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 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.
