Yoga High Lunge


No objective science, no psychology which, after all, sought to become the universal science of the subjective and no philosophy has ever made thematic and thereby actually discovered the realm of the subjective…. It is a realm of something subjective which is completely closed off within itself, existing in its own way, functioning in all experiencing, all thinking, all life, thus everywhere inseparably involved; yet it has never been held in view, never been grasped and understood. (Husserl, 1936, The Crisis, III.A.29, p. 112)10

Thoughts Are the Source of Science

I always did and still do accept the innate idea of God, which Descartes upheld, and thus accept other innate ideas that couldn’t come to us from the senses. Now the new system takes me even further. As you’ll see later on, I think that all the thoughts and actions of our soul come from its own depths and couldn’t be given to it by the senses! But in the meantime I’ll set that aside and conform to accepted ways of speaking which purport to distinguish mental content that does come through the senses from mental content that doesn’t. These ways of speaking are sound and justifiable: the outer senses can be said to be, in a certain sense, partial causes of our thoughts. So I’ll work within the common framework, speaking of how the body acts on the soul❅; and I shall look into why, even within this framework, one should say that there are some ideas and principles that we find ourselves to have though we didn’t form them, and that didn’t reach us through the senses though the senses bring them to our awareness. Descartes’ famous cogito ergo sum❠(I think, therefore I am) anchors all of the knowledge that God puts at the disposal of humans in the soul of each individual. It is in the interior of each soul that Descartes situates the intuitions of truth, the capacity to reflect and to know what one is thinking. Conscious thoughts are like soap bubbles floating about in the soul. In other words, contrary to Plato, Descartes situates the mind in the soul. (Leibniz, 1705, New Essays, I, p. 15)

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