Discourse on Method and Meditations on First Philosophy, 4th Ed.
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This edition contains Donald Cress's completely revised translation of the Meditations (from the corrected Latin edition) and recent corrections to Discourse on Method, bringing this version even closer to Descartes's original, while maintaining the clear and accessible style of a classic teaching edition.
several separate pieces and made by different masters, than in those at which only one person has worked. So it is that one sees that buildings undertaken and completed by a single architect are usually more beautiful and better ordered than those that several architects have tried to put into shape, making use of old walls which were built for other purposes. So it is that these old cities which, originally only villages, have become, through the passage of time, great towns, are usually so
educated but not specialized public, he would create a favourable current of opinion and find himself solicited to reveal more of his work. He first decided to publish the Dioptric, the chapter in which he studies the nature of light and of refraction; he next took the decision to add to this the treatise on Meteors, in which he exposes his theory of matter, and to present these two with a preface to the public. Finally, he added the essay in which he explains his new analytic geometry. The whole
sense-organs, since, in truth, I see light, hear noise and feel heat. But it will be said that these appearances are false and that I am dreaming. Let it be so; all the same, at least, it is very certain that it seems to me that I see light, hear a noise and feel heat; and this is properly what in me is called perceiving and this, taken in this precise sense, is nothing other than thinking. From this I begin to know what I am, a little more clearly and distinctly than hitherto. But I cannot help
thought, I see no difference or inequality between them, and all seem to come from me in the same way; but, considering them as images, of which some represent one thing and some another, it is evident that they are very different from one another. For, in truth, those which represent substances are undoubtedly something more and contain in themselves, so to speak, more objective reality, that is to say participate through representation in a higher degree of being or of perfection, than those
enumerate in it several diverse parts, and attribute to each of these parts all sorts of sizes, figures, situations and movements; and finally, I can assign to each of these movements all sorts of duration. And I not only know these things distinctly when I consider them in general, but also, in so far as I apply my attention, I conceive an infinity of particulars concerning numbers, figures, movements, and so on, the truth of which appears so evidently and accords so well with my nature that