Wisdom

" Kant is right in saying Post Date: Tue, 5 Aug 2008 13:30:25 +0000
"But," he adds, "by what right do we proceed thus, when time and space have already been estab lished as the forms of things in themselves, and conditions of their existence a priori, subsisting still after all else has been annihilated by thought ? As conditions of all exist ence Li general, they must be the conditions of the exist ence of God. If we do not make space and time the ob jective forms of all things, it only remains for us to make them the subjective forms of our mode of intuition, as well internal as external." Kant is right in saying that space and time ought not to be considered as real forms, not sus ceptible of annihilation, and therefore necessary and eter nal ; but I do not see the necessity of the disjunctive by which he asserts that if we do not make space and time the objective forms of all things, we must make them the sub jective forms, and that, otherwise, we should make space and time conditions of the existence of God.

Autor of the post: Undefined

On this point Post Date: Tue, 5 Aug 2008 13:44:29 +0000
196 We regard space as an actual condition of things, which occupy place, but not of all things. We conceive existence in pure spirits without the necessity of any rela tion to place, and, consequently, independent of all posi tion in space. On this point, as on all relating to the pure intellectual order, we find in the theologians doctrines which are highly important, and deserve to be consulted by all who wish to go deeply into philosophical questions.

Autor of the post: Undefined

In these works, unfortunately so Post Date: Tue, 5 Aug 2008 14:02:18 +0000
The author of the Critique of Pure Reason would have found there some observations which would have cleared up the difficulties which embarrassed him. He would have found how incor rect it is to say that space is a condition of the existence of all things, in the beautiful as well as profound theory by which many of the scholastics explain the presence of God in the corporeal world, and the presence of the angels in different places, their motion from one point to another without passing through the intermediate points, and the manner in which the soul is wholly in the whole body and in every part of the body. In these works, unfortunately so little consulted, the German philosopher would have learned that the presence of a spirit in a place is something different from the presence of a body, and has no relation to the intuition of space, whether regarded as the basis of sensible representations or as a geometrical idea.

Autor of the post: Undefined

" As God," he says Post Date: Tue, 5 Aug 2008 14:18:54 +0000
197 St Thomas asks if God is in all things, and an swers that he is. In proving this assertion he does not con sider the necessity of every thing being in some place, but on the contrary seems rather to forget the idea of space, and regards only causality. " As God," he says, " is being itself by his essence, crea ted being must be his effect, as to burn is the effect of fire.

Autor of the post: Undefined

But being is Post Date: Tue, 5 Aug 2008 14:34:52 +0000
But God causes this effect in things not only when they begin to be, but as long as they are preserved in being ; thus the light is caused in the air by the sun as long as air remains illuminated. As long therefore as things retain their being, God is necessarily present to them, according to the manner in which they have their being. But being is that which is most internal, and most closely inherent in everv thing because it is the form of all that is in it, God therefore is in all things internally.

Autor of the post: Undefined

In the second article Post Date: Tue, 5 Aug 2008 14:49:34 +0000
" To be situated in space is to be contained in it ; so, at least, we conceive whatever we consider situated in space. St Thomas rejects this meaning as applied to spiritual beings, and says, that although corporeal beings are con tained in things, spiritual beings on the contrary contain the things in which they are. In the second article he asks whether God is in all places (ubique) ; and, he says, that as God is in all things, giving them being and the power of acting, so he is in all places giving them being and capacity (yirtutem locativam).

Autor of the post: Undefined

But there is another indivisible Post Date: Tue, 5 Aug 2008 15:00:26 +0000
He states as an objection that incorporeal things are not in any place, and answers in the following philosophical words: "Incorporeal things are not in place by the con tact of measurable quantity, like bodies ; but by the con tact of activity (virtutis)" Then explaining how the in divisible can be in different places, he says : " The indivi sible is of two kinds ; first, it is the limit of the continued, as a point in permanent things, and a moment in succes sive things. The indivisible in permanent things, cannot be in different parts of place or in different places, because it has a determinate position ; and in the same manner the indivisible in action or in motion cannot be in different parts of time, because it has a determinate order in action or motion. But there is another indivisible which is beyond all kind of continuation, and in this sense incorporeal sub stances, as God, the angels, and the soul, are called indivi sible.

Autor of the post: Undefined

And why ? Because Post Date: Tue, 5 Aug 2008 15:13:05 +0000
The indivisible in this manner, is not applied to the continued as any thing which belongs to it, but only as reach ing it by its activity ; therefore as its activity may extend to one or many, to the small or to the great, it may be in one place or in many places, in a small place or in a great place." What can be clearer, relatively to the intuition of space, than that when any thing is in a place it cannot be out of that place ? But the holy Doctor, rising above sensible re presentations, boldly maintains that God may be whole in the whole, and in every part of the whole, as the soul is whole in every part of the body. And why ? Because what is called totality in corporeal things relates to quan tity, but the totality of incorporeal things relates to essence, and cannot be measured by quantity, and is not confined to any place.

Autor of the post: Undefined

We cannot, therefore, say Post Date: Tue, 5 Aug 2008 15:24:22 +0000
In the Treatise on the Angels he says that the expres sion to be in place is used equivocally (cequivoce when applied to angels and bodies. Bodies are in jgtlaee by the contact of measurable quantity, but angels by virtual quantity, that is to say, by the action which they may exercise upon a body. We cannot, therefore, say that an angel has a position in the continued (quod habeat situm in continue).

Autor of the post: Undefined

The more we reflect Post Date: Tue, 5 Aug 2008 15:37:25 +0000
In the Treatise on the Soul he maintains that the soul is whole in every part of the body. He distin guishes the totality of essence from the totality of quantity, and makes use of an argument similar to that which he used with respect to the angels. The more we reflect on this doctrine the more profound it appears ; those who have made light of it, have shown that they never pene trated beyond the surface in all that concerns the rela tions of spiritual to corporeal things.

Autor of the post: Undefined

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