The Online Library of Liberty

A project of Liberty Fund, Inc.

• Descartes
• Special Introduction
• Introduction.
• I.: Descartes—his Life and Writings .
• II.: Philosophy In the Fifteenth and Sixteenth Centuries Preceding Descartes .
• III.: The Cogito Ergo Sum — Its Nature and Meaning .
• IV.: Cogito Ergo Sum — Objections to the Principle.
• V.: The Guarantee of the Principle .
• VI.: The Criterion of Truth .
• VII.: The Ego and the Material World .
• VIII.: Innate Ideas.
• IX.: Malebranche (1638-1715) †
• X.: Spinoza (1632-1677) — Relations to Descartes .
• XI.: Development of Cartesianism In the Line of Spinoza—omnis Determinatio Est Negatio .
• XII.: Hegelian Criticism — the Ego and the Infinite .
• Discourse On Method
• Part I.
• Part II.
• Part III.
• Part IV.
• Part V.
• Part VI.
• The Meditations
• Preface to the Reader.
• Synopsis of the Six Following Meditations.
• Meditations On the First Philosophy In Which the Existence of God, and the Real Distinction of Mind and Body, Are Demonstrated.
• Meditation I.: Of the Things On Which We May Doubt .
• Meditation II.: Of the Nature of the Human Mind ; and That It Is More Easily Known Than the Body .
• Meditation III.: Of God: That He Exists.
• Meditation IV.: Of Truth and Error .
• Meditation V.: Of the Essence of Material Things ; and , Again , of God; That He Exists .
• Meditation VI.: Of the Existence of Material Things , and of the Real Distinction Between the Mind and Body of Man .
• The Principles of Philosophy.
• To the Most Serene Princess , Elisabeth, Eldest Daughter of Frederick, King of Bohemia, Count Palatine , and Elector of the Sacred Roman Empire .
• The Principles of Philosophy.
• Part I.: Of the Principles of Human Knowledge .
• Part II.: Of the Principles of Material Things .
• Part III.: Of the Visible World .
• Part IV.: Of the Earth .
• Appendix: Reasons Which Establish the Existence of God, and the Distinction Between the Mind and Body of Man, Disposed In Geometrical Order.

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 action 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 alway 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 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 infinity of arts, by which we might be enabled to enjoy without any trouble the fruits of the earth, and all its comforts, but also and especially for the preservation of health, which is without doubt, of all the blessings of this life, the first and fundamental one; for the mind is so intimately dependent upon the condition and relation of the organs of the body, that if any means can ever be found to render men wiser and more ingenious than hitherto, I believe that it is in Medicine they must be sought for. It is true that the science of Medicine, as it now exists, contains few things whose utility is very remarkable : but without any wish to depreciate it, I am confident that there is no one, even among those whose profession it is, who does not admit that all at present known in it is almost nothing in comparison of what remains to be discovered; and that we could free ourselves from an infinity of maladies of body as well as of mind, and perhaps also even from the debility of age, if we had sufficiently ample knowledge of their causes, and of all the remedies provided for us by Nature. But since I designed to employ my whole life in the search after so necessary a Science, and since I had fallen in with a path which seems to me such, that if any one follow it he must inevitably reach the end desired, unless he be hindered either by the shortness of life or the want of experiments, I judged that there could be no more effectual provision against these two impediments than if I were faithfully to communicate to the public all the little I might myself have found, and incite men of superior genius to strive to proceed farther, by contributing, each according to his inclination and ability, to the experiments which it would be necessary to make, and also by informing the public of all they might discover, so that, by the last beginning where those before them had left off, and thus connecting the lives and labors of many, we might collectively proceed much farther than each by himself could do.

