Front Page Titles (by Subject) PART III.: Of the Visible World . - The Method, Meditations and Philosophy of Descartes
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PART III.: Of the Visible World . - Réné Descartes, The Method, Meditations and Philosophy of Descartes 
The Method, Meditations and Philosophy of Descartes, translated from the Original Texts, with a new introductory Essay, Historical and Critical by John Veitch and a Special Introduction by Frank Sewall (Washington: M. Walter Dunne, 1901).
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I. That we cannot think too highly of the works of God.
Having now ascertained certain principles of material things, which were sought, not by the prejudices of the senses, but by the light of reason, and which thus possess so great evidence that we cannot doubt of their truth, it remains for us to consider whether from these alone we can deduce the explication of all the phenomena of nature. We will commence with those phenomena that are of the greatest generality, and upon which the others depend, as, for example, with the general structure of this whole visible world. But in order to our philosophizing aright regarding this, two things are first of all to be observed. The first is, that we should ever bear in mind the infinity of the power and goodness of God, that we may not fear falling into error by imagining his works to be too great, beautiful, and perfect, but that we may, on the contrary, take care lest, by supposing limits to them of which we have no certain knowledge, we appear to think less highly than we ought of the power of God.
II. That we ought to beware lest, in our presumption, we imagine that the ends which God proposed to himself in the creation of the world are understood by us.
The second is, that we should beware of presuming too highly of ourselves, as it seems we should do if we supposed certain limits to the world, without being assured of their existence either by natural reasons or by divine revelation, as if the power of our thought extended beyond what God has in reality made; but likewise still more if we persuaded ourselves that all things were created by God for us only, or if we merely supposed that we could comprehend by the power of our intellect the ends which God proposed to himself in creating the universe.
III. In what sense it may be said that all things were created for the sake of man.
For although, as far as regards morals, it may be a pious thought to believe that God made all things for us, seeing we may thus be incited to greater gratitude and love toward him; and although it is even in some sense true, because there is no created thing of which we cannot make some use, if it be only that of exercising our mind in considering it, and honoring God on account of it, it is yet by no means probable that all things were created for us in this way that God had no other end in their creation; and this supposition would be plainly ridiculous and inept in physical reasoning, for we do not doubt but that many things exist, or formerly existed and have now ceased to be, which were never seen or known by man, and were never of use to him.