descartes’ reason discourse(笛卡尔的推理)-第7章
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them to deteriorate； I would have deemed it a grave sin against good sense；
if； for the reason that I approved of something at a particular time； I
therefore bound myself to hold it for good at a subsequent time； when
perhaps it had ceased to be so； or I had ceased to esteem it such。
My second maxim was to be as firm and resolute in my actions as I
was able； and not to adhere less steadfastly to the most doubtful opinions；
when once adopted； than if they had been highly certain； imitating in this
the example of travelers who； when they have lost their way in a forest；
ought not to wander from side to side； far less remain in one place； but
proceed constantly towards the same side in as straight a line as possible；
without changing their direction for slight reasons； although perhaps it
might be chance alone which at first determined the selection； for in this
way； if they do not exactly reach the point they desire； they will e at
least in the end to some place that will probably be preferable to the
middle of a forest。 In the same way； since in action it frequently happens
that no delay is permissible； it is very certain that； when it is not in our
power to determine what is true； we ought to act according to what is most
probable； and even although we should not remark a greater probability in
one opinion than in another； we ought notwithstanding to choose one or
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DISCOURSE ON THE METHOD OF RIGHTLY CONDUCTING THE REASON； AND
SEEKING TRUTH IN THE SCIENCES
the other； and afterwards consider it； in so far as it relates to practice； as no
longer dubious； but manifestly true and certain； since the reason by
which our choice has been determined is itself possessed of these
qualities。 This principle was sufficient thenceforward to rid me of all
those repentings and pangs of remorse that usually disturb the consciences
of such feeble and uncertain minds as； destitute of any clear and
determinate principle of choice； allow themselves one day to adopt a
course of action as the best； which they abandon the next； as the opposite。
My third maxim was to endeavor always to conquer myself rather than
fortune； and change my desires rather than the order of the world； and in
general； accustom myself to the persuasion that； except our own
thoughts； there is nothing absolutely in our power； so that when we have
done our best in things external to us； all wherein we fail of success is to
be held； as regards us； absolutely impossible： and this single principle
seemed to me sufficient to prevent me from desiring for the future
anything which I could not obtain； and thus render me contented； for since
our will naturally seeks those objects alone which the understanding
represents as in some way possible of attainment； it is plain； that if we
consider all external goods as equally beyond our power； we shall no more
regret the absence of such goods as seem due to our birth； when deprived
of them without any fault of ours； than our not possessing the kingdoms
of China or Mexico； and thus making； so to speak； a virtue of necessity；
we shall no more desire health in disease； or freedom in imprisonment；
than we now do bodies incorruptible as diamonds； or the wings of birds to
fly with。 But I confess there is need of prolonged discipline and
frequently repeated meditation to accustom the mind to view all objects in
this light； and I believe that in this chiefly consisted the secret of the
power of such philosophers as in former times were enabled to rise
superior to the influence of fortune； and； amid suffering and poverty； enjoy
a happiness which their gods might have envied。 For； occupied
incessantly with the consideration of the limits prescribed to their power
by nature； they became so entirely convinced that nothing was at their
disposal except their own thoughts； that this conviction was of itself
sufficient to prevent their entertaining any desire of other objects； and over
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their thoughts they acquired a sway so absolute； that they had some
ground on this account for esteeming themselves more rich and more
powerful； more free and more happy； than other men who； whatever be the
favors heaped on them by nature and fortune； if destitute of this
philosophy； can never mand the realization of all their desires。
In fine； to conclude this code of morals； I thought of reviewing the
different occupations of men in this life； with the view of making choice
of the best。 And； without wishing to offer any remarks on the
employments of others； I may state that it was my conviction that I could
not do better than continue in that in which I was engaged； viz。； in
devoting my whole life to the culture of my reason； and in making the
greatest progress I was able in the knowledge of truth； on the principles of
the method which I had prescribed to myself。 This method； from the
time I had begun to apply it； had been to me the source of satisfaction so
intense as to lead me to； believe that more perfect or more innocent could
not be enjoyed in this life； and as by its means I daily discovered truths
that appeared to me of some importance； and of which other men were
generally ignorant； the gratification thence arising so occupied my mind
that I was wholly indifferent to every other object。 Besides； the three
preceding maxims were founded singly on the design of continuing the
work of self… instruction。 For since God has endowed each of us with
some light of reason by which to distinguish truth from error； I could not
have believed that I ought for a single moment to rest satisfied with the
opinions of another； unless I had resolved to exercise my own judgment in
examining these whenever I should be duly qualified for the task。 Nor
could I have proceeded on such opinions without scruple； had I supposed
that I should thereby forfeit any advantage for attaining still more accurate；
should such exist。 And； in fine； I could not have restrained my desires；
nor remained satisfied had I not followed a path in which I thought myself
certain of attaining all the knowledge to the acquisition of which I was
petent； as well as the largest amount of what is truly good which I
could ever hope to secure Inasmuch as we neither seek nor shun any
object except in so far as our understanding represents it as good or bad；
all that is necessary to right action is right judgment； and to the best action
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