descartes’ reason discourse(笛卡尔的推理)
however perfect or happily circumstanced； which can do the like。 Nor
does this inability arise from want of organs： for we observe that
magpies and parrots can utter words like ourselves； and are yet unable to
speak as we do； that is； so as to show that they understand what they say；
in place of which men born deaf and dumb； and thus not less； but rather
more than the brutes； destitute of the organs which others use in speaking；
are in the habit of spontaneously inventing certain signs by which they
discover their thoughts to those who； being usually in their pany； have
leisure to learn their language。 And this proves not only that the brutes
have less reason than man； but that they have none at all： for we see that
very little is required to enable a person to speak； and since a certain
inequality of capacity is observable among animals of the same species； as
well as among men； and since some are more capable of being instructed
than others； it is incredible that the most perfect ape or parrot of its species；
should not in this be equal to the most stupid infant of its kind or at least to
one that was crack…brained； unless the soul of brutes were of a nature
wholly different from ours。 And we ought not to confound speech with
the natural movements which indicate the passions； and can be imitated by
machines as well as manifested by animals； nor must it be thought with
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DISCOURSE ON THE METHOD OF RIGHTLY CONDUCTING THE REASON； AND
SEEKING TRUTH IN THE SCIENCES
certain of the ancients； that the brutes speak； although we do not
understand their language。 For if such were the case； since they are
endowed with many organs analogous to ours； they could as easily
municate their thoughts to us as to their fellows。 It is also very
worthy of remark； that； though there are many animals which manifest
more industry than we in certain of their actions； the same animals are yet
observed to show none at all in many others： so that the circumstance
that they do better than we does not prove that they are endowed with
mind； for it would thence follow that they possessed greater reason than
any of us； and could surpass us in all things； on the contrary； it rather
proves that they are destitute of reason； and that it is nature which acts in
them according to the disposition of their organs： thus it is seen； that a
clock posed only of wheels and weights can number the hours and
measure time more exactly than we with all our skin。
I had after this described the reasonable soul； and shown that it could
by no means be educed from the power of matter； as the other things of
which I had spoken； but that it must be expressly created； and that it is not
sufficient that it be lodged in the human body exactly like a pilot in a ship；
unless perhaps to move its members； but that it is necessary for it to be
joined and united more closely to the body； in order to have sensations and
appetites similar to ours； and thus constitute a real man。 I here entered； in
conclusion； upon the subject of the soul at considerable length； because it
is of the greatest moment： for after the error of those who deny the
existence of God； an error which I think I have already sufficiently refuted；
there is none that is more powerful in leading feeble minds astray from the
straight path of virtue than the supposition that the soul of the brutes is of
the same nature with our own； and consequently that after this life we
have nothing to hope for or fear； more than flies and ants； in place of
which； when we know how far they differ we much better prehend the
reasons which establish that the soul is of a nature wholly independent of
the body； and that consequently it is not liable to die with the latter and；
finally； because no other causes are observed capable of destroying it； we
are naturally led thence to judge that it is immortal。
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DISCOURSE ON THE METHOD OF RIGHTLY CONDUCTING THE REASON； AND
SEEKING TRUTH IN THE SCIENCES
PART VI
Three years have now elapsed since I finished the treatise containing
all these matters； and I was beginning to revise it； with the view to put it
into the hands of a printer； when I learned that persons to whom I greatly
defer； and whose authority over my actions is hardly less influential than is
my own reason over my thoughts； had condemned a certain doctrine in
physics； published a short time previously by another individual to which I
will not say that I adhered； but only that； previously to their censure I had
observed in it nothing which I could imagine to be prejudicial either to
religion or to the state； and nothing therefore which would have prevented
me from giving expression to it in writing； if reason had persuaded me of
its truth； and this led me to fear lest among my own doctrines likewise
some one might be found in which I had departed from the truth；
notwithstanding the great care I have always taken not to accord belief to
new opinions of which I had not the most certain demonstrations； and not
to give expression to aught that might tend to the hurt of any one。 This
has been sufficient to make me alter my purpose of publishing them； for
although the reasons by which I had been induced to take this resolution
were very strong； yet my inclination； which has always been hostile to
writing books； enabled me immediately to discover other considerations
sufficient to excuse me for not undertaking the task。 And these reasons； on
one side and the other； are such； that not only is it in some measure my
interest here to state them； but that of the public； perhaps； to know them。
I have never made much account of what has proceeded from my own
mind； and so long as I gathered no other advantage from the method I
employ beyond satisfying myself on some difficulties belonging to the
speculative sciences； or endeavoring to regulate my actions according to
the principles it taught me； I never thought myself bound to publish
anything respecting it。 For in what regards manners； every one is so full
of his own wisdom； that there might be found as many reformers as heads；
if any were allowed to take upon themselves the task of mending them；
except those whom God has constituted the supreme rulers of his people
or to whom he has given sufficient grace and zeal to be prophets； and
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SEEKING TRUTH IN THE SCIENCES
although my speculations greatly pleased myself； I believed that others
had theirs； which perhaps pleased them still more。 But as soon as I had
acquired some general notions respecting physics； and beginning to make
trial of them in various particular difficulties； had observed how far they
can carry us； and how much they differ from the principles that have been
employed up to the present time； I believed that I could not keep them
concealed without sinning grievously against the law by which we are
bound to promote； as far as in us lies； the general good of mankind。 For
by them I perceived it to be possible to arrive at knowledge highly useful
in life； and in room of the speculative philosophy usually taught in the
schools； to discover a practical； by means of which； knowing the force and
action of fire； water； air the stars； the heavens； and all the other bodies that
surround us； as distinctly as we know the various crafts of our artisans； we
might also apply them in the same way to all the uses to which they are
adapted； and thus render ourselves the lords and possessors of nature。
And this is a result to be desired； not only in order to the invention of an