 To avoid falling into an equivocation concerning the word reflection, it is good to recognize that [a] we can sometimes reflect on what we do and [b] sometimes the first thought that we have is not only perceived, but when a second thought takes the first for its object it happens that we know its nature much better by this repeated inspection. This is even more so since the first thought principally renders its object present to the soul and by being sensed informs us of its [i.e., the thought’s] presence. But this second thought has as its object only the first; it shows it to us as lively as the first shows us its object. Thus it should not be believed that each thought is followed by a second that makes it known, because the latter would have to have a third, and so on to infinity. But we are assured, being convinced by our own experience, that all thought is made sensible to the soul, not by any veritable return on itself, but directly and immediately merely by its presence: thus when I see, my vision makes sensible what is, without having need for any other thing. Each person can be much better convinced of this by consulting themselves…. (Dilly 116–118)