The first of the fundamental determinations of the Cartesian metaphysics is from the certainty of oneself to arrive at the truth, to recognize Being in the Notion of thought. But because in the thought “I think,” I am an individual, thought comes before my mind as subjective; Being is hence not demonstrated in the Notion of thought itself, for what advance has been made is merely in the direction of separation generally. In the second place the negative of Being likewise comes before self-consciousness, and this negative, united with the positive I, is so to speak implicitly united in a third, in God. God, who before this was a non-contradictory potentiality, now takes objective form to self-consciousness, He is all reality in so far as it is positive, _i.e._ as it is Being, unity of thought and Being, the highest perfection of existence; it is just in the negative, in the Notion of this, in its being an object of thought, that Being is contained. An objection to this identity is now old—Kant urged it likewise—that from the Notion of the most perfect existence more does not follow than that _in_ thought existence here and now and the most perfect essence are conjoined, but not _outside_ of thought. But the very Notion of present existence is this negative of self-consciousness, not out of thought,—but the thought of the ‘out of thought.’ 2. Descartes accepts Being in the entirely positive sense, and has not the conception of its being the negative of self-consciousness: but simple Being, set forth as the negative of self-consciousness, is extension. Descartes thus separates extension from God, remains constant to this separation, unites the universe, matter, with God in such a way as to make Him its creator and first cause: and he has the true perception that conservation is a continuous creation, in so far as creation as activity is asserted to be separated. Descartes does not, however, trace extension in a true method back to thought; matter, extended substances, stand over against the thinking substances which are simple; in as far as the universe is created by God, it could not be as perfect as its cause. As a matter of fact the effect is less perfect than the cause, since it is that which is posited, if we are to remain at the conception of cause pertaining to the understanding. Hence according to Descartes extension is the less perfect. But as imperfect the extended substances cannot exist and subsist through themselves or their Notion; they thus require every moment the assistance of God for their maintenance, and without this they would in a moment sink back into nothing. Preservation is, however, unceasing reproduction.[178]