I remarked, moreover, with respect to experiments, that they become always more necessary the more one is advanced in knowledge; for, at the commencement, it is better to make use only of what is spontaneously presented to our senses, and of which we cannot remain ignorant, provided we bestow on it any reflection, however slight, than to concern ourselves about more uncommon and recondite phenomena: the reason of which is, that the more uncommon often only mislead us so long as the causes of the more ordinary are still unknown; and the circumstances upon which they depend are almost always so special and minute as to be highly difficult to detect. But in this I have adopted the following order: first, I have essayed to find in general the principles, or first causes of all that is or can be in the world, without taking into consideration for this end anything but God himself who has created it, and without educing them from any other source than from certain germs of truths naturally existing in our minds. In the second place, I examined what were the first and most ordinary effects that could be deduced from these causes; and it appears to me that, in this way, I have found heavens, stars, and earth, and even on the earth, water, air, fire, minerals, and some other things of this kind, which of all others are the most common and simple, and hence the easiest to know. Afterward, when I wished to descend to the more particular, so many diverse objects presented themselves to me, that I believed it to be impossible for the human mind to distinguish the forms or species of bodies that are upon the earth, from an infinity of others which might have been, if it had pleased God to place them there, or consequently to apply them to our use, unless we rise to causes through their effects, and avail ourselves of many particular experiments. Thereupon, turning over in my mind all the objects that had ever been presented to my senses, I freely venture to state that I have never observed any which I could not satisfactorily explain by the principles I had discovered. But it is necessary also to confess that the power of nature is so ample and vast, and these principles so simple and general, that I have hardly observed a single particular effect which I cannot at once recognize as capable of being deduced in many different modes from the principles, and that my greatest difficulty usually is to discover in which of these modes the effect is dependent upon them; for out of this difficulty I cannot otherwise extricate myself than by again seeking certain experiments, which may be such that their result is not the same, if it is in the one of these modes that we must explain it, as it would be if it were to be explained in the other. As to what remains, I am now in a position to discern, as I think, with sufficient clearness what course must be taken to make the majority of those experiments which may conduce to this end; but I perceive likewise that they are such and so numerous, that neither my hands nor my income, though it were a thousand times larger than it is, would be sufficient for them all; so that, according as henceforward I shall have the means of making more or fewer experiments, I shall in the same proportion make greater or less progress in the knowledge of nature. This was what I had hoped to make known by the Treatise I had written, and so clearly to exhibit the advantage that would thence accrue to the public, as to induce all who have the common good of man at heart, that is, all who are virtuous in truth, and not merely in appearance, or according to opinion, as well to communicate to me the experiments they had already made, as to assist me in those that remain to be made.

But since that time other reasons have occurred to me, by which I have been led to change my opinion, and to think that I ought indeed to go on committing to writing all the results which I deemed of any moment, as soon as I should have tested their truth, and to bestow the same care upon them as I would have done had it been my design to publish them. This course commended itself to me, as well because I thus afforded myself more ample inducement to examine them thoroughly, for doubtless that is always more narrowly scrutinized which we. believe will be read by many, than that which is written merely for our private use (and frequently what has seemed to me true when I first conceived it, has appeared false when I have set about committing it to writing); as because I thus lost no opportunity of advancing the interests of the public, as far as in me lay, and since thus likewise if my writings possess any value, those into whose hands they may fall after my death may be able to put them to what use they deem proper. But I resolved by no means to consent to their publication during my lifetime, lest either the oppositions or the controversies to which they might give rise, or even the reputation, such as it might be, which they would acquire for me, should be any occasion of my losing the time that I had set apart for my own improvement. For though it be true that every one is bound to promote to the extent of his ability the good of others, and that to be useful to no one is really to be worthless, yet it is likewise true that our cares ought to extend beyond the present; and it is good to omit doing what might perhaps bring some profit to the living, when we have in view the accomplishment of other ends that will be of much greater advantage to posterity. And in truth, I am quite willing it should be known that the little I have hitherto learned is almost nothing in comparison, with that of which I am ignorant, and to the knowledge of which I do not despair of being able to attain; for it is much the same with those who gradually discover truth in the Sciences, as with those who when growing rich find less difficulty in making great acquisitions, than they formerly experienced when poor in making acquisitions of much smaller amount. Or they may be compared to the commanders of armies, whose forces usually increase in proportion to their victories, and who need greater prudence to keep together the residue of their troops after a defeat than after a victory to take towns and provinces. For he truly engages in battle who endeavors to surmount all the difficulties and errors which prevent him from reaching the knowledge of truth, and he is overcome in fight who admits a false opinion touching a matter of any generality and importance, and he requires thereafter much more skill to recover his former position than to make great advances when once in possession of thoroughly ascertained principles. As for myself, if I have succeeded in discovering any truths in the Sciences (and I trust that what is contained in this volume* will show that I have found some), I can declare that they are but the consequences and results of five or six principal difficulties which I have surmounted, and my encounters with which I reckoned as battles in which victory declared for me. I will not hesitate even to avow my belief that nothing further is wanting to enable me fully to realize my designs than to gain two or three similar victories; and that I am not so far advanced in years but that, according to the ordinary course of nature, I may still have sufficient leisure for this end. But I conceive myself the more bound to husband the time that remains the greater my expectation of being able to employ it aright, and I should doubtless have much to rob me of it, were I to publish the principles of my Physics; for although they are almost all so evident that to assent to them no more is needed than simply to understand them, and although there is not one of them of which I do not expect to be able to give demonstration, yet, as it is impossible that they can be in accordance with all the diverse opinions of others, I foresee that I should frequently be turned aside from my grand design, on occasion of the opposition which they would be sure to awaken.

