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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 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
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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.
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 the impossibility, of discovering what does not exist, is called a lost island; and should say that there can 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 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
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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.