The Selections from the Principles of Philosophy, René Descartes [reading books for 7 year olds .txt] 📗

nor figure, nor local motion,[Footnote: Instead of "local motion," the French has "existence in any place."] nor anything similar that can be attributed to body, pertains to our nature, and nothing save thought alone; and, consequently, that the notion we have of our mind precedes that of any corporeal thing, and is more certain, seeing we still doubt whether there is any body in existence, while we already perceive that we think.


IX. What thought (COGITATIO) is.

By the word thought, I understand all that which so takes place in us that we of ourselves are immediately conscious of it; and, accordingly, not only to understand (INTELLIGERE, ENTENDRE), to will (VELLE), to imagine (IMAGINARI), but even to perceive (SENTIRE, SENTIR), are here the same as to think (COGITARE, PENSER). For if I say, I see, or, I walk, therefore I am; and if I understand by vision or walking the act of my eyes or of my limbs, which is the work of the body, the conclusion is not absolutely certain, because, as is often the case in dreams, I may think that I see or walk, although I do not open my eyes or move from my place, and even, perhaps, although I have no body: but, if I mean the sensation itself, or consciousness of seeing or walking, the knowledge is manifestly certain, because it is then referred to the mind, which alone perceives or is conscious that it sees or walks. [Footnote: In the French, "which alone has the power of perceiving, or of being conscious in any other way whatever."]


X. That the notions which are simplest and self-evident, are obscured by logical definitions; and that such are not to be reckoned among the cognitions acquired by study, [but as born with us].

I do not here explain several other terms which I have used, or design to use in the sequel, because their meaning seems to me sufficiently self-evident. And I frequently remarked that philosophers erred in attempting to explain, by logical definitions, such truths as are most simple and self-evident; for they thus only rendered them more obscure. And when I said that the proposition, _I_ THINK, THEREFORE _I_ AM, is of all others the first and most certain which occurs to one philosophizing orderly, I did not therefore deny that it was necessary to know what thought, existence, and certitude are, and the truth that, in order to think it is necessary to be, and the like; but, because these are the most simple notions, and such as of themselves afford the knowledge of nothing existing, I did not judge it proper there to enumerate them.


XI. How we can know our mind more clearly than our body.

But now that it may be discerned how the knowledge we have of the mind not only precedes, and has greater certainty, but is even clearer, than that we have of the body, it must be remarked, as a matter that is highly manifest by the natural light, that to nothing no affections or qualities belong; and, accordingly, that where we observe certain affections, there a thing or substance to which these pertain, is necessarily found. The same light also shows us that we know a thing or substance more clearly in proportion as we discover in it a greater number of qualities. Now, it is manifest that we remark a greater number of qualities in our mind than in any other thing; for there is no occasion on which we know anything whatever when we are not at the same time led with much greater certainty to the knowledge of our own mind. For example, if I judge that there is an earth because I touch or see it, on the same ground, and with still greater reason, I must be persuaded that my mind exists; for it may be, perhaps, that I think I touch the earth while there is one in existence; but it is not possible that I should so judge, and my mind which thus judges not exist; and the same holds good of whatever object is presented to our mind.


XII. How it happens that every one does not come equally to know this.

Those who have not philosophized in order have had other opinions on this subject, because they never distinguished with sufficient care the mind from the body. For, although they had no difficulty in believing that they themselves existed, and that they had a higher assurance of this than of any other thing, nevertheless, as they did not observe that by THEMSELVES, they ought here to understand their MINDS alone [when the question related to metaphysical certainty]; and since, on the contrary, they rather meant their bodies which they saw with their eyes, touched with their hands, and to which they erroneously attributed the faculty of perception, they were prevented from distinctly apprehending the nature of the mind.


