descartes’ reason discourse(笛卡尔的推理)
the corporeal； and as I observed that all position is an evidence of
dependency； and that a state of dependency is manifestly a state of
imperfection； I therefore determined that it could not be a perfection in
God to be pounded of these two natures and that consequently he was
not so pounded； but that if there were any bodies in the world； or even
any intelligences； or other natures that were not wholly perfect； their
existence depended on his power in such a way that they could not subsist
without him for a single moment。
I was disposed straightway to search for other truths and when I had
represented to myself the object of the geometers； which I conceived to be
a continuous body or a space indefinitely extended in length； breadth； and
height or depth； divisible into divers parts which admit of different figures
and sizes； and of being moved or transposed in all manner of ways （for all
this the geometers suppose to be in the object they contemplate）； I went
over some of their simplest demonstrations。 And； in the first place； I
observed； that the great certitude which by mon consent is accorded to
these demonstrations； is founded solely upon this； that they are clearly
conceived in accordance with the rules I have already laid down In the
next place； I perceived that there was nothing at all in these
demonstrations which could assure me of the existence of their object：
thus； for example； supposing a triangle to be given； I distinctly perceived
that its three angles were necessarily equal to two right angles； but I did
not on that account perceive anything which could assure me that any
triangle existed： while； on the contrary； recurring to the examination of
the idea of a Perfect Being； I found that the existence of the Being was
prised in the idea in the same way that the equality of its three angles
to two right angles is prised in the idea of a triangle； or as in the idea
of a sphere； the equidistance of all points on its surface from the center； or
even still more clearly； and that consequently it is at least as certain that
God； who is this Perfect Being； is； or exists； as any demonstration of
geometry can be。
But the reason which leads many to persuade them selves that there is
a difficulty in knowing this truth； and even also in knowing what their
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mind really is； is that they never raise their thoughts above sensible objects；
and are so accustomed to consider nothing except by way of imagination；
which is a mode of thinking limited to material objects； that all that is not
imaginable seems to them not intelligible。 The truth of this is sufficiently
manifest from the single circumstance； that the philosophers of the schools
accept as a maxim that there is nothing in the understanding which was
not previously in the senses； in which however it is certain that the ideas
of God and of the soul have never been； and it appears to me that they who
make use of their imagination to prehend these ideas do exactly the
some thing as if； in order to hear sounds or smell odors； they strove to
avail themselves of their eyes； unless indeed that there is this difference；
that the sense of sight does not afford us an inferior assurance to those of
smell or hearing； in place of which； neither our imagination nor our senses
can give us assurance of anything unless our understanding intervene。
Finally； if there be still persons who are not sufficiently persuaded of
the existence of God and of the soul； by the reasons I have adduced； I am
desirous that they should know that all the other propositions； of the truth
of which they deem themselves perhaps more assured； as that we have a
body； and that there exist stars and an earth； and such like； are less certain；
for； although we have a moral assurance of these things； which is so strong
that there is an appearance of extravagance in doubting of their existence；
yet at the same time no one； unless his intellect is impaired； can deny；
when the question relates to a metaphysical certitude； that there is
sufficient reason to exclude entire assurance； in the observation that when
asleep we can in the same way imagine ourselves possessed of another
body and that we see other stars and another earth； when there is nothing
of the kind。 For how do we know that the thoughts which occur in
dreaming are false rather than those other which we experience when
awake； since the former are often not less vivid and distinct than the latter？
And though men of the highest genius study this question as long as they
please； I do not believe that they will be able to give any reason which can
be sufficient to remove this doubt； unless they presuppose the existence of
God。 For； in the first place even the principle which I have already taken
as a rule； viz。； that all the things which we clearly and distinctly conceive
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are true； is certain only because God is or exists and because he is a
Perfect Being； and because all that we possess is derived from him：
whence it follows that our ideas or notions； which to the extent of their
clearness and distinctness are real； and proceed from God； must to that
extent be true。 Accordingly； whereas we not infrequently have ideas or
notions in which some falsity is contained； this can only be the case with
such as are to some extent confused and obscure； and in this proceed from
nothing （participate of negation）； that is； exist in us thus confused because
we are not wholly perfect。 And it is evident that it is not less repugnant
that falsity or imperfection； in so far as it is imperfection； should proceed
from God； than that truth or perfection should proceed from nothing。 But
if we did not know that all which we possess of real and true proceeds
from a Perfect and Infinite Being； however clear and distinct our ideas
might be； we should have no ground on that account for the assurance that
they possessed the perfection of being true。
But after the knowledge of God and of the soul has rendered us certain
of this rule； we can easily understand that the truth of the thoughts we
experience when awake； ought not in the slightest degree to be called in
question on account of the illusions of our dreams。 For if it happened
that an individual； even when asleep； had some very distinct idea； as； for
example； if a geometer should discover some new demonstration； the
circumstance of his being asleep would not militate against its truth； and
as for the most ordinary error of our dreams； which consists in their
representing to us various objects in the same way as our external senses；
this is not prejudicial； since it leads us very properly to suspect the truth of
the ideas of sense； for we are not infrequently deceived in the same
manner when awake； as when persons in the jaundice see all objects
yellow； or when the stars or bodies at a great distance appear to us much
smaller than they are。 For； in fine； whether awake or asleep； we ought
never to allow ourselves to be persuaded of the truth of anything unless on
the evidence of our reason。 And it must be noted that I say of our reason；
and not of our imagination or of our senses： thus； for example； although
we very clearly see the sun； we ought not therefore to determine that it is
only of the size which our sense of sight presents； and we may very
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distinctly imagine the head of a lion joined to the body of a g