笛卡尔+第一哲学沉思录+英文版-第5部分

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yet　I　do　not　see　in　what　manner　I　can　resolve　them；　and；　just
as　if　I　had　all　of　a　sudden　fallen　into　very　deep　water；　I　am
so　disconcerted　that　I　can　neither　make　certain　of　setting　my
feet　on　the　bottom；　nor　can　I　swim　and　so　support　myself　on
the　surface。　　I　shall　nevertheless　make　an　effort　and　follow
anew　the　same　path　as　that　on　which　I　yesterday　entered；　i。e。
I　shall　proceed　by　setting　aside　all　that　in　which　the　least
doubt　could　be　supposed　to　exist；　just　as　if　I　had　discovered
that　it　was　absolutely　false；　and　I　shall　ever　follow　in　this
road　until　I　have　met　with　something　which　is　certain；　or　at
least；　if　I　can　do　nothing　else；　until　I　have　learned　for
certain　that　there　is　nothing　in　the　world　that　is　certain。
Archimedes；　in　order　that　he　might　draw　the　terrestrial　globe
out　of　its　place；　and　transport　it　elsewhere；　demanded　only
that　one　point　should　be　fixed　and　immoveable；　in　the　same　way
I　shall　have　the　right　to　conceive　high　hopes　if　I　am　happy
enough　to　discover　one　thing　only　which　is　certain　and
indubitable。
　　　　　I　suppose；　then；　that　all　the　things　that　I　see　are
false；　I　persuade　myself　that　nothing　has　ever　existed　of　all
that　my　fallacious　memory　represents　to　me。　　I　consider　that　I
possess　no　senses；　I　imagine　that　body；　figure；　extension；
movement　and　place　are　but　the　fictions　of　my　mind。　　What；
then；　can　be　esteemed　as　true？　　Perhaps　nothing　at　all；　unless
that　there　is　nothing　in　the　world　that　is　certain。
　　　　　But　how　can　I　know　there　is　not　something　different　from
those　things　that　I　have　just　considered；　of　which　one　cannot
have　the　slightest　doubt？　　Is　there　not　some　God；　or　some
other　being　by　whatever　name　we　call　it；　who　puts　these
reflections　into　my　mind？　　That　is　not　necessary；　for　is　it
not　possible　that　I　am　capable　of　producing　them　myself？　　I
myself；　am　I　not　at　least　something？　　But　I　have　already
denied　that　I　had　senses　and　body。　　Yet　I　hesitate；　for　what
follows　from　that？　　Am　I　so　dependent　on　body　and　senses　that
I　cannot　exist　without　these？　　But　I　was　persuaded　that　there
was　nothing　in　all　the　world；　that　there　was　no　heaven；　no
earth；　that　there　were　no　minds；　nor　any　bodies：　　was　I　not
then　likewise　persuaded　that　I　did　not　exist？　　Not　at　all；　of
a　surety　I　myself　did　exist　since　I　persuaded　myself　of
something　＇or　merely　because　I　thought　of　something＇。　　But
there　is　some　deceiver　or　other；　very　powerful　and　very
cunning；　who　ever　employs　his　ingenuity　in　deceiving　me。　　Then
without　doubt　I　exist　also　if　he　deceives　me；　and　let　him
deceive　me　as　much　as　he　will；　he　can　never　cause　me　to　be
nothing　so　long　as　I　think　that　I　am　something。　　So　that　after
having　reflected　well　and　carefully　examined　all　things；　we
must　e　to　the　definite　conclusion　that　this　proposition：　　I
am；　I　exist；　is　necessarily　true　each　time　that　I　pronounce
it；　or　that　I　mentally　conceive　it。
　　　　　But　I　do　not　yet　know　clearly　enough　what　I　am；　I　who　am
certain　that　I　am；　and　hence　I　must　be　careful　to　see　that　I
do　not　imprudently　take　some　other　object　in　place　of　myself；
and　thus　that　I　do　not　go　astray　in　respect　of　this　knowledge
that　I　hold　to　be　the　most　certain　and　most　evident　of　all
that　I　have　formerly　learned。　　That　is　why　I　shall　now
consider　anew　what　I　believed　myself　to　be　before　I　embarked
upon　these　last　reflections；　and　of　my　former　opinions　I　shall
