by Rene Descartes (1637)

If this Discourse appears too long to be read all at once, it may

be separated into six portions. And in the first there will be found various

considerations respecting the sciences; in the second the principal rules

regarding the Method which the author has sought out; while in the third

are some of the rules of morality which he has derived from this Method.

In the fourth are the reasons by which he proves the existence of God and

of the human soul which form the foundation of his Metaphysic. In the fifth,

the order of the questions regarding physics which he has investigated,

and particularly the explanation of the movement of the heart, and of some

other difficulties which pertain to medicine as also the difference between

the soul of man and that of the brutes. And in the last part the questions

raised relate to those matters which the author believes to be requisite

in order to advance further in the investigation of nature, in addition

to the reasons that caused him to write.


Good sense is of all things in the world the most equally distributed, for everybody thinks himself so abundantly provided with it, that even those most difficult to please in all other matters do not commonly desire more of it than they already possess. It is unlikely that this is an error on their part; it seems rather to be evidence in support of the view that the power of forming a good judgment and of distinguishing the true from the false, which is properly speaking what is called Good sense or Reason, is by nature equal in all men. Hence too it will show that the diversity of our opinions does not proceed from some men being more rational than others, but solely from the fact that our thoughts pass through diverse channels and the same objects are not considered by all. For to be possessed of good mental powers is not sufficient; the principal matter is to apply them well. The greatest minds are capable of the greatest vices as well as of the greatest virtues and those who proceed very slowly may, provided they always follow the straight road, really advance much faster than those who, though they run, forsake it.

For myself I have never ventured to presume that my mind was in any way more perfect than that of the ordinary man; I have even longed to possess thought as quick;, or an imagination as accurate and distinct, or a memory as comprehensive or ready, as some others. And besides these I do not know any other qualities that make for the perfection of the human mind. For as to reason or sense, inasmuch as it is the only thing that constitutes us men and distinguishes us from the brutes, I would fain believe that it is to be found complete in each individual, and in this I follow the common opinion of the philosophers, Who say that the question of more or less occurs only in the sphere of the accidents and does not affect the forms or natures of the individuals in the same species.

But I shall not hesitate to say that I have had great good fortune from my youth up, in lighting upon and pursuing certain paths which have conducted me to considerations and maxims from which I have formed a Method, by whose assistance it appears to me I have the means of gradually increasing my knowledge and of little by little raising it to the highest possible point which the mediocrity of my talents and the brief duration of my life can permit me to reach. For I have already reaped from it fruits of such a nature that, even though I always try in the judgments I make on myself to lean to the side of selfdepreciation rather than to that of arrogance, and though, looking with the eye of a philosopher on the diverse actions and enterprises of all mankind, I find scarcely any which do not seem to me vain and useless, I do not cease to receive extreme satisfaction in the progress which I seem to have already made in the search after truth, and to form such hopes for the future as to venture to believe that, if amongst the occupations of men, simply as men, that is the one in particular that is excellent and important, that is the one which I have selected.

It must always be recollected, however, that possibly I deceive myself, and that what I take to be gold and diamonds is perhaps no more than copper and glass. I know how subject we are to delusion in whatever touches ourselves, and also how much the judgments of our friends ought to be suspected when they are in our favour. But in this Discourse I shall be very happy to show the Paths I have followed, and to set forth my life as in a picture, so that everyone may judge of it for himself; and thus in learning from the common talk what are the opinions which are held of it, a new means of obtaining self-instruction will be reached, which I shall add to those which I have been in the habit of using.

Thus my design is not here to teach the Method which everyone should follow in order to promote the good conduct of his Reason, but only to show in what manner I have endeavoured to conduct my own. Those who set about giving precepts must esteem themselves more skilful than those to whom they advance them, and if they fall short in the smallest matter they must of course take the blame for it. But regarding this Treatise simply as a history, or, if you prefer it, a fable in which, amongst certain things which may be imitated, there are possibly others also which it would not be right to follow, I hope that it will be of use to some without being hurtful to any, and that all will thank me for my frankness.

I have been nourished on letters since my childhood, and since I was given to believe that by their means a clear and certain knowledge could be obtained of all that is useful in life, I had an extreme desire to acquire instruction. But so soon as I had achieved the entire course of study at the loss of which one is usually received into the ranks of the learned, I entirely changed my opinion. For I found myself embarrassed with so many doubts and errors that it seemed to me that the effort to instruct myself had no effect other than the increasing discovery of my own ignorance. And yet I was studying at one of the most celebrated Schools in Europe, where I thought that there must be men of learning if they were to be found anywhere in the world. I learned there all that others learned; and not being satisfied with the sciences that we were taught, I even read through all the books which fell into my hands, treating of what is considered most curious and rare. Along with this I knew the judgments that others had formed of me, and I did not feel that I was esteemed inferior to my fellow-students, although there were amongst them some destined to fill the places of our masters. And finally our century seemed to me as flourishing, and as fertile in great minds, as any which had preceded. And this made me take the liberty of judging all others by myself and of coming to the conclusion that there was no learning in the world such as I was formerly led to believe it to be.

I did not omit, however, always to hold in esteem those exercises which are the occupation of the Schools. I knew that the Languages which one learns there are essential for the understanding of all ancient literature; that fables with their charm stimulate the mind and histories of memorable deeds exalt it; and that, when read with discretion, these books assist in forming a sound judgment I was aware that the reading of all good books is indeed like a conversation with the noblest men of past centuries who were the authors of them, nay a carefully studied conversation, in which they reveal to us none but the best of their thoughts. I deemed Eloquence to have a power and beauty beyond compare; that Poesy has most ravishing delicacy and sweetness; that in Mathematics there are the subtlest discoveries and inventions which may accomplish much, both in satisfying the curious, and in furthering all the arts, and in diminishing man's labour; that those writings that deal with Morals contain much that is instructive, and many exhortations to virtue which are most useful; that Theology points out the way to heaven; that Philosophy teaches us to speak with an appearance of truth on all things, and causes us to be admired by the less learned; than Jurisprudence, Medicine and all other sciences bring honour and riches to those who cultivate them; and finally that it is good to have examined all things, even those most full of superstition and falsehood, in order that we may know their just value, and avoid being deceived by them.

