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The Summit Study Hall
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- Why Does Evil Exist? (Hobbes)Visit: drecarlan.com
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“But whatsoever is the object of any man's appetite or desire, that is it which he for his part calls good; and the object of his hate and aversion, evil; and of his contempt, vile and inconsiderable. For these words of good, evil, and contemptible are ever used with relation to the person that uses them: there being nothing simply and absolutely so; nor any common rule of good and evil to be taken from the nature of the objects themselves; but from the person of the man, where there is no Commonwealth; or, in a Commonwealth, from the person that represents it; or from an arbitrator or judge, whom men disagreeing shall by consent set up and make his sentence the rule thereof.”
-Leviathan, Part I, Ch. VI
“And first, it is peculiar to the nature of Man, to be inquisitive into the Causes of the Events they see, some more, some less; but all men so much, as to be curious in the search of the causes of their own good and evil fortune.”
-Leviathan, Part I, Ch. XII
“From the very Creation, God not only reigned over all men Naturally by his might; but also had Peculiar Subjects, whom he commanded by a Voice, as one man speaks to another. In which manner he Reigned over Adam, and gave him commandment to abstain from the tree of cognizance of Good and Evil; which when he obeyed not, but tasting thereof, took upon him to be as God, judging between Good and Evil, not by his Creators commandment, but by his own sense, his punishment was a privation of the estate of Eternal life, wherein God had at first created him:…”
-Leviathan, Part III, Ch. XXXV10 min - Fate or Free Will? (Hobbes)Visit: drecarlan.com
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“And this whole controversy concerning the predestination of God, and the freewill of man, is not peculiar to Christian men. For we have huge volumes of this subject, under the name of fate and contingency, disputed between the Epicureans and the Stoics, and consequently it is not a matter of faith, but of philosophy;...”
-The Elements of Law, Ch. 6.9
“Lastly, from the use of the word Freewill, no liberty can be inferred to the will, desire, or inclination, but the liberty of the man; which consists in this, that he finds no stop, in doing what he has the will, desire, or inclination to do.”
-Leviathan, Part II, Ch. XXI7 min - Does God Exist? (Hobbes)Visit: drecarlan.com
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“Forasmuch as God Almighty. is incomprehensible, it follows that we can have no conception or image of the Deity; and consequently all his attributes signify our inability and defect of power to conceive any thing concerning his nature, and not any conception of the same, excepting only this: that there is a God. For the effects we acknowledge naturally, do necessarily include a power of their producing, before they were produced; and that power presupposes something existent that hath such power; and the thing so existing with power to produce, if it were not eternal, must needs have been produced by somewhat before it; and that again by something else before that: till we come to an eternal, that is to say, to the first power of all powers, and first cause of all causes. And this is it which all men call by the name of GOD: implying eternity, incomprehensibility, and omnipotency. And thus all men that will consider, may naturally know that God is, though not what he is; even as a man though born blind, though it be not possible for him to have any imagination what kind of thing is fire; yet he cannot but know that something there is that men call fire, because it warms him.”
-The Elements of Law, Ch. 11.2
“The true God may be Personated. As he was; first, by Moses; who governed the Israelites, (that were not his, but Gods people,) not in his own name, with Hoc Dicit Moses; but in Gods Name, with Hoc Dicit Dominus. Secondly, by the son of man, his own Son our Blessed Savior Jesus Christ, that came to induce all Nations into the Kingdom of his Father; not as of himself, but as sent from his Father. And thirdly, by the Holy Ghost, or Comforter, speaking, and working in the Apostles: which Holy Ghost, was a Comforter that came not of himself; but was sent, and proceeded from them both.”
-Leviathan, Part I, Ch. XVI10 min - How Does Time Move? (Montaigne)Visit: drecarlan.com
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“Such as accuse mankind of the folly of gaping after future things, and advise us to make our benefit of those which are present, and to set up our rest upon them, as having no grasp upon that which is to come, even less than that which we have upon what is past, have hit upon the most universal of human errors, if that may be called an error to which nature herself has disposed us, in order to the continuation of her own work, prepossessing us, amongst several others, with this deceiving imagination, as being more jealous of our action than afraid of our knowledge. We are never present with, but always beyond ourselves: fear, desire, hope, still push us on towards the future, depriving us, in the meantime, of the sense and consideration of that which is to amuse us with the thought of what shall be, even when we shall be no more.”
-Essays, Book I, Ch. III
“That which is eternal; that is to say, that never had beginning, nor never shall have ending, and to which time can bring no mutation. For time is a mobile thine, and that appears as in a shadow, with a matter evermore flowing and running, without ever remaining stable and permanent; and to which belong those words, before and after, has been, or shall be: which at the first sight, evidently show that it is not a thing that is; for it were a great folly, and a manifest falsity, to say that that is which is not yet being, or that has already ceased to be. And as to these words, present, instant, and now, by which it seems that we principally support and found the intelligence of time, reason, discovering, does presently destroy it; for it immediately divides and splits it into the future and past, being of necessity to consider it divided in two. The same happens to nature, that is measured, as to time that measures it; for she has nothing more subsisting and permanent than the other, but all things are either born, bearing, or dying. So that it were sinful to say of God, who is he only who is, that he was, or that he shall be ; for those are terms of declension, transmutation, and vicissitude, of what cannot continue or remain in being; wherefore we are to conclude that God alone is, not according to any measure of time, but according to an immutable and an immovable eternity, not measured by time, nor subject to any declension; before whom nothing was, and after whom nothing shall be, either more new or more recent, but a real being, that with one sole now fills the forever, and that there is nothing that truly is but he alone; without our being able to say, he has been, or shall be; without beginning, and without end.”