It may be said, that these oppositions would be useful both in making me aware of my errors, and, if my speculations contain anything of value, in bringing others to a fuller understanding of it; and still farther, as many can see better than one, in leading others who are now beginning to avail themselves of my principles, to assist me in turn with their discoveries. But though I recognize my extreme liability to error, and scarce ever trust to the first thoughts which occur to me, yet the experience I have had of possible objections to my views prevents me from anticipating any profit from them. For I have already had frequent proof of the judgments, as well of those I esteemed friends, as of some others to whom I thought I was an object of indifference, and even of some whose malignity and envy would, I knew, determine them to endeavor to discover what partiality concealed from the eyes of my friends. But it has rarely happened that anything has been objected to me which I had myself altogether overlooked, unless it were something far removed from the subject: so that I have never met with a single critic of my opinions who did not appear to me either less rigorous or less equitable than myself. And further, I have never observed that any truth before unknown has been brought to light by the disputations that are practiced in the Schools; for while each strives for the victory, each is much more occupied in making the best of mere verisimilitude, than in weighing the reasons on both sides of the question; and those who have been long good advocates are not afterward on that account the better judges.

As for the advantage that others would derive from the communication of my thoughts, it could not be very great; because I have not yet so far prosecuted them as that much does not remain to be added before they can be applied to practice. And I think I may say without vanity, that if there is any one who can carry them out that length, it must be myself rather than another: not that there may not be in the world many minds incomparably superior to mine, but because one cannot so well seize a thing and make it one's own, when it has been learned from another, as when one has himself discovered it. And so true is this of the present subject that, though I have often explained some of my opinions to persons of much acuteness, who, whilst I was speaking, appeared to understand them very distinctly, yet, when they repeated them, I have observed that they almost always changed them to such an extent that I could no longer acknowledge them as mine. I am glad, by the way, to take this opportunity of requesting posterity never to believe on hearsay that anything has proceeded from me which has not been published by myself; and I am not at all astonished at the extravagances attributed to those ancient philosophers whose own writings we do not possess; whose thoughts, however, I do not on that account suppose to have been really absurd, seeing they were among the ablest men of their times, but only that these have been falsely represented to us. It is observable, accordingly, that scarcely in a single instance has any one of their disciples surpassed them; and I am quite sure that the most devoted of the present followers of Aristotle would think themselves happy if they had as much knowledge of nature as he possessed, were it even under the condition that they should never afterward attain to higher. In this respect they are like the ivy which never strives to rise above the tree that sustains it, and which frequently even returns downward when it has reached the top; for it seems to me that they also sink, in other words, render themselves less wise than they would be if they gave up study, who, not contented with knowing all that is intelligibly explained in their author, desire in addition to find in him the solution of many difficulties of which he says not a word, and never perhaps so much as thought. Their fashion of philosophizing, however, is well suited to persons whose abilities fall below mediocrity; for the obscurity of the distinctions and principles of which they make use enables them to speak of all things with as much confidence as if they really knew them, and to defend all that they say on any subject against the most subtle and skillful, without its being possible for anyone to convict them of error. In this they seem to me to be like a blind man, who, in order to fight on equal terms with a person that sees, should have made him descend to the bottom of an intensely dark cave: and I may say that such persons have an interest in my refraining from publishing the principles of the Philosophy of which I make use; for, since these are of a kind the simplest and most evident, I should, by publishing them, do much the same as if I were to throw open the windows, and allow the light of day to enter the cave into which the combatants had descended. But even superior men have no reason for any great anxiety to know these principles, for if what they desire is to be able to speak of all things, and to acquire a reputation for learning, they will gain their end more easily by remaining satisfied with the appearance of truth, which can be found without much difficulty in all sorts of matters, than by seeking the truth itself which unfolds itself but slowly and that only in some departments, while it obliges us, when we have to speak of others, freely to confess our ignorance. If, however, they prefer the knowledge of some few truths to the vanity of appearing ignorant of none, as such knowledge is undoubtedly much to be preferred, and, if they choose to follow a course similar to mine, they do not require for this that I should say anything more than I have already said in this Discourse. For if they are capable of making greater advancement than I have made, they will much more be able of themselves to discover all that I believe myself to have found; since as I have never examined aught except in order, it is certain that what yet remains to be discovered is in itself more difficult and recondite, than that which I have already been enabled to find, and the gratification would be much less in learning it from me than in discovering it for themselves. Besides this, the habit which they will acquire, by seeking first what is easy, and then passing onward slowly and step by step to the more difficult, will benefit them more than all my instructions. Thus, in my own case, I am persuaded that if I had been taught from my youth all the truths of which I have since sought out demonstrations, and had thus learned them without labor, I should never, perhaps, have known any beyond these; at least, I should never have acquired the habit and the facility which I think I possess in always discovering new truths in proportion as I give myself to the search. And, in a single word, if there is any work in the world which cannot be so well finished by another as by him who has commenced it, it is that at which I labor.