XIII. In what sense the knowledge of other things depends upon the knowledge of God.

But when the mind, which thus knows itself but is still in doubt as to all other things, looks around on all sides, with a view to the farther extension of its knowledge, it first of all discovers within itself the ideas of many things; and while it simply contemplates them, and neither affirms nor denies that there is anything beyond itself corresponding to them, it is in no danger of erring. The mind also discovers certain common notions out of which it frames various demonstrations that carry conviction to such a degree as to render doubt of their truth impossible, so long as we give attention to them. For example, the mind has within itself ideas of numbers and figures, and it has likewise among its common notions the principle THAT IF EQUALS BE ADDED TO EQUALS THE WHOLES WILL BE EQUAL and the like; from which it is easy to demonstrate that the three angles of a triangle are equal to two right angles, etc. Now, so long as we attend to the premises from which this conclusion and others similar to it were deduced, we feel assured of their truth; but, as the mind cannot always think of these with attention, when it has the remembrance of a conclusion without recollecting the order of its deduction, and is uncertain whether the author of its being has created it of a nature that is liable to be deceived, even in what appears most evident, it perceives that there is just ground to distrust the truth of such conclusions, and that it cannot possess any certain knowledge until it has discovered its author.


XIV. That we may validly infer the existence of God from necessary existence being comprised in the concept we have of him.

When the mind afterwards reviews the different ideas that are in it, it discovers what is by far the chief among them--that of a Being omniscient, all-powerful, and absolutely perfect; and it observes that in this idea there is contained not only possible and contingent existence, as in the ideas of all other things which it clearly perceives, but existence absolutely necessary and eternal. And just as because, for example, the equality of its three angles to two right angles is necessarily comprised in the idea of a triangle, the mind is firmly persuaded that the three angles of a triangle are equal to two right angles; so, from its perceiving necessary and eternal existence to be comprised in the idea which it has of an all-perfect Being, it ought manifestly to conclude that this all-perfect Being exists.


XV. That necessary existence is not in the same way comprised in the notions which we have of other things, but merely contingent existence.

The mind will be still more certain of the truth of this conclusion, if it consider that it has no idea of any other thing in which it can discover that necessary existence is contained; for, from this circumstance alone, it will discern that the idea of an all-perfect Being has not been framed by itself, and that it does not represent a chimera, but a true and immutable nature, which must exist since it can only be conceived as necessarily existing.


XVI. That prejudices hinder many from clearly knowing the necessity of the existence of God.

Our mind would have no difficulty in assenting to this truth, if it were, first of all, wholly free from prejudices; but as we have been accustomed to distinguish, in all other things, essence from existence, and to imagine at will many ideas of things which neither are nor have been, it easily happens, when we do not steadily fix our thoughts on the contemplation of the all-perfect Being, that a doubt arises as to whether the idea we have of him is not one of those which we frame at pleasure, or at least of that class to whose essence existence does not pertain.


XVII. That the greater objective (representative) perfection there is in our idea of a thing, the greater also must be the perfection of its cause.

When we further reflect on the various ideas that are in us, it is easy to perceive that there is not much difference among them, when we consider them simply as certain modes of thinking, but that they are widely different, considered in reference to the objects they represent; and that their causes must be so much the more perfect according to the degree of objective perfection contained in them. [Footnote: "as what they represent of their object has more perfection."--FRENCH.] For there is no difference between this and the case of a person who has the idea of a machine, in the construction of which great skill is displayed, in which circumstances we have a right to inquire how he came by this idea, whether, for example, he somewhere saw such a machine constructed by another, or whether he was so accurately taught the mechanical sciences, or is endowed with such force of genius, that he was able of himself to invent it, without having elsewhere seen anything like it; for all the ingenuity which is contained in the idea objectively only, or as it were in a picture, must exist at least in its first and chief cause, whatever that may be, not only objectively or representatively, but in truth formally or eminently.


XVIII. That the existence of God may be again inferred from the above.

Thus, because we discover in our minds the idea of God, or of an all-perfect Being, we have a right to inquire into the source whence we derive it; and we will discover that the perfections it represents are so immense as to render it quite certain that we could only derive it from an all-perfect Being; that is, from a God really existing. For it is not only manifest by the natural light that nothing cannot be the cause of anything whatever, and that the more perfect cannot arise from the less perfect, so as to be thereby produced as by its efficient and total cause, but also that it is impossible we can have the idea or representation of anything whatever, unless there be somewhere, either in us or out of us, an original which comprises, in reality, all the perfections that are thus represented to us; but, as we do not in any way find in ourselves those absolute perfections of which we have the idea, we must conclude that they exist in some nature different from ours, that is, in God, or at least that they were once in him; and it most manifestly follows [from their infinity] that they are still there.


XIX. That, although we may not comprehend the nature of God,