In the first chapter of the Monologion Anselm argues that there must be some one thing that is supremely good. The Monologion begins with several arguments for the existence of God, arguments at first glance Anselm’s project in the Monologion might seem rather fishy. Ratio, Intelligere, and Cogitare in Anselm’s Ontological ine Nolan – – Proceedings of the American Catholic Philosophical Association.
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He therefore does not feel emotions, since emotions are states that one undergoes rather than actions one performs. Only their Love is neither begotten nor unbegotten. Such rectitude requires that agents perceive the rectitude of their actions and will them for the sake of that rectitude.
It has been argued whether Anselm’s reluctance to take the see was sincere or not. Thomas Williams – – Hackett. Publications Pages Publications Pages.
Again, if the supreme nature has an end or a beginning, it is not true eternity, which it has been irrefutably proved to be above. Rogers, Katherin,Anselm on FreedomOxford: He then goes on in chapters 5—65 to derive the attributes that must belong to the being who fits this description. As such, it must be the highest good and, further, “that which is supremely good is also supremely great.
The argument in the Monologion goes somewhat differently. So by the principle just stated, these things must be good through some one thing. The mutual love of these two memory and intelligenceproceeding from the relation they hold to one another, symbolizes the Holy Spirit. Catholicism portal Pope portal. For I believe that one will be much helped in understanding the matter of this book, if he has taken note of the intention, and the method according to which it is discussed.
If you think you should have access to this title, please contact your librarian. Hence, if it has any existence through nothing, or derives existence from nothing, there is no doubt that either, whatever it is, it does not exist through itself, or derive existence anseml itself, or else it is itself nothing.
And yet it may be said, monologiion a manner of its own, to be in every place or time, since whatever else exists is sustained by its presence, lest it lapse into nothingness.
And, when it is said to be just through justness, it is the same as saying ansrlm it is just through itself. But, seeing that one spirit has not any parts, and there cannot be more spirits than one of this kind, it must, by all means, be an indivisible spirit.
There is, therefore, some one being which is monloogion good, and supremely great, that is, the highest of all existing beings. Or rather, let us ask neither from what time, nor to what time, it exists; but is it without beginning and without end? In this book Anselm discusses, under the form of a meditation, the Being of God, basing his argument not on the authority of Scripture, but on the force of reason.
The negotiations ended with Anselm being “given the choice of exile or total submission”: The theistic proofs are then interpreted as the means by which we come to have philosophical insight into things we previously believed solely on testimony.
And that of which there is no part that does not exist in a given place, is no part of what exists at the same time outside answlm place. The angels who upheld justice were rewarded with such happiness that they are now incapable of sin, there being no happiness left for them to seek in opposition to the bounds of justice.
Hence, there is a certain nature which is the highest of all existing beings. He utters himself and what he creates by a single consubstantial Word.
For since, even if nothing but that supreme Spirit ever existed, urgent reason would still require the existence of that word by which he expresses himself, what is more true than that his Word is nothing else than what he himself is? Hence, if it is inquired what the supreme Nature, which is in question, is in itself, what truer answer can be given, than Justness? Hence, the same follows as regards the supreme Nature, since it is itself the supreme Truth.
Saint Anselm (Stanford Encyclopedia of Philosophy)
Translations Davies, Brian, and G. The love of the Supreme Spirit, how the Father and the Son love aneelm another, how Love proceeds as a whole from the Father and as a whole from the Son.
Hence, since inevitable necessity requires that the supreme Being, as a whole, be lacking to no place or time, and no law of place or time prevents it from being simultaneously in every place or time; it must simultaneously present in every individual place or time.