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222 What do we understand Post Date: Wed, 6 Aug 2008 1:41:37 +0000
It might app3ar at first sight that as we are limiting our selves to the sphere of possibility, there is no difference between the two acceptations of the term ; for, if it is not essentially repugnant to the soul when separated from the body, to have sensible intuition, it will riot be so to other spirits. The parity is not certain; still, for the present, when speaking of pure spirits in general, I shall include souls separated from bodies. 222 What do we understand by sensing ? This word may mean two things.
Autor of the post: Undefined
Here is the affection called Post Date: Wed, 6 Aug 2008 1:52:14 +0000
It may mean the receiving of an impression by means of bodily organs ; or it may mean simply the experiencing of the impression, independently of the bodily organ. For example : I see an object. Here is the affection called seeing, and the mechanism by which the object transmits light to the retina, and a certain im pression to the brain.
Autor of the post: Undefined
224 The question then becomes Post Date: Wed, 6 Aug 2008 2:09:25 +0000
These are two very different things ; the first is a fact of my mind ; the second a modification of my body. 223 If by sensing is meant the receiving of the impres sion of a bodily organ, it is clear that a spirit which has no body cannot sense ; but if by it is meant only the subjec tive affection abstracted from the medium by which it is produced or communicated, then the question is different, and the existence or non-existence of bodies cannot affect its answer either affirmatively or negatively. 224 The question then becomes this : Can a pure spirit have the various affections and representations which we call sensible ? Simplicity is not opposed to the sensitive faculty.
Autor of the post: Undefined
That which senses Post Date: Wed, 6 Aug 2008 2:27:04 +0000
Our soul senses, and still it is simple. The body aids it in the exercise of the sensitive faculties ; but this aid is instru mental, not, however, in such a manner that the soul senses by the body, as an action is performed by means of the in strument. That which senses is the soul itself, arid the in strumental action of the body consists in providing certain conditions from which sensation follows, by a physical or occasional influx.
Autor of the post: Undefined
225 Hence there would Post Date: Wed, 6 Aug 2008 2:45:50 +0000
Therefore, the simplicity of a pure spirit is no argument against the sensitive faculties. Such an argument would prove too much; consequently, it proves nothing. 225 Hence there would be no intrinsical repugnance in God communicating to a pure spirit sensitive faculties; whether representative like those which place us in rela tion with the corporeal world, or purely subjective, like those of pleasure or pain.
Autor of the post: Undefined
If this is not repugnant Post Date: Wed, 6 Aug 2008 2:59:07 +0000
226 Although in the present order these functions de pend on certain conditions to which bodies are subject, considered in themselves, inasmuch as they are a modifi cation of the soul, they have no essential relation to the corporeal world. It would therefore seem contrary to the principles of sound philosophy to say, that the soul separ ated from the body could not experience affections similar to those it has in this life. If this is not repugnant to the soul in its separate existence, why should it be so to other spirits ? The sensitive faculties are a sort of inferior order of per ception.
Autor of the post: Undefined
Many grave philosophers Post Date: Wed, 6 Aug 2008 3:09:58 +0000
We see them in beings united to bodies, but they are not exercised immediately by a bodily organ. So far from contradicting simplicity, they require it ; and therefore we have seen that matter is incapable of sensation. Many grave philosophers are of opinion that the causality of bodies with respect to sensations, is only occasional.
Autor of the post: Undefined
No composite being can Post Date: Wed, 6 Aug 2008 3:22:09 +0000
This opinion is founded on the difficulty of explaining how a composite being can produce affections of any kind in a simple being. Instead of a repugnance between simplicity and the sensitive faculties, there is, on the contrary, a ne cessary connection. No composite being can be sensitive.
Autor of the post: Undefined
It must not be forgotten Post Date: Wed, 6 Aug 2008 3:41:27 +0000
Perhaps it may now be thought that there is no longer any doubt of the possibility of sensation indepen dently of the bodily organs ; and that to hold the contrary, it would be necessary to maintain that God can not produce immediately that which he produces by means of second causes. The observations which we have made nay seem to have exhausted the matter, but if we reflect on it, we shall find that we have scarce entered on it. It must not be forgotten that we are examining the pos sibility of sensitive faculties, in relation to one attribute only, that of simplicity.
Autor of the post: Undefined
When we say that any Post Date: Wed, 6 Aug 2008 3:53:57 +0000
This greatly limits the question, as it leaves it to be solved under one aspect only. Sim plicity is a negative property. When we say that any thing is simple, we deny that it has parts, but we affirm none of its properties ; we say what it is not, not what it is.
Autor of the post: Undefined
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