Doubt, certainty, God and the soul are Descartes’ favourite subjects, at least in Discourse on Method and Metaphysical Meditations. These subjects are, also, Augustinian. Hence the attempt of bringing the two closer and of obliging, not in excess, Descartes to Augustine. In 1694 appears one of the first exaggerations: Descartes is nothing else but an insolent plagiarist of Augustine. Descartes cannot be understood by simply opposing him to scholasticism. But such an opposition is not, after all, compatible with the method. Regarding scholasticism, Descartes is the farthest from being a deux ex machina. If modern Philosophy begins with Descartes, it is impossible for him not to be a scholastic. The modernity of Cartesianism does not cancel his scholastic progress not even in the matter of... method. Here, as well as in other places, Descartes disguisedly advances. His subjects are scholastic, his solutions are scholastic. To oppose Descartes to scholasticism is nonsense. Descartes’ modernity is ideologically overbid. Towards a certain scholastic tradition Descartes is critical, no doubt, but he is not an ungrateful son as well. Descartes bets on the brother of the prodigal son and when he looses he finds refugee in dream. Paradoxically, modern Philosophy is being claimed from a strange series of dreams. The dreamer is Descartes, the last scholastic and the first modern, at least chronologically, which does not mean, at best, big deal.