For to be possessed of a vigorous mind is not enough; the prime requisite is rightly to apply it. The greatest minds, as they are capable of the highest excellence, are open likewise to the greatest aberrations; and those who travel very slowly may yet make far greater progress, provided they keep always to the straight road, than those who, while they run, forsake it.

Finally, if there still are men who have not been sufficiently persuaded
of the existence of God and of their soul by means of the reasons I have
brought forward, I very much want them to know that all the other things
of which they think themselves perhaps more assured, such as having a
body, that there are stars and an earth, and the like, are less certain. For
although one might have a moral assurance about these things, which is
such that it seems one cannot doubt them without being extravagant, still
when it is a question of metaphysical certitude, it seems unreasonable for
anyone to deny that there is not a sufficient basis for one's being completely
assured about them, when one observes that while asleep one can, in the
same fashion, imagine that one has a different body and that one sees
different stars and a different earth, without any of these things being
the case. For how does one know that the thoughts that come to us in
dreams are any more false than the others, given that they are often no
less vivid and explicit? And even if the best minds study this as much as
they please, I do not believe they can give any reason sufficient to remove
this doubt, unless they presuppose the existence of God. For first of all,
even what I have already taken for a rule, namely that the things we very
clearly and very distinctly conceive are all true, is assured only for the
reason that God is or exists, and that he is a perfect being, and that all
that is in us comes from him.

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It is useful to know something of the manners of different nations, that we may be enabled to form a more correct judgment regarding our own, and be prevented from thinking that everything contrary to our customs is ridiculous and irrational, a conclusion usually come to by those whose experience has been limited to their own country.

What I have given in the second book on the nature and properties of curved lines, and the method of examining them, is, it seems to me, as far beyond the treatment in the ordinary geometry, as the rhetoric of Cicero is beyond the a, b, c of children.