笛卡尔+第一哲学沉思录+英文版-第5章
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extend our hands； and so on； are but false delusions； and let
us reflect that possibly neither our hands nor our whole body
are such as they appear to us to be。 At the same time we must
at least confess that the things which are represented to us
in sleep are like painted representations which can only have
been formed as the counterparts of something real and true；
and that in this way those general things at least； i。e。 eyes；
a head； hands； and a whole body； are not imaginary things； but
things really existent。 For； as a matter of fact； painters；
even when they study with the greatest skill to represent
sirens and satyrs by forms the most strange and extraordinary；
cannot give them natures which are entirely new； but merely
make a certain medley of the members of different animals； or
if their imagination is extravagant enough to invent something
so novel that nothing similar has ever before been seen； and
that then their work represents a thing purely fictitious and
absolutely false； it is certain all the same that the colours
of which this is posed are necessarily real。 And for the
same reason； although these general things； to with； ＇a body＇；
eyes； a head； hands； and such like； may be imaginary； we are
bound at the same time to confess that there are at least some
other objects yet more simple and more universal； which are
real and true； and of these just in the same way as with
certain real colours； all these images of things which dwell
in our thoughts； whether true and real or false and fantastic；
are formed。
To such a class of things pertains corporeal nature in
general； and its extension； the figure of extended things；
their quantity or magnitude and number； as also the place in
which they are； the time which measures their duration； and so
on。
That is possibly why our reasoning is not unjust when we
conclude from this that Physics； Astronomy； Medicine and all
other sciences which have as their end the consideration of
posite things； are very dubious and uncertain； but that
Arithmetic； Geometry and other sciences of that kind which
only treat of things that are very simple and very general；
without taking great trouble to ascertain whether they are
actually existent or not； contain some measure of certainty
and an element of the indubitable。 For whether I am awake or
asleep； two and three together always form five； and the
square can never have more than four sides； and it does not
seem possible that truths so clear and apparent can be
suspected of any falsity ＇or uncertainty＇。
Nevertheless I have long had fixed in my mind the belief
that an all…powerful God existed by whom I have been created
such as I am。 But how do I know that He has not brought it to
pass that there is no earth； no heaven； no extended body； no
magnitude； no place； and that nevertheless ＇I possess the
perceptions of all these things and that＇ they seem to me to
exist just exactly as I now see them？ And； besides； as I
sometimes imagine that others deceive themselves in the things
which they think they know best； how do I know that I am not
deceived every time that I add two and three； or count the
sides of a square； or judge of things yet simpler； if anything
simpler can be imagined？ But possibly God has not desired
that I should be thus deceived； for He is said to be supremely
good。 If； however； it is contrary to His goodness to have
made me such that I constantly deceive myself； it would also
appear to be contrary to His goodness to permit me to be
sometimes deceived； and nevertheless I cannot doubt that He
does permit this。
There may indeed be those who would prefer to deny the
existence of a God so powerful； rather than believe that all
other things are uncertain。 But let us not oppose them for
the present； and grant that all that is here said of a God is
a fable； nevertheless in whatever way they suppose that I have
arrived at the state of being that I have reached￥whether they
attribute it to fate or to accident； or make out that it is by
a continual succession of antecedents； or by some other
method￥since to err and deceive oneself is a defect； it is
clear that the greater will be the probability of my being so
imperfect as to deceive myself ever； as is the Author to whom
they assign my origin the less powerful。 To these reasons I
have certainly nothing to reply； but at the end I feel
constrained to confess that there is nothing in all that I
formerly believed to be true； of which I cannot in some
measure doubt； and that not merely through want of thought or
through levity； but for reasons which are very powerful and
maturely considered； so that henceforth I ought not the less
carefully to refrain from giving credence to these opinions
than to that which is manifestly false； if I desire to arrive
at any certainty ＇in the sciences＇。
But it is not sufficient to have made these remarks； we
must also be careful to keep them in mind。 For these ancient
and monly held opinions still revert frequently to my mind；
long and familiar custom having given them the right to occupy
my mind against my inclination and rendered them almost
masters of my belief； nor will I ever lose the habit of
deferring to them or of placing my confidence in them； so long
as I consider them as they really are； i。e。 opinions in some
measure doubtful； as I have just shown； and at the same time
highly probable； so that there is much more reason to believe
in than to deny them。 That is why I consider that I shall not
be acting amiss； if； taking of set purpose a contrary belief；
I allow myself to be deceived； and for a certain time pretend
that all these opinions are entirely false and imaginary；
until at last； having thus balanced my former prejudices with
my latter ＇so that they cannot divert my opinions more to one
side than to the other＇； my judgment will no longer be
dominated by bad usage or turned away from the right knowledge
of the truth。 For I am assured that there can be neither
peril nor error in this course； and that I cannot at present
yield too much to distrust； since I am not considering the
question of action； but only of knowledge。
I shall then suppose； not that God who is supremely good
and the fountain of truth； but some evil genius not less
powerful than deceitful； has employed his whole energies in
deceiving me； I shall consider that the heavens； the earth；
colours； figures； sound； and all other external things are
nought but the illusions and dreams of which this genius has
availed himself in order to lay traps for my credulity； I
shall consider myself as having no hands； no eyes； no flesh；
no blood； nor any senses； yet falsely believing myself to
possess all these things； I shall remain obstinately attached
to this idea； and if by this means it is not in my power to
arrive at the knowledge of any truth； I may at least do what
is in my power ＇i。e。 suspend my judgment＇； and with firm
purpose avoid giving credence to any false thing； or being
imposed upon by this arch deceiver； however powerful and
deceptive he may be。 But this task is a laborious one； and
insensibly a certain lassitude leads me into the course of my
ordinary life。 And just as a captive who in sleep enjoys an
imaginary liberty； when he begins to suspect that his liberty
is but a dream； fears to awaken； and conspires with these
agreeable illusions that the deception may be prolonged； so
insensibly of my own accord I fall back into my former
opinions； and I dread awakening from this slumber； lest the
laborious wakefulness which would follow the tranquillity of
this repose should have to be spent not in daylight； but in
the excessive darkness of the difficulties which have just
been discussed。
Meditation II
Of the Nature of the Human Mind； and that it is more easily
known than the Body。
The Meditation of yesterday filled my mind with so many
doubts that it is no longer in my power to forget them。 And
yet I do not see in what manner I can resolve them； and； just
as if I had all of a sudden fallen
