An Essay In Aid Of A Grammar Of Assent Part 20

2 Vide "Discussions and Arguments on Various Subjects," art. 4.

3 On the Formation of Images, _vide supr._ ch. iii. 1, pp. 27, 28.

4 Liberty of Prophesying, -- 2.

5 This pa.s.sage is already quoted in my "Essay on Development of Doctrine," vi. 1, -- 2.

6 Gambier on Moral Evidence, p. 6.

7 "Supernaturalis mentis a.s.sensus, rebus fidei exhibitus, c.u.m praecipue dependeat a gratia Dei intrinsecus mentem illuminante et commovente, potest esse, et est, major quocunque a.s.sensu cert.i.tudini naturali praest.i.to, seu ex motivis naturalibus orto," &c.-Dmouski, Inst.i.t. t.

i. p. 28.

8 "Hoc [viz. multo certior est h.o.m.o de eo quod audit a Deo qui falli non potest, quam de eo quod videt propria ratione qua falli potest]

intelligendum est de cert.i.tudine fidei secundum appretiationem, non secundum intentionem; nam saepe contingit, ut scientia clarius percipiatur ab intellectu, atque ut connexio scientiae c.u.m veritate magis appareat, quam connexio fidei c.u.m eadem; cognitiones enim naturales, utpote captui nostro accommodatae, magis animum quietant, delectant, et veluti. satiant."-Scavini, Theol. Moral. t. ii. p.

428.

9 "Suppono enim, veritatem fidei non esse certiorem veritate metaphysica aut geometrica quoad modum a.s.sensionis, sed tantum quoad modum adhaesionis; quia utrinque intellectus absolute sine modo limitante a.s.sent.i.tur. Sola autem adhaesio voluntatis diversa est; quia in actu fidei gratia seu habitus infusus roborat intellectum et voluntatem, ne tam facile mutentur aut perturbentur."-Amort, Theol.

t. i. p. 312.

"Haec distinctio cert.i.tudinis [ex diversitate motivorum] extrinsecam tantum differentiam importat, c.u.m omnis naturalis cert.i.tudo, formaliter spectata, sit aequalis; debet enim essentialiter erroris periculum amovere, exclusio autem periculi erroris in indivisibili consist.i.t; aut enim babetur aut non habetur."-Dmouski, ibid. p. 27.

10 "Fides est certior omni veritate naturali, etiam geometrice aut metaphysice certa; idque non solum cert.i.tudine adhaesionis sed etiam a.s.sentionis.... Intellectus sent.i.t se in multis veritatibus etiam metaphysice certis posse per objectiones perturbari, e. g. si legat scepticos.... E contra circa ea, quae constat esse revelata a Deo, nullus potest perturbari."-Amort, ibid. p. 367.

11 ii. n. 154. _Vide_ Note at the end of the volume.

12 I have a.s.sumed throughout this Section that all verbal argumentation is ultimately syllogistic; and in consequence that it ever requires universal propositions and comes short of concrete fact. A friend refers me to the dispute between Des Cartes and Ga.s.sendi, the latter maintaining against the former that "Cogito ergo sum" implies the universal "All who think exist." I should deny this with Des Cartes; but I should say (as indeed he said), that his dictum was not an argument, but was the expression of a ratiocinative instinct, as I explain below under the head of "Natural Logic."

As to the instance "Brutes are not men; therefore men are not brutes," there seems to me no consequence here, neither a _praeter_ nor a _propter_, but a tautology. And as to "It was either Tom or d.i.c.k that did it; it was not d.i.c.k, ergo," this may be referred to the one great principle on which all logical reasoning is founded, but really it ought not to be accounted an inference any more than if I broke a biscuit, flung half away, and then said of the other half, "This is what remains." It does but state a fact. So, when the 1st, 2nd, or 3rd proposition of Euclid II. is put before the eyes in a diagram, a boy, before he yet has learned to reason, sees with his eyes the fact of the thesis, and this _seeing_ it even makes it difficult for him to master the mathematical proof. Here, then, a _fact_ is stated in the form of an _argument_.

However, I have inserted parentheses at pp. 277 and 283, in order to say "transeat" to the question.

13 "Aids to Reflection," p. 59, ed. 1839.

14 Taylor's Translation, p. 131.

15 Ibid. pp. 108-110.

16 Ibid. pp. 429-436.

17 "North and South."

18 Serm. xi. init.

_ 19 Vide supr._ ch. v. -- 1, pp. 109, 113.

20 Pp. 84, 85.

21 "a.n.a.logy," pp. 329, 330, ed. 1836.

22 Ibid. p. 278.

23 "Mechanics," p. 31.

24 Phillipps' "Law of Evidence," vol. i. p. 456.

25 "Orley Farm."

