The cogito at which we arrive by reading Descartes (and even the one which Descartes effects in relation to expression and when, looking back on his past life, he fastens it down, objectifies it and 'characterizes' it as indubitable) is, then, a spoken cogito, put into words and understood in words, and for this very reason not attaining its objective, since that part of our existence which is engaged in fixing our life in conceptual forms, and thinking of it as indubitable, is escaping focus and thought.