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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 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
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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 befor