content is simply the content of the Idea bound up with existence。 Hence we see these
determinations following one another in an empirical manner； and not philosophically proved —
thus giving us an example of how in a priori metaphysics generally hypotheses of conceptions are
brought in； and these become objects of thought； just as happens in empiricism with investigations；
observations； and experiences。
Descartes then proceeds： “Mind is the more convinced of this when it notices that it discovers
within itself the conception of no other thing wherein existence is necessarily implied。 From this it
will perceive that that idea of highest reality is not imagined by it； it is not chimerical； but a true and
unalterable fact which cannot do otherwise than exist； seeing that existence is necessarily involved
in it。 Our prejudices hinder us from apprehending this with ease； for we are accustomed to
distinguish in all other things the essence” （the Notion） “from the existence。” Respecting the
assertion that thought is not inseparable from existence； the common way of talking is as follows：
‘If what men think really existed； things would be different。’ But in saying this men do not take
into account that what is spoken of in this way is always a particular content； and that in it the
essential nature of the finality of things simply signifies the fact that Notion and Being are separable。
But how can one argue from finite things to the infinite？ “This Notion；” Descartes continues； “is
furthermore not made by us。” It is now declared to be an eternal truth which is revealed in us。
“We do not find in ourselves the perfections which are contained in this conception。 Thus we are
certain that a first cause in which is all perfection； i。e。； God as really existent； has given them to us；
for it is certain to us that from nothing； nothing arises” （according to Boehme God derived the
material of the world from Himself）； “and what is perfect cannot be the effect of anything
imperfect。 From Him we must thus in true science deduce all created things。” （21） With the proof
of the existence of God the validity of and evidence for all truth in its origin is immediately
established。 God as First Cause is Being…for…self； the reality which is not merely entity or existence
in thought。 An existence such as this first cause （which is not what we know as a thing） rests in the
Notion of the not…I； not of each determinate thing — since these as determinate are negations —
but only in the Notion of pure existence or the perfect cause。 It is the cause of the truth of ideas；
for the aspect that it represents is that of their Being。
d。 Fourthly； Descartes goes on to assert： “We must believe what is revealed to us by God； though
we cannot understand it。 It is not to be wondered at； since we are finite； that there is in God’s
nature as inconceivably infinite； what passes our comprehension。” This represents the entrance of
a very ordinary conception。 Boehme on the other hand says （supra； p。 212）： ‘The mystery of the
Trinity is ever born within us。’ Descartes； however； concludes： “Hence we must not trouble
ourselves with investigations respecting the infinite； for seeing that we are finite； it is absurd for us
to say anything about it。” （22） This matter we shall not； however； enter upon at present。
“Now the first attribute of God is that He is true and the Giver of all light； it is hence quite contrary
to His nature to deceive us。 Hence the light of nature or the power of acquiring knowledge given
us by God can affect no object which is not really true in as far as it is affected by it” （the power
of acquiring knowledge） “i。e。； as it is perceived clearly and distinctly。” We ascribe truth to God。
From this Descartes goes on to infer the universal bond which exists between absolute knowledge
and the objectivity of what we thus know。 Knowledge has objects； has a content which is known；
we call this connection truth。 The truth of God is just this unity of what is thought by the subject or
clearly perceived； and external reality or existence。 “Thereby an end is put to doubt； as if it could
be the case that what appears quite evident to us should not be really true。 We can thus no longer
have any suspicion of mathematical truths。 Likewise if we give heed to what we distinguish by our
senses in waking or in sleeping； clearly and distinctly； it is easy to recognize in each thing what in it
is true。” By saying that what is rightly and clearly thought likewise is； Descartes maintains that man
comes to know by means of thought what in fact is in things； the sources of errors lie on the other
hand in the finitude of our nature。 “It is certain； because of God’s truth； that the faculty of
perceiving and that of assenting through the will； if it extends no further than to that which is clearly
perceived； cannot lead to error。 Even if this cannot be in any way proved； it is by nature so
established in all things； that as often as we clearly perceive anything； we assent to it from
ourselves and can in no wise doubt that it is true。” （23）
