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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
dependency； and that a state of dependency is manifestly a state of
imperfection； I therefore determined that it could not be a perfection in
God to be pounded of these two natures and that consequently he was
not so pounded； but that if there were any bodies in the world； or even
any intelligences； or other natures that were not wholly perfect； their
existence depended on his power in such a way that they could not subsist
without him for a single moment。
I was disposed straightway to search for other truths and when I had
represented to myself the object of the geometers； which I conceived to be
a continuous body or a space indefinitely extended in length； breadth； and
height or depth； divisible into divers parts which admit of different figures
and sizes； and of being moved or transposed in all manner of ways （for all
this the geometers suppose to be in the object they contemplate）； I went
over some of their simplest demonstrations。 And； in the first place； I
observed； that the great certitude which by mon consent is accorded to
these demonstrations； is founded solely upon this； that they are clearly
conceived in accordance with the rules I have already laid down In the
next place； I perceived that there was nothing at all in these
demonstrations which could assure me of the existence of their object：
thus； for example； supposing a triangle to be given； I distinctly perceived
that its three angles were necessarily equal to two right angles； but I did
not on that account perceive anything which could assure me that any
triangle existed： while； on the contrary； recurring to the examination of
the idea of a Perfect Being； I found that the existence of the Being was
prised in the idea in the same way that the equality of its three angles
to two right angles is prised in the idea of a triangle； or as in the idea
of a sphere； the equidistance of all points on its surface from the center； or
even still more clearly； and that consequently it is at least as certain that
God； who is this Perfect Being； is； or exists； as any demonstration of
geometry can be。
But the reason which leads many to persuade them selves that there is
a difficulty in knowing this truth； and even also in knowing what their
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DISCOURSE ON THE METHOD OF RIGHTLY CONDUCTING THE REASON； AND
SEEKING TRUTH IN THE SCIENCES
mind really is； is that they never raise their thoughts above sensible objects；
and are so accustomed to consider nothing except by way of imagination；
which is a mode of thinking limited to material objects； that all that is not
imaginable seems to them not intelligible。 The truth of this is sufficiently
manifest from the single circumstance； that the philosophers of the schools
accept as a maxim that there is nothing in the understanding which was
not previously in the senses； in which however it is certain that the ideas
of God and of the soul have never been； and it appears to me that they who
make use of their imagination to prehend these ideas do exactly the
some thing as if； in order to hear sounds or smell odors； they strove to
avail themselves of their eyes； unless indeed that there is this difference；
that the sense of sight does not afford us an inferior assurance to those of
smell or hearing； in place of which； neither our imagination nor our senses
can give us assurance of anything unless our understanding intervene。
Finally； if there be still persons who are not sufficiently persuaded of
the existence of God and of the soul； by the reasons I have adduced； I am
desirous that they should know that all the other propositions； of the truth
of which they deem themselves perhaps more assured； as that we have a
body； and that there exist stars and an earth； and such like； are less certain；
for； although we have a moral assurance of these things； which is so strong
that there is an appearance of extravagance in doubting of their existence；
yet at the same time no one； unless his intellect is impaired； can deny；
when the question relates to a metaphysical certitude； that there is
sufficient reason to exclude entire assurance； in the observation that when
asleep we can in the same way imagine ourselves possessed of another
body and that we see other stars and another earth； when there is nothing
of the kind。 For how do we know that the thoughts which occur in
dreaming are false rat