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We may be certain Post Date: Thu, 7 Aug 2008 0:22:40 +0000 Certainty is a firm assent to a real or apparent truth. Certainty is not truth, but it must at least have the illusion of truth. We may be certain of what is false, but not unless we believe it to be true. Autor of the post: Undefined If we affirm it, there Post Date: Thu, 7 Aug 2008 0:38:43 +0000 There is no truth so long as there is no judgment ; for without judgment there is only perception, but no comparison of the idea with the thing ; and without comparison there can be neither conformity nor discrepancy. If we conceive a mountain a thousand miles high,, ve conceive a thing that does not exist; but we do not err so long! as we do not assert the existence of the mountain. If we affirm it, there is opposition between our judgment and the reality : this con-J stitutes error. Autor of the post: Undefined The first is a lav Post Date: Thu, 7 Aug 2008 0:55:05 +0000 The object of the intellect is truth : therefore, we at . least require the illusion of truth in order to be certain : our intellect is weak ; hence its certainty is liable to error. The first is a lav of? the intellect, the second a proof of its frailty. Autor of the post: Undefined No one ever yet denied Post Date: Thu, 7 Aug 2008 1:08:38 +0000 Philosophy, or, rather, man, cannot rest content with appearances, but demands reality ; if any one be convinced that he has only the appearance, or if he even doubt of it, he loses his certainty, for it admits appearances only on condition of their being disguised. (2) EVEN Pyrrho did not doubt of every thing as some pretend ; he admitted sensations so far as passive, and resigned himself to the consequences of these impressions, and yielded to the necessity of conforming in practice to what they indicated. No one ever yet denied appearances : it is reality that is disputed ; some hold that man must be content with saying it appears ; others that he can go so far as to say it u. Autor of the post: Undefined (3) IN order to form Post Date: Thu, 7 Aug 2008 1:24:32 +0000 It is useful to preserve this distinction, as it prevents jonfusion of ideas in the history of philosophy, and con duces to render clear the question of certainty. Thus of the three questions : is there certainty"? on what is it founded 1 how is it ac quired ? the first is resolved alike by all the schools, so far as it re lates to a fact of our soul : by only admitting appearances, they admit the certainty of them. (3) IN order to form clear ideas of the development of the under standing, and the other faculties of our soul, the reader may refer to what we advanced in our work, entitled The Criterion, and parti cularly to the chapters I, II, III, XII, XIII, XIV, XVIII, an XXII. Autor of the post: Undefined " In omnibus enim substantiis Post Date: Thu, 7 Aug 2008 1:42:49 +0000 (4) WE subjoin the passages from St Thomas on the unity and multiplicity of ideas, to which we referred in the text. We believe the friends of solid and profound metaphysics will read them with great pleasure. " In omnibus enim substantiis intellectualibus, invenitur virtus in- tellectiva per influentiam divini luminis. Autor of the post: Undefined quae est in eis Post Date: Thu, 7 Aug 2008 1:53:55 +0000 Quod quidem in primo principio est unum et simplex, et quanto magis ereaturse intel- lectuales distant a primo principio, tanto rnagis dividitur illud lumen, et diversificatur, sicut accidit in lineis a centre egredientibus. Et inde est quod Deus per suam essentiam omnia intelligit : superiores autem intellectualium substantiarum, etsi per plures formas intelli- gant, tamen intelligunt per pauciores et magis universales et virtu- osiores ad comprehensionem rerum propter efficaciarn virtutis intel- lectivse. quae est in eis. Autor of the post: Undefined m communitate, et confusione, quod aliqualiter Post Date: Thu, 7 Aug 2008 2:04:14 +0000 In inferioribus autem sunt formas plures et minus universales, et minus efficaces ad comprehensionem rerum, in quantum deficiunt a virtute intelJectiva superiorum. Si ergo infe- riores substantise haberent formas in ilia universalitate, in qua habent superieres, quia non sunt tantse efficacise in intelligendo, non acciperent per eas perfectam cognitionem de rebus, sed in quada.m communitate, et confusione, quod aliqualiter apparet in hominibus. Autor of the post: Undefined Et quia intellectus divinusestaltissimus, per Post Date: Thu, 7 Aug 2008 2:16:31 +0000 Nam qui sunt debilioris intellectus, per universales conceptiones magis intelligentium, non accipiunt perfectam cognitionem, nisi eis singula in speciali explicentur. "Intellectus quanto est altior et perspicacior tanto ex uno potest plura cognoscere. Et quia intellectus divinusestaltissimus, per imam eimplicem essentiam suam omnia cognoscit ; nee est ibi aliqua phi ralitas formarum idealium, nisi secundum diversos respeetus divincc essentise ad res cognitas ; sed in intellectu create multiplicatur se cundum rem quod est unum secundum rem in mente divina, ut non possit omnia per unum cognoscere ; ita tamen quod quanto intel- lectus creatus est altior, tanto pauciores habet form as ad plura cog- noscenda efficaces. Autor of the post: Undefined quod supcriores ordines habent scientiam Post Date: Thu, 7 Aug 2008 2:27:07 +0000 Et hoc est quod Dio. dicit, 12, co3. quod supcriores ordines habent scientiam magis universalem in inferior! bus. 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