Many other examples could be
given, but that we may not seem to dwell longer than is
necessary on this subject, we conclude by saying that since the
same things are pleasant to some and unpleasant to others, and
the pleasure and displeasure depend on the ideas, it must be
that different animals have different ideas of objects. And
since the same things appear different according to the 59
difference in the animals, it will be possible for us to say how
the external object appears to us, but as to how it is in
reality we shall suspend our judgment. For we cannot ourselves
judge between our own ideas and those of other animals, being
ourselves involved in the difference, and therefore much more in
need of being judged than being ourselves able to judge. And
furthermore, we cannot give the preference to our own mental 60
representations over those of other animals, either without
evidence or with evidence, for besides the fact that perhaps
there is no evidence, as we shall show, the evidence so called
will be either manifest to us or not. If it is not manifest to
us, then we cannot accept it with conviction; if it is manifest
to us, since the question is in regard to what is manifest to
animals, and we use as evidence that which is manifest to us who
are animals, then it is to be questioned if it is true as it is
manifest to us. It is absurd, however, to try to base the 61
questionable on the questionable, because the same thing is to
be believed and not to be believed, which is certainly
impossible.
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