descartes’ reason discourse(笛卡尔的推理)
acquainted。
The first was to obey the laws and customs of my country； adhering
firmly to the faith in which； by the grace of God； I had been educated from
my childhood and regulating my conduct in every other matter according
to the most moderate opinions； and the farthest removed from extremes；
which should happen to be adopted in practice with general consent of the
most judicious of those among whom I might be living。 For as I had
from that time begun to hold my own opinions for nought because I
wished to subject them all to examination； I was convinced that I could not
do better than follow in the meantime the opinions of the most judicious；
and although there are some perhaps among the Persians and Chinese as
judicious as among ourselves； expediency seemed to dictate that I should
regulate my practice conformably to the opinions of those with whom I
should have to live； and it appeared to me that； in order to ascertain the
real opinions of such； I ought rather to take cognizance of what they
practised than of what they said； not only because； in the corruption of our
manners； there are few disposed to speak exactly as they believe； but also
because very many are not aware of what it is that they really believe； for；
as the act of mind by which a thing is believed is different from that by
which we know that we believe it； the one act is often found without the
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other。 Also； amid many opinions held in equal repute； I chose always the
most moderate； as much for the reason that these are always the most
convenient for practice； and probably the best （for all excess is generally
vicious）； as that； in the event of my falling into error； I might be at less
distance from the truth than if； having chosen one of the extremes； it
should turn out to be the other which I ought to have adopted。 And I
placed in the class of extremes especially all promises by which somewhat
of our freedom is abridged； not that I disapproved of the laws which； to
provide against the instability of men of feeble resolution； when what is
sought to be acplished is some good； permit engagements by vows
and contracts binding the parties to persevere in it； or even； for the security
of merce； sanction similar engagements where the purpose sought to
be realized is indifferent： but because I did not find anything on earth
which was wholly superior to change； and because； for myself in
particular； I hoped gradually to perfect my judgments； and not to suffer
them to deteriorate； I would have deemed it a grave sin against good sense；
if； for the reason that I approved of something at a particular time； I
therefore bound myself to hold it for good at a subsequent time； when
perhaps it had ceased to be so； or I had ceased to esteem it such。
My second maxim was to be as firm and resolute in my actions as I
was able； and not to adhere less steadfastly to the most doubtful opinions；
when once adopted； than if they had been highly certain； imitating in this
the example of travelers who； when they have lost their way in a forest；
ought not to wander from side to side； far less remain in one place； but
proceed constantly towards the same side in as straight a line as possible；
without changing their direction for slight reasons； although perhaps it
might be chance alone which at first determined the selection； for in this
way； if they do not exactly reach the point they desire； they will e at
least in the end to some place that will probably be preferable to the
middle of a forest。 In the same way； since in action it frequently happens
that no delay is permissible； it is very certain that； when it is not in our
power to determine what is true； we ought to act according to what is most
probable； and even although we should not remark a greater probability in
one opinion than in another； we ought notwithstanding to choose one or
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the other； and afterwards consider it； in so far as it relates to practice； as no
longer dubious； but manifestly true and certain； since the reason by
which our choice has been determined is itself possessed of these
qualities。 This principle was sufficient thenceforward to rid me of all
those repentings and pangs of remorse that usually disturb the consciences
of such feeble and uncertain minds as； destitute of any clear and
determinate principle of choice； allow themselves one day to adopt a
course of action as the best； which they abandon the next； as the opposite。
My third maxim was to endeavor always to conquer myself rather than
fortune； and change my desires rather than the order of the world； and in
general； accustom myself to the persuasion that； except our own
thoughts； there is nothing absolutely in our power； so that when we have
done our best in things external to us； all wherein we fail of success is to
be held； as regards us； absolutely impossible： and this single principle
seemed to me sufficient to prevent me from desiring for the future
anything which I could not obtain； and thus render me contented； for since
our will naturally seeks those objects alone which the understanding
represents as in some way possible of attainment； it is plain； that if we
consider all external goods as equally beyond our power； we shall no more
regret the absence of such goods as seem due to our birth； when deprived
of them without any fault of ours； than our not possessing the kingdoms
of China or Mexico； and thus making； so to speak； a virtue of necessity；
we shall no more desire health in disease； or freedom in imprisonment；
than we now do bodies incorruptible as diamonds； or the wings of birds to
fly with。 But I confess there is need of prolonged discipline and
frequently repeated meditation to accustom the mind to view all objects in
this light； and I believe that in this chiefly consisted the secret of the
power of such philosophers as in former times were enabled to rise
superior to the influence of fortune； and； amid suffering and poverty； enjoy
a happiness which their gods might have envied。 For； occupied
incessantly with the consideration of the limits prescribed to their power
by nature； they became so entirely convinced that nothing was at their
disposal except their own thoughts； that this conviction was of itself
sufficient to prevent their entertaining any desire of other objects； and over
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their thoughts they acquired a sway so absolute； that they had some
ground on this account for esteeming themselves more rich and more
powerful； more free and more happy； than other men who； whatever be the
favors heaped on them by nature and fortune； if destitute of this
philosophy； can never mand the realization of all their desires。
In fine； to conclude this code of morals； I thought of reviewing the
different occupations of men in this life； with the view of making choice
of the best。 And； without wishing to offer any remarks on the
employments of others； I may state that it was my conviction that I could
not do better than continue in that in which I was engaged； viz。； in
devoting my whole life to the culture of my reason； and in making the
greatest progress I was able in the knowledge of truth； on the principles of
the method which I had prescribed to myself。