kurai
12th January 2011, 12:25 PM
I wanted just to share it fresh, just the simple Gospel, the way it should be shared without the manmade traditions and judgement getting in the way. [...] Religions conversation fascenates me, I enjoy it, and education is a great thing. ^^
WHEN man reasoneth, he does nothing else but conceive a sum total, from addition of parcels; or conceive a remainder, from subtraction of one sum from another: which, if it be done by words, is conceiving of the consequence of the names of all the parts, to the name of the whole; or from the names of the whole and one part, to the name of the other part. And though in some things, as in numbers, besides adding and subtracting, men name other operations, as multiplying and dividing; yet they are the same: for multiplication is but adding together of things equal; and division, but subtracting of one thing, as often as we can. These operations are not incident to numbers only, but to all manner of things that can be added together, and taken one out of another. For as arithmeticians teach to add and subtract in numbers, so the geometricians teach the same in lines, figures (solid and superficial), angles, proportions, times, degrees of swiftness, force, power, and the like; the logicians teach the same in consequences of words, adding together two names to make an affirmation, and two affirmations to make a syllogism, and many syllogisms to make a demonstration; and from the sum, or conclusion of a syllogism, they subtract one proposition to find the other. Writers of politics add together pactions to find men's duties; and lawyers, laws and facts to find what is right and wrong in the actions of private men. In sum, in what matter soever there is place for addition and subtraction, there also is place for reason; and where these have no place, there reason has nothing at all to do.
Out of all which we may define (that is to say determine) what that is which is meant by this word reason when we reckon it amongst the faculties of the mind. For reason, in this sense, is nothing but reckoning (that is, adding and subtracting) of the consequences of general names agreed upon for the marking and signifying of our thoughts; I say marking them, when we reckon by ourselves; and signifying, when we demonstrate or approve our reckonings to other men.
And as in arithmetic unpractised men must, and professors themselves may often, err, and cast up false; so also in any other subject of reasoning, the ablest, most attentive, and most practised men may deceive themselves, and infer false conclusions; not but that reason itself is always right reason, as well as arithmetic is a certain and infallible art: but no one man's reason, nor the reason of any one number of men, makes the certainty; no more than an account is therefore well cast up because a great many men have unanimously approved it. And therefore, as when there is a controversy in an account, the parties must by their own accord set up for right reason the reason of some arbitrator, or judge, to whose sentence they will both stand, or their controversy must either come to blows, or be undecided, for want of a right reason constituted by Nature; so is it also in all debates of what kind soever: and when men that think themselves wiser than all others clamour and demand right reason for judge, yet seek no more but that things should be determined by no other men's reason but their own, it is as intolerable in the society of men, as it is in play after trump is turned to use for trump on every occasion that suit whereof they have most in their hand. For they do nothing else, that will have every of their passions, as it comes to bear sway in them, to be taken for right reason, and that in their own controversies: bewraying their want of right reason by the claim they lay to it.
The use and end of reason is not the finding of the sum and truth of one, or a few consequences, remote from the first definitions and settled significations of names; but to begin at these, and proceed from one consequence to another. For there can be no certainty of the last conclusion without a certainty of all those affirmations and negations on which it was grounded and inferred. As when a master of a family, in taking an account, casteth up the sums of all the bills of expense into one sum; and not regarding how each bill is summed up, by those that give them in account, nor what it is he pays for, he advantages himself no more than if he allowed the account in gross, trusting to every of the accountant's skill and honesty: so also in reasoning of all other things, he that takes up conclusions on the trust of authors, and doth not fetch them from the first items in every reckoning (which are the significations of names settled by definitions), loses his labour, and does not know anything, but only believeth.
