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of the kind。 For how do we know that the thoughts which occur in
dreaming are false rather than those other which we experience when
awake； since the former are often not less vivid and distinct than the latter？
And though men of the highest genius study this question as long as they
please； I do not believe that they will be able to give any reason which can
be sufficient to remove this doubt； unless they presuppose the existence of
God。 For； in the first place even the principle which I have already taken
as a rule； viz。； that all the things which we clearly and distinctly conceive
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DISCOURSE ON THE METHOD OF RIGHTLY CONDUCTING THE REASON； AND
SEEKING TRUTH IN THE SCIENCES
are true； is certain only because God is or exists and because he is a
Perfect Being； and because all that we possess is derived from him：
whence it follows that our ideas or notions； which to the extent of their
clearness and distinctness are real； and proceed from God； must to that
extent be true。 Accordingly； whereas we not infrequently have ideas or
notions in which some falsity is contained； this can only be the case with
such as are to some extent confused and obscure； and in this proceed from
nothing （participate of negation）； that is； exist in us thus confused because
we are not wholly perfect。 And it is evident that it is not less repugnant
that falsity or imperfection； in so far as it is imperfection； should proceed
from God； than that truth or perfection should proceed from nothing。 But
if we did not know that all which we possess of real and true proceeds
from a Perfect and Infinite Being； however clear and distinct our ideas
might be； we should have no ground on that account for the assurance that
they possessed the perfection of being true。
But after the knowledge of God and of the soul has rendered us certain
of this rule； we can easily understand that the truth of the thoughts we
experience when awake； ought not in the slightest degree to be called in
question on account of the illusions of our dreams。 For if it happened
that an individual； even when asleep； had some very distinct idea； as； for
example； if a geometer should discover some new demonstration； the
circumstance of his being asleep would not militate against its truth； and
as for the most ordinary error of our dreams； which consists in their
representing to us various objects in the same way as our external senses；
this is not prejudicial； since it leads us very properly to suspect the truth of
the ideas of sense； for we are not infrequently deceived in the same
manner when awake； as when persons in the jaundice see all objects
yellow； or when the stars or bodies at a great distance appear to us much
smaller than they are。 For； in fine； whether awake or asleep； we ought
never to allow ourselves to be persuaded of the truth of anything unless on
the evidence of our reason。 And it must be noted that I say of our reason；
and not of our imagination or of our senses： thus； for example； although
we very clearly see the sun； we ought not therefore to determine that it is
only of the size which our sense of sight presents； and we may very
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DISCOURSE ON THE METHOD OF RIGHTLY CONDUCTING THE REASON； AND
SEEKING TRUTH IN THE SCIENCES
distinctly imagine the head of a lion joined to the body of a goat； without
being therefore shut up to the conclusion that a chimaera exists； for it is
not a dictate of reason that what we thus see or imagine is in reality
existent； but it plainly tells us that all our ideas or notions contain in them
some truth； for otherwise it could not be that God； who is wholly perfect
and veracious； should have placed them in us。 And because our
reasonings are never so clear or so plete during sleep as when we are
awake； although sometimes the acts of our imagination are then as lively
and distinct； if not more so than in our waking moments； reason further
dictates that； since all our thoughts cannot be true because of our partial
imperfection； those possessing truth must infallibly be found in the
experience of our waking moments rather than in that of our dreams。
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DISCOURSE ON THE METHOD OF RIGHTLY CONDUCTING THE REASON； AND
SEEKING TRUTH IN THE SCIENCES
PART V
I would here willingly have proceeded to exhibit the whole chain of
truths which I deduced from these primary but as with a view to this it
would have been necessary now to treat of many questions in dispute
among the earned； with whom I do not wish to be embroiled； I believe that
it will be better for me to refrain from this exposition； and only mention in
general what these truths are； that the more judicious may be able to
determine whether a more special account of them would conduce to the
public advantage。 I have ever remained firm in my original resolution to
suppose no other principle than that of which I have recently availed
myself in demonstrating the existence of God and of the soul； and to
accept as true nothing that did not appear to me more clear and certain
than the demonstrations of the geometers had formerly appeared； and yet I
venture to state that not only have I found means to satisfy myself in a
short time on all the principal difficulties which are usually treated of in
philosophy； but I have also observed certain laws established in nature by
God in such a manner； and of which he has impressed on our minds such
notions； that after we have reflected sufficiently upon these； we cannot
doubt that they are accurately observed in all that exists or takes place in
the world and farther； by considering the concatenation of these laws； it
appears to me that I have discovered many truths more useful and more
important than all I had before learned； or even had expected to learn。
But because I have essayed to expound the chief of th