But I considered that I had already given sufficient time to languages and likewise even to the reading of the literature of the ancients, both their histories and their fables. For to converse with those of other centuries is almost the same thing as to travel. It is good to know something of the customs of different peoples in order to judge more sanely of our own, and not to think that everything of a fashion not ours is absurd and contrary to reason, as who those who have seen nothing. But when one employs too much time in travelling, one becomes a stranger in one's own country, and when one is too curious about things which were practised in past centuries, one is usually very ignorant about those which are practised in our own time. Besides, fables make one imagine many events possible which in reality are not so, and even the most accurate of histories, if they do not exactly misrepresent or exaggerate the value of things in order to render them more worthy of being read, at least omit in them all the circumstances which are basest and least notable; and from this fact it follows that what is retained is not portrayed as it really is and that those who regulate their conduct by examples which they derive from such a source, are liable to fall into the extravagances of the knights-errant of Romance, and form projects beyond their power of performance.

I esteemed Eloquence most highly and I was enamoured of Poesy, but I thought that both were gifts of the mind rather than fruits of study. Those who have the strongest power of reasoning, and who most skilfully arrange their thoughts in order to tender them clear and intelligible, have the best power of persuasion even if they can but speak the language of Lower Brittany and have never learned Rhetoric. And those who have the most delightful original ideas and who know how to express them with the maximum of style and suavity, would not fail to be the best poets even if the art of Poetry were unknown to them.

Most of all was I delighted with Mathematics because of the certainty of its demonstrations and the evidence of its reasoning; but I did not yet understand its true use, and, believing that it was of service only in the mechanical arts, I was astonished that, seeing how firm and solid was its basis, no loftier edifice had been reared thereupon. On the other hand I compared the works of the ancient pagans which deal with Morals to palaces most superb and magnificent, which are yet built on sand and mud alone. They praise the virtues most highly and show them to be more worthy of being prized than anything else in the world, but they do not sufficiently teach us to become acquainted with them, and often that which is called by a fine name is nothing but insensibility, or pride, or despair, or parricide.

I honoured our theology and aspired as much as anyone to reach to heaven, but having learned to regard it as a most highly assured fact that the road is not less open to the most ignorant than to the most learned, and that the revealed truths which conduct thither are quite above our intelligence, I should not have dared to submit them to the feebleness of my reasonings; and I thought that, in order to undertake to examine them and succeed in so doing, it was necessary to have some extraordinary assistance from above and to be more than a mere man.

I shall not say anything about Philosophy, but that, seeing that it has been cultivated for many centuries by the best minds that have ever lived, and that nevertheless no single thing is to be found in it which is not subject of dispute, and in consequence which is not dubious I had not enough presumption to hope to fare better there than other men had done. And also, considering how many conflicting opinions there may be regarding the self-same matter, all supported by learned people, while there can never be more than one which is true, I esteemed as well-nigh false all that only went as far as being probable.

Then as to the other sciences, inasmuch as they derive their principles from Philosophy, I judged that one could have built nothing solid on foundations so far from firm. And neither the honour nor the promised gain was sufficient to persuade me to cultivate them, for, thanks be to God, I did not find myself in a condition which obliged me to make a merchandise of science for the improvement of my fortune; and, although I did not pretend to scorn all glory like the Cynics, I yet had very small esteem for what I could not hope to acquire, excepting through fictitious tittles. And, finally, as to false doctrines, I thought that I already knew well enough what they were worth to be subject to deception neither by the promises of an alchemist, the predictions of an astrologer, the impostures of a magician, the artifices or the empty boastings of any of those who make a profession of knowing that of which they are ignorant.

This is why, as soon as age permitted me to emerge from the control of my tutors, I entirely quitted the study of letters. And resolving to seek no other science than that which could be found in myself, or at least in the great book of the world, I employed the rest of my youth in travel, in seeing courts and armies, in intercourse with men of diverse temperaments and conditions, in collecting varied experiences, in proving myself in the various predicaments in which I was placed by fortune, and under all circumstances bringing my mind to bear on the things which came before it, so that I might derive some profit from my experience. For it seemed to me that I might meet with much more truth in the reasonings that each man makes on the matters that specially concern him, and the issue of which would very soon punish him if he made a wrong judgment, than in the case of those made by a man of letters in his study touching speculations which lead to no results and which bring about no other consequences to himself excepting that he will be all the more vain the more they are removed from common sense, since in this case it proves him to have employed so much the more ingenuity and skill in trying to make them seem probable. And I always had an excessive desire to learn to distinguish the true from the false, in order to see clearly in my actions and to walk with confidence in this life.

It is true that while I only considered the manners of other men I found in them nothing to give me settled convictions; and I remarked in them almost as much diversity as I had formerly seen in the opinions of philosophers. So much was this the case that the greatest profit which I derived from their study was that, in seeing many things which, although they seem to us very extravagant and ridiculous, were yet commonly received and approved by other great nations, I learned to believe nothing too certainly of which I had only been convinced by example and custom. Thus, little by little I was delivered from many errors which might have obscured our natural vision and rendered us less capable of listening to Reason. But after I had employed several years in thus studying the book of the world and trying to acquire some experience, I one day formed the resolution of also making myself an object of study and of employing all the strength of my mind in choosing the road I should follow. This succeeded much better, it appeared to me, than if I had never departed either from my country or my books.