When a man reckons without the use of words, which may be done in particular things, as when upon the sight of any one thing, we conjecture what was likely to have preceded, or is likely to follow upon it; if that which he thought likely to follow follows not, or that which he thought likely to have preceded it hath not preceded it, this is called error; to which even the most prudent men are subject. But when we reason in words of general signification, and fall upon a general inference which is false; though it be commonly called error, it is indeed an absurdity, or senseless speech. For error is but a deception, in presuming that somewhat is past, or to come; of which, though it were not past, or not to come, yet there was no impossibility discoverable. But when we make a general assertion, unless it be a true one, the possibility of it is inconceivable. And words whereby we conceive nothing but the sound are those we call absurd, insignificant, and nonsense. And therefore if a man should talk to me of a round quadrangle; or accidents of bread in cheese; or immaterial substances; or of a free subject; a free will; or any free but free from being hindered by opposition; I should not say he were in an error, but that his words were without meaning; that is to say, absurd.
[...]
OF ALL discourse governed by desire of knowledge, there is at last an end, either by attaining or by giving over. And in the chain of discourse, wheresoever it be interrupted, there is an end for that time.
If the discourse be merely mental, it consisteth of thoughts that the thing will be, and will not be; or that it has been, and has not been, alternately. So that wheresoever you break off the chain of a man's discourse, you leave him in a presumption of it will be, or, it will not be; or it has been, or, has not been. All which is opinion. And that which is alternate appetite, in deliberating concerning good and evil, the same is alternate opinion in the enquiry of the truth of past and future. And as the last appetite in deliberation is called the will, so the last opinion in search of the truth of past and future is called the judgement, or resolute and final sentence of him that discourseth. And as the whole chain of appetites alternate in the question of good or bad is called deliberation; so the whole chain of opinions alternate in the question of true or false is called doubt.
No discourse whatsoever can end in absolute knowledge of fact, past or to come. For, as for the knowledge of fact, it is originally sense, and ever after memory. And for the knowledge of consequence, which I have said before is called science, it is not absolute, but conditional. No man can know by discourse that this, or that, is, has been, or will be; which is to know absolutely: but only that if this be, that is; if this has been, that has been; if this shall be, that shall be; which is to know conditionally: and that not the consequence of one thing to another, but of one name of a thing to another name of the same thing.
And therefore, when the discourse is put into speech, and begins with the definitions of words, and proceeds by connexion of the same into general affirmations, and of these again into syllogisms, the end or last sum is called the conclusion; and the thought of the mind by it signified is that conditional knowledge, or knowledge of the consequence of words, which is commonly called science. But if the first ground of such discourse be not definitions, or if the definitions be not rightly joined together into syllogisms, then the end or conclusion is again opinion, namely of the truth of somewhat said, though sometimes in absurd and senseless words, without possibility of being understood. When two or more men know of one and the same fact, they are said to be conscious of it one to another; which is as much as to know it together. And because such are fittest witnesses of the facts of one another, or of a third, it was and ever will be reputed a very evil act for any man to speak against his conscience; or to corrupt or force another so to do: insomuch that the plea of conscience has been always hearkened unto very diligently in all times. Afterwards, men made use of the same word metaphorically for the knowledge of their own secret facts and secret thoughts; and therefore it is rhetorically said that the conscience is a thousand witnesses. And last of all, men, vehemently in love with their own new opinions, though never so absurd, and obstinately bent to maintain them, gave those their opinions also that reverenced name of conscience, as if they would have it seem unlawful to change or speak against them; and so pretend to know they are true, when they know at most but that they think so.
When a man's discourse beginneth not at definitions, it beginneth either at some other contemplation of his own, and then it is still called opinion, or it beginneth at some saying of another, of whose ability to know the truth, and of whose honesty in not deceiving, he doubteth not; and then the discourse is not so much concerning the thing, as the person; and the resolution is called belief, and faith: faith, in the man; belief, both of the man, and of the truth of what he says. So that in belief are two opinions; one of the saying of the man, the other of his virtue. To have faith in, or trust to, or believe a man, signify the same thing; namely, an opinion of the veracity of the man: but to believe what is said signifieth only an opinion of the truth of the saying. But we are to observe that this phrase, I believe in; as also the Latin, credo in; and the Greek, piseno eis, are never used but in the writings of divines. Instead of them, in other writings are put: I believe him; I trust him; I have faith in him; I rely on him; and in Latin, credo illi; fido illi; and in Greek, piseno anto; and that this singularity of the ecclesiastic use of the word hath raised many disputes about the right object of the Christian faith.
