[89] (1) Moreover, words are formed according to popular fancy and
intelligence, and are, therefore, signs of things as existing in the
imagination, not as existing in the understanding. (2) This is
evident from the fact that to all such things as exist only in the
understanding, not in the imagination, negative names are often
given, such as incorporeal, infinite, &c. (3) So, also, many
conceptions really affirmative are expressed negatively, and vice
versa, such as uncreate, independent, infinite, immortal, &c.,
inasmuch as their contraries are much more easily imagined, and,
therefore, occurred first to men, and usurped positive names.
(89:4) Many things we affirm and deny, because the nature of words
allows us to do so, though the nature of things does not. (5) While
we remain unaware of this fact, we may easily mistake falsehood for
truth.

[90] (1) Let us also beware of another great cause of confusion,
which prevents the understanding from reflecting on itself.
(2) Sometimes, while making no distinction between the imagination
and the intellect, we think that what we more readily imagine is
clearer to us; and also we think that what we imagine we understand.
(3) Thus, we put first that which should be last: the true order of
progression is reversed, and no legitimate conclusion is drawn.

[91] [91e] (1) Now, in order at length to pass on to the second
part of this method, I shall first set forth the object aimed at,
and next the means for its attainment. (2) The object aimed at
is the acquisition of clear and distinct ideas, such as are
produced by the pure intellect, and not by chance physical motions.
(3) In order that all ideas may be reduced to unity, we shall