It is true, indeed, as regards the experiments which may conduce to this end, that one man is not equal to the task of making them all; but yet he can advantageously avail himself, in this work, of no hands besides his own, unless those of artisans, or parties of the same kind, whom he could pay, and whom the hope of gain (a means of great efficacy) might stimulate to accuracy in the performance of what was prescribed to them. For as to those who, through curiosity or a desire of learning, of their own accord, perhaps, offer him their services, besides that in general their promises exceed their performance, and that they sketch out fine designs of which not one is ever realized, they will, without doubt, expect to be compensated for their trouble by the explication of some difficulties, or, at least, by compliments and useless speeches, in which he cannot spend any portion of his time without loss to himself. And as for the experiments that others have already made, even although these parties should be willing of themselves to communicate them to him (which is what those who esteem them secrets will never do), the experiments are, for the most part, accompanied with so many circumstances and superfluous elements, as to make it exceedingly difficult to disentangle the truth from its adjuncts; besides, he will find almost all of them so ill described, or even so false (because those who made them have wished to see in them only such facts as they deemed comformable to their principles), that, if in the entire number there should be some of a nature suited to his purpose, still their value could not compensate for the time that would be necessary to make the selection. So that if there existed anyone whom we assuredly knew to be capable of making discoveries of the highest kind, and of the greatest possible utility to the public; and if all other men were therefore eager by all means to assist him in successfully prosecuting his designs, I do not see that they could do aught else for him beyond contributing to defray the expenses of the experiments that might be necessary; and for the rest, prevent his being deprived of his leisure by the unseasonable interruptions of anyone. But besides that I neither have so high an opinion of myself as to be willing to make promise of anything extraordinary, nor feed on imaginations so vain as to fancy that the public must be much interested in my designs; I do not, on the other hand, own a soul so mean as to be capable of accepting from anyone a favor of which it could be supposed that I was unworthy.

