THE MIND'S JOURNEY INTO GOD
old and storied neoplatonic understanding of the human being: the human being is a
little world unto themself. all things are internal to us. we have an immaterial part
and a material part. the really peculiar thing about the human being is that we have
these two things in us.
the divine are entirely immaterial.
the things in the world are material.
we are on the horizon and confines of the material and immaterial
the rational soul is the immaterial
the body is the material
a soul is merely a principle of life
for our soul to be immaterial is itself peculiar. the thing that makes it immaterial
is that its rational.
consider the triangle (in aristotelian and platonic view), you are able to leave
behind any material determinate conditions of the triangles existence. the concept is
in your mind and not material (instanciated). the human being is a micro cosm of the
cosmos because it is inundated with these immaterial perfect conceptions ie
triangularity circularity etc.
this starting point is not biblical, it is platonic.
what is the difference between platonic and neoplatonic. we can ask to what extent is
aristotle a platonist?
later thinkers who wanted to better know what plato thought looked to aristotle to
better understand plato. after stoicism and epicureanism show up, platonism reasserts
the synthesizers of aristotle and plato make neoplatonism:
FROM 100BC TO 400AD is largely neoplatonist
neoplatonism is where the notion of man as a microcosm really gets its feet. it is a
now what we have is an explicitly christian counterbalance to that
second chapter is called THE CONSIDERATION OF GOD THROUGH HIS VESTIGES (like a
footprint) IN THIS VISIBLE WORLD
third chapter: THE CONSIDERATION OF GOD THROUGH HIS IMAGE IMPRINTED ON OUR NATURAL
after augustine there is a strong different drawn between VESTIGES / LIKENESS and
IMAGE. causal similitude
remember al ghazali saying there is no attachment between cause and effect. the
counter point to that is that there is some causal similitude:
a similarity between a cause and its effect. this is a formal cause (remember
aristotle's four causes: material, efficient, formal, final) where the wombat creates
a wombat. the human does not create a wombat. there is a formal similarity. there is
some sort of similarity relationship between cause and effect. but that is formality.
but what about the professor throwing the pen across the room. is there something
similar about the professor and the pen hurling across the room.
VESTIGE and LIKENESS is this causal similitude.
but if the sun heats a rock, we don't see a mini sun in the rock. there is something
fundamentally different, it is a rock. the similarity is that the sun is hot, the rock
in vestiges, this is an EFFICIENT CAUSALITY. god doesn't reproduce god as god in us or
in likenesses. but there is some kind of relationship (causal) between god and all
things. what Bonaventure is doing is talking about that causal similarity.
there is some similarity between all causes and their e.fects
other things are likeness and vestiges of god. humans are images of god.
all things are vestiges of god.
but does what the cause is from God to a likeness (ourselves) fit into this four-fold
vestiges have appetites for what is good. but they do not immitate god.
humans are images because they immitate god in two different ways: understanding, and
rational love (will). *rational contrasts the love of a wolf for a sheep etc
the son corresponds to the understanding (son - logos, word)
teh Holy Spirit corresponds to the rational love
so there is a trinitarian structure internal to us. vestiges don't have this
trinitarian structure in the same way.
"THE WHOLE OF THE VISIBLE WORLD, THEN, IN ITS THREE CLASSES OF THINGS, ENTERS THE
HUMAN SOUL THROUGH APPREHENSION."
The coffee thermos is a vestige of God. it has a certain weight, measure, and shape.
jump back to Chapter One. there are three ways the bodily senses serve the intellect: