This topic may seem like a somewhat odd choice to us, and it may help to note that Augustine's sense of the Latin memoria carries overtones of Platonic ideas concerning the life of the soul before birth; Plato argued that learning is really a process of the soul remembering what it already knew and forgot upon taking human form. In any case, Augustine will focus less on this idea than on the idea of memory as unconscious knowledge--a new, inward twist on the Platonic idea.
[X.1-11] Augustine introduces his investigation with an appraisal of his love for God. "When I love [God]," he asks, "what do I love?" It is nothing to do with the five physical senses, but rather with their five spiritual counterparts: metaphorical and intangible versions of God's light, voice, food, odor, and embrace. In other words, Augustine must look inward at his own mind (or soul) to "sense" God.
This is an ability that is not directly possible for inanimate things or beasts. Nonetheless, Augustine argues, they all participate in God because they have their existence only in him. Further, they highlight the wonder of the consciousness of God attainable by humans: "the created order speaks to all, but is understood" only by contrasting it with inner