Autor: Lonergan, Bernard J.F.

Buch: The Trinune God: Systematics

Titel: The Triune God: Systematics

Stichwort: Analogie, Mensch 3; Sein (esse): 2 Fehlschlüsse (Parmenides, Rosmini): Erkenntnis von esse durch das Wesen d. Existenz, Intuition v. Sein;

Kurzinhalt: ... our intellect is related to all being not through some intuition but only through the desire for an intuition; and this desire is neither a concept nor a knowledge of being, nor does it contain anything by way of an object, but is totally on the ...

Textausschnitt: 643b With all this well understood, there are two fallacies to advert to concerning being. Having discovered the essences of some things and being able to demonstrate their properties from these essences, it is possible for us to make the mistake of thinking that we know being through the essence of existence itself and so ought to be able to demonstrate the properties of all being as if from the known essence of being. Thus did Parmenides reason about being the way we legitimately reason about a circle or about man.1 So also did A. Rosmini hold that there is within us a certain intuition of being and tried to demonstrate the Trinity from three forms of being (DB 1916, DS 3226). (Fs) (notabene)

645a Now with regard to the intuition of being, we may grant that there is in us something potential, indeterminate, and most fundamental that has to do with all being. For there is within us an intellect that is able to make and become all things, and is a created participation of uncreated Light. But our intellect is related to all being not through some intuition but only through the desire for an intuition; and this desire is neither a concept nor a knowledge of being, nor does it contain anything by way of an object, but is totally on the side of the subject inasmuch as it docs not know and yet desires to know. (Fs) (notabene)

645b Accordingly, the removal of such an intuition also radically eliminates any process of reasoning that would argue from being to the properties or forms of existence itself. For when an essence is unknown, one cannot deduce properties from it. But if one cannot deduce the properties of something from its essence, there is no other way of knowing them except through some imperfect analogies, either ones that are certain, as in natural theology, or ones that are probable or fitting, as in dogmatic theology, or ones that are erroneous, as in the case of Rosmini with his 'three forms.' God has but one essence or form, and this essence is the form of existence itself. (Fs) (notabene)