I was then in Germany, to which country I had been attracted by the wars which are not yet at an end. And as I was returning from the coronation of the Emperor to join the army, the setting in of winter detained me in a quarter where, since I found no society to divert me, while fortunately I had also no cares or passions to trouble me, I remained the whole day shut up alone in a stove-heated room, where I had complete leisure to occupy myself with my own thoughts. One of the first of the considerations that occurred to me was that there is very often less perfection in works composed of several portions, and carried out by the hands of various masters, than in those on which one individual alone has worked. Thus we see that buildings planned and carried out by one architect alone are usually more beautiful and better proportioned than those which many have tried to put in order and improve making use of old walls which were built with other ends in view. In the same way also, those ancient cities which, originally mere villages, have become in the process of time great towns, are usually badly constructed in comparison with those which are regularly laid out on a plain by a surveyor who is free to follow his own ideas. Even though, considering their buildings each one apart, there is often as much or more display of skill in the one case than in the other, the former have large buildings and small buildings indiscriminately placed together, thus rendering the streets crooked and irregular, so that it might be said that it was chance rather than the skill of men guided by reason that led to such an arrangement. And if we consider that this happens despite the fact that from all time there have been certain officials who have had the special duty of looking after the buildings of private individuals in order that they may be public ornaments, we shall understand how difficult it is to bring about much that is satisfactory in operating only upon the works of others. Thus I imagined that those people who were once half-savage, and who have become civilised only by slow degrees, merely forming their laws as the disagreeable necessities of their crimes and quarrels constrained them, could not succeed in establishing so good a system of government as those who, from the time they first came together as communities, carried into effect the constitution laid down by some prudent legislator. Thus it is quite certain that the constitution of the true Religion whose ordinances are of God alone is incomparably better regulated than any other. And, to come down to human affairs, I believe that if Sparta was very flourishing in former times, this was not because of the excellence of each and every one of its laws, seeing that many were very strange and even contrary to good morals, but because, being drawn up by one individual, they all tended towards the same end. And similarly I thought that the sciences found in books - in those at least whose reasonings are only probable and which have no demonstrations, composed as they are of the gradually accumulated opinions of many different individuals - do not approach so near to the truth as the simple reasoning which a man of common sense can quite naturally carry out respecting the things which come immediately before him. Again I thought that since we have all been children before being men, and since it has for long fallen to us to be governed by our appetites and by our teachers who often enough contradicted one another, and none of whom perhaps counselled us always for the best), it is almost impossible that our judgments should be so excellent or solid as they should have been had we had complete use of our reason since our birth, and had we been guided by its means alone.

It is true that we do not find that all the houses in a town are rased to the ground for the sole reason that the town is to be rebuilt in another fashion, with streets made more beautiful; but at the same time we see that many people cause their own houses to be knocked down in order to rebuild them, and that sometimes they are forced so to do where there is danger of the houses falling of themselves, and when the foundations are not secure. From such examples I argued to myself that there was no plausibility in the claim of any private individual to reform a state by altering everything, and by overturning it throughout, in order to set it right again. Nor is it likewise probable that the whole body of the Sciences, or the order of teaching established by the Schools, should be reformed. that as regards all the opinions which up to this time I had embraced, I thought I could not do better than endeavour once for all to sweep them completely away, so that they might later on be replaced, either by others which were better, or by the same, when I had made them conform to the uniformity of a rational scheme And I firmly believed that by this means I should succeed in directing my life much better than if I had only built on old foundations, and relied on principles of which I allowed myself to be in youth persuaded without having inquired into their truth. For although in so doing I recognised various difficulties, these were at the same time not unsurmountable, nor comparable to those which are found in reformation of the most insignificant kind in matters which concern the public. In the case of great bodies it is too difficult a task to raise them again when they are once thrown down, or even to keep them in their places when once thoroughly shaken; and their fall cannot be otherwise than very violent. Then as to any imperfections that they may possess (and the very diversity that is found between them is sufficient to tell us that these in many cases exist) custom has doubtless greatly mitigated them, while it has also helped us to avoid, or insensibly corrected a number against which mere foresight would have found it difficult to guard. And finally the imperfections are almost always more supportable than would be the process of removing them, just as the great roads which wind about amongst the mountains become, because of being frequented, little by little so well beaten and easy that it is much better to follow them than to try to go more directly by climbing over rocks and descending to the foot of precipices.

This is the reason why I cannot in any way approve of those turbulent and unrestful spirits who, being called neither by birth nor fortune to the management of public affairs, never fail to have always in their minds some new reforms. And if I thought that in this treatise there was contained the smallest justification for this folly, I should be very sorry to allow it to be published. My design thus never extended beyond trying to reform my own opinion and to build on a foundation which is entirely my own. If my work has given me a certain satisfaction, so that I here present to you a draft of it, I do not so do because I wish to advise anybody to imitate it. Those to whom God has been most beneficent in the bestowal of His graces will perhaps form designs which are more elevated; but I fear much that this particular one will seem too venturesome for many. The simple resolve to strip myself of all opinions and beliefs formerly received is not to be regarded as an example that each man should follow, and the world may be said to be mainly composed of those classes of minds neither of which could prudently adopt it. There are those who believing themselves to be cleverer than they are, cannot restrain themselves from being precipitate in judgment and have not sufficient patience to arrange their thoughts in proper order; hence, once a man of this description had taken the liberty of doubting the principles he formerly accepted, and had deviated from the beaten track, he would never be able to maintain the path which must be followed to reach the appointed end more quickly, and he would hence remain wandering astray all through his life. Secondly, there are those who having reason or modesty enough to judge that they are less capable of distinguishing truth from falsehood than some others from whom instruction might be obtained, are right in contenting themselves with following the opinions of these others rather than in searching better ones for themselves.

For myself I should doubtless have been of these last if I had never had more than a single master, or had I never known the diversities which have from all time existed between the opinions of men of the greatest learning. But I had been taught, even in my college days, that there is nothing imaginable so strange or so little credible that it has not been maintained by one philosopher or other, and I further recognised in the course of my travels that all those whose sentiments are very contrary to ours are yet not necessarily barbarians or savages, but may be possessed of reason in as great or even a greater degree than ourselves. I also considered how very different the self-same man, identical in mind and spirit, may become, according as he is brought up from childhood amongst the French or Germans, or has passed his whole life amongst Chinese or cannibals. I likewise noticed how even in the fashions of one's clothing the same thing that pleased us ten years ago, and which will perhaps please us once again before ten years are passed, seems at the present time extravagant and ridiculous. I thus concluded that it is much more custom and example that persuade us than any certain knowledge, and yet in spite of this the voice of the majority does not afford a proof of any value in truths a little difficult to discover, because such truths are much more likely to have been discovered by one man than by a nation. I could not, however, put my finger on a single person whose opinions seemed preferable to those of others, and I found that I was, so to speak, constrained myself to undertake the direction of my procedure.

