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Notre Dame Scholastic, Vol. 17, No. 06

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Notre Dame Scholastic, Vol. 17, No. 06 Disce quasi semper victnims; vive quasi eras moritums. VOL. XVII. NOTRE DAME, INDIANA, OCTOBER 13, 18S3. No. 6. Colorado. It is not necessary to say that the question does not concern all ideas. Since the activity of our The dazzled morning strikes thy crown, intelligence was first awakened, we can, without O, Lady, clothed in living flame; difficulty, account for the ideas which we may And gold and crimson ripples down have of persons, places and things. Experience To light the land where Cortez came. is fundamentally their source and origin. But there are ideas whose existence cannot be thus The virgin glories of the snow easily explained—ideas which are absolutely nec- Lie silver-white across thy breast, essaiy to the full exercise and development of the And in thine eyes the world belo%v rational faculty in man. They form the basis of Sees shining stars of faith and rest. those primary truths, those first principles of reason, upon which every judgment and act of the intellect A vibrant harp of changing tone. depend. These principles are thus enunciated in We hear thy voice in wind and wave, the schools: ist, the principle of identity: What, Through all its wondrous music blown isi is; 2d, the principle of contradiction: T^/ie A warning, solemn as the gi-avc. sa7Jic thing' cannot be and^ atthesameti7ne^ not be; 3d, the principle of causality: Every effect must " The splendors of the skies are mine," have a cattse. And the ideas which lie at the She proudly sings, above the storm, basis of these principles are the universal and inde­ " And mine the mountain ores, and kine terminate ideas of beings unity^ tncth^ goodness^ That crop the green in valleys Avarm. cause, ^possibility,, etc. These are ideas possessed in common by ail men in whom the use of reason " But let him fight who seeks for me, resides. However much the ideas and thoughts of With dread and pain, as heroes dare. men may and do differ—however great may be the For pure and strong the soul need be inequality existing between minds in regard to the That hopes a reign like mine to share." powers and perfections of the various faculties, yet, MARION MUIR. as regax"ds the possession of these first ideas, these -Denver Transcripi. primary principles, all—except those deprived of reason—are on the same footing. These ideas ac- compan}'- eveiy act of the intelligence, and are A Question in Philosophy. known to exist at the very first dawn of reason. They are the proper objects*of the intellect, inas­ " Nihil est in intcllectu quod prius non fiierit in scjisu." much as they represent the very essences of things. The human soul, with its wonderful, divinelj"^ When the intelligence of the child is first awak­ bestowed power of intelligence, is ever pi^esenting ened to activity and directed to the object which a "rich and varied field for investigation and re­ it pei'ceives through the senses—for example, the search. Manifold and various, indeed, are the work­ flower, or the toy with which it plays—it has ings of this sublime faculty, as manifested in the within its little mind a conception of the object diversity of its creations corresponding to the mul­ ?&being ox thi^ig; in other words, it has theimiver- tiplicity of its objects. The mind of man is ever sal idea of being. In a short time, other imiversal a mystery to itself, and questions without number ideas are seen to exist: the object is recognized as spring up about the answers to which it can con­ something real, and therefore trzce; something one stantly busy itself. But there is one question which in itself, disti?ictirom others and good. In a word, lies at the foundation of all philosophical study, experience teaches that the child, long before it can and which, either directly or indirectly, has been be said to have arrived at what is called the age of the source of the divergencies found to exist reason, has already formed these ideas of being, among the various schools of philosophy. " What unity, truth, etc., and has fully grasped all the first is the oi'igin of ideas ?" is a question that has at principles of reason. all times agitated the philosophic mind, and widel}'-- Evidently, experience has not been the source of difFering theories have been put forward in the at­ these ideas. All that the' mind can know from tempts towards its solution. experience is but singular, contingent and mutable; 82 THE -N^TRE DAME SCHOLASTIC. whereaSj these ideas Represent the eternal, neces­ living being, and consequently those powers b}-^ sary aWd