on the improvement of the understanding(提高阅读能力)-第13节
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manifests itself； we have need only of an example without further
proof。 （2） In the same way the contrary has only to be presented to
our minds to be recognized as false； as will forthwith appear when
we come to discuss fiction concerning essences。 ＇t＇ Observe； that although
many assert that they doubt whether God exists； they have nought
but his name in their minds； or else some fiction which they call God：
this fiction is not in harmony with God's real nature； as we will duly
show。 ＇u＇ （1） I shall presently show that no fiction can concern eternal
truths。 By an eternal truth； I mean that which being positive could
never become negative。 （2） Thus it is a primary and eternal truth
that God exists； but it is not an eternal truth that Adam thinks。 （3）
That the Chimaera does not exist is an eternal truth； that Adam does
not think is not so。 ＇x＇ （1） Afterwards； when we come to speak of fiction
that is concerned with essences； it will be evident that fiction never
creates or furnishes the mind with anything new； only such things as
are already in the brain or imagination are recalled to the memory；
when the attention is directed to them confusedly and all at once。
（2） For instance； we have remembrance of spoken words and of a
tree； when the mind directs itself to them confusedly； it forms the
notion of a tree speaking。 （3） The same may be said of existence；
especially when it is conceived quite generally as an entity； it is then
readily applied to all things together in the memory。 （4） This is
specially worthy of remark。 ＇y＇ We must understand as much in the case of
hypotheses put forward to explain certain movements accompanying
celestial phenomena； but from these； when applied to the celestial
motions； we any draw conclusions as to the nature of the heavens；
whereas this last may be quite different； especially as many other
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On the Improvement of the Understanding
causes are conceivable which would account for such motions。 ＇z＇ （1）
It often happens that a man recalls to mind this word soul； and forms
at the same time some corporeal image： as the two representations
are simultaneous； he easily thinks that he imagines and feigns a
corporeal soul： thus confusing the name with the thing itself。 （2） I
here beg that my readers will not be in a hurry to refute this
proposition； they will； I hope； have no mind to do so； if they pay
close attention to the examples given and to what follows。 ＇61a＇ （1）
Though I seem to deduce this from experience； some may deny its
cogency because I have given no formal proof。 （2） I therefore
append the following for those who may desire it。 （3） As there can
be nothing in nature contrary to nature's laws； since all things come
to pass by fixed laws； so that each thing must irrefragably produce its
own proper effect； it follows that the soul； as soon as it
possesses the true conception of a thing； proceeds to reproduce in
thought that thing's effects。 （4） See below； where I speak of the
false idea。 ＇64b＇ （1） Observe that fiction regarded in itself； only differs
from dreams in that in the latter we do not perceive the external
causes which we perceive through the senses while awake。 （2） It
has hence been inferred that representations occurring in sleep have
no connection with objects external to us。 （3） We shall presently
see that error is the dreaming of a waking man： if it reaches a certain
pitch it becomes delirium。 ＇76z＇ These are not attributes of God displaying
His essence； as I will show in my philosophy。 ＇76a＇ （1） This has been
shown already。 （2） For if such a being did not exist it would never
be produced； therefore the mind would be able to understand more
than nature could furnish； and this has been shown above to be false。
＇78a＇ （1） That is； it is known that the senses sometimes deceive us。
（2） But it is only known confusedly； for it is not known how they
deceive us。 ＇83d＇ （1） If the duration be indefinite； the recollection is
imperfect； this everyone seems to have learnt from nature。 （2） For
we often ask； to strengthen our belief in something we hear of； when
and where it happened； though ideas themselves have their own
duration in the mind； yet； as we are wont to determine duration by
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On the Improvement of the Understanding
the aid of some measure of motion which； again； takes place by aid
of imagination； we preserve no memory connected with pure
intellect。 ＇91e＇ The chief rule of this part is； as appears from the first
part； to review all the ideas coming to us through pure intellect； so as
to distinguish them from such as we imagine： the distinction will be
shown through the properties of each； namely； of the imagination
and of the understanding。 ＇92f＇ Observe that it is thereby manifest that we
cannot understand anything of nature without at the same time
increasing our knowledge of the first cause； or God。
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