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PART IV
I am in doubt as to the propriety of making my first meditations in the
place above mentioned matter of discourse； for these are so metaphysical；
and so unmon； as not； perhaps； to be acceptable to every one。 And
yet； that it may be determined whether the foundations that I have laid are
sufficiently secure； I find myself in a measure constrained to advert to
them。 I had long before remarked that； in relation to practice； it is
sometimes necessary to adopt； as if above doubt； opinions which we
discern to be highly uncertain； as has been already said； but as I then
desired to give my attention solely to the search after truth； I thought that a
procedure exactly the opposite was called for； and that I ought to reject as
absolutely false all opinions in regard to which I could suppose the least
ground for doubt； in order to ascertain whether after that there remained
aught in my belief that was wholly indubitable。 Accordingly； seeing that
our senses sometimes deceive us； I was willing to suppose that there
existed nothing really such as they presented to us； and because some men
err in reasoning； and fall into paralogisms； even on the simplest matters of
geometry； I； convinced that I was as open to error as any other； rejected as
false all the reasonings I had hitherto taken for demonstrations； and finally；
when I considered that the very same thoughts （presentations） which we
experience when awake may also be experienced when we are asleep；
while there is at that time not one of them true； I supposed that all the
objects （presentations） that had ever entered into my mind when awake；
had in them no more truth than the illusions of my dreams。 But
immediately upon this I observed that； whilst I thus wished to think that all
was false； it was absolutely necessary that I； who thus thought； should be
somewhat； and as I observed that this truth； I think； therefore I am
（COGITO ERGO SUM）； was so certain and of such evidence that no
ground of doubt； however extravagant； could be alleged by the sceptics
capable of shaking it； I concluded that I might； without scruple； accept it
as the first principle of the philosophy of which I was in search
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DISCOURSE ON THE METHOD OF RIGHTLY CONDUCTING THE REASON； AND
SEEKING TRUTH IN THE SCIENCES
In the next place； I attentively examined what I was and as I observed
that I could suppose that I had no body； and that there was no world nor
any place in which I might be； but that I could not therefore suppose that I
was not； and that； on the contrary； from the very circumstance that I
thought to doubt of the truth of other things； it most clearly and certainly
followed that I was； while； on the other hand； if I had only ceased to think；
although all the other objects which I had ever imagined had been in
reality existent； I would have had no reason to believe that I existed； I
thence concluded that I was a substance whose whole essence or nature
consists only in thinking； and which； that it may exist； has need of no
place； nor is dependent on any material thing； so that 〃 I；〃 that is to say； the
mind by which I am what I am； is wholly distinct from the body； and is
even more easily known than the latter； and is such； that although the latter
were not； it would still continue to be all that it is。
After this I inquired in general into what is essential I to the truth and
certainty of a proposition； for since I had discovered one which I knew to
be true； I thought that I must likewise be able to discover the ground of
this certitude。 And as I observed that in the words I think； therefore I am；
there is nothing at all which gives me assurance of their truth beyond this；
that I see very clearly that in order to think it is necessary to exist； I
concluded that I might take； as a general rule； the principle； that all the
things which we very clearly and distinctly conceive are true； only
observing； however； that there is some difficulty in rightly determining the
objects which we distinctly conceive。
In the next place； from reflecting on the circumstance that I doubted；
and that consequently my being was not wholly perfect （for I clearly saw
that it was a greater perfection to know than to doubt）； I was led to inquire
whence I had learned to think of something more perfect than myself； and
I clearly recognized that I must hold this notion from some nature which
in reality was more perfect。 As for the thoughts of many other objects
external to me； as of the sky； the earth； light； heat； and a thousand more； I
was less at a loss to know whence these came； for since I remarked in
them nothing which seemed to render them superior to myself； I could
believe that； if these were true； they were dependencies on my own nature；
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DISCOURSE ON THE METHOD OF RIGHTLY CONDUCTING THE REASON； AND
SEEKING TRUTH IN THE SCIENCES
in so far as it possessed a certain perfection； and； if they were false； that I
held them from nothing； that is to say； that they were in me because of a
certain imperfection of my nature。 But this could not be the case with…
the idea of a nature more perfect than myself； for to receive it from
nothing was a thing manifestly impossible； and； because it is not less
repugnant that the more perfect should be an effect of； and dependence on
the less perfect； than that something should proceed from nothing； it was
equally impossible that I could hold it from myself： accordingly； it but
remained that it had been placed in me by a nature which was in reality
more perfect than mine； and which even possessed within itself all the
perfections of which I could form any idea； that is to say； in a single word；
which was God。 And to this I added that； since I knew some perfections
which I did not possess； I was not the only being in existence （I will here；
with your permission； freely use the terms of the schools）； but； on the
contrary； that there was of necessity some other more perfect Being upon
whom I was dependent； and from whom I had received all that I possessed；
for if I had existed alone； and independently of every other being； so as to
have had from myself all the perfection； however little； which I actually
possessed； I should have been able； for the same reason； to have had from
myself the whole remainder of perfection； of the want of which I was
conscious； and thus could of myself have bee infinite； eternal；
immutable； omniscient； all…powerful； and； in fine； have possessed all the
perfections which I could recognize in God。 For in order to know the
nature of God （whose existence has been established by the preceding
reasonings）； as far as my own nature permitted； I had only to consider in
reference to all the properties of which I found in my mind some idea；
whether their possession was a mark of perfection； and I was assured that
no one which indicated any imperfection was in him； and that none of the
rest was awanting。 Thus I perceived that doubt； inconstancy； sadness；
and such like； could not be found in God； since I myself would have been
happy to be free from them。 Besides； I had ideas of many sensible and
corporeal things； for although I might suppose that I was dreaming； and
that all which I saw or imagined was false； I could not； nevertheless； deny
that the ideas were in reality in my thoughts。 But； because I had already
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DISCOURSE ON THE METHOD OF RIGHTLY CONDUCTING THE REASON； AND
SEEKING TRUTH IN THE SCIENCES
very clearly recognized in myself that the intelligent nature is distinct from
the corporeal； and as I observed that all position is an evidence of
depend