These considerations taken together were the reason why, for the last three years, I have been unwilling to publish the Treatise I had on hand, and why I even resolved to give publicity during my life to no other that was so general, or by which the principles of my Physics might be understood. But since then, two other reasons have come into operation that have determined me here to subjoin some particular specimens, and give the public some account of my doings and designs. Of these considerations, the first is, that if I failed to do so, many who were cognizant of my previous intention to publish some writings, might have imagined that the reasons which induced me to refrain from so doing, were less to my credit than they really are; for although I am not immoderately desirous of glory, or even, if I may venture so to say, although I am averse from it in so far as I deem it hostile to repose which I hold in greater account than aught else, yet, at the same time, I have never sought to conceal my actions as if they were crimes, nor made use of many precautions that I might remain unknown; and this partly because I should have thought such a course of conduct a wrong against myself, and partly because it would have occasioned me some sort of uneasiness which would again have been contrary to the perfect mental tranquillity which I court. And forasmuch as, while thus indifferent to the thought alike of fame or forgetfulness, I have yet been unable to prevent myself from acquiring some sort of reputation, I have thought it incumbent on me to do my best to save myself at least from being ill-spoken of. The other reason that has determined me to commit to writing these specimens of philosophy is, that I am becoming daily more and more alive to the delay which my design of self-instruction suffers, for want of the infinity of experiments I require, and which it is impossible for me to make without the assistance of others: and, without flattering myself so much as to expect the public to take a large share in my interests, I am yet unwilling to be found so far wanting in the duty I owe to myself, as to give occasion to those who shall survive me to make it matter of reproach against me some day, that I might have left them many things in a much more perfect state than I had done, had I not too much neglected to make them aware of the ways in which they could have promoted the accomplishment of my designs.

And I thought that it was easy for me to select some matters which should neither be obnoxious to much controversy, nor should compel me to expound more of my principles than I desired, and which should yet be sufficient clearly to exhibit what I can or cannot accomplish in the Sciences. Whether or not I have succeeded in this it is not for me to say; and I do not wish to forestall the judgments of others by speaking myself of my writings; but it will gratify me if they be examined, and, to afford the greater inducement to this, I request all who may have any objections to make to them, to take the trouble of forwarding these to my publisher, who will give me notice of them, that I may endeavor to subjoin at the same time my reply; and in this way readers seeing both at once will more easily determine where the truth lies: for I do not engage in any case to make prolix replies, but only with perfect frankness to avow my errors if I am convinced of them, or if I cannot perceive them, simply to state what I think is required for defense of the matters I have written, adding thereto no explication of any new matter that it may not be necessary to pass without end from one thing to another.

If some of the matters of which I have spoken in the beginning of the Dioptrics and Meteorics should offend at first sight, because I call them hypotheses and seem indifferent about giving proof of them, I request a patient and attentive reading of the whole, from which I hope those hesitating will derive satisfaction; for it appears to me that the reasonings are so mutually connected in these Treatises, that, as the last are demonstrated by the first which are their causes, the first are in their turn demonstrated by the last which are their effects. Nor must it be imagined that I here commit the fallacy which the logicians call a circle; for since experience renders the majority of these effects most certain, the causes from which I deduce them do not serve so much to establish their reality as to explain their existence; but on the contrary, the reality of the causes is established by the reality of the effects. Nor have I called them hypotheses with any other end in view except that it may be known that I think I am able to deduce them from those first truths which I have already expounded; and yet that I have expressly determined not to do so, to prevent a certain class of minds from thence taking occasion to build some extravagant Philosophy upon what they may take to be my principles, and my being blamed for it. I refer to those who imagine that they can master in a day all that another has taken twenty years to think out, as soon as he has spoken two or three words to them on the subject; or who are the more liable to error and the less capable of perceiving truth in very proportion as they are more subtle and lively. As to the opinions which are truly and wholly mine. I offer no apology for them as new, persuaded as I am that if their reasons be well considered they will be found to be so simple and so conformed to common sense as to appear less extraordinary and less paradoxical than any others which can be held on the same subjects; nor do I even boast of being the earliest discoverer of any of them, but only of having adopted them, neither because they had nor because they had not been held by others, but solely because Reason has convinced me of their truth.

Though artisans may not be able at once to execute the invention which is explained in the Dioptrics, I do not think that any one on that account is entitled to condemn it; for since address and practice are required in order so to make and adjust the machines described by me as not to overlook the smallest particular, I should not be less astonished if they succeeded on the first attempt than if a person were in one day to become an accomplished performer on the guitar, by merely having excellent sheets of music set up before him. And if I write in French, which is the language of my country, in preference to Latin, which is that of my preceptors, it is because I expect that those who make use of their unprejudiced natural Reason will be better judges of my opinions than those who give heed to the writings of the ancients only; and as for those who unite good sense with habits of study, whom alone I desire for judges, they will not, I feel assured, be so partial to Latin as to refuse to listen to my reasonings merely because I expound them in the vulgar Tongue.

