meditations on first philosophy-第5章
按键盘上方向键 ← 或 → 可快速上下翻页，按键盘上的 Enter 键可回到本书目录页，按键盘上方向键 ↑ 可回到本页顶部！
————未阅读完？加入书签已便下次继续阅读！
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 composed 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 composite 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 commonly 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 into very deep water； I am so disconcerted that I can neither make certain of setting my feet on the bottom； nor can I swim and so support myself on the surface。 I shall nevertheless make an effort and follow anew the same path as that on which I yesterday entered； i。e。 I shall proceed by setting aside all that in which the least doubt could be supposed to exist； just as if I had discovered that it was absolutely false； and I shall ever follow in this road until I have met with something which is certain； or at least； if I can do nothing else； until I have learned for certain that there is nothing in the world that is certain。 Archimedes； in order that he might draw the terrestrial globe out of
