172. Starting from the phenomena observable in individual reason, we have arrived at universal reason. Let us, so to speak, make the counterproof; taking this universal subsisting reason, let us see if individual reason in itself and in its phenomena can be explained by it. I. What are necessary truths? They are the relations of beings, such as they are represented in the being which contains the plenitude of being. These necessary truths, then, stand in need of no individual finite reason; their reason is found in an infinite being. II. The essence of all beings, abstracted from all particular beings, is something real, not in itself, and separately, but in the being which contains the plenitude of every thing. III. On this supposition science is not full of empty words, nor of mere creations of our reason, but of necessary relations represented in a necessary being, and known by it from all eternity. IV. Science is possible; there is some necessity in contingent objects; their destruction does not destroy the eternal types of all being, the only object of science. V. All individual reason, sprung from the same source, participates in one same light, lives one same life, has one and the same patrimony, is indivisible in the creative principle, but divisible in creatures. The unity, then, or rather the uniformity or community of human reason is possible, is necessary. VI. The reason, then, of all men is united by the infinite intelligence: God then is in us; and the most profound philosophical truth is contained in these words of the Apostle: "In ipso vivimus, movemur, et sumus." VII. All philosophy, therefore, which seeks to explain reason, by isolating it, considers only particular phenomena unconnected by a general bond, pretends to construct the magnificent fabric of our reason upon particular facts alone, but does not appeal to a common origin, to one source of light whence all lights have sprung, is a false philosophy, is superficial, at war with theory, and in contradiction with facts. When we reflect upon this, we can but pity Locke, and still more Condillac, and their explanations of human reason by sensations alone. VIII. Thus we understand why we cannot give the reason of many things; we see them; they are thus: they are necessary; more we cannot say. A triangle is not a circle: what reason can we assign for this? None! It is so; this is all. But why? Because there does actually exist an immediate necessity in the relation represented in the infinite being, which is truth by essence. The same infinite intelligence sees no greater reason of itself, than in itself. It finds every thing, and the relations of all things in the plenitude of its being; but beyond them is nothing. He gave to individual reason, when creating it, an intuition of these relations: no discursion proves them; we see them; this is all.