In conclusion, I am unwilling here to say anything very specific of the progress which I expect to make for the future in the Sciences, or to bind myself to the public by any promise which I am not certain of being able to fulfil; but this only will I say, that I have resolved to devote what time I may still have to live to no other occupation than that of endeavoring to acquire some knowledge of Nature, which shall be of such a kind as to enable us therefrom to deduce rules in Medicine of greater certainty than those at present in use; and that my inclination is so much opposed to all other pursuits, especially to such as cannot be useful to some without being hurtful to others, that if, by any circumstances, I had been constrained to engage in such, I do not believe that I should have been able to succeed. Of this I here make a public declaration, though well aware that it cannot serve to procure for me any consideration in the world, which, however, I do not in the least affect; and I shall always hold myself more obliged to those through whose favor I am permitted to enjoy my retirement without interruption than to any who might offer me the highest earthly preferments.

to
the very sage and illustrious the
DEAN AND DOCTORS OF THE SACRED
FACULTY OF THEOLOGY OF PARIS.

Gentlemen:—

The motive which impels me to present this Treatise to you is so reasonable, and when you shall learn its design, I am confident that you also will consider that there is ground so valid for your taking it under your protection, that I can in no way better recommend it to you than by briefly stating the end which I proposed to myself in it. I have always been of opinion that the two questions respecting God and the Soul, were the chief of those that ought to be determined by help of Philosophy rather than of Theology; for although to us, the faithful, it be sufficient to hold as matters of faith, that the human soul does not perish with the body, and that God exists, it yet assuredly seems impossible ever to persuade infidels of the reality of any religion, or almost even any moral virtue, unless, first of all, those two things be proved to them by natural reason. And since in this life there are frequently greater rewards held out to vice than to virtue, few would prefer the right to the useful, if they were restrained neither by the fear of God nor the expectation of another life; and although it is quite true that the existence of God is to be believed since it is taught in the sacred Scriptures, and that, on the other hand, the sacred Scriptures are to be believed because they come from God (for since faith is a gift of God, the same Being who bestows grace to enable us to believe other things, can likewise impart of it to enable us to believe his own existence), nevertheless, this cannot be submitted to infidels, who would consider that the reasoning proceeded in a circle. And, indeed, I have observed that you, with all the other theologians, not only affirmed the sufficiency of natural reason for the proof of the existence of God, but also, that it may be inferred from sacred Scripture, that the knowledge of God is much clearer than of many created things, and that it is really so easy of acquisition as to leave those who do not possess it blame-worthy. This is manifest from these words of the Book of Wisdom, chap. xiii., where it is said, Howbeitthey are not to be excused; for if their understanding was so great that they could discern the world and the creatures, why did they not rather find out theLordthereof? And in Romans, chap, i., it is said that they are without excuse; and again, in the same place, by these words, Thatwhich may be known ofGodis manifest in them — we seem to be admonished that all which can be known of God may be made manifest by reasons obtained from no other source than the inspection of our own minds. I have, therefore, thought that it would not be unbecoming in me to inquire how and by what way, without going out of ourselves, God may be more easily and certainly known than the things of the world.

And as regards the Soul, although many have judged that its nature could not be easily discovered, and some have even ventured to say that human reason led to the conclusion that it perished with the body, and that the contrary opinion could be held through faith alone; nevertheless, since the Lateran Council, held under Leo X. (in session viii.), condemns these, and expressly enjoins Christian philosophers to refute their arguments, and establish the truth according to their ability, I have ventured to attempt it in this work. Moreover, I am aware that most of the irreligious deny the existence of God, and the distinctness of the human soul from the body, for no other reason than because these points, as they allege, have never as yet been demonstrated. Now, although I am by no means of their opinion, but, on the contrary, hold that almost all the proofs which have been adduced on these questions by great men, possess, when rightly understood, the force of demonstrations, and that it is next to impossible to discover new, yet there is, I apprehend, no more useful service to be performed in Philosophy, than if some one were, once for all, carefully to seek out the best of these reasons, and expound them so accurately and clearly that, for the future, it might be manifest to all that they are real demonstrations. And finally, since many persons were greatly desirous of this, who knew that I had cultivated a certain Method of resolving all kinds of difficulties in the sciences, which is not indeed new (there being nothing older than truth), but of which they were aware I had made successful use in other instances, I judged it to be my duty to make trial of it also on the present matter.