But like one who walks alone and in the twilight I resolved to go so slowly, and to use so much circumspection in all things, that if my advance was but very small, at least I guarded myself well from falling. I did not wish to set about the final rejection of any single opinion which might formerly have crept into my beliefs without having been introduced there by means of Reason, until I had first of all employed sufficient time in planning out the task which I had undertaken, and in seeking the true Method of arriving at a knowledge of all the things of which my mind was capable.

Among the different branches of Philosophy, I had in my younger days to a certain extent studied Logic; and in those of Mathematics, Geometrical Analysis and Algebra - three arts or sciences which seemed as though they ought to contribute something to the design I had in view. But in examining them I observed in respect to Logic that the syllogisms and the greater part of the other teaching served better in explaining to others those things that one knows (or like the art of Lully, in enabling one to speak without judgment of those things of which one is ignorant) than in learning what is new. And although in reality Logic contains many precepts which are very true and very good, there are at the same time mingled with them so many others which are hurtful or superfluous that it is almost as difficult to separate the two as to draw a Diana or a Minerva out of a block of marble which is not yet roughly hewn. And as to the Analysis of the ancients and the Algebra of the moderns, besides the fact that they embrace only matters the most abstract, such as appear to have no actual use, the former is always so restricted to the consideration of symbols that it cannot exercise the Understanding without greatly fatiguing the Imagination; and in the latter one is so subjected to certain rules and formulas that the result is the construction of an art which is confused and obscure, and which embarrasses the mind, instead of a science which contributes to its cultivation. This made me feel that some other Method must be found, which, comprising the advantages of the three, is yet exempt from their faults. And as a multiplicity of laws often furnishes excuses for evil-doing, and as a State is hence much better ruled when, having but very few laws, these are most strictly observed; so, instead of the great number of precepts of which Logic is composed, I believed that I should find the four which I shall state quite sufficient, provided that I adhered to a firm and constant resolve never on any single occasion to fail in their observance.

The first of these was to accept nothing as true which I did not clearly recognise to be so: that is to say, carefully to avoid precipitation and prejudice in judgments and to accept in them nothing more than what was presented to my mind so clearly and distinctly that I could have no occasion to doubt it.

The second was to divide up each of the difficulties which I examined into as many parts as possible, and as seemed requisite in order that it might be resolved in the best manner possible.

The third was to carry on my reflections in due order, commencing with objects that were the most simple and easy to understand, in order to rise little by little, or by degrees, to knowledge of the most complex, assuming an order, even if a fictitious one, among those which do not follow a natural sequence relatively to one another.

The last was in all cases to make enumerations so complete and reviews so general that I should be certain of having omitted nothing.

Those long chains of reasoning, simple and easy as they are, of which geometricians make use in order to arrive at the most difficult demonstrations, had caused me to imagine that all those things which fall under the cognisance of man might very likely be mutually related in the same fashion; and that, provided only that we abstain from receiving anything as true which is not so, and always retain the order which is necessary in order to deduce the one conclusion from the other, there can be nothing so remote that we cannot reach to it, nor so recondite that we cannot discover it. And I had not much trouble in discovering which objects it was necessary to begin with, for I already knew that it was with the most simple and those most easy to apprehend. Considering also that of all those who have hitherto sought for the truth in the Sciences, it has been the mathematicians alone who have been able to succeed in making any demonstrations, that is to say producing reasons which are evident and certain, I did not doubt that it had been by means of a similar kind that they carried on their investigations. I did not at the same time hope for any practical result in so doing, except that my mind would become accustomed to the nourishment of truth and would not content itself with false reasoning. But for all that I had no intention of trying to master all those particular sciences that receive in common the name of Mathematics; but observing that, although their objects are different, they do not fail to agree in this, that they take nothing under consideration but the various relationships or proportions which are present in these objects, I thought that it would be better if I only examined these proportions in their general aspect, and without viewing them otherwise than in the objects which would serve most to facilitate a knowledge of them. Not that I should in any way restrict them to these objects, for I might later on all the more easily apply them to all other objects to which they were applicable. Then, having carefully noted that. in order to comprehend the proportions I should sometimes require to consider each one in particular, and sometimes merely keep them in mind, or take them in groups, I thought that, in order the better to consider them in detail, I should picture them in the form of lines, because I could find no method more simple nor more capable of being distinctly represented to my imagination and senses. I considered, however, that in order to keep them in my memory or to embrace several at once, it would be essential that I should explain them by means of certain formulas, the shorter the better. And for this purpose it was requisite that I should borrow all that is best in Geometrical Analysis and Algebra, and correct the errors of the one by the other.

As a matter of fact, I can venture to say that the exact observation of the few precepts which I had chosen gave me so much facility in sifting out all the questions embraced in these two sciences, that in the two or three months which I employed in examining them - commencing with the most simple and general, and making each truth that I discovered a rule for helping me to find others - not only did I arrive at the solution of many questions which I had hitherto regarded as most difficult, but, towards the end, it seemed to me that I was able to determine in the case of those of which I was still ignorant, by what means, and in how far, it was possible to solve them. In this I might perhaps appear to you to be very vain if you did not remember that having but one truth to discover in respect to each matter, whoever succeeds in finding it knows in its regard as much as can be known. It is the same as with a child, for instance, who has been instructed in Arithmetic and has made an addition according to the rule prescribed; he may be sure of having found as regards the sum of figures given to him all that the human mind can know. For, in conclusion, the Method which teaches us to follow the true order and enumerate exactly every term in the matter under investigation contains everything which gives certainty to the rules of Arithmetic.

