We usually know a lot of things about ourselves. They only wait for being spoken. Their disposition for being easily spoken should make us to question their relation with the words.
Is our knowledge about us really a matter of a supposed inner investigation, since everyone may speak about himself or herself a lot of things immediately? For instance, everyone is able to speak about his preferences or moods, without to be troubled that there is not still an answer to the question ‘what is the soul?’.
Is such an inner self just the linguistic expression of this very fact that we always have a large amount of words about us? Is there ‘inner’ the short form of the confusion caused by the need to select among many facts known about us?
Meanwhile, the knowledge of ‘external things’ begins with a primary moment of silence. It is that silence generally attributed to a contemplative knowledge of ourselves. The ‘external things’ seems to be considered as external in the name of their spontaneous appearance, which finds us unprepared for speaking about them: the opposite state to that of readiness of speaking about us.