withdraw　all　that　might　even　in　a　small　degree　be　invalidated
by　the　reasons　which　I　have　just　brought　forward；　in　order
that　there　may　be　nothing　at　all　left　beyond　what　is
absolutely　certain　and　indubitable。
　　　　　What　then　did　I　formerly　believe　myself　to　be？
Undoubtedly　I　believed　myself　to　be　a　man。　　But　what　is　a　man？
Shall　I　say　a　reasonable　animal？　　Certainly　not；　for　then　I
should　have　to　inquire　what　an　animal　is；　and　what　is
reasonable；　and　thus　from　a　single　question　I　should
insensibly　fall　into　an　infinitude　of　others　more　difficult；
and　I　should　not　wish　to　waste　the　little　time　and　leisure
remaining　to　me　in　trying　to　unravel　subtleties　like　these。
But　I　shall　rather　stop　here　to　consider　the　thoughts　which　of
themselves　spring　up　in　my　mind；　and　which　were　not　inspired
by　anything　beyond　my　own　nature　alone　when　I　applied　myself
to　the　consideration　of　my　being。　　In　the　first　place；　the；　I
considered　myself　as　having　a　face；　hands；　arms；　and　all　that
system　of　members　posed　on　bones　and　flesh　as　seen　in　a
corpse　which　I　designated　by　the　name　of　body。　　In　addition　to
this　I　considered　that　I　was　nourished；　that　I　walked；　that　I
felt；　and　that　I　thought；　and　I　referred　all　these　actions　to
the　soul：　　but　I　did　not　stop　to　consider　what　the　soul　was；
or　if　I　did　stop；　I　imagined　that　it　was　something　extremely
rare　and　subtle　like　a　wind；　a　flame；　or　an　ether；　which　was
spread　throughout　my　grosser　parts。　　As　to　body　I　had　no
manner　of　doubt　about　its　nature；　but　thought　I　had　a　very
clear　knowledge　of　it；　and　if　I　had　desired　to　explain　it
according　to　the　notions　that　I　had　then　formed　of　it；　I
should　have　described　it　thus：　　By　the　body　I　understand　all
that　which　can　be　defined　by　a　certain　figure：　　something
which　can　be　confined　in　a　certain　place；　and　which　can　fill　a
given　space　in　such　a　way　that　every　other　body　will　be
excluded　from　it；　which　can　be　perceived　either　by　tough；　or
by　sight；　or　by　hearing；　or　by　taste；　or　by　smell：　　which　can
be　moved　in　many　ways　not；　in　truth；　by　itself；　but　by
something　which　is　foreign　to　it；　by　which　it　is　touched　＇and
from　which　it　receives　impressions＇：　　for　to　have　the　power　of
self…movement；　as　also　of　feeling　or　of　thinking；　I　did　not
consider　to　appertain　to　the　nature　of　body：　　on　the　contrary；
I　was　rather　astonished　to　find　that　faculties　similar　to　them
existed　in　some　bodies。
　　　　　But　what　am　I；　now　that　I　suppose　that　there　is　a　certain
genius　which　is　extremely　powerful；　and；　if　I　may　say　so；
malicious；　who　employs　all　his　powers　in　deceiving　me？　　Can　I
affirm　that　I　possess　the　least　of　all　those　things　which　I
have　just　said　pertain　to　the　nature　of　body？　　I　pause　to
consider；　I　revolve　all　these　things　in　my　mind；　and　I　find
none　of　which　I　can　say　that　it　pertains　to　me。　　It　would　be
tedious　to　stop　to　enumerate　them。　　Let　us　pass　to　the
attributes　of　soul　and　see　if　there　is　any　one　which　is　in　me？
What　of　nutrition　or　walking　＇the　first　mentioned＇？　　But　if　it
is　so　that　I　have　no　body　it　is　also　true　that　I　can　neither
walk　nor　take　nourishment。　　Another　attribute　is　sensation。
But　one　cannot　feel　without　body；　and　besides　I　have　thought　I
perceived　many　things　during　sleep　that　I　recognised　in　my
waking　moments　as　not　having　been　experienced　at　all。　　What　of
thinking？　　I　find　here　that　thought　is　an　attribute　that
belongs　to　me；　it　alone　cannot　be　separated　from　me。　　I　am；　I
