from that of the imagination；8 the marks by
which this distinction is made are described。 I here show
that the mind of man is really distinct from the body； and at
the same time that the two are so closely joined together that
they form； so to speak； a single thing。 All the errors which
proceed from the senses are then surveyed； while the means of
avoiding them are demonstrated； and finally all the reasons
from which we may deduce the existence of material things are
set forth。 Not that I judge them to be very useful in
establishing that which they prove； to wit； that there is in
truth a world； that men possess bodies； and other such things
which never have been doubted by anyone of sense； but because
in considering these closely we e to see that they are
neither so strong nor so evident as those arguments which lead
us to the knowledge of our mind and of God； so that these last
must be the most certain and most evident facts which can fall
within the cognizance of the human mind。 And this is the
whole matter that I have tried to prove in these Meditations；
for which reason I here omit to speak of many other questions
which I dealt incidentally in this discussion。
MEDITATIONS ON THE FIRST PHILOSOPHY
IN WHICH THE EXISTENCE OF GOD
AND THE DISTINCTION BETWEEN MIND
AND BODY ARE DEMONSTRATED。9
Meditation I。
Of the things which may be brought within the sphere of the
doubtful。
It is now some years since I detected how many were the
false beliefs that I had from my earliest youth admitted as
true； and how doubtful was everything I had since constructed
on this basis； and from that time I was convinced that I must
once for all seriously undertake to rid myself of all the
opinions which I had formerly accepted； and mence to build
anew from the foundation； if I wanted to establish any firm
and permanent structure in the sciences。 But as this
enterprise appeared to be a very great one； I waited until I
had attained an age so mature that I could not hope that at
any later date I should be better fitted to execute my design。
This reason caused me to delay so long that I should feel that
I was doing wrong were I to occupy in deliberation the time
that yet remains to me for action。 To…day； then； since very
opportunely for the plan I have in view I have delivered my
mind from every care ＇and am happily agitated by no passions＇
and since I have procured for myself an assured leisure in a
peaceable retirement； I shall at last seriously and freely
address myself to the general upheaval of all my former
opinions。
Now for this object it is not necessary that I should
show that all of these are false￥I shall perhaps never arrive
at this end。 But inasmuch as reason already persuades me that
I ought no less carefully to withhold my assent from matters
which are not entirely certain and indubitable than from those
which appear to me manifestly to be false； if I am able to
find in each one some reason to doubt； this will suffice to
justify my rejecting the whole。 And for that end it will not
be requisite that I should examine each in particular； which
would be an endless undertaking； for owing to the fact that
the destruction of the foundations of necessity brings with it
the downfall of the rest of the edifice； I shall only in the
first place attack those principles upon which all my former
opinions rested。
All that up to the present time I have accepted as most
true and certain I have learned either from the senses or
through the senses； but it is sometimes proved to me that
these senses are deceptive； and it is wiser not to trust
entirely to anything by which we have once been deceived。
But it may be that although the senses sometimes deceive
us concerning things which are hardly perceptible； or very far
away； there are yet many others to be met with as to which we
cannot reasonably have any doubt； although we recognise them
by their means。 For example； there is the fact that I am
here； seated by the fire； attired in a dressing gown； having
this paper in my hands and other similar matters。 And how
could I deny that these hands and this body are mine； were it
not perhaps that I pare myself to certain persons； devoid
of sense； whose cerebella are so troubled and clouded by the
violent vapours of black bile； that they constantly assure us
that they think they are kings when they are really quite
poor； or that they are clothed in purple when they are really
without covering； or who imagine that they have an earthenware
head or are nothing but pumpkins or are made of glass。 But
they are mad； and I should not be any the less insane were I
to follow examples so extravagant。
At the same time I must remember that I am a man； and
that consequently I am in the habit of sleeping； and in my
dreams representing to myself the same things or sometimes
even less probable things； than do those who are insane in
their waking moments。 How often has it happened to me that in
the night I dreamt that I found myself in this particular
place； that I was dressed and seated near the fire； whilst in
reality I was lying undressed in bed！ At this moment it does
indeed seem to me that it is with eyes awake that I am looking
at this paper； that this head which I move is not asleep； that
it is deliberately and of set purpose that I extend my hand
and perceive it； what happens in sleep does not appear so
clear nor so distinct as does all this。 But in thinking over
this I remind myself that on many occasions I have in sleep
been deceived by similar illusions； and in dwelling carefully
on this reflection I see so manifestly that there are no
certain indications by which we may clearly distinguish
wakefulness from sleep that I am lost in astonishment。 And my
astonishment is such that it is almost capable of persuading
me that I now dream。
Now let us assume that we are asleep and that all these
particulars； e。g。 that we open our eyes； shake our head；
extend our hands； and so on； are but false delusions； and let
us reflect that possibly neither our ha
