endeavor so to associate and arrange them that our mind may, as far
as possible, reflect subjectively the reality of nature, both as
a whole and as parts.

[92] (1) As for the first point, it is necessary (as we have said)
for our purpose that everything should be conceived, either solely
through its essence, or through its proximate cause. (2) If the
thing be self-existent, or, as is commonly said, the cause of
itself, it must be understood through its essence only; if it be
not self-existent, but requires a cause for its existence, it must
be understood through its proximate cause. (3) For, in reality,
the knowledge, [92f] of an effect is nothing else than the
acquisition of more perfect knowledge of its cause.

[93] (1) Therefore, we may never, while we are concerned with
inquiries into actual things, draw any conclusion from
abstractions; we shall be extremely careful not to confound that
which is only in the understanding with that which is in the
thing itself. (2) The best basis for drawing a conclusion will
be either some particular affirmative essence, or a true and
legitimate definition. (93:3) For the understanding cannot descend
from universal axioms by themselves to particular things, since
axioms are of infinite extent, and do not determine the
understanding to contemplate one particular thing more than
another.

[94] (1) Thus the true method of discovery is to form thoughts
from some given definition. (2) This process will be the
more fruitful and easy in proportion as the thing given be
better defined. (3) Wherefore, the cardinal point of all this