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further； I have never observed that any truth before unknown has been
brought to light by the disputations that are practised in the schools； for
while each strives for the victory； each is much more occupied in making
the best of mere verisimilitude； than in weighing the reasons on both sides
of the question； and those who have been long good advocates are not
afterwards on that account the better judges。
As for the advantage that others would derive from the munication
of my thoughts； it could not be very great； because I have not yet so far
prosecuted them as that much does not remain to be added before they can
be applied to practice。 And I think I may say without vanity； that if there
is any one who can carry them out that length； it must be myself rather
than another： not that there may not be in the world many minds
inparably superior to mine； but because one cannot so well seize a
thing and make it one's own； when it has been learned from another； as
when one has himself discovered it。 And so true is this of the present
subject that； though I have often explained some of my opinions to
persons of much acuteness； who； whilst I was speaking； appeared to
understand them very distinctly； yet； when they repeated them； I have
observed that they almost always changed them to such an extent that I
could no longer acknowledge them as mine。 I am glad； by the way； to
take this opportunity of requesting posterity never to believe on hearsay
that anything has proceeded from me which has not been published by
myself； and I am not at all astonished at the extravagances attributed to
those ancient philosophers whose own writings we do not possess； whose
thoughts； however； I do not on that account suppose to have been really
absurd； seeing they were among the ablest men of their times； but only
that these have been falsely represented to us。 It is observable；
accordingly； that scarcely in a single instance has any one of their disciples
surpassed them； and I am quite sure that the most devoted of the present
followers of Aristotle would think themselves happy if they had as much
knowledge of nature as he possessed； were it even under the condition that
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they should never afterwards attain to higher。 In this respect they are like
the ivy which never strives to rise above the tree that sustains it； and which
frequently even returns downwards when it has reached the top； for it
seems to me that they also sink； in other words； render themselves less
wise than they would be if they gave up study； who； not contented with
knowing all that is intelligibly explained in their author； desire in addition
to find in him the solution of many difficulties of which he says not a
word； and never perhaps so much as thought。 Their fashion of
philosophizing； however； is well suited to persons whose abilities fall
below mediocrity； for the obscurity of the distinctions and principles of
which they make use enables them to speak of all things with as much
confidence as if they really knew them； and to defend all that they say on
any subject against the most subtle and skillful； without its being possible
for any one to convict them of error。 In this they seem to me to be like a
blind man； who； in order to fight on equal terms with a person that sees；
should have made him descend to the bottom of an intensely dark cave：
and I may say that such persons have an interest in my refraining from
publishing the principles of the philosophy of which I make use； for； since
these are of a kind the simplest and most evident； I should； by publishing
them； do much the same as if I were to throw open the windows； and
allow the light of day to enter the cave into which the batants had
descended。 But even superior men have no reason for any great anxiety
to know these principles； for if what they desire is to be able to speak of
all things； and to acquire a reputation for learning； they will gain their end
more easily by remaining satisfied with the appearance of truth； which can
be found without much difficulty in all sorts of matters； than by seeking
the truth itself which unfolds itself but slowly and that only in some
departments； while it obliges us； when we have to speak of others； freely
to confess our ignorance。 If； however； they prefer the knowledge of
some few truths to the vanity of appearing ignorant of none； as such
knowledge is undoubtedly much to be preferred； and； if they choose to
follow a course similar to mine； they do not require for this that I should
say anything more than I have already said in this discourse。 For if they
are capable of making greater advancement than I have made； they will
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much more be able of themselves to discover all that I believe myself to
have found； since as I have never examined aught except in order； it is
certain that what yet remains to be discovered is in itself more difficult
and recondite； than that which I have already been enabled to find； and the
gratification would be much less in learning it from me than in discovering
it for themselves。 Besides this； the habit which they will acquire； by
seeking first what is easy； and then passing onward slowly and step by step
to the more difficult； will benefit them more than all my instructions。
Thus； in my own case； I am persuaded that if I had been taught from my
youth all the truths of which I have since sought out demonstrations； and
had thus learned them without labour； I should never； perhaps； have
known any beyond these； at least； I should never have acquired the habit
and the facility which I think