of which, all doubt disappears. This procedure is in perfect harmony with the nature and conditions of his instrument, Reflection, which does not create, but simply reveals or exposes to view what is already existent; and thus always supposes the previous existence of matter on which to act,—of some spontaneous mental activity.
This brings us to the Cartesian Criterion of truth itself. This is, in general, the clearness and distinctness of the thought: by this, that a thing is clearly and distinctly thought, do we know that the thing is as we think it. Descartes, it ought, however, to be mentioned, connects his criterion of truth with the perfection of Deity.[1]
There is a single principle upon which the criterion as well as the other elements of the Cartesian Method depend,—a principle through which the whole Method is led up to unity. In accordance with this view, the criterion falls to be considered in subordination to this grand principle, and illustrative of it.
The principle of which the whole Cartesian Method, from its fundamental to its most remote character, is but a manifestation and development in a variety of forms, is, that with a view to truth and certainty, to the realization of the end of Philosophy, there must be accorded to the thinker the perfect, that is, the free and full, action of the faculties of knowledge.[2] The high generality