But what pleased me most in this Method was that I was certain by its means of exercising my reason in all things, if not perfectly, at least as well as was in my power And besides this, I felt in making use of it that my mind gradually accustomed itself to conceive of its objects more accurately and distinctly; and not having restricted this Method to any particular matter, I promised myself to apply it as usefully to the difficulties of other sciences as I had done to those of Algebra. Not that on this account I dared undertake to examine just at once all those that might present themselves; for that would itself have been contrary to the order which the Method prescribes. But having noticed that the knowledge of these difficulties must be dependent on principles derived from Philosophy in which I yet found nothing to be certain, I thought that it was requisite above all to try to establish certainty in it. I considered also that since this endeavour is the most important in all the world and that which precipitation and prejudice were most to be feared, I should not try to grapple with it till I had attained to a much riper age than that of three and twenty, which was the age I had reached. I thought, too, that I should first of all employ much time in preparing myself for the work by eradicating from my mind all the wrong opinions which I had up to this time accepted, and accumulating a variety of experiences fitted later on to afford matter for my reasonings, and by ever exercising myself in the Method which I had prescribed, in order more and more to fortify myself in the power of using it.


And finally, as it is not sufficient, before commencing to rebuild the house which we inhabit, to put it down and provide materials and an architect (or to act in this capacity ourselves, and make a careful drawing of its design), unless vs-e have also provided ourselves with some other house where we can be comfortably lodged during the time of rebuilding, so in order that I should not remain irresolute in my notions while reason obliged me to be so in my judgments, and that I might not omit to carry on my life as happily as I could, I formed for myself a code of morals for the time being which did not consist of more than three or four maxims, which maxims I should like to enumerate to you.

The first was to obey the laws and customs of my country, adhering constantly to the religion in which by God's grace I had been instructed since my childhood, and in all other things directing my conduct by opinions the most moderate in nature, and the farthest removed from excess in all those which are commonly received and acted on by the most judicious of those with whom I might come in contact. For since I began to count my own opinions as nought, because I desired to place all under examination, I was convinced that I could not do better than follow those held by people on whose judgment reliance could be placed. And although such persons may possibly exist amongst the Persians and Chinese as well as amongst ourselves, it seemed to me that it was most expedient to bring my conduct into harmony with the ideas of those with whom I should have to live; and that, in order to ascertain that these were their real opinions, I should observe what they did rather than what they said, not only because in the corrupt state of our manners there are few people who desire to say all that they believe, but also because many are themselves ignorant of their beliefs. For since the act of thought by which we believe a thing is different from that by which we know that we believe it, the one often exists without the other. And amongst many opinions all equally received, I chose only the most moderate, both because these are always most suited for putting into practice, and probably the best (for all excess has a tendency to be bad), and also because I should have in a less degree turned aside from the right path, supposing that I was wrong, than if, having chosen an extreme course, I found that I had chosen amiss. I also made a point of counting as excess all the engagements by means of which we limit in some degree our liberty. Not that I hold in low esteem those laws which, in order to remedy the inconstancy of feeble souls, permit, when we have a good object in our view, that certain vows be taken, or contracts made, which oblige us to carry out that object. This sanction is even given for security in commerce where designs are wholly indifferent. But because I saw nothing in all the world remaining constant, and because for my own part I promised myself gradually to get my judgments to grow better and never to grow worse, I should have thought that I had committed a Serious ill against commonsense if, because I approved of something at one time, I was obliged to regard it similarly at a later time, after it had possibly ceased to meet my approval, or after I had ceased to regard it in a favourable light.

My second maxim was that of being as firm and resolute in my actions as I could be, and not to follow less faithfully opinions the most dubious, when my mind was once made up regarding them, than if these had been beyond doubt. In this I should be following the example of travellers, who, finding themselves lost in a forest, know that they ought not to wander first to one side and then to the other, nor, still less, to stop in one place, but understand that they should continue to walk as straight as they can in one direction, not diverging for any slight reason, even though it was possibly chance alone that first determined them in their choice. By this means if they do not go exactly where they wish, they will at least arrive somewhere at the end, where probably they will be better off than in the middle of a forest. And thus since often enough in the actions of life no delay is permissible, it is very certain that, when it is beyond our power to discern the opinions which carry most truth, we should follow the most probable; and even although we notice no greater probability in the one opinion than in the other, we at least should make up our minds to follow a particular one and afterwards consider it as no longer doubtful in its relationship to practice, but as very true and very certain, inasmuch as the reason which caused us to determine upon it is known to be so. And henceforward this principle was sufficient to deliver me from all the penitence and remorse which usually affect the mind and agitate the conscience of those weak and vacillating creatures who allow themselves to keep changing their procedure, and practise as good, things which they afterwards judge to be evil.

My third maxim was to try always to conquer myself rather than fortune, and to alter my desires rather than change the order of the world, and generally to accustom myself to believe that there is nothing entirely within our power but our own thoughts: so that after we have done our best in regard to the things that are without us, our ill-success cannot possibly be failure on our part. And this alone seemed to me sufficient to prevent my desiring anything in the future beyond what I could actually obtain, hence rendering me content; for since our will does not naturally induce us to desire nothing but what our understanding represents to it as in some way possible of attainment, it is certain that if we consider all good things Which are outside of us as equally outside of our power, we should not have more regret in resigning those goods which appear to pertain to our birth, when we are deprived of them for no fault of our own, than we have in not possessing the kingdoms of China or Mexico. In the same way, in making what is called a virtue out of a necessity, we should no more desire to be well if ill, or free, if in prison, than we now do to have our bodies formed of a substance as little corruptible as diamonds, or to have wings to fly with like birds. I allow, however, that to accustom oneself to regard all things from this point of view requires long exercise and meditation often repeated; and I believe that it is principally ill this that is to be found the secret of those philosophers who, in ancient times, were able to free themselves from the empire of fortune, or, despite suffering or poverty, to rival their gods in their happiness. For, ceaselessly occupying themselves in considering the limits which were prescribed to them by nature, they persuaded themselves so completely that nothing was within their own power but their thoughts, that this conviction alone was sufficient to prevent their having any longing for other things. And they had so absolute a mastery over their thoughts that they had some reason for esteeming themselves as more rich and more powerful, and more free and more happy than other men, who, however favoured by nature or fortune they might be, if devoid of this philosophy, never could arrive at all at which they aim.

