meditations on first philosophy-第16章

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ntly　indicate　to　me　truth　than　falsehood　respecting　the　things　which　concern　that　which　is　beneficial　to　the　body；　and　being　able　almost　always　to　avail　myself　of　many　of　them　in　order　to　examine　one　particular　thing；　and；　besides　that；　being　able　to　make　use　of　my　memory　in　order　to　connect　the　present　with　the　past；　and　of　my　understanding　which　already　has　discovered　all　the　causes　of　my　errors；　I　ought　no　longer　to　fear　that　falsity　may　be　found　in　matters　every　day　presented　to　me　by　my　senses。　　And　I　ought　to　set　aside　all　the　doubts　of　these　past　days　as　hyperbolical　and　ridiculous；　particularly　that　very　common　uncertainty　respecting　sleep；　which　I　could　not　distinguish　from　the　waking　state；　for　at　present　I　find　a　very　notable　difference　between　the　two；　inasmuch　as　our　memory　can　never　connect　our　dreams　one　with　the　other；　or　with　the　whole　course　of　our　lives；　as　it　unites　events　which　happen　to　us　while　we　are　awake。　　And；　as　a　matter　of　fact；　if　someone；　while　I　was　awake；　quite　suddenly　appeared　to　me　and　disappeared　as　fast　as　do　the　images　which　I　see　in　sleep；　so　that　I　could　not　know　from　whence　the　form　came　nor　whither　it　went；　it　would　not　be　without　reason　that　I　should　deem　it　a　spectre　or　a　phantom　formed　by　my　brain　＇and　similar　to　those　which　I　form　in　sleep＇；　rather　than　a　real　man。　　But　when　I　perceive　things　as　to　which　I　know　distinctly　both　the　place　from　which　they　proceed；　and　that　in　which　they　are；　and　the　time　at　which　they　appeared　to　me；　and　when；　without　any　interruption；　I　can　connect　the　perceptions　which　I　have　of　them　with　the　whole　course　of　my　life；　I　am　perfectly　assured　that　these　perceptions　occur　while　I　am　waking　and　not　during　sleep。　　And　I　ought　in　no　wise　to　doubt　the　truth　of　such　matters；　if；　after　having　called　up　all　my　senses；　my　memory；　and　my　understanding；　to　examine　them；　nothing　is　brought　to　evidence　by　any　one　of　them　which　is　repugnant　to　what　is　set　forth　by　the　others。　　For　because　God　is　in　no　wise　a　deceiver；　it　follows　that　I　am　not　deceived　in　this。　　But　because　the　exigencies　of　action　often　oblige　us　to　make　up　our　minds　before　having　leisure　to　examine　matters　carefully；　we　must　confess　that　the　life　of　man　is　very　frequently　subject　to　error　in　respect　to　individual　objects；　and　we　must　in　the　end　acknowledge　the　infirmity　of　our　nature。





Notes：


2For　convenience　sake　the　〃Objections　and　Replies〃　are　published　in　the　second　volume　of　this　edition。　3The　French　version　is　followed　here。　4The　French　version　is　followed　here。　5When　it　is　thought　desirable　to　insert　additional　readings　from　the　French　version　this　will　be　indicated　by　the　use　of　square　brackets。　6Between　the　Praefatio　ad　Lectorem　and　the　Synopsis；　the　Paris　Edition　（1st　Edition）　interpolates　an　Index　which　is　not　found　in　the　Amsterdam　Edition　（2nd　Edition）。　　Since　Descartes　did　not　reproduce　it；　he　was　doubtless　not　its　author。　　Mersenne　probably　composed　it　himself；　adjusting　it　to　the　paging　of　the　first　Edition。　（Note　in　Adam　and　Tannery's　Edition。）　7intellectio。　8imaginatio。　9In　place　of　this　long　title　at　the　head　of　the　page　the　first　Edition　had　immediately　after　the　Synopsis；　and　on　the　same　page　7；　simply　〃First　Meditation。〃　　（Adam's　Edition。）　10Or　〃form　an　image〃　（effingo）。　11Sentire。　12entendement　F。；　mens　L。　13inspectio。　14sensus　communis。　15Percipio；　F。　nous　concevons。　16The　French　version　is　followed　here　as　being　more　explicit。　In　it　〃action　de　mon　esprit〃　replaces　〃mea　cogitatio。〃　17In　the　Latin　version　〃similitudinem。〃　18Not　in　the　French　version。　19percipio。　20perceptio。　21〃In　the　idea　of　whom　alone　necessary　or　eternal　existence　is　comprised。〃　　French　version。　22〃From　the　moment　that。〃　　French　version。　23〃Conception；〃　French　version。　　〃intellectionem；〃　Latin　version。　24intueor。　25acie　mentis。　26intellectionem。　27sensus　communis。　28Latin　version　only。　29spini　dorsae　medullam。