immutable reasons of things. Whence which the operations both of vegetative and senti­ tonie they? ent life are exercised. The soul is the.form of the tn answering this question, we propose to fol­ body—possessing it in unity of substance by the- low, as best we can, ,a system which, of all. others, closest phj'sical union, and consequent!3' commu­ presents a solution most in accordance with expe­ nicating and receiving influences. • The body is- rience and common sense, viz.: made for the soul, to serve and minister to the ex-- THE SCHOLASTIC SYSTEAI. ercise of its powers; the soul is created to animate- It seems to us that to understand and properly an­ and perfect the body and emploj'^ it as an instru­ swer the great question of the origin of ideas, a cor­ ment in its operations. The union between both is; rect view^ must be taken of the natui'e of the iniion a most natui-al one—not violent or unnatural— subsisting between the body and the soul in man. a union b}'- which both substances are jjerfectedi As a fact, all the various theories that have been ad­ and completed in their existence and operations.. vanced in the consideration of this question, may be This is the view dictated by experience and com­ seen to spring from different views as to the mode mon sense, and it leads to the most natural explana­ of union between the human soul and bod}\ tion of the oi'igin of these primitive ideas now in: Plato, for example,—who has been followed in a question. measure, \)y modern ontologists—considered the This most intimate imion between the body and soul as a kind of angel or pure spirit, imprisoned soul reveals their mutual dependence, as we have- within the body, clogged and confined in its-oper­ just said. The intelligence is first awakened tO' ations, by its material prison, and always longing activity through the action of the external world for its release, that it might soar aloft into the upon the senses. Our knowledge begins with ob­ realms of infinity, there to rejoice in the full and per­ jects that jDroduce an impression upon the senses- fect exercise of its powers. The greater libert}'- This does not mean, as sensism does, that the first enjoj'ed by the soul, or the further removed it is intellectual cognition or idea, possessed by the soul, from the influence of sense, the more perfect is its is of sensible thingfs. The intelligence in man is a action. Evidentl}'^ in such a theory no real union faculty superior to sense, and has its own projoer can be said to exist between the body and soul. object, which is the essence of things. Hence the However, it is precisely this theory that has given meaning of the word intelligence, as dei-ived from birth to modern systems adapted so as to be in intus legere. It reads, as it were, -ivhat is internal" greater accord with Christian philosophy. The in the being; it perceives in what its essence con­ theories of "Intuition," and "Innate ideas" are sists. In perceiving being, it perceives the ratio both modifications of the Platonic doctrine; the of being, or what being is; in perceiving substance, former teaching that soul has an intuition or vision it perceives the ratio of substance, or what sub­ of the Supreme Being, in whom it perceives all stance is, etc. the most general or universal ideas, while the latter Now, in. all sensible objects, essences exist, cor­ holds that these ideas are implanted in the soul by responding to the intellectual pei-ception, and ma}'- its Maker at the verj' first moment of its existence. be pei"ceived when removed from their concrete Locke, the great modern leader of the Sensist existence. " Thus the flower \vhich the eye be­ School, though admitting the spirituality of the holds has the essence of being, of substance, of soul, yet maintained, as he was logically bound to life, of unity, quantity, and other ratios or essences do, that it was possible for matter to be made in­ that may be predicated of it; and although these telligent. In his system, the soul, in all its opera­ are not discovered b)y the senses—for they cannot tions, is tied down to the organs of the body; all go beyond the qualities—yet they can be perceived knowledge is derived from the senses; the soul by the mind when they are freed from their con­ can perceive nothing more than the elements crete, physical existence. In other words, in every­ which it discovers in the act of sensation. This is thing that, exists, the ideas of being, substance, the opposite extreme, in which the powers of intel­ unity, etc., have an objective existence. Everything ligence are weakened and even destroyed. It is that is, is a being, is one^ true^ etc.
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