In book two of On Free Choice of the Will Augustine continues to discuss that although numbers in their mental form are unchangeable, all material objects have countless parts. Hence, no material is perfectly one. Our senses cannot perceive what is one, Augustine argues that the knowledge of one comes to us by an inner light of which the bodily senses know nothing about. This inner light is associated with God.
They then proceed to argue about wisdom. Evodius cleverly points out the relative measure each different human can give to the concept of wisdom. Augustine describes wisdom as the truth in which the highest good is discerned and acquired. The objective of men to be wise would thus be to seek a happy life. Happiness comes with wisdom and is not circumstantial. Wisdom is here the representation of the greatest eidos to attain in life by Augustine.
He reaches the point of free will to explain that even if the essence of wisdom is unique different people may focus on different parts of it. He uses the symbol of the sun and how its perception changes according to the individual facing it. Here each person is free to chose whichever perception suits themselves best.
It is important to note that in this writings he is implying that humans by nature are different. They can perceive the same thing with their own nature. He also implies that unchangeable truths are universal as they cannot be possessed by any individual, for example the idea of one. Wisdom is to be attained by one's own free will. The virtues are examples of these, prudence, temperance, justice and fortitude. People are free to pursue them or not, if they do, we can say they are wise by their own accord. He even compares wisdom with number. Both having unique and unchangeable characteristics that can be grasped with reason.
The idea of perfection found in wisdom and number joins both of them to be truth in itself, they are equal to Augustine. Therefore, they must have a greater value than all other things, which are perishable. The concept of the eidos pertains to this part of his writing. If wisdom does evoke this but numbers do not is a result of poor reasoning by humans. He poses he idea of hierarchy and where does wisdom stand, whether it is inferior to us, at our level or superior.
His conclusion is that wisdom is superior to reason and understanding. Wisdom is truth and truth is what makes us happy. The goal would be to recognize truth as something superior to us, as it is universal and unchangeable and to rejoice in this. It is also this truth the consequence of positive freedom, that which directs our will towards God and away from sin. In addition, he points out that it is also the cause of equality among humans, as no one can be separated from it. This highest good that makes us happy and that is complete in itself and that we cannot unwillingly taken apart from are a basis for the existence of God for the two interlocutors; therefore, everything good comes from God.
Wednesday, October 7, 2009
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3 comments:
"Wisdom is truth and truth is what makes us happy. The goal would be to recognize truth as something superior to us."
This idea makes me think of Socrates' thoughts in Phaedo. He was almost excited for his death because in dying, he would find wisdom. Then, and only then, he would be able to revel in true happiness.
Although I understood the Socrates' point, and do here as well, it still troubles me. It is pretty depressing to think that we will never find absolute happiness until death. It is ironic that Socrates and Augustine are trying to convince us that something globally perceived as sad is actually the purest form of happiness.
Its a concept that is hard to grasp sine we can do so much in our daily lives that make us happy. I suppose the point is that our worldly possessions are meaningless and perishable once we die, and the happiness we experienced during life will be equally for naught once we spend time with God.
I agree with the statement that everything good comes from God. God is, in fact, the cause of what we know and the cause of the existence of the things that we know. It is impossible to know how to do evil because God knows no evil, and as I said previously, He is the cause of what we know.
Although wisdom comes to us at death, we shouldn't sit around and wait like fools. We should, however, direct our will towards God; in doing so, we are more free.
Fernando, are you saying that wisdom for Augustine is like a perception, different for each person. Ironically, that is exactly the opposite of Augustine's intention, although I could see how you might think, by this analogy, that is so.
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