rationis. Being as first known by the human mind, ens primum cognitum, Aquinas
tells us, transcends this distinction, and so cannot be identified with either term
of it, even though ens reale maintains its ontological priority in the experiential
discovery that there is more to the being of the objective world than can be
reduced to our experience of or interests in it. The “external world” is not
discovered as external; it is discovered as a dimension within objects irreducible
to our experience of them. The “problem of the external world” such as we find
it in Berkeley, Hume and the moderns after them, including Kant, is not really a
critical problem so much as it is a quasi-error rooted in the failure to recognize
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