on the improvement of the understanding(提高阅读能力)-第3章
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things previously unknown？ （4） I will proceed to explain。
＇30＇ （1） Now that we know what kind of knowledge is necessary for us；
we must indicate the way and the method whereby we may gain the said
knowledge concerning the things needful to be known。 （2） In order to
accomplish this； we must first take care not to commit ourselves to a
search； going back to infinity … that is； in order to discover the best method
of finding truth； there is no need of another method to discover such
method； nor of a third method for discovering the second； and so on to
infinity。 （3） By such proceedings； we should never arrive at the
knowledge of the truth； or； indeed； at any knowledge at all。 （30：4） The
matter stands on the same footing as the making of material tools； which
might be argued about in a similar way。 （5） For； in order to work iron； a
hammer is needed； and the hammer cannot be forthcoming unless it has
been made； but； in order to make it； there was need of another hammer and
other tools； and so on to infinity。 （6） We might thus vainly endeavor to
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prove that men have no power of working iron。
＇31＇ （1） But as men at first made use of the instruments supplied by
nature to accomplish very easy pieces of workmanship； laboriously and
imperfectly； and then； when these were finished； wrought other things
more difficult with less labour and greater perfection； and so gradually
mounted from the simplest operations to the making of tools； and from the
making of tools to the making of more complex tools； and fresh feats of
workmanship； till they arrived at making； complicated mechanisms which
they now possess。 （31：2） So； in like manner； the intellect； by its native
strength； ＇k＇； makes for itself intellectual instruments； whereby it acquires
strength for performing other intellectual operations； ＇l＇； and from these
operations again fresh instruments； or the power of pushing its
investigations further； and thus gradually proceeds till it reaches the
summit of wisdom。
＇32＇ （1） That this is the path pursued by the understanding may be
readily seen； when we understand the nature of the method for finding out
the truth； and of the natural instruments so necessary complex instruments；
and for the progress of investigation。 I thus proceed with my
demonstration。
＇33＇ （1） A true idea； ＇m＇； （for we possess a true idea） is something
different from its correlate （ideatum）； thus a circle is different from the
idea of a circle。 （2） The idea of a circle is not something having a
circumference and a center； as a circle has； nor is the idea of a body that
body itself。 （3） Now； as it is something different from its correlate； it is
capable of being understood through itself； in other words； the idea； in so
far as its actual essence （essentia formalis） is concerned； may be the
subject of another subjective essence （essentia objectiva）。 ＇33note1＇ （4）
And； again； this second subjective essence will； regarded in itself； be
something real； capable of being understood； and so on； indefinitely。
＇34＇ （1） For instance； the man Peter is something real； the true idea of
Peter is the reality of Peter represented subjectively； and is in itself
something real； and quite distinct from the actual Peter。 （2） Now； as this
true idea of Peter is in itself something real； and has its own individual
existence； it will also be capable of being understood … that is； of being the
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subject of another idea； which will contain by representation （objective）
all that the idea of Peter contains actually （formaliter）。 （3） And； again；
this idea of the idea of Peter has its own individuality； which may become
the subject of yet another idea； and so on； indefinitely。 （4） This everyone
may make trial of for himself； by reflecting that he knows what Peter is；
and also knows that he knows； and further knows that he knows that he
knows； &c。 （34：5） Hence it is plain that； in order to understand the actual
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