_ 26 Guardian_, June 28, 1865.

27 History, vol. x. pp. 286, 287.

28 "Peveril of the Peak."

29 "Life of Mother Margaret M. Hallahan," p. vii.

30 Eth. Nicom. vi. 11, fin.

31 Though Aristotle, in his Nicomachean Ethics, speaks of f????s?? as the virtue of the d??ast???? generally, and as being concerned generally with contingent matter (vi. 4), or what I have called the concrete, and of its function being, as regards that matter, ????e?e?? t? ?ataf??a? ? ?p?f??a? (_ibid._ 3), he does not treat of it in that work in its general relation to truth and the affirmation of truth, but only as it bears upon t? p?a?t?.

32 Niebuhr, "Roman History," vol. i. p. 177; vol. iii. pp. 262. 318.

322. "Lectures," vol. iii. App. p. xxii. Lewis, "Roman History,"

vol. i. pp. 11-17; vol. ii. pp. 489-492. F. W. Newman, "Regal Rome,"

p. v. Grote, "Greece," vol. ii. pp. 67, 68. 218. 630-639. Mure, "Greece," vol. iii. p. 503; vol. iv. p. 318. Clinton, ap. Grote, supra.

33 "Prophetical Office of the Church," pp. 347, 348, ed. 1837.

_ 34 Supra_, p. 105, &c. _Vide_ also Univ. Serm. ii. 7-13.

_ 35 Penny Cyclopaedia_, art. "Atonement" (abridged).

36 On these various subjects I have written in "University Sermons"

(Oxford), No. vi. "Idea of the University," Disc. viii. "History of Turks," ch. iv. "Development of Doctrine," ch. i. sect. 3.

_ 37 Vide_ "Apologia," p. 241.

_ 38 Vide_ "Callista," ch. xix.

39 "a.n.a.logy," Pt. ii. ch. 5 (abridged).

40 "Scopus operis est, planiorem Protestantibus aperire viam ad veram Ecclesiam. c.u.m enim hactenus Polemici nostri insudarint toti in demonstrandis singulis Religionis Catholicae articulis, in id ego unum inc.u.mbo, ut haec tria evincam. Primo: Articulos fundamentales Religionis Catholicae esse evidenter credibiliores oppositis, &c.

&c.... Demonstratio autem hujus novae, modestae, ac facilis viae, qua ex articulis fundamentalibus solum probabilioribus adstruitur summa Religionis cert.i.tudo, haec est: Deus, c.u.m sit sapiens ac providus, tenetur, Religionem a se revelatam reddere evidenter credibiliorem religionibus falsis. Imprudenter enim vellet, suam Religionem ab hominibus recipi, nisi eam redderet evidenter credibiliorem religionibus caeteris. Ergo illa religio, quae est evidenter credibilior caeteris, est ipsissima religio a Deo revelata, adeoque certissime vera, seu demonstrata. Atqui, &c.... Motivum aggrediendi novam hanc, modestam, ac facilem viam illud praecipuum est, qud observem, Protestantium plurimos post innumeros concertationum fluctus, in iis tandem consedisse syrtibus, ut credant, nullam dari religionem undequaque demonstratam, &c.... Ratiociniis denique opponunt ratiocinia; praejudiciis praejudicia ex majoribus sua," &c.

41 "Docet naturalis ratio, Deum, ex ipsa natura bonitatis ac providentiae suae, si velit in mundo habere religionem puram, eamque inst.i.tuere ac conservare usque in finem mundi, teneri ad eam religionem reddendam evidenter credibiliorem ac verisimiliorem caeteris, &c. &c.... Ex hoc sequitur ulterius; cert.i.tudinem moralem de vera Ecclesia elevari posse ad cert.i.tudinem metaphysicam, si h.o.m.o advertat, cert.i.tudinem moralem absolute fallibilem substare in materia religionis circa ejus const.i.tutiva fundamentalia speciali providentiae divinae, praeservatrici ab omni errore.... Itaque h.o.m.o semel ex serie historica actorum perductus ad moralem cert.i.tudinem de auctore, fundatione, propagatione, et continuatione Ecclesiae Christianae, per reflexionem ad existentiam certissimam providentiae divinae in materia religionis, a priori lumine naturae cert.i.tudine metaphysica notam, eo ipso eadem infallibili cert.i.tudine intelliget, argumenta de auctore," &c.-Amort. Ethica Christiana, p. 252.

42 "De hac d.a.m.natorum saltem hominum respiratione, nihil adhuc certi decretum est ab Ecclesia Catholica: ut propterea non temere, tanquam absurda, sit explodenda sanctissimorum Patrum haec opinio: quamvis a communi sensu Catholicorum hoc tempore sit aliena."-Petavius de Angelis, fin.

_ 43 Vide supra_, p. 302.