Mary, on St. Anselm's "Proslogium" (or "The Ontological Argument of God's Existence"):
One of the main points of Anselm's ontological argument is that Being sustains existence and that human thought is ordered to understanding what Being has created. In Chapter V, he writes "God is whatever is better to be than not to be; and he, as the only self-existent being, creates all things from nothing" (70). This is an important concept because, without this, Anselm's argument falls apart. Existence comes before thought; one cannot think if he does not exist. Anselm goes on to say, "Therefore, if that, than which nothing greater can be conceived, exists in the understanding alone, the very being, than which nothing greater can be conveived, is one, than which a greater can be conceived. But obviously this is impossible." From there, we can conclude that the fact that humans cannot conceive of a greater being than God proves that God must be the Supreme Being or Existence itself. God sustains all things and has given man the ability to rationalize His universe. It make sense that we could not think of anything greater than God because our existence is contingent on His. Anselm's focus on God as Existence itself intrigued me. The idea that we are sustained by God yet He is not sustained by anything because He is Existence itself fascinates me.Ignacio, on Boethius' "The Consolation of Philosophy":
Throughout the second chapter of "The Consolation of Philosophy," the theme of fortune is studied, discussed and presented in expert detail. As Boethius is conversing with Lady Philosophy, she attempts and ultimately succeeds in transforming his current perspective on life. Lady Philosophy does so through a series of insightful and deeply revealing ideas about fortune, chance and the true Good - and how they plan an important role in our lives.
[...]
Lady Philosophy begins with an attack, a harsh criticism of Fortune and her nature by saying: "I know the many disguises of that monster and her endearing friendliness to those she tries to deceive - a kindness - until she leaves them without warning and overwhelms them with unbearable pain" (Boethius, 31). With this clear and bold statement, Lady Philosophy strips the deceitful and false facade of Fortune - revealing the true nature of her fraud and treachery. Already this sets the tone, and as one reflects on her smooth and noble language, Boethius begins to reconsider his perspective on life. If Fortune includes a false and negative connotation, then she stops looking like something attractive and desirable.
[...]
Lady Philosophy continues to educate and soothe Boethius with her wise remarks. From the topic of Fortune she advances to discuss the role of material or worldly possessions, and links this with Fortune in a brilliant and logical manner. Lady Philosophy basically comes to state that worldly possessions are temporal, therefore they can never truly be owned in the true and complete sense. In fact, the owner of these things (wealth, honor and recognition), is Fortune herself, so, as she is in charge, she can choose to stop sending us or granting us gifts at anytime, leaving us with feelings of depletion and hopelessness as we desire those riches. Boethius writes: "Now it pleases me to pull back my hand," perfectly describing the domination Fortune has upon human victims who grow attached to worldly possessions.
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