And indeed the very
term feign in imagination10 proves to me my error, for I
really do this if I image myself a something, since to imagine
is nothing else than to contemplate the figure or image of a
corporeal thing. But I already know for certain that I am,
and that it may be that all these images, and, speaking
generally, all things that relate to the nature of body are
nothing but dreams [and chimeras]. For this reason I see
clearly that I have as little reason to say, "I shall
stimulate my imagination in order to know more distinctly what
I am," than if I were to say, "I am now awake, and I perceive
somewhat that is real and true: but because I do not yet
perceive it distinctly enough, I shall go to sleep of express
purpose, so that my dreams may represent the perception with
greatest truth and evidence." And, thus, I know for certain
that nothing of all that I can understand by means of my
imagination belongs to this knowledge which I have of myself,
and that it is necessary to recall the mind from this mode of
thought with the utmost diligence in order that it may be able
to know its own nature with perfect distinctness.
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