PL1310review - PL1310 - Review with Connections Explained...

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PL1310 - Review with Connections Explained Outline of human cognition as it progresses: sublation General view of knowing and being ... perfectio enim intellectus est verum ut cognitum. (ST I, 16, 2) ... the perfection of the intellect is truth as known Unumquodque autem inquantum habet de esse, intantum est cognoscibile. Et propter hoc dicitur in III de anima, quod anima est quodammodo omnia secundum sensum et intellectum. Et ideo, sicut bonum convertitur cum ente, ita et verum. (ST, I, 16, 3) Insofar as anything has being it is in the same degree knowable. And because of this it is said that the mind (soul, consciousness) is in a certain way everything according to first and following levels of cognition. And so just as the good is converted with being so also with truth (i.e. whatever exists, is being, is good; so whatever, is being, is also truth). Primo autem in conceptione intellectus cadit ens, quia secundum hoc unumquodque cognoscibile est, inquantum est actu, ut dicitur in IX Metaphys. Unde ens est proprium obiectum intellectus, et sic est primum intelligibile, sicut sonus est primum audibile. (ST I, 5, 2) Being falls as the first thing under the grasp of understanding, because according to this whatever is knowable is so insofar as it is in act (i.e. exists). Whence being is the proper object of the intellect, and so is the first that is intelligible (is knowable), just as sound is the first that is “hearable”. Knowing must begin from some perspective of how knowing is to relate to known: 1) one begins with being and the knowing subject then shows how being is what one knows Beginning with this view of Being and Rational knowing, the subject one can begin with Being and then attempt to develop an epistemology that connects being with the mind (“adaequatio mentis cum re” = establishing that what is in the mind is what is in fact independent of mind). In order to do this one needs some kind of theory of reality (like prime matter, form, and existence) in order to establish this “adaequatio” (e.g. the intellectus agens , active intellect, is able to inform the intellectus passivus , passive intellect, with the forma , form, in a res , thing). One of the difficulties with this is the notion of prime matter (cf. Flanagan Quest p.31; Insight p.274-5; 507) which has to be posited but cannot be verified or even known in the ordinary manner. 2) One begins with awareness alone then defines being as what one knows when this awareness reaches a certain stage (no theory of prime matter, form, etc. is used) [N.B. how both of these views have their foundation on the principles described above in Latin.] Another approach would be to begin with the knowing subject where one has direct access to the data of cognition (Descartes’s Cogito ergo sum , I doubt therefore I am, would be an example where even the act of doubting lays the indubitable basis for not being able to doubt one’s own existence); develop an understanding and verification of
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what actually happens in acts of cognition. Then in terms of potentials of what knowing
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PL1310review - PL1310 - Review with Connections Explained...

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