And last of all, to conclude this moral code, I felt it incumbent on me to make a review of the various occupations of men in this life in order to try to choose out the best; and without wishing to say anything of the employment of others I thought that I could not do better than continue in the one in which I found myself engaged, that is to say, in occupying my whole life in cultivating Reason, and in advancing myself as much as possible in the knowledge of the truth in accordance with the method which I had prescribed myself. I had experienced so much satisfaction since beginning to use this method, that I did not believe that any sweeter or more innocent could in this life be found, - every day discovering by its means some truths which seemed to me sufficiently important, although commonly ignored by other men. The satisfaction which I had so filled my mind that all else seemed of no account, besides, the three preceding maxims were founded solely on the plan which I had formed of continuing to instruct myself. For since God has given to each of us some light with which to distinguish truth from error, I could not believe that I ought for a single moment to content myself with accepting the opinions held by others unless I had in view the employment of my own judgment in examining them at the proper time; and I could not have held myself free of scruple in following such opinions, if nevertheless I had not intended to lose no occasion of finding superior opinions, supposing them to exist; and finally, I should not have been able to restrain my desires nor to remain content, if I had not followed a road by which, thinking that I should be certain to be able to acquire all the knowledge of which I was capable, I also thought I should likewise be certain of obtaining all the best things which could ever come within my power. And inasmuch as our will impels us neither to follow after nor to flee from anything, excepting as our understanding represents it as good or evil, it is sufficient to judge wisely in order to act well, and the best judgment brings the best action - that is to say, the acquisition of all the virtues and all the other good things that it is possible to obtain. When one is certain that this point is reached, one cannot fail to be contented.

Having thus assured myself of these maxims, and having set them on one side along with the truths of religion which have always taken the first place in my creed, I judged that as far as the rest of my opinions were concerned, I could safely undertake to rid myself of them. .And inasmuch as I hoped to hoped to reach my end more successfully in converse with man than in living longer shut up in the warm room where these reflections had come to me I hardly awaited the end of winter before I once more set myself to travel. And in all the nine following years I did nought but roam hither and thither, trying to he a spectator rather than an actor in all the comedies the world displays. More especially did I reflect in each matter that came before me as to anything which could make it subject to suspicion or doubt, and give occasion for mistake, and I rooted out of my mind all the errors which might have formerly crept in. Not that indeed I imitated the sceptics, who only doubt for the sake of doubting, and pretend to be always uncertain; for, on the contrary, my design was only to provide myself with good ground for assurance, and to reject the quicksand and mud in order to find the rock or clay. In this task it seems to me, I succeeded pretty well, since in trying to discover the error or uncertainty of the propositions which I examined, not by feeble conjectures, but by clear and assured reasonings, I encountered nothing so dubious that I could not draw from it some conclusion that was tolerably secure, if this were no more than the inference that it contained in it nothing that vas certain. And just as in pulling down an old house we usually preserve the debris to serve in building up another, so ill destroying all those opinions which I considered to be ill-founded, I made various observations and acquired many experiences, which have since been of use to me in establishing those which are more certain. And more than this, I continued to exercise myself in the method which I had laid down for my use; for besides the fact that I was careful as a rule to conduct all my thoughts according to its maxims, I set aside some hours from time to time which I more especially employed in practising myself in the solution of mathematical problems according to the Method, or the solution of other problems which though pertaining to other sciences, I was able to make almost similar to those of mathematics, by detaching them from all principles of other sciences which I found to be not sufficiently secure. You will see the result in many examples which are expounded in this volume. And hence, without living to all appearance in any way differently from those who, having no occupation beyond spending their lives in ease and innocence, study to separate pleasure from vice, and who, in order to enjoy their leisure without weariness, make use of all distractions that are innocent and good, I did not cease to prosecute my design, and to profit perhaps even more in my study of truth than if I had done nothing but read books or associate with literary people.

These nine years thus passed away before I had taken any definite part in regard to the difficulties as to which the learned are in the habit of disputing, or had commenced to seek the foundation of any philosophy more certain than the vulgar. And the example of many excellent men who had tried to do the same before me, but, as it appears to me, without success, made me imagine it to be so hard that possibly I should not have dared to undertake the task, had I not discovered that someone hand spread abroad the report that I had already reached its conclusion. I cannot tell on what they based this opinion; if my conversation has contributed anything to it, this must have arisen from my confessing my ignorance more ingenuously than those who have studied a little usually do. And perhaps it was also due to my having shown forth my reasons for doubting many things which were held by others to be certain, rather than from having boasted of any special philosophic system. But being at heart honest enough not to desire to be esteemed as different from what I am, I thought that I must try by every means in my power to render myself worthy of the reputation which I had gained. And it is just eight years ago that this desire made me resolve to remove myself from all places where any acquaintances were possible, and to retire to a country such as this, where the long-continued war has caused such order to be established that the armies which are maintained seem only to be of use in allowing the inhabitants to enjoy the fruits of peace with so much the more security; and where, in the crowded throng of a great and very active nation, which is more concerned with its own affairs than curious about those of others, without missing any of the conveniences of the most populous towns, I can live as solitary and retired as in deserts the most remote.


