Wisdom

(U)) WITH respect to the distinction Post Date: Thu, 7 Aug 2008 15:10:30 +0000
After having as sured myself of these maxims, and laid them aside with the truths of faith which have always been Jirst in my belief, I judged that f might freely reject the rest of my opinions." Discours sur la Meth- ode.(U)) WITH respect to the distinction between the testimony of con sciousness and that of evidence, as in the analysis of the proposition : I think, therefore I am ; there can be no doubt that Descartes did not express himself with sufficient precision and exactness.

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(20) THE apodictical certainty Post Date: Thu, 7 Aug 2008 15:28:19 +0000
See, for example, this extract : " After this, I considered in general what is necessary for a proposition to be true and certain ; for, although I had not yet met such a one, I nevertheless thought I ought to know in what this certainty consisted ; and observing that in the proposi tion, I think, therefore I am, there is nothing to assure me of its truth, except the clear perception that in order to think I must be, I judged that I could take it to be a general rule that things clearly and distinctly conceived are all true ; only there is some difficulty in ascertaining what things we do distinctly conceive." Discours sur la Methode. (20) THE apodictical certainty of which Kant speaks in the pas sage cited, is the result of the intrinsic evidence of ideas, or, in other words, it is what the schoolmen called metaphysical certainty.

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(22) WE see Post Date: Thu, 7 Aug 2008 15:44:41 +0000
(21) BESIDES the questions on the principle of contradiction as the only foundation of certainty, there are others as to its scientific utility and importance. We shall, when we come to treat of the idea of being in general, examine these points at length ; wherefore we will now pass them by. (22) WE see by a passage from the fourth part of the Discourse on Method, by Descartes, cited in note xv.

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The first is the fact Post Date: Thu, 7 Aug 2008 16:01:23 +0000
, that besides the principle I think, therefore I am, he admitted the principle of the legitimacy of evidence ; for, asking what is necessary in order that a proposi tion may be true and certain, he says, that having remarked that if he was certain of the truth of this proposition (I think, therefore I am), he was so only because he saw it to be so ; he believed that he could take it to be a general rule that things known clearly and dis tinctly are all true. This shows two principles, closely connected, although very unlike, to enter into Descartes 1 system. The first is the fact of consciousness of thought ; the second is the general rule of the legitimacy of the criterion of evidence.

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Evidence is a criterion, but Post Date: Thu, 7 Aug 2008 16:13:14 +0000
It is also to be remarked that there is here some confusion of ideas, which we have already pointed out. It is not exact to say that the principle, I think, therefore I am, is evident : the evidence relates to the consequence ; but there is, properly speaking, no evidence of the act of thought, excepting consciousness. Evidence is a criterion, but not the only one.

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This in fluence is Post Date: Thu, 7 Aug 2008 16:30:51 +0000
(23) WHAT we have said of the second proposition of this chapter is independent of the mode in which the soul and body exercise their mutual influence. These questions belong elsewhere. This in fluence is, in every system, a fact attested by experience ; and this is all that is needed for what we propose to establish here.

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Consciousness serves as the basis Post Date: Thu, 7 Aug 2008 16:46:47 +0000
(24) FCR the better understanding of what we have said in this chapter on evidence, it will be well to consider what will be ad vanced in chapters XXVI to XXXI, inclusive. (25) WHAT has been said in this chapter shows the truth of what we said in the twenty-fourth chapter, upon the connection of the dif ferent criteria, and the necessity of not confining one s self to an ex clusive philosophy. Consciousness serves as the basis of the other criteria, as an indispensable fact ; but if we deny the others, we also deny consciousness.

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" Omnes mathematicorum propositiones sunt Post Date: Thu, 7 Aug 2008 17:00:24 +0000
(26) DUGALD STEWART in his Elements of the Philosophy of the Human Mind, cites a passage from a dis sertation printed at Berlin in 1764, which does not appear so unrea sonable as he pretends. We subjoin it, because the German philo sopher s opinion seems to us the same that we gave in the text. " Omnes mathematicorum propositiones sunt identic et represen- tantur hac formula, A=A.

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Sicpropositio 2 + 2 4 Post Date: Thu, 7 Aug 2008 17:19:02 +0000
Sunt veritates identicae, sub varia forma expressoe, imo ipsum quod dicitur contradictionis principium vario modo enuntiatum et involutum ; si quidem omnes hujus generis pro positiones revera in eo continentur. Secundum nostram autem intel- ligendi facultatem ea est propositionum differentia, quod qusedam longa ratiociniorum serie, alia autem breviore via, ad primum om nium principiorum reducantur, et in illud resolvantur. Sicpropositio 2 + 2 4 statim hue cedit : 1 + 1 + 1 + 1= 1 + 1 + 1 + 1; id est, idem est idem ; et, proprie loquendo, hoc modo enuntiari debet, si contingat adesse vel existere quatuor entia, turn existuut quatuor entia ; nam de existentia non agunt geometrse, sed ea hypo- thetice tantum subintelligitur.

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" (27) WE have shown Post Date: Thu, 7 Aug 2008 17:29:27 +0000
Inde summa oritur certitude ratio- cinia perspicienti ; observat nempe idearum identitatem ; et hcec est evidentia assensum immediate cogens, quam mathematicam aut geometricam vocamus. Mathesi tamen sua natura priva non est et propria ; oritur etenim ex identitatis perceptione, quse locum habere potest, etiamsi ideae non reproesentent extensum." (27) WE have shown that Dugald Stewart had perhaps in view Vico s doctrine ; but without wishing to bring against him the charge he brought against his master, Reid, that of resuscitating the doctrines of the Jesuit Buffier, we would, in order that the reader may judge with full knowledge of the cause, subjoin a remarkable extract from the Scotch philosopher, which will show coincidence between some of his doctrines and those of the Neapolitan.

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