on the improvement of the understanding(提高阅读能力)-第4节
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Peter； it is not necessary first to understand the idea of Peter； and still less
the idea of the idea of Peter。 （6） This is the same as saying that； in order
to know； there is no need to know that we know； much less to know that
we know that we know。 （7） This is no more necessary than to know the
nature of a circle before knowing the nature of a triangle。 ＇n＇。 （8） But；
with these ideas； the contrary is the case： for； in order to know that I know；
I must first know。
＇35＇ （1） Hence it is clear that certainty is nothing else than the
subjective essence of a thing： in other words； the mode in which we
perceive an actual reality is certainty。 （2） Further； it is also evident that；
for the certitude of truth； no further sign is necessary beyond the
possession of a true idea： for； as I have shown； it is not necessary to know
that we know that we know。 （3） Hence； again； it is clear that no one can
know the nature of the highest certainty； unless he possesses an adequate
idea； or the subjective essence of a thing： certainty is identical with such
subjective essence。
＇36＇ （1） Thus； as the truth needs no sign … it being to possess the
subjective essence of things； or； in other words； the ideas of them； in order
that all doubts may be removed … it follows that the true method does not
consist in seeking for the signs of truth after the acquisition of the idea； but
that the true method teaches us the order in which we should seek for truth
itself； ＇o＇ or the subjective essences of things； or ideas； for all these
expressions are synonymous。
＇37＇ （1） Again； method must necessarily be concerned with reasoning
or understanding … I mean； method is not identical with reasoning in the
search for causes； still less is it the comprehension of the causes of things：
it is the discernment of a true idea； by distinguishing it from other
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perceptions； and by investigating its nature； in order that we may so train
our mind that it may； by a given standard； comprehend whatsoever is
intelligible； by laying down certain rules as aids； and by avoiding useless
mental exertion。
＇38＇ （1） Whence we may gather that method is nothing else than
reflective knowledge； or the idea of an idea； and that as there can be no
idea of an idea … unless an idea exists previously； … there can be no method
without a pre…existent idea。 （2） Therefore； that will be a good method
which shows us how the mind should be directed； according to the
standard of the given true idea。 （38：3） Again； seeing that the ratio
existing between two ideas the same as the ratio between the actual
realities corresponding to those ideas； it follows that the reflective
knowledge which has for its object the most perfect being is more
excellent than reflective knowledge concerning other objects … in other
words； that method will be most perfect which affords the standard of the
given idea of the most perfect being whereby we may direct our mind。
＇39＇ （1） We thus easily understand how； in proportion as it acquires
new ideas； the mind simultaneously acquires fresh instruments for
pursuing its inquiries further。 （2） For we may gather from what has been
said； that a true idea must necessarily first of all exist in us as a natural
instrument； and that when this idea is apprehended by the mind； it enables
us to understand the difference existing between itself and all other
perceptions。 （3） In this； one part of the method consists。 （39：4）
Now it is clear that the mind apprehends itself better in proportion as it
understands a greater number of natural objects； it follows； therefore； that
this portion of the method will be more perfect in proportion as the mind
attains to the comprehension of a greater number of objects； and that it
will be absolutely perfect when the mind gains a knowledge of the
absolutely perfect being； or becomes conscious thereof。
＇40＇ （1） Again； the more things the mind knows； the better does it
understand its own strength and the order of nature； by increased self…
knowledge； it can direct itself more easily； and lay down rules for its own
guidance； and； by increased knowledge of nature； it can more easily avoid
what is useless。 （2） And this is the sum total of method； as we have
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already stated。
＇41＇ （1） We may add that the idea in the world of thought is in the
same case as its correlate in the world of reality。 （2） If； therefore； there
be anything in nature which is without connection with any other thing；
and if we assign to it a subjective essence； which would in every way
correspond to the objective reality； the subjective essence would have no
connection； ＇p＇ with any other ideas … in other words； we could not draw
any conclusions with regard to it。 （41：3） On the other hand； those things
which are connected with others … as all things that exist in nature … will be
understood by the mind； and their subjective essences will maintain the
same mutual relations as their objective realities … that is to say； we shall
infer from these ideas other ideas； which will in turn be connected with
others； and thus our instruments for proceeding with our investigation will
increase。 （4） This is what we were endeavoring to prove。
＇42＇ （1） Further； from what has just been said … namely； that an idea
must； in all respects； correspond to its correlate in the world of reality； … it
is evident that； in order to reproduce in every respect the faithful image of
nature； our mind must deduce all its ideas from the idea which represents
the origin and source of the whole of nature； so that it may itself become
the source of other ideas。
＇43＇ （1） It may； perhaps； provoke astonishment that； after having said
that the good method is that which teaches us to direct our mind according
to the standard of the given true idea； we should prove our point by
reasoning； which would seem to indicate that it is not self…evident。 （2）
We may； therefore； be questioned as to the validity of our reasoning。 （3）
If our reasoning be sound； we must take as a starting…point a true idea。 （4）
Now； to be certain that our starting…point is really a true idea； we need
proof。 （5） This first course of reasoning must be supported by a second；
the second by a third； and so on to infinity。
＇44＇ （1） To this I make answer that； if by some happy chance anyone
had adopted this method in his investigations of nature … that is； if he had
acquired new ideas in the proper order； according to the standard of the
original true idea； he would never have doubted ＇q＇ of the truth of his
knowledge； inasmuch as truth； as we have shown； makes itself manifest；
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and all things would flow； as it were； spontaneously towards him。 （44：2）
But as this never； or rarely； happens； I have been forced so to arrange my
proceedings； that we may acquire by reflection and forethought what we
cannot acquire by chance； and that it may at the same time appear that； for
proving the truth； and for valid reasoning； we need no other means than
the truth and valid reasoning themselves： for by valid reasoning I have
established valid reasoning； and； in like measure； I seek still to establish it。
＇45＇ （1） Moreover； this is the order of thinking adopted by men in
their inward meditations。 （2） The reasons for its rare employment in
investigations of nature are to be found in current misconceptions；
whereof we shall examine
