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！
engraving deeply in my memory the resolution never to form a
judgment on anything without having a clear and distinct
understanding of it； so that I could never forget it。 And it
is easy for me to understand that； in so far as I consider
myself alone； and as if there were only myself in the world； I
should have been much more perfect than I am； if God had
created me so that I could never err。 Nevertheless I cannot
deny that in some sense it is a greater perfection in the
whole universe that certain parts should not be exempt from
error as others are than that all parts should be exactly
similar。 And I have no right to plain if God； having
placed me in the world； has not called upon me to play a part
that excels all others in distinction and perfection。
And further I have reason to be glad on the ground that
if He has not given me the power of never going astray by the
first means pointed out above； which depends on a clear and
evident knowledge of all the things regarding which I can
deliberate； He has at least left within my power the other
means； which is firmly to adhere to the resolution never to
give judgment on matters whose truth is not clearly known to
me； for although I notice a certain weakness in my nature in
that I cannot continually concentrate my mind on one single
thought； I can yet； by attentive and frequently repeated
meditation； impress it so forcibly on my memory that I shall
never fail to recollect it whenever I have need of it； and
thus acquire the habit of never going astray。
And inasmuch as it is in this that the greatest and
principal perfection of man consists； it seems to me that I
have not gained little by this day's Meditation； since I have
discovered the source of falsity and error。 And certainly
there can be no other source than that which I have explained；
for as often as I so restrain my will within the limits of my
knowledge that it forms no judgment except on matters which
are clearly and distinctly represented to it by the
understanding； I can never be deceived； for every clear and
distinct conception20 is without doubt something； and hence
cannot derive its origin from what is nought； but must of
necessity have God as its author￥God； I say； who being
supremely perfect； cannot be the cause of any error； and
consequently we must conclude that such a conception ＇or such
a judgment＇ is true。 Nor have I only learned to…day what I
should avoid in order that I may not err； but also how I
should act in order to arrive at a knowledge of the truth； for
without doubt I shall arrive at this end if I devote my
attention sufficiently to those things which I perfectly
understand； and if I separate from these that which I only
understand confusedly and with obscurity。 To these I shall
henceforth diligently give heed。
Meditation V。
Of the essence of material things； and； again； of God； that He
exists。
Many other matters respecting the attributes of God and
my own nature or mind remain for consideration； but I shall
possibly on another occasion resume the investigation of
these。 Now （after first noting what must be done or avoided；
in order to arrive at a knowledge of the truth） my principal
task is to endeavour to emerge from the state of doubt into
which I have these last days fallen； and to see whether
nothing certain can be known regarding material things。
But before examining whether any such objects as I
conceive exist outside of me； I must consider the ideas of
them in so far as they are in my thought； and see which of
them are distinct and which confused。
In the first place； I am able distinctly to imagine that
quantity which philosophers monly call continuous； or the
extension in length； breadth； or depth； that is in this
quantity； or rather in the object to which it is attributed。
Further； I can number in it many different parts； and
attribute to each of its parts many sorts of size； figure；
situation and local movement； and； finally； I can assign to
each of these movements all degrees of duration。
And not only do I know these things with distinctness
when I consider them in general； but； likewise ＇however little
I apply my attention to the matter＇； I discover an infinitude
of particulars respecting numbers； figures； movements； and
other such things； whose truth is so manifest； and so well
accords with my nature； that when I begin to discover them； it
seems to me that I learn nothing new； or recollect what I
formerly knew￥that is to say； that I for the first time
perceive things which were already present to my mind；
although I had not as yet applied my mind to them。
And what I here find to be most important is that I
discover in myself an infinitude of ideas of certain things
which cannot be esteemed as pure negations； although they may
possibly have no existence outside of my thought； and which
are not framed by me； although it is within my power either to
think or not to think them； but which possess natures which
are true and immutable。 For example； when I imagine a
triangle； although there may nowhere in the world be such a
figure outside my thought； or ever have been； there is
nevertheless in this figure a certain determinate nature；
form； or essence； which is immutable and eternal； which I have
not invented； and which in no wise depends on my mind； as
appears from the fact that diverse properties of that triangle
can be demonstrated； viz。 that its three angles are equal to
two right angles； that the greatest side is subtended by the
greatest angle； and the like； which now； whether I wish it or
do not wish it； I recognise very clearly as pertaining to it；
although I never thought of the matter at all when I imagined
a triangle for the first time； and which therefore cannot be
said to have been invented by me。
Nor does the objection hold good that possibly this idea
of a triangle has reached my mind through the medium of my
senses； since I have sometimes seen bodies triangular in
shape； because I can form in my mind an infinitude of other
figures re