All this is set forth very plausibly； but it is still indeterminate； formal； and shallow； we only have the
assertion made to us that this is so。 Descartes’ method is the method of the clear understanding
merely。 Certainty with him takes the first place； from it no content is deduced of necessity； no
content generally； and still less its objectivity as distinguished from the inward subjectivity of the
‘I。’ At one time we have the opposition of subjective knowledge and actuality； and at another
their inseparable union。 In the first case the necessity of mediating them enters in； and the truth of
God is asserted to be this mediating power。 It consists in this； that His Notion contains reality
immediately in itself。 The proof of this unity then rests solely upon the fact of its being said that we
find within us the idea of complete perfection； thus this conception here appears simply as one
found ready to hand。 With this is compared the mere conception of God which contains no
existence within it； and it is found that without existence it would be imperfect。 This unity of God
Himself； of His Idea； with His existence； is undoubtedly the Truth； in this we find the ground for
holding as true what is for us just as certain as the truth of ourselves。 As Descartes proceeds
further we thus find that in reality everything has truth for him only in so far as it is really an object
of thought； a universal。 This truth of God has been； as we shall see； expressed even more clearly
and in a more concise way by a disciple of Descartes； if one may venture to call him so — I mean
Malebranche （who might really be dealt with here）； （24） in his Recherche de la vérité。
The first of the fundamental determinations of the Cartesian metaphysics is from the certainty of
oneself to arrive at the truth； to recognize Being in the Notion of thought。 But because in the
thought “I think；” I am an individual； thought comes before my mind as subjective； Being is hence
not demonstrated in the Notion of thought itself； for what advance has been made is merely in the
direction of separation generally。 In the second place the negative of Being likewise comes before
self…consciousness； and this negative； united with the positive I； is so to speak implicitly united in a
third； in God。 God； who before this was a non…contradictory potentiality； now takes objective
form to self…consciousness； He is all reality in so far as it is positive； i。e。； as it is Being； unity of
thought and Being； the highest perfection of existence； it is just in the negative； in the Notion of this；
in its being an object of thought； that Being is contained。 An objection to this identity is now old —
Kant urged it likewise — that from the Notion of the most perfect existence more does not follow
than that in thought existence here and now and the most perfect essence are conjoined； but not
outside of thought。 But the very Notion of present existence is this negative of self…consciousness；
not out of thought； — but the thought of the ‘out of thought。’
2。 Descartes accepts Being in the entirely positive sense； and has not the conception of its being
the negative of self…consciousness： but simple Being； set forth as the negative of
self…consciousness； is extension。 Descartes thus separates extension from God； remains constant
to this separation； unites the universe； matter； with God in such a way as to make Him its creator
and first cause： and he has the true perception that conservation is a continuous creation； in so far
as creation as activity is asserted to be separated。 Descartes does not； however； trace extension in
a true method back to thought； matter； extended substances； stand over against the thinking
substances which are simple； in as far as the universe is created by God； it could not be as perfect
as its cause。 As a matter of fact the effect is less perfect than the cause； since it is that which is
posited； if we are to remain at the conception of cause pertaining to the understanding。 Hence
according to Descartes extension is the less perfect。 But as imperfect the extended substances
cannot exist and subsist through themselves or their Notion； they thus require every moment the
assistance of God for their maintenance； and without this they would in a moment sink back into
nothing。 Preservation is； however； unceasing re…production。 （25）
Descartes now proceeds to further particulars； and expresses himself as follows： “We consider
what comes under consciousness either as things or their qualities； or as eternal truths which have
no existence outside our thought〃 — which do not belong to this or that time； to this or that place。
He calls these last something inborn within us； something not made by us or merely felt； （26） but
the eternal Notion of mind itself and the eternal determinations of its freedom； of itself as itself。
From this point the conception that ideas are inborn （innat？ ide？） hence proceeds； this is the
question over which Locke and Leibnitz dispute。 The expression “eternal truths” is current even
in these modern times； and it signifies the universal d