-Essays, Book II, Ch. XII11 min - What is Beauty? (Montaigne)Visit: drecarlan.com
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“Beauty is a thing of great recommendation in the correspondence amongst men; 'tis the first means of acquiring the favour and good liking of one another, and no man is so barbarous and morose as not to perceive himself in some sort struck with its attraction…the first distinction that ever was amongst men, and the first consideration that gave some pre-eminence over others, 'tis likely was the advantage of beauty.”
-Essays, Book II, Ch. XVII
“…the beautiful souls are they that are universal, open, and ready for all things; if not instructed, at least capable of being so…”
-Essays, Book II, Ch. XVII
“The least forced and most natural motions of the soul are the most beautiful; the best employments, those that are least strained.”
-Essays, Book III, Ch. III9 min - Why Does Evil Exist? (Montaigne)Visit: drecarlan.com
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“For if evils have no admission into us but by the judgment we ourselves make of them, it should seem that it is, then, in our own power to despise them or to turn them to good. If things surrender themselves to our mercy, why do we not convert and accommodate them to our advantage? If what we call evil and torment is neither evil nor torment of itself, but only that our fancy gives it that quality, it is in us to change it, and it being in our own choice, if there be no constraint upon us, we must certainly be very strange fools to take arms for that side which is most offensive to us, and to give sickness, want, and contempt a bitter and nauseous taste, if it be in our power to give them a pleasant relish, and if, fortune simply providing the matter, 'tis for us to give it the form. Now, that what we call evil is not so of itself, or at least to that degree that we make it, and that it depends upon us to give it another taste and complexion (for all comes to one), let us examine how that can be maintained.”
-Essays, Book I, Ch. XL
“Life in itself is neither good nor evil; it is the scene of good or evil as you make it.’ And, if you have lived a day, you have seen all: one day is equal and like to all other days. There is no other light, no other shade; this very sun, this moon, these very stars, this very order and disposition of things, is the same your ancestors enjoyed, and that shall also entertain your posterity.”
-Essays, Book I, Ch. XIX
“Evil appertains to man of course. Neither is pain always to be avoided, nor pleasure always pursued.”
-Essays, Book II, Ch. XII10 min - Fate or Free Will? (Montaigne)Visit: drecarlan.com
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“Since God foresees that all things shall so fall out, as doubtless He does, it must then necessarily follow, that they must so fall out”: to which our masters reply: “that the seeing anything come to pass, as we do, and as God Himself also does (for all things being present with him, He rather sees, than foresees), is not to compel an event: that is, we see because things do fall out, but things do not fall out because we see: events cause knowledge, but knowledge does not cause events. That which we see happen, does happen; but it might have happened otherwise: and God, in the catalogue of the causes of events which He has in His prescience, has also those which we call accidental and voluntary, depending upon the liberty. He has given our free will, and knows that we do amiss because we would do so.”
-Essays, Book II, Ch. XXIX7 min - Does God Exist? (Montaigne)
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“…of all forms the most beautiful is that of man; therefore God must be of that form. No one can be happy without virtue, nor virtue be without reason, and reason cannot inhabit anywhere but in a human shape; God is therefore clothed in a human figure.”
-Essays, Book II, Ch. XII
“I know not if or not I am wrong, but since, by a particular favour of the divine bounty, a certain form of prayer has been prescribed and dictated to us, word by word, from the mouth of God Himself, I have ever been of opinion that we ought to have it in more frequent use than we yet have; and if I were worthy to advise, at the sitting down to and rising from our tables, at our rising from and going to bed, and in every particular action wherein prayer is used, I would that Christians always make use of the Lord’s Prayer, if not alone, yet at least always.”
-Essays, Book I, Ch. LVI9 min - How Does Time Move? (Aquinas)
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“God knows all things; not only things actual but also things possible to Him and creature; and since some of these are future contingent to us, it follows that God knows future contingent things.”
-Summa theologiae, Question 14, Article 13
“Now God knows all contingent things not only as they are in their causes, but also as each one of them is actually in itself. And although contingent things become actual successively, nevertheless God knows contingent things not successively, as they are in their own being, as we do but simultaneously. The reason is because His knowledge is measured by eternity, as is also His being; and eternity being simultaneously whole comprises all time. Hence all things that are in time are present to God from eternity, not only because He has the types of things present within Him, as some say; but because His glance is carried from eternity over all things as they are in their presentiality. Hence it is manifest that contingent things are infallibly known by God, inasmuch as they are subject to the divine sight in their presentiality; yet they are future contingent things in relation to their own causes.”
-Summa theologiae, Question 14, Article 139 min - What is Beauty? (Aquinas)
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“The beautiful is the same as the good, and they differ in aspect only. For since good is what all seek, the notion of good is that which calms the desire; while the notion of the beautiful is that which calms the desire, by being seen or known. Consequently those senses chiefly regard the beautiful, which are the most cognitive, sight and hearing, as ministering to reason; for we speak of beautiful sights and beautiful sounds. But in reference to the other objects of the other senses, we do not use the expression "beautiful," for we do not speak of beautiful tastes, and beautiful odors. Thus it is evident that beauty adds to goodness a relation to the cognitive faculty: so that "good" means that which simply pleases the appetite; while the "beautiful" is something pleasant to apprehend.”
-Summa theologiae, Question 27, Article 1
“I answer that, good is the cause of love, as being its object. But good is not the object of the appetite, except as apprehended. And therefore love demands some apprehension of the good that is loved. For this reason the Philosopher (Ethics IX, 5.12) says that bodily sight is the beginning of sensitive love: and in like manner the contemplation of spiritual beauty or goodness is the beginning of spiritual love. Accordingly knowledge is the cause of love for the same reason as good is, which can be loved only if known.”
-Summa theologiae, Question 27, Article 29 min
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