On the Improvement of the Understanding by Benedict de Spinoza (find a book to read .txt) 📖

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 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 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, 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 the causes hereafter in our philosophy. (3) Moreover, it demands, as we shall show, a keen and accurate discernment. (4) Lastly, it is hindered by the conditions of human life, which are, as we have already pointed out, extremely changeable. (5) There are also other obstacles, which we will not here inquire into.

[46] (1) If anyone asks why I have not at the starting-point set forth all the truths of nature in their due order, inasmuch as truth is self-evident, I reply by warning him not to reject as false any paradoxes he may find here, but to take the trouble to reflect on the chain of reasoning by which they are supported; he will then be no longer in doubt that we have attained to the truth. (2) This is why I have as above.

[47] (1) If there yet remains some sceptic, who doubts of our primary truth, and of all deductions we make, taking such truth as our standard, he must either be arguing in bad faith, or we must confess that there are men in complete mental blindness either innate or due to misconceptions - that is, to some external influence. (2) Such persons are not conscious of themselves. (3) If they affirm or doubt anything, they know not that they affirm or doubt: they say that they know nothing, and they say that they are ignorant of the very fact of their knowing nothing. (4) Even this they do not affirm absolutely, they are afraid of confessing that they exist, so long as they know nothing; in fact, they ought to remain dumb, for fear of haply supposing which should smack of truth.

[48] (1) Lastly, with such persons, one should not speak of sciences: for, in what relates to life and conduct, they are compelled by necessity to suppose that they exist, and seek their own advantage, and often affirm and deny, even with an oath. (2) If they deny, grant, or gainsay, they know not that they deny, grant, or gainsay, so that they ought to be regarded as automata, utterly devoid of intelligence.

[49] (1) Let us now return to our proposition. (2) Up to the present, we have, first, defined the end to which we desire to direct all our thoughts; secondly, we have determined the mode of perception best adapted to aid us in attaining our perfection; thirdly, we have discovered the way which our mind should take, in order to make a good beginning - namely, that it should use every true idea as a standard in pursuing its inquiries according to fixed rules. (49:3) Now, in order that it may thus proceed, our method must furnish us, first, with a means of distinguishing a true idea from all other perceptions, and enabling the mind to avoid the latter; secondly, with rules for perceiving unknown things according to the standard of the true idea; thirdly, with an order which enables us to avoid useless labor. (49:4) When we became acquainted with this method, we saw that, fourthly, it would be perfect when we had attained to the idea of the absolutely perfect Being. (5) This is an observation which should be made at the outset, in order that we may arrive at the knowledge of such a being more quickly.

[50] (1) Let us then make a beginning with the first part of the method, which is, as we have said, to distinguish and separate the true idea from other perceptions, and to keep the mind from confusing with true ideas those which are false, fictitious, and doubtful. (2) I intend to dwell on this point at length, partly to keep a distinction so necessary before the reader’s mind, and also because there are some who doubt of true ideas, through not having attended to the distinction between a true perception and all others. (3) Such persons are like men who, while they are awake, doubt not that they are awake, but afterwards in a dream, as often happens, thinking that they are surely awake, and then finding that they were in error, become doubtful even of being