...objective * Cited in Hallam's Literature of Europe. Criticism on Descartes, vol. iii. pp. 237, 238. existence of God, merely because the mind has such...argument, though he seems to prefer the former. Either of them is in the ordinary form of the deduction a posteriori — from effect to cause, — only the...

...he. Far from it — that cannot be; for, as I have already said, it is very evident that there should be at least as much reality in the cause as in the effect; and consequently, since I am a thing that thinks and that has in itself some idea of God, whatever...

...he. Far from it —that cannot be ; for, as I have already said, it is very evident that there should be at least as much reality in the cause as in the effect; and, consequently, since I am a thing that thinks and that has in itself some idea of God, whatever...

...he. Far from it —that cannot be; for, as I have already said, it is very evident that there should be at least as much reality in the cause as in the effect; and, consequently, since I am a thing that thinks and that has in itself some idea of God, whatever...

...our own nature nor in that of any other finite being. For the principle of causality requires that there must be at least as much reality in the cause as there is in the effect. If, then, there exists in my mind an idea which is too great to have proceeded...

...raise a fresh difficulty. If I assume causes less perfect than God, I assume an impossibility, " for there must be at least as much reality in the cause as in the effect." Hence, I am driven to conclude that, from the sole fact of my existence, and from the fact that in...

...the magnitude-relation of cause and effect. Descartes naively adopted the scholastic formula, that there must be at least as much reality in the cause as in the effect ; and in mechanics the principle of the equivalence of the two (causa cequat effectum) has been accepted...

...to man wherewith to ' distinguish truth and error ' ; the ' natural light ' which assures us that ' there must be at least as much reality in the cause as in the effect ' ; the ' natural knowledge ' which tells us that ' the mind is distinct from the body '.2 A discussion...

...cause less perfect than God. This cannot be, because, as I have just said, it is perfectly evident that there must be at least as much reality in the cause as in the effect; and thus since I am a thinking thing, and possess an idea of God within me, whatever in the end be...

...cause less perfect than God. This cannot be, because, as I have just said, it is perfectly evident that there must be at least as much reality in the cause as in the effect; and thus since I am a thinking thing, and possess an idea of God within me^ whatever in the end be...