I do not know that I ought to tell you of the first meditations there made by me, for they are so metaphysical and so unusual that they may perhaps not be acceptable to everyone. And yet at the same time, in order that one may judge whether the foundations which I have found are sufficiently secure, I find myself constrained in some measure to refer to them. For a long time I had remarked that it is sometimes requisite in common life to follow opinions which one knows to be most uncertain, exactly as though they were indisputable, as has been said above. But because in this case I wished to give myself entirely to the search after truth, I thought that it was necessary for me to take an -apparently opposite course, and to reject as absolutely false everything as to which I could imagine the least ground of doubt, in order to see if afterwards there remained anything in my belief that was entirely certain. This, because our senses sometimes deceive us, I wished to suppose that nothing is just as they cause us to imagine it to be; and because there are men who deceive themselves in their reasoning and fall into paralogisms, even concerning the simplest matters of geometry, and judging that I was as subject to error as was any other, I rejected as false all the reasons formerly accepted by me as demonstrations. And since all the same thoughts and conceptions which we have while awake may also come to us in sleep, without any of them being at that time true, I resolved to assumed that everything that ever entered into my mind was no more true than the illusions of my dreams. But immediately afterwards I noticed that whilst I thus wished to think all things false, it was absolutely essential that the ' I ' who thought this should be somewhat, and remarking that this truth "I think therefore I am" was so certain and so assured that all the most extravagant suppositions brought forward by the sceptics were incapable of shaking it, I came to the conclusion that I could receive it without scruple as the first principle of the Philosophy for which I was seeking.

And then, examining attentively that which I was, I saw that I could conceive that I had no body, and that there was no world nor place where I might be; but yet that I could not for all that conceive that I was not. On the contrary, I saw from the very fact that I thought of doubting the truth of other things, it very evidently and certainly followed that I was; on the other hand if I had only ceased from thinking, even if all the rest of what I had ever imagined had really existed, I should have no reason for thinking that I had existed. From that I knew that I was a substance the whole essence or nature of which is to think, and that for its existence there is no need of any place, nor does it depend on any material thing; so that this ' me,' that is to say, the soul by which I am what I am, is entirely distinct from body, and is even more easy to know than is the latter; and even if body were not, the soul would not cease to be what it is.

After this I considered generally what in a proposition is requisite in order to be true and certain; for since I had just discovered one which I knew to be such, I thought that I ought also to know in what this certainty consisted. And having remarked that there was nothing at all in the statement "I think, therefore I am" which assures me of having thereby made a true assertion, excepting that I see very clearly that to think it is necessary to be, I came to the conclusion that I might assume, as a general rule, that the things which we conceive very clearly and distinctly are all true - remembering, however, that there is some difficulty in ascertaining which are those that we distinctly conceive.

Following upon this, and reflecting on the fact that I doubted, and that consequently my existence was not quite perfect (for I saw clearly that it was a greater perfection to know than to doubt), I resolved to inquire whence I had learnt to think of anything more perfect than I myself was; and I recognised very clearly that this conception must proceed from some nature which was really more perfect. As to the thoughts which I had of many other things outside of me, like the heavens, the earth, light, heat, and a thousand others, I had not so much difficulty in knowing whence they came, because, remarking nothing in them which seemed to render them superior to me, I could believe that, if they were true, they were dependencies upon my nature, in so far as it possessed some perfection; and if they were not true, that I held them from nought, that is to say, that they were in me because I had something lacking in my nature. But this could not apply to the idea of a Being more perfect than my own, for to hold it from nought would be manifestly impossible; and because it is no less contradictory to say of the more perfect that it is what results from and depends on the less perfect, than to say that there is something which proceeds from nothing, it was equally impossible that I should hold it from myself. In this way it could but follow that it had been placed in me by a Nature which was really more perfect than mine could be, and which even had within itself all the perfections of which I could form any idea - that is to say, to put it in a word, which was God. To which I added that since I knew some perfections which I did not possess, I was not the only being in existence (I shall here use freely, if you will allow, the terms of the School); but that there was necessarily some other more perfect Being on which I depended, or from which I acquired all that I had. For if I had existed alone and independent of any others, so that I should have had from myself all that perfection of being in which I participated to however small an extent, I should have been able for the same reason to have had all the remainder which I knew that I lacked; and thus I myself should have been infinite eternal, immutable, omniscient, all-powerful, and, finally, I should have all the perfections which I could discern in God. For, in pursuance of the reasonings which I have just carried on, in order to know the nature of God as far as my nature is capable of knowing it, I had only to consider in reference to all these things of which I found some idea in myself, whether it was a perfection to possess them or not. And I was assured that none of those which indicated some imperfection were in Him, but that all else was present; and I saw that doubt, inconstancy, sadness, and such things, could not be in Him considering that I myself should have been glad to be without them. In addition to this, I had ideas of many things which are sensible and corporeal, for, although I might suppose that I was dreaming, and that all that I saw or imagined was false, I could not at the same time deny that the ideas were really in my thoughts. But because I had already recognised very clearly in myself that the nature of the intelligence is distinct from that of the body, and observing that all composition gives evidence of dependency, and that dependency is manifestly an imperfection, I came to the conclusion that it could not be a perfection in God to be composed of these two natures, and that consequently He was not so composed. I judged, however, that if there were any bodies in the world, or even any intelligences or other natures which were not wholly perfect, their existence must depend on His power in I such a way that they could not subsist without Him for a single moment.

After that I desired to seek for other truths, and having put before myself the object of the geometricians, which I conceived to be a continuous body, or a space indefinitely extended in length, breadth, height or depth, which was divisible into various parts, and which might have various figures and sizes, and might be moved or transposed in all sorts of ways (for all this the geometricians suppose to be in the object of their contemplation) I went through some of their simplest demonstrations, and having noticed that this great certainty which everyone attributes to these demonstrations is founded solely on the fact that they are conceived of with clearness, in accordance with the rule which I have just laid down, I also noticed that there was nothing at all in them to assure me of the existence of their object. For, to take an example, I saw very well that if we suppose a triangle to be given, the three angles must certainly be equal to two right angles, but for all that I saw no reason to be assured that there was any such triangle in existence, while on the contrary, on reverting to the examination of the idea which I had of a Perfect Being, I found that in this case existence was implied in it in the same manner in which the equality of its three angles to two right angles is implied in the idea of a triangle; or in the idea of a sphere, that all the points on its surface are equidistant from its centre, or even more evidently still. Consequently it is at least as certain that God, who is a Being so perfect, is, or exists, as any demonstration of geometry could possibly be.

