Furthermore: if it can be conceived at all, it must exist. For no one who denies or doubts the existence of a being than which a greater is inconceivable, denies or doubts that if it did exist, its non-existence, either in reality or in the understanding, would be impossible. For otherwise it would not be a being than which a greater cannot be conceived. But as to whatever can be conceived, but does not exist—if there were such a being, its non-existence, either in reality or in the understanding, would be possible. Therefore if a being than which a greater is inconceivable can be even conceived, it cannot be non-existent.
But let us suppose that it does not exist, even if it can be conceived. Whatever can be conceived, but does not exist, if it existed, would not be a being than which a greater is inconceivable. If, then, there were a being a greater than which is inconceivable, it would not be a being than which a greater is inconceivable: which is most absurd. Hence, it is false to deny that a being than which a greater cannot be conceived exists, if it can be even conceived; much the more, therefore, if it can be understood or can be in the understanding.
Moreover, I will venture to make this assertion: without doubt, whatever at any place or at any time does not exist—even if it does exist at some place or at some time—can be conceived to exist nowhere and never, as at some place and at some time it does not exist. For what did not exist yesterday, and exists to-day, as it is understood not to have existed yesterday, so it can be apprehended by the intelligence that it never exists. And what is not here, and is elsewhere, can be conceived to be nowhere, just as it is not here. So with regard to an object of which the individual parts do not exist at the same places or times: all its parts and therefore its very whole can be conceived to exist nowhere or never.
For, although time is said to exist always, and the world everywhere, yet time does not as a whole exist always, nor the world as a whole everywhere. And as individual parts of time do not exist when others exist, so they can be conceived never to exist. And so it can be apprehended by the intelligence that individual parts of the world exist nowhere, as they do not exist where other parts exist. Moreover, what is composed of parts can be dissolved in concept, and be non-existent. Therefore, whatever at any place or at any time does not exist as a whole, even if it is existent, can be conceived not to exist.
But that than which a greater cannot be conceived, if it exists, cannot be conceived not to exist. Otherwise, it is not a being than which a greater cannot be conceived: which is inconsistent. By no means, then, does it at any place or at any time fail to exist as a whole: but it exists as a whole everywhere and always.
Do you believe that this being can in some way be conceived or understood, or that the being with regard to which these things are understood can be in concept or in the understanding? For if it cannot, these things cannot be understood with reference to it. But if you say that it is not understood and that it is not in the understanding, because it is not thoroughly understood; you should say that a man who cannot face the direct rays of the sun does not see the light of day, which is none other than the sunlight. Assuredly a being than which a greater cannot be conceived exists, and is in the understanding, at least to this extent—that these statements regarding it are understood.
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Chapter II
The argument is continued. It is shown that a being than which a greater is inconceivable can be conceived, and also, in so far, exists.
I HAVE said, then, in the argument which you dispute, that when the fool hears mentioned a being than which a greater is inconceivable, he understands what he hears. Certainly a man who does not understand when a familiar language is spoken, has no understanding at all, or a very dull one. Moreover, I have said that if this being is understood, it is in the understanding. Is that in no understanding which has been proved necessarily to exist in the reality of fact?
But you will say that although it is in the understanding, it does not follow that it is understood. But observe that the fact of its being understood does necessitate its being in the understanding. For as what is conceived, is conceived by conception, and what is conceived by conception, as it is conceived, so is in conception; so what is understood, is understood by understanding, and what is understood by understanding, as it is understood, so is in the understanding. What can be more clear than this?
After this, I have said that if it is even in the understanding alone, it can be conceived also to exist in reality, which is greater. If, then, it is in the understanding alone, obviously the very being than which a greater cannot be conceived is one than which a greater can be conceived. What is more logical? For if it exists even in the understanding alone, can it not be conceived also to exist in reality? And if it can be so conceived, does not he who conceives of this conceive of a thing greater than that being, if it exists in the understanding alone? What more consistent inference, then, can be made than this: that if a being than which a greater cannot be conceived is in the understanding alone, it is not that than which a greater cannot be conceived?
But, assuredly, in no understanding is a being than which a greater is conceivable a being than which a greater is inconceivable. Does it not follow, then, that if a being than which a greater cannot be conceived is in any understanding, it does not exist in the understanding alone? For if it is in the understanding alone, it is a being than which a greater can be conceived, which is inconsistent with the hypothesis.
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Chapter III
A criticism of Gaunilon's example, in which he tries to show that in this way the real existence of a lost island might be inferred from the fact of its being conceived.
