By Pierre Rousselot
Comprises essays on Idealism and Thomism, idea of thoughts by means of practical team spirit, Being and Spirit, Intellectualism, religious Love and Apperceptive Synthesis, and heritage of the thought of normal religion. Edited by way of Andrew Tallon & Pol Vandevelde. Translated by means of Andrew Tallon, Pol Vandevelde, & Alan Vincelette. quantity III of the accrued Philosophical Works
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Representation is different from two other forms of apprehension: grasping and intuition. “There is grasping if the intelligible Reality is identical with the very idea one Pol Vandevelde ❆ Introduction 31 has of it: if God exists, this is how He knows Himself. Physically there is intuition if there is no objective intermediary between the idea and the object, even though the idea is not the same physical reality as the object itself ” (112 in this volume). 2 The last two, desire and anticipation, are of particular importance because they explain how an act of knowledge is an existential event.
Affirmation of a being which is infinite by inexhaustibility is absolutely incoherent and nonsensical (deprived of meaning), if such an affirmation does not implicitly rely on a deeper affirmation of a being that is infinite by spirituality. ” (114-115 in this volume). This intuition of myself relies on another totalizing synthesis performed by what Rousselot calls the “Head of Humanity” or “the Angel-Humanity as an unrealizable Ideal” (71, 78 in this volume) or the first Adam. It is an angel or the first Adam because this exhaustivity is indefinite and consecutive and thus human in its mode of operation, although super-human in its status, like an angel between humans and God or Adam as the first one fallen from the hands of God.
The starting point for Rousselot is the correlation between things and the soul. “Being, thing, object, all this means: object for the soul, being for the soul. It would be the formula of subjectivism if one meant by this that the being of things is reduced to what is actually perceived of them” (105 in this volume). with these formulations Rousselot seems very close to phenomenology: the thing is for the soul, but this is not traditional subjectivism or idealism. Husserl’s phenomenology made a significant contribution to epistemology by showing how it is in the appearing itself, in its consistency and harmony (or lack thereof ) that the stability and identity of things gives itself to us.