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these are not really at all similar to them。 And also from
the fact that amongst these different sense…perceptions some
are very agreeable to me and others disagreeable； it is quite
certain that my body （or rather myself in my entirety；
inasmuch as I am formed of body and soul） may receive
different impressions agreeable and disagreeable from the
other bodies which surround it。
But there are many other things which nature seems to
have taught me； but which at the same time I have never really
received from her； but which have been brought about in my
mind by a certain habit which I have of forming inconsiderate
judgments on things； and thus it may easily happen that these
judgments contain some error。 Take； for example； the opinion
which I hold that all space in which there is nothing that
affects ＇or makes an impression on＇ my senses is void； that in
a body which is warm there is something entirely similar to
the idea of heat which is in me； that in a white or green body
there is the same whiteness or greenness that I perceive； that
in a bitter or sweet body there is the same taste； and so on
in other instances； that the stars； the towers； and all other
distant bodies are of the same figure and size as they appear
from far off to our eyes； etc。 But in order that in this
there should be nothing which I do not conceive distinctly； I
should define exactly what I really understand when I say that
I am taught somewhat by nature。 For here I take nature in a
more limited signification than when I term it the sum of all
the things given me by God； since in this sum many things are
prehended which only pertain to mind （and to these I do not
refer in speaking of nature） such as the notion which I have
of the fact that what has once been done cannot ever be undone
and an infinitude of such things which I know by the light of
nature ＇without the help of the body＇； and seeing that it
prehends many other matters besides which only pertain to
body； and are no longer here contained under the name of
nature； such as the quality of weight which it possesses and
the like； with which I also do not deal； for in talking of
nature I only treat of those things given by God to me as a
being posed of mind and body。 But the nature here
described truly teaches me to flee from things which cause the
sensation of pain； and seek after the things which municate
to me the sentiment of pleasure and so forth； but I do not see
that beyond this it teaches me that from those diverse sense…
perceptions we should ever form any conclusion regarding
things outside of us； without having ＇carefully and maturely＇
mentally examined them beforehand。 For it seems to me that it
is mind alone； and not mind and body in conjunction； that is
requisite to a knowledge of the truth in regard to such
things。 Thus； although a star makes no larger an impression
on my eye than the flame of a little candle there is yet in me
no real or positive propensity impelling me to believe that it
is not greater than that flame； but I have judged it to be so
from my earliest years； without any rational foundation。 And
although in approaching fire I feel heat； and in approaching
it a little too near I even feel pain； there is at the same
time no reason in this which could persuade me that there is
in the fire something resembling this heat any more than there
is in it something resembling the pain； all that I have any
reason to believe from this is； that there is something in it；
whatever it may be； which excites in me these sensations of
heat or of pain。 So also； although there are spaces in which
I find nothing which excites my senses； I must not from that
conclude that these spaces contain no body； for I see in this；
as in other similar things； that I have been in the habit of
perverting the order of nature； because these perceptions of
sense having bee placed within me by nature merely for the
purpose of signifying to my mind what things are beneficial or
hurtful to the posite whole of which it forms a part； and
being up to that point sufficiently clear and distinct； I yet
avail myself of them as though they were absolute rules by
which I might immediately determine the essence of the bodies
which are outside me； as to which； in fact； they can teach me
nothing but what is most obscure and confused。
But I have already sufficiently considered how；
notwithstanding the supreme goodness of God； falsity enters
into the judgments I make。 Only here a new difficulty is
presented￥one respecting those things the pursuit or avoidance
of which is taught me by nature； and also respecting the
internal sensations which I possess； and in which I seem to
have sometimes detected error ＇and thus to be directly
deceived by my own nature＇。 To take an example； the agreeable
taste of some food in which poison has been intermingled may
induce me to partake of the poison； and thus deceive me。 It
is true； at the same time； that in this case nature may be
excused； for it only induces me to desire food in which I find
a pleasant taste； and not to desire the poison which is
unknown to it； and thus I can infer nothing from this fact；
except that my nature is not omniscient； at which there is
certainly no reason to be astonished； since man； being finite
in nature； can only have knowledge the perfectness of which is
limited。
But we not unfrequently deceive ourselves even in those
things to which we are directly impelled by nature； as happens
with those who when they are sick desire to drink or eat
things hurtful to them。 It will perhaps be said here that the
cause of their deceptiveness is that their nature is corrupt；
but that does not remove the difficulty； because a sick man is
none the less truly God's creature than he who is in health；
and it is therefore as repugnant to God's goodness for the one
to have a deceitful nature as it is for the other。 And as a
clock posed of wheels and counter…weights no less exactly
observes the laws of nature when it is badly made； and does
not show the time properly； than when it entirely satisfies
the wishes of its maker； and as； if I consider the body of a
man as being a sort of machine so built up and posed of
nerves； muscles； veins； blood and skin； that though there were
no mind in it at all； it would not cease to have the same
motions as at present； exception being made of those movements
which are due to the direction of the will； and in consequence
depend upon the mind ＇as apposed to those which operate by the
disposition of its organs＇； I easily recognise that it would
be as natural to this body； supposing it to be； for example；
dropsical； to suffer the parchedness of the throat which
usually signifies to the mind the feeling of thirst； and to be
disposed by this parched feeling to move the nerves and other
parts in the way requisite for drinking； and thus to augment
its malady and do harm to itself； as it is natural to it； when
it has no indisposition； to be impelled to drink for its good
by a similar cause。 And although； considering the use to
which the clock has been destined by its maker； I may say that
it deflects from the order of its nature when it does not
indicate the hours correctly； and as； in the same way；
considering the machine of the human body as having been
formed by God in order to have in itself all the movements
usually manifested there； I have reason for thinking that it
does not follow the order of nature when； if the throat is
dry； drinking does harm to the conservation of health；
nevertheless I recognise at the same time that this last mode
of explaining nature is very different from the other。 For
this is but a purely verbal characterisation depending
entirely on my thought； which pares a sick man and a badly
constructed clock with the idea which I have of a healthy man
and a well made clock； and it is hence extrinsic to the things
to which it is applied； but according to the other
interpretation of the term nature I understand something which
is truly found in things and which is therefore not without
some truth。
But certainly although in regard to the dropsical body it
is only so to speak to