But by believing in, as it is in the Creed, is meant, not trust in the person, but confession and acknowledgement of the doctrine. For not only Christians, but all manner of men do so believe in God as to hold all for truth they hear Him say, whether they understand it or not, which is all the faith and trust can possibly be had in any person whatsoever; but they do not all believe the doctrine of the Creed.
From whence we may infer that when we believe any saying, whatsoever it be, to be true, from arguments taken, not from the thing itself, or from the principles of natural reason, but from the authority and good opinion we have of him that hath said it; then is the speaker, or person we believe in, or trust in, and whose word we take, the object of our faith; and the honour done in believing is done to him only. And consequently, when we believe that the Scriptures are the word of God, having no immediate revelation from God Himself, our belief, faith, and trust is in the Church; whose word we take, and acquiesce therein. And they that believe that which a prophet relates unto them in the name of God take the word of the prophet, do honour to him, and in him trust and believe, touching the truth of what he relateth, whether he be a true or a false prophet. And so it is also with all other history. For if I should not believe all that is written by historians of the glorious acts of Alexander or Caesar, I do not think the ghost of Alexander or Caesar had any just cause to be offended, or anybody else but the historian. If Livy say the gods made once a cow speak, and we believe it not, we distrust not God therein, but Livy. So that it is evident that whatsoever we believe, upon no other reason than what is drawn from authority of men only, and their writings, whether they be sent from God or not, is faith in men only.
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Oh... I really was happy yesterday, and 2010 was the worst year of my entire life. How is happy offensive, though? I was just being honest.
The Samnites having been routed many times by the Romans, and having lastly been defeated in Tuscany, and their armies destroyed and Captains killed, and their allies such as the Tuscans, French (Gauls), and Umbrians having also been defeated, so that "They were not able to continue any longer with their own men or with those from outside, yet would not abstain from the war, and instead of giving up the unsuccessful defense of liberty, they would undertake one more attempt at victory before being overcome". Whence they decided to make one last try: and since they knew that to want to win it was necessary to induce obstinacy into the courage of the soldiers, and that to induce it there was no better means than Religion, they decided to repeat their ancient sacrifices through the medium of Ovius Paccius their Priest, who arranged it in this form: that a solemn sacrifice being made, (and), in the midst of the slain victims and burning altars make all the heads of the army swear never to abandon the fight; then they summoned the soldiers one by one and in the midst of those altars and surrounded by many centurions with bared swords in their hands, they made them first swear that they would not reveal the things they saw or heard, then with execrable phrases and words full of terror they made them swear and promise the Gods that they would go readily wherever the Emperor should command them, and never to flee in battle, and to kill whomever they should see fleeing; which oath if not observed would be visited on the head of his family and on his descendants. And some of them being frightened, (and) not wanting to swear, were quickly put to death by the centurions: so that the others who followed, terrified by the ferocity of the spectacle, all swore. And in order to make this gathering of theirs more imposing, there being forty thousand men there, they dressed half of them in white clothes with crests and plumes on the helmets, and thus arrayed they took position at Aquilonia: Papirius came against them, who in encouraging his soldiers said, "Those crests cannot inflict wounds, and paint and gilding keep Roman javelins from transfixing shields". And to weaken the opinion that his soldiers had of the enemy because of the oath they had taken, he said that it (the oath) was to inspire fear, and not courage, in those (who had taken it), for it made them at the same time fear their own Citizens, their Gods, and their enemies. And coming to the fight, the Samnites were defeated; for the virtu of the Romans, and the fear conceived from the past routs overcame whatever obstinacy they were able to assume by virtu of their Religion and by the oath they had taken. None the less it is seen that they (the Samnites) did not appear to have any other refuge, nor try other remedies to be able to revive hope and reestablish their lost virtu. Which fully testifies how much confidence can be obtained by means of Religion well used. And although this part might perhaps be rather placed among affairs of outside (peoples), none the less as this refers to one of the most important institutions of the Republic of Rome, it has appeared to me proper to commit this in this place so as not to divide this material and have to return to it many times.
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