BUT, you say, it is as if one should suppose an island in the ocean, which surpasses all lands in its fertility, and which, because of the difficulty, or rather the impossibility, of discovering what does not exist, is called a lost island; and should say that there can be no doubt that this island truly exists in reality, for this reason, that one who hears it described easily understands what he hears.
Now I promise confidently that if any man shall devise anything existing either in reality or in concept alone (except that than which a greater cannot be conceived) to which he can adapt the sequence of my reasoning, I will discover that thing, and will give him his lost island, not to be lost again.
But it now appears that this being than which a greater is inconceivable cannot be conceived not to be, because it exists on so assured a ground of truth; for otherwise it would not exist at all.
Hence, if any one says that he conceives this being not to exist, I say that at the time when he conceives of this either he conceives of a being than which a greater is inconceivable, or he does not conceive at all. If he does not conceive, he does not conceive of the non-existence of that of which he does not conceive. But if he does conceive, he certainly conceives of a being which cannot be even conceived not to exist. For if it could be conceived not to exist, it could be conceived to have a beginning and an end. But this is impossible.
He, then, who conceives of this being conceives of a being which cannot be even conceived not to exist; but he who conceives of this being does not conceive that it does not exist; else he conceives what is inconceivable. The non-existence, then, of that than which a greater cannot be conceived is inconceivable.
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Chapter IV
The difference between the possibility of conceiving of non-existence, and understanding non-existence.
YOU say, moreover, that whereas I assert that this supreme being cannot be conceived not to exist, it might better be said that its non-existence, or even the possibility of its non-existence, cannot be understood.
But it was more proper to say, it cannot be conceived. For if I had said that the object itself cannot be understood not to exist, possibly you yourself, who say that in accordance with the true meaning of the term what is unreal cannot be understood, would offer the objection that nothing which is can be unde
rstood not to be, for the non-existence of what exists is unreal: hence God would not be the only being of which it could be said, it is impossible to understand its non-existence. For thus one of those beings which most certainly exist can be understood not to exist in the same way in which certain other real objects can be understood not to exist.
But this objection, assuredly, cannot be urged against the term conception, if one considers the matter well. For although no objects which exist can be understood not to exist, yet all objects, except that which exists in the highest degree, can be conceived not to exist. For all those objects, and those alone, can be conceived not to exist, which have a beginning or end or composition of parts: also, as I have already said, whatever at any place or at any time does not exist as a whole.
That being alone, on the other hand, cannot be conceived not to exist, in which any conception discovers neither beginning nor end nor composition of parts, and which any conception finds always and everywhere as a whole.
Be assured, then, that you can conceive of your own non-existence, although you are most certain that you exist. I am surprised that you should have admitted that you are ignorant of this. For we conceive of the non-existence of many objects which we know to exist, and of the existence of many which we know not to exist; not by forming the opinion that they so exist, but by imagining that they exist as we conceive of them.
And indeed, we can conceive of the non-existence of an object, although we know it to exist, because at the same time we can conceive of the former and know the latter. And we cannot conceive of the non-existence of an object, so long as we know it to exist, because we cannot conceive at the same time of existence and non-existence.
If, then, one will thus distinguish these two senses of this statement, he will understand that nothing, so long as it is known to exist, can be conceived not to exist; and that whatever exists, except that being than which a greater cannot be conceived, can be conceived not to exist, even when it is known to exist.
So, then, of God alone it can be said that it is impossible to conceive of his non-existence; and yet many objects, so long as they exist, in one sense cannot be conceived not to exist. But in what sense God is to be conceived not to exist, I think has been shown clearly enough in my book.
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Chapter V
A particular discussion of certain statements of Gaunilon's. In the first place, he misquoted the argument which he undertook to refute.
The nature of the other objections which you, in behalf of the fool, urge against me it is easy, even for a man of small wisdom, to detect; and I had therefore thought it unnecessary to show this. But since I hear that some readers of these objections think they have some weight against me, I will discuss them briefly.
In the first place, you often repeat that I assert that what is greater than all other beings is in the understanding; and if it is in the understanding, it exists also in reality, for otherwise the being which is greater than all would not be greater than all.
Nowhere in all my writings is such a demonstration found. For the real existence of a being which is said to be greater than all other beings cannot be demonstrated in the same way with the real existence of one that is said to be a being than which a greater cannot be conceived.
