take 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 in 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.

PART III

And finally, as it is not sufficient, before commencing to rebuild the house which we inhabit, to pull it down and provide materials and an architect (or to act in this capacity ourselves, and make a careful drawing of its design), unless we 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 actions while reason obliged me to be so in my judgments, and that 1 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 Persionas 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 sin 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 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 opin

ions 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 anything 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, 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 in 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 suffi cient 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 my 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