Principles Of Philosophy by Descartes Rene

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The first is, that we should ever bear in mind the infinity of the power and goodness of God, that we may not fear falling into error by imagining his works to be too great, beautiful, and perfect, but that we may, on the contrary, take care lest, by supposing limits to them of which we have no certain knowledge, we appear to think less highly than we ought of the power of God. II. That we ought to beware lest, in our presumption, we imagine that the ends which God proposed to himself in the creation of the world are understood by us.

We can distinguish but seven principal classes of nerves, of which two belong to the internal, and the other five to the external senses. The nerves which extend to the stomach, the oesophagus, the fauces, and the other internal parts that are subservient to our natural wants, constitute one of our internal senses. This is called the natural appetite (APPETITUS NATURALIS). The other internal sense, which embraces all the emotions (COMMOTIONES) of the mind or passions, and affections, as joy, sadness, love, hate, and the like, depends upon the nerves which extend to the heart and the parts about the heart, and are exceedingly small; for, by way of example, when the blood happens to be pure and well tempered, so that it dilates in the heart more readily and strongly than usual, this so enlarges and moves the small nerves scattered around the orifices, that there is thence a corresponding movement in the brain, which affects the mind with a certain natural feeling of joy; and as often as these same nerves are moved in the same way, although this is by other causes, they excite in our mind the same feeling (sensus, sentiment).

And we see that it is very easy to explain rarefaction in this manner, but impossible in any other; for, in fine, there would be, as appears to me, a manifest contradiction in supposing that any body was increased by a quantity or extension which it had not before, without the addition to it of a new extended substance, in other words, of another body, because it is impossible to conceive any addition of extension or quantity to a thing without supposing the addition of a substance having quantity or extension, as will more clearly appear from what follows.

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