If it should be said that a being than which a greater cannot be conceived has no real existence, or that it is possible that it does not exist, or even that it can be conceived not to exist, such an assertion can be easily refuted. For the non-existence of what does not exist is possible, and that whose non-existence is possible can be conceived not to exist. But whatever can be conceived not to exist, if it exists, is not a being than which a greater cannot be conceived; but if it does not exist, it would not, even if it existed, be a being than which a greater cannot be conceived. But it cannot be said that a being than which a greater is inconceivable, if it exists, is not a being than which a greater is inconceivable; or that if it existed, it would not be a being than which a greater is inconceivable.
It is evident, then, that neither is it non-existent, nor is it possible that it does not exist, nor can it be conceived not to exist. For otherwise, if it exists, it is not that which it is said to be in the hypothesis; and if it existed, it would not be what it is said to be in the hypothesis.
But this, it appears, cannot be so easily proved of a being which is said to be greater than all other beings. For it is not so evident that what can be conceived not to exist is not greater than all existing beings, as it is evident that it is not a being than which a greater cannot be conceived. Nor is it so indubitable that if a being greater than all other beings exists, it is no other than the being than which a greater cannot be conceived; or that if it were such a being, some other might not be this being in like manner; as it is certain with regard to a being which is hypothetically posited as one than which a greater cannot be conceived.
For consider: if one should say that there is a being greater than all other beings, and that this being can nevertheless be conceived not to exist; and that a being greater than this, although it does not exist, can be conceived to exist: can it be so clearly inferred in this case that this being is therefore not a being greater than all other existing beings, as it would be most positively affirmed in the other case, that the being under discussion is not, therefore, a being than which a greater cannot be conceived?
For the former conclusion requires another premise than the predication, greater than all other beings. In my argument, on the other hand, there is no need of any other than this very predication, a being than which a greater cannot be conceived.
If the same proof cannot be applied when the being in question is predicated to be greater than all others, which can be applied when it is predicated to be a being than which a greater cannot be conceived, you have unjustly censured me for saying what I did not say; since such a predication differs so greatly from that which I actually made. If, on the other hand, the other argument is valid, you ought not to blame me so for having said what can be proved.
Whether this can be proved, however, he will easily decide who recognises that this being than which a greater cannot be conceived is demonstrable. For by no means can this being than which a greater cannot be conceived be understood as any other than that which alone is greater than all. Hence, just as that than which a greater cannot be conceived is understood, and is in the understanding, and for that reason is asserted to exist in the reality of fact: so what is said to be greater than all other beings is understood and is in the understanding, and therefore it is necessarily inferred that it exists in reality.
You see, then, with how much justice you have compared me with your fool, who, on the sole ground that he understands what is described to him, would affirm that a lost island exists.
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Chapter VI
A discussion of Gaunilon's argument in his second chapter: that any unreal beings can be understood in the same way, and would, to that extent, exist.
ANOTHER of your objections is that any unreal beings, or beings whose existence is uncertain, can be understood and be in the understanding in the same way with that being which I discussed. I am surprised that you should have conceived this objection, for I was attempting to prove what was still uncertain, and contented myself at first with showing that this being is understood in any way, and is in the understanding. It was my intention to consider, on these grounds, whether this being is in the understanding alone, like an unreal object, or whether it also exists in fact, as a real being. For if unreal objects, or objects whose existence is uncertain, in this way are understood and are in the understanding, because, when they are spoken of, the hearer understands what the speaker means, there is no reason why that being of which I spoke should not be understood and be in the understanding.
How, moreover, can these two statements of yours be reconciled: (1) the assertion that if a man should speak of any unreal objects, whatever they might be, yo
u would understand, and (2) the assertion that on hearing of that being which does exist, and not in that way in which even unreal objects are held in concept, you would not say that you conceive of it or have it in concept; since, as you say, you cannot conceive of it in any other way than by understanding it, that is, by comprehending in your knowledge its real existence?
How, I ask, can these two things be reconciled: that unreal objects are understood, and that understanding an object is comprehending in knowledge its real existence? The contradiction does not concern me: do you see to it. But if unreal objects are also in some sort understood, and your definition is applicable, not to every understanding, but to a certain sort of understanding, I ought not to be blamed for saying that a being than which a greater cannot be conceived is understood and is in the understanding, even before I reached the certain conclusion that this being exists in reality.
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Chapter VII
In answer to another objection: that the supremely great being may be conceived not to exist, just as by the fool God is conceived not to exist.
AGAIN, you say that it can probably never be believed that this being, when it is spoken of and heard of, cannot be conceived not to exist in the same way in which even God may be conceived not to exist.
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