on the improvement of the understanding(提高阅读能力)-第12章
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circumference are equal。 （5） That this is a necessary characteristic of
a definition is so clear to anyone； who reflects on the matter； that there
is no need to spend time in proving it； or in showing that； owing to
this second condition； every definition should be affirmative。 （6） I
speak of intellectual affirmation； giving little thought to verbal
affirmations which； owing to the poverty of language； must
sometimes； perhaps； be expressed negatively； though the idea
contained is affirmative。
＇97＇ The rules for the definition of an uncreated thing are as
follows： I。 The exclusion of all idea of cause … that is； the thing
must not need explanation by Anything outside itself。 II。 When the
definition of the thing has been given； there must be no room for
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doubt as to whether the thing exists or not。 III。 It must contain； as far as
the mind is concerned； no substantives which could be put into an
adjectival form； in other words； the object defined must not be
explained through abstractions。 IV。 Lastly； though this is not
absolutely necessary； it should be possible to deduce from the
definition all the properties of the thing defined。 All these rules
become obvious to anyone giving strict attention to the matter。
＇98＇ （1） I have also stated that the best basis for drawing a
conclusion is a particular affirmative essence。 （2） The more specialized
the idea is； the more it is distinct； and therefore clear。 （3） Wherefore a
knowledge of particular things should be sought for as diligently as
possible。
＇99＇ （1） As regards the order of our perceptions； and the manner in
which they should be arranged and united； it is necessary that； as soon as
is possible and rational； we should inquire whether there be any being （and；
if so； what being）； that is the cause of all things； so that its essence；
represented in thought； may be the cause of all our ideas； and then our
mind will to the utmost possible extent reflect nature。 （2） For it will
possess； subjectively； nature's essence； order； and union。 （3） Thus we can
see that it is before all things necessary for us to deduce all our ideas from
physical things … that is； from real entities； proceeding； as far as may be；
according to the series of causes； from one real entity to another real entity；
never passing to universals and abstractions； either for the purpose of
deducing some real entity from them； or deducing them from some real
entity。 （4） Either of these processes interrupts the true progress of the
understanding。
＇100＇ （1） But it must be observed that； by the series of causes and
real entities； I do not here mean the series of particular and mutable things；
but only the series of fixed and eternal things。 （2） It would be impossible
for human infirmity to follow up the series of particular mutable things；
both on account their multitude； surpassing all calculation； and on account
of the infinitely diverse circumstances surrounding one and the same thing；
any one of which may be the cause of its existence or non…existence。 （3）
Indeed； their existence has no connection with their essence； or （as we
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have said already） is not an eternal truth。
＇101＇ （1） Neither is there any need that we should understand their
series； for the essences of particular mutable things are not to be gathered
from their series or order of existence； which would furnish us with
nothing beyond their extrinsic denominations； their relations； or； at most；
their circumstances； all of which are very different from their inmost
essence。 （101：2） This inmost essence must be sought solely from fixed and
eternal things； and from the laws； inscribed （so to speak） in those things as
in their true codes； according to which all particular things take place and
are arranged； nay； these mutable particular things depend so intimately and
essentially （so to phrase it） upon the fixed things； that they cannot either
be conceived without them。
＇102＇ （1） But； though this be so； there seems to be no small difficulty
in arriving at the knowledge of these particular things； for to conceive
them all at once would far surpass the powers of the human understanding。
（2） The arrangement whereby one thing is understood； before another； as
we have stated； should not be sought from their series of existence； nor
from eternal things。 （3） For the latter are all by nature simultaneous。 （4）
Other aids are therefore needed besides those employed for understanding
eternal things and their laws。 （5） However； this is not the place to
recount such aids； nor is there any need to do so； until we have acquired a
sufficient knowledge of eternal things and their infallible laws； and until
the nature of our senses has become plain to us。
＇103＇ （1） Before betaking ourselves to seek knowledge of particular
things； it will be seasonable to speak of such aids； as all tend to teach us
the mode of employing our senses； and to make certain experiments under
fixed rules and arrangements which may suffice to determine the object of
our inquiry； so that we may therefrom infer what laws of eternal things it
has been produced under； and may gain an insight into its inmost nature；
as I will duly show。 （2） Here； to return to my purpose； I will only
endeavor to set forth what seems necessary for enabling us to attain to
knowledge of eternal things； and to define them under the conditions laid
down above。
＇104＇ （1） With this end； we must bear in mind what has already been
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stated； namely； that when the mind devotes itself to any thought； so as to
examine it； and to deduce therefrom in due order all the legitimate
conclusions possible； any falsehood which may lurk in the thought will be
detected； but if the thought be true； the mind will readily proceed without
interruption to deduce truths from it。 （104：2） This； I say； is necessary for
our purpose； for our thoughts may be brought to a close by the absence of
a foundation。
＇105＇ （1） If； therefore； we wish to investigate the first thing of all； it
will be necessary to supply some foundation which may direct our
thoughts thither。 （2） Further； since method is reflective knowledge； the
foundation which must direct our thoughts can be nothing else than the
knowledge of that which constitutes the reality of truth； and the knowledge
of the understanding； its properties； and powers。 （3）
