1. One may think oneself, or some other object. What thinks itself
falls least into the duality (inherent to thought). That which thinks
some other object approaches identity less; for though it contain what
it contemplates, it nevertheless differs therefrom (by its nature). On
the contrary, the principle that thinks itself is not, by its nature,
separated from the object thought. It contemplates itself, because it
is intimately united to itself; the thinking subject, and the object
thought form but a single being within it,[8] or, it thus becomes
two, while it is only one. It thinks in a superior manner, because
it possesses what it thinks; it occupies the first rank as thinking
principle, because the thinking principle must simultaneously be unity
and duality. If it were not unity, it would think some object other
than itself; it would no longer be the first thinking principle.
Indeed, that which thinks an object other than itself could not be the
first thinking principle, since it does not think the object of its
thought as belonging to its essence; and, consequently, it does not
think itself. If, on the contrary, the thinking principle possess the
object, if it be thought as belonging to its "being" (or nature),
then the two terms of the thought (the object and the subject), will
be identical. The thinking principle, therefore, implies unity and
duality simultaneously; for unless it join duality to unity, it will
have nothing to think, and, consequently, it will not think. It must,
therefore, be simple, and not simple simultaneously.[9] We better
understand the necessity of this double condition when, starting
from the Soul, we rise to intelligence, for within the latter it is
easier to distinguish the subject from the object, and to grasp its
duality.[10] We may imagine two lights of which the one, the soul
herself, is less brilliant, and we may then posit as equal the light
that sees and the light that is seen. Both of them, having nothing
further that distinguishes them, will form but a single thing, which
thinks by virtue of its duality, and which sees by virtue of its unity.
Here by reason (which is the characteristic faculty of the soul), we
have passed from duality to unity. But, while thinking, intelligence
passes from unity to duality; it becomes, or rather is, duality,
because it thinks; and is one, because it thinks itself.