Now the sum of what I have been able to accomplish on the subject is contained in this Treatise. Not that I here essayed to collect all the diverse reasons which might be adduced as proofs on this subject, for this does not seem to be necessary, unless on matters where no one proof of adequate certainty is to be had; but I treated the first and chief alone in such a manner that I should venture now to propose them as demonstrations of the highest certainty and evidence. And I will also add that they are such as to lead me to think that there is no way open to the mind of man by which proofs superior to them can ever be discovered; for the importance of the subject, and the glory of God, to which all this relates, constrain me to speak here somewhat more freely of myself than I have been accustomed to do. Nevertheless, whatever certitude and evidence I may find in these demonstrations, I cannot therefore persuade myself that they are level to the comprehension of all. But just as in geometry there are many of the demonstrations of Archimedes, Apollonius, Pappus, and others, which, though received by all as evident even and certain (because indeed they manifestly contain nothing which, considered by itself, it is not very easy to understand, and no consequents that are inaccurately related to their antecedents), are nevertheless understood by a very limited number, because they are somewhat long, and demand the whole attention of the reader: so in the same way, although I consider the demonstrations of which I here make use, to be equal or even superior to the geometrical in certitude and evidence, I am afraid, nevertheless, that they will not be adequately understood by many, as well because they also are somewhat long and involved, as chiefly because they require the mind to be entirely free from prejudice, and able with ease to detach itself from the commerce of the senses. And, to speak the truth, the ability for metaphysical studies is less general than for those of geometry. And, besides, there is still this difference that, as in geometry, all are persuaded that nothing is usually advanced of which there is not a certain demonstration, those but partially versed in it err more frequently in assenting to what is false, from a desire of seeming to understand it, than in denying what is true. In philosophy, on the other hand, where it is believed that all is doubtful, few sincerely give themselves to the search after truth, and by far the greater number seek the reputation of bold thinkers by audaciously impugning such truths as are of the greatest moment.

Hence it is that, whatever force my reasonings may possess, yet because they belong to philosophy, I do not expect they will have much effect on the minds of men, unless you extend to them your patronage and approval. But since your Faculty is held in so great esteem by all, and since the name of sorbonne is of such authority, that not only in matters of faith, but even also in what regards human philosophy, has the judgment of no other society, after the Sacred Councils, received so great deference, it being the universal conviction that it is impossible elsewhere to find greater perspicacity and solidity, or greater wisdom and integrity in giving judgment, I doubt not, if you but condescend to pay so much regard to this Treatise as to be willing, in the first place, to correct it (for mindful not only of my humanity, but chiefly also of my ignorance, I do not affirm that it is free from errors); in the second place, to supply what is wanting in it, to perfect what is incomplete, and to give more ample illustration where it is demanded, or at least to indicate these defects to myself that I may endeavor to remedy them; and, finally, when the reasonings contained in it, by which the existence of God and the distinction of the human soul from the body are established, shall have been brought to such degree of perspicuity as to be esteemed exact demonstrations, of which I am assured they admit, if you condescend to accord them the authority of your approbation, and render a public testimony of their truth and certainty, I doubt not, I say, but that henceforward all the errors which have ever been entertained on these questions will very soon be effaced from the minds of men. For truth itself will readily lead the remainder of the ingenious and the learned to subscribe to your judgment; and your authority will cause the atheists, who are in general sciolists rather than ingenious or learned, to lay aside the spirit of contradiction, and lead them, perhaps, to do battle in their own persons for reasonings which they find considered demonstrations by all men of genius, lest they should seem not to understand them; and, finally, the rest of mankind will readily trust to so many testimonies, and there will no longer be any one who will venture to doubt either the existence of God or the real distinction of mind and body. It is for you, in your singular wisdom, to judge of the importance of the establishment of such beliefs, [who are cognizant of the disorders which doubt of these truths produces].* But it would not here become me to commend at greater length the cause of God and of religion to you, who have always proved the strongest support of the Catholic Church.

[*]Galileo.— Tr.

[*]The Discourse on Method was originally published along with the Dioptrics, the Meteorics. and the Geometry.

[*]The square brackets, here and throughout the volume, are used to mark additions to the original of the revised French translation.