What causes many, however, to persuade themselves that there is difficulty in knowing this truth, and even in knowing the nature of their soul, is the fact that they never raise their minds above the things of sense, or that they are so accustomed to consider nothing excepting by imagining it, which is a mode of thought specially adapted to material objects, that all that is not capable of being imagined appears to them not to be intelligible at all. This is manifest enough from the fact that even the philosophers in the Schools hold it as a maxim that there is nothing in the understanding which has not first of all been in the senses, in which there is certainly no doubt that the ideas of God and of the soul have never been. And it seems to me that those who desire to make use of their imagination in order to understand these ideas, act in the same way as if, to hear sounds or smell odours, they should wish to make use of their eyes: excepting that there is indeed this difference, that the sense of sight does not give us less assurance of the truth of its objects, than do those of scent or of hearing, while neither our imagination not our senses can ever assure us of anything, if our understanding does not intervene.

If there are finally any persons who are not sufficiently persuaded of the existence of God and of their soul by the reasons which I have brought forward, I wish that they should know that all other things of which they perhaps think themselves more assured (such as possessing a body, and that there are stars and an earth and so on) are less certain. For, although we have a moral assurance of these things which is such that it seems that it would be extravagant in us to doubt them, at the same time no one, unless he is devoid of reason, can deny, when a metaphysical certainty is in question, that there is sufficient cause for our not having complete assurance, by observing the fact that when asleep we may similarly imagine that we have another body, and that we see other stars and another earth, without there being anything, of the kind.

For how do we know that the thoughts that come in dreams are more false than those that we have when we are awake, seeing that often enough the former are not less lively and vivid than the latter And though the wisest minds may study the matter as much as they will, I do not believe that they will be able to give any sufficient reason for removing this doubt, unless they presuppose the existence of God. For to begin with, that which I have just taken as a rule, that is to say, that all the things that we very clearly and very distinctly conceive of are true, is certain only because God is or exists, and that He is a. Perfect Being, and that all that is in us issues from Him. From this it follows that our ideas or notions, which to the extent of their being clear or distinct are ideas of real things issuing from God, cannot but to that extent be true. So that though we often enough have ideas which have an element of falsity, this can only be the case in regard to those which have in them somewhat that is confused or obscure, because in so far as they have this character they participate in negation - that is, they exist in us as confused only because we are not quite perfect. And it is evident that there is no less repugnance in the idea that error or imperfection, inasmuch as it is imperfection, proceeds from God, than there is in the idea of truth or perfection proceeding from nought. But if we did not know that all that is in us of reality and truth proceeds from a perfect and infinite Being, however clear and distinct were our ideas, we should not have any reason to assure ourselves that they had the perfection of being true.

But after the knowledge of God and of the soul has thus rendered us certain of this rule, it is very easy to understand that the dreams which we imagine in our sleep should not make us in any way doubt the truth of the thoughts which we have when awake. For even if in sleep we had some very distinct idea such as a geometrician might have who discovered some new demonstration the fact of being asleep would not annihilate against its truth. And as to the most ordinary error in our dreams, which consists in their representing to us various objects in the same way as do our external senses, it does not matter that this should give us occasion to suspect the truth of such ideas, because we may be likewise often enough deceived in them without our sleeping at all, just as when those who have the jaundice see everything as yellow, or when stars or other bodies which are very remote appear much smaller than they really are, or, finally, whether we are awake or asleep, we should never allow ourselves to be persuaded excepting by the evidence of our Reason. And it must be remarked that I speak of our Reason and not of our imagination nor of our senses; just as though we see the sun very clearly, we should not for that reason judge that it is of the size of which it appears to be; likewise we could quite well distinctly imagine the head of a lion on the body of a goat, without necessarily concluding that a chimera exists. For Reason does not insist that whatever we see or imagine thus is a truth, but it tells us clearly that all our ideas or notions must have some foundation of truth. For otherwise it could not be possible that God, who is all perfection and truth, should have placed them within us. And because our reasonings are never so evident nor so complete during sleep as during wakefulness, although sometimes our imaginations are then just as lively and acute, or even more so, Reason tells us that since our thoughts cannot possibly be all true, because we are not altogether perfect, that which they have of truth must infallibly be met with in our waking experience rather than in that of our dreams.


I should be very glad to proceed to show forth the complete chain of truths which I have deduced from these first, but because to do this it would have been necessary now to speak of many matters of dispute among the learned, with whom I have no desire to embroil myself, I think that it will be better to abstain. I shall only state generally what these truths are, so that it may be left to the decision of those best able to judge whether it would be of use for the public to be more particularly informed of them or not. I always remained firm in the resolution which I had made, nor to assume any other principle than that of which I have just made use, in order to demonstrate the existence of God and of the Soul, and to accept nothing as true which did not appear to be more clear and more certain than the demonstrations of the geometricians had formerly seemed. And nevertheless I venture to say that not only have I found the means of satisfying myself in a short time as to the more important of those difficulties usually dealt with in philosophy, but I have also observed certain laws which God has so established in Nature, and of which He has imprinted such ideas on our minds, that, after having reflected sufficiently upon the matter, we cannot doubt their being accurately observed in all that exists or is alone in the world. Further, in considering the sequence of these laws, it seems to me that I have discovered many things more useful and more important than all that I had formerly learned or even hoped to learn.

But because I tried to explain the most important of these in a Treatise which certain considerations prevented me from publishing I cannot do better, in making them known, than here summarise briefly what that Treatise contains. I had planned to comprise in it all that I believed myself to know regarding the nature of material objects, before I set myself to write. ...

Source: Discourse on Method (1637). Cambridge Univesity Press, edited Haldane and Ross; first five parts.