exist；　that　is　certain。　　But　how　often？　　Just　when　I　think；
for　it　might　possibly　be　the　case　if　I　ceased　entirely　to
think；　that　I　should　likewise　cease　altogether　to　exist。　　I　do
not　now　admit　anything　which　is　not　necessarily　true：　　to
speak　accurately　I　am　not　more　than　a　thing　which　thinks；　that
is　to　say　a　mind　or　a　soul；　or　an　understanding；　or　a　reason；
which　are　terms　whose　significance　was　formerly　unknown　to　me。
I　am；　however；　a　real　thing　and　really　exist；　but　what　thing？
I　have　answered：　　a　thing　which　thinks。
　　　　　And　what　more？　　I　shall　exercise　my　imagination　＇in　order
to　see　if　I　am　not　something　more＇。　　I　am　not　a　collection　of
members　which　we　call　the　human　body：　　I　am　not　a　subtle　air
distributed　through　these　members；　I　am　not　a　wind；　a　fire；　a
vapour；　a　breath；　nor　anything　at　all　which　I　can　imagine　or
conceive；　because　I　have　assumed　that　all　these　were　nothing。
Without　changing　that　supposition　I　find　that　I　only　leave
myself　certain　of　the　fact　that　I　am　somewhat。　　But　perhaps　it
is　true　that　these　same　things　which　I　supposed　were　non…
existent　because　they　are　unknown　to　me；　are　really　not
different　from　the　self　which　I　know。　　I　am　not　sure　about
this；　I　shall　not　dispute　about　it　now；　I　can　only　give
judgment　on　things　that　are　known　to　me。　　I　know　that　I　exist；
and　I　inquire　what　I　am；　I　whom　I　know　to　exist。　　But　it　is
very　certain　that　the　knowledge　of　my　existence　taken　in　its
precise　significance　does　not　depend　on　things　whose　existence
is　not　yet　known　to　me；　consequently　it　does　not　depend　on
those　which　I　can　feign　in　imagination。　　And　indeed　the　very
term　feign　in　imagination10　proves　to　me　my　error；　for　I
really　do　this　if　I　image　myself　a　something；　since　to　imagine
is　nothing　else　than　to　contemplate　the　figure　or　image　of　a
corporeal　thing。　　But　I　already　know　for　certain　that　I　am；
and　that　it　may　be　that　all　these　images；　and；　speaking
generally；　all　things　that　relate　to　the　nature　of　body　are
nothing　but　dreams　＇and　chimeras＇。　　For　this　reason　I　see
clearly　that　I　have　as　little　reason　to　say；　〃I　shall
stimulate　my　imagination　in　order　to　know　more　distinctly　what
I　am；〃　than　if　I　were　to　say；　〃I　am　now　awake；　and　I　perceive
somewhat　that　is　real　and　true：　　but　because　I　do　not　yet
perceive　it　distinctly　enough；　I　shall　go　to　sleep　of　express
purpose；　so　that　my　dreams　may　represent　the　perception　with
greatest　truth　and　evidence。〃　　And；　thus；　I　know　for　certain
that　nothing　of　all　that　I　can　understand　by　means　of　my
imagination　belongs　to　this　knowledge　which　I　have　of　myself；
and　that　it　is　necessary　to　recall　the　mind　from　this　mode　of
thought　with　the　utmost　diligence　in　order　that　it　may　be　able
to　know　its　own　nature　with　perfect　distinctness。
　　　　　But　what　then　am　I？　　A　thing　which　thinks。　　What　is　a
thing　which　thinks？　　It　is　a　thing　which　doubts；　understands；
＇conceives＇；　affirms；　denies；　wills；　refuses；　which　also
imagines　and　feels。
　　　　　Certainly　it　is　no　small　matter　if　all　these　things
pertain　to　my　nature。　　But　why　should　they　not　so　pertain？　　Am
I　not　that　being　who　now　doubts　nearly　everything；　who
nevertheless　understands　certain　things；　who　affirms　that　one
only　is　true；　who　denies　all　the　others；　who　desires　to　know
more；　is　averse　from　being　deceived；　who　imagines　many　things；
sometimes　indeed　despite　his　will；　and　who　perceives　many
likewise；　as　by　the　intervent