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.

Such an objection could be answered by those who have attained but little skill in disputation and argument. For is it compatible with reason for a man to deny the existence of what he understands, because it is said to be that being whose existence he denies because he does not understand it? Or, if at some times its existence is denied, because only to a certain extent is it understood, and that which is not at all understood is the same to him: is not what is still undetermined more easily proved of a being which exists in some understanding than of one which exists is no understanding?

Hence it cannot be credible that any man denies the existence of a being than which a greater cannot be conceived, which, when he hears of it, he understands in a certain degree: it is incredible, I say, that any man denies the existence of this being because he denies the existence of God, the sensory perception of whom he in no wise conceives of.

Or if the existence of another object, because it is not at all understood, is denied, yet is not the existence of what is understood in some degree more easily proved than the existence of an object which is in no wise understood?

Not irrationally, then, has the hypothesis of a being a greater than which cannot be conceived been employed in controverting the fool, for the proof of the existence of God: since in some degree he would understand such a being, but in no wise could he understand God.