first person, that is to say, as being Descartes himself. Descartes starts with himself as being a mentality, which in virtue of its consciousness of its own inherent presentations of sense and of thought, is thereby conscious of its own existence as a unit entity. The subsequent history of philosophy revolves round the Cartesian formulation of the primary datum. The ancient world takes its stand upon the drama of the Universe, the modern world upon the inward drama of the Soul. Descartes, in his Meditations, expressly grounds the existence of this inward drama upon the possibility of error. There may be no correspondence with objective fact, and thus there must be a soul with activities whose reality is purely derivative from itself. For example, here is a quotation[1] from Meditation II: “But it will be said that these presentations are false, and that I am dreaming. Let it be so. At all events it is certain that I seem to see light, hear a noise, and feel heat; this cannot be false, and this is what in me is properly called perceiving (sentire), which is nothing else than thinking. From this I begin to know what I am with somewhat greater clearness and distinctness than heretofore.” Again in Meditation III: “. . . ; for, as I before remarked, although the things which I perceive or imagine are perhaps nothing at all apart from me, I am nevertheless assured that those modes of consciousness which I call perceptions and imaginations, in as far only as they are modes of consciousness, exist in me.”
The objectivism of the medieval and the ancient worlds passed over into science. Nature is there conceived as for itself, with its own mutual reactions.
- ↑ Quoted from Veitch’s translation.
