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CONSCIOUSNESS ITSELF
BEING ITSELF
REASON ITSELF
Quote:
“I suggested above that, in many classical metaphysical traditions, the concept of being is one of power: the power of actuality, the capacity to affect or to be affected. To be is to act. This definition already
CONSCIOUSNESS ITSELF
BEING ITSELF
REASON ITSELF
Quote:
“I suggested above that, in many classical metaphysical traditions, the concept of being is one of power: the power of actuality, the capacity to affect or to be affected. To be is to act. This definition already
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already implies that, in its fullness, being must also be consciousness, because the highest power to act — and hence the most unconditioned and unconstrained reality of being — is rational mind. Absolute being, therefore, must be absolute mind. Or, in simpler terms
already implies that, in its fullness, being must also be consciousness, because the highest power to act — and hence the most unconditioned and unconstrained reality of being — is rational mind. Absolute being, therefore, must be absolute mind. Or, in simpler terms
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terms, the greater the degree of something’s actuality, the greater the degree of its consciousness, and so infinite actuality is necessarily infinite consciousness. That, at least, is one way of trying to describe another essential logical intuition that recurs in
terms, the greater the degree of something’s actuality, the greater the degree of its consciousness, and so infinite actuality is necessarily infinite consciousness. That, at least, is one way of trying to describe another essential logical intuition that recurs in
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in various forms throughout the great theistic metaphysical systems. It is the conviction that in God lies at once the deepest truth of mind and the most universal truth of existence, and that for this reason the world can truly be known by us.
in various forms throughout the great theistic metaphysical systems. It is the conviction that in God lies at once the deepest truth of mind and the most universal truth of existence, and that for this reason the world can truly be known by us.
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Whatever else one might call this vision of things, it is most certainly, in a very real sense, a kind of “total rationalism.
Whatever else one might call this vision of things, it is most certainly, in a very real sense, a kind of “total rationalism.
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....what lies outside such beliefs is not some alternative rationalism, some other and more rigorous style of logic, some better way of grasping the truth of things, but only an abandonment of firm belief in any kind of reasoning at all.
....what lies outside such beliefs is not some alternative rationalism, some other and more rigorous style of logic, some better way of grasping the truth of things, but only an abandonment of firm belief in any kind of reasoning at all.
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God explains the existence of the universe despite its ontological contingency, which is something that no form of naturalism can do; but God also explains the transparency of the universe to consciousness, despite its apparent difference from consciousness, as well as
God explains the existence of the universe despite its ontological contingency, which is something that no form of naturalism can do; but God also explains the transparency of the universe to consciousness, despite its apparent difference from consciousness, as well as
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as well as the coincidence between reason and reality, and the intentional power of the mind, and the reality of truth as a dimension of existence that is at once objective and subjective. Here, just as in the realm of ontology, atheism is simply another name for radical
as well as the coincidence between reason and reality, and the intentional power of the mind, and the reality of truth as a dimension of existence that is at once objective and subjective. Here, just as in the realm of ontology, atheism is simply another name for radical
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radical absurdism — which, again, may be a perfectly “correct” view of things, if reason is just a physiological accident after all, and logic an illusion. That is an argument that I shall not revisit just now, however. Instead, I shall simply observe that, if reason’s
radical absurdism — which, again, may be a perfectly “correct” view of things, if reason is just a physiological accident after all, and logic an illusion. That is an argument that I shall not revisit just now, however. Instead, I shall simply observe that, if reason’s
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reason’s primordial orientation is indeed toward total intelligibility and perfect truth, then it is essentially a kind of ecstasy of the mind toward an end beyond the limits of nature. It is an impossibly extravagant appetite, a longing that can be sated only by
reason’s primordial orientation is indeed toward total intelligibility and perfect truth, then it is essentially a kind of ecstasy of the mind toward an end beyond the limits of nature. It is an impossibly extravagant appetite, a longing that can be sated only by
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by a fullness that can never be reached in the world, but that ceaselessly opens up the world to consciousness. To speak of God, however, as infinite consciousness, which is identical to infinite being, is to say that in him the ecstasy of mind is also the perfect
by a fullness that can never be reached in the world, but that ceaselessly opens up the world to consciousness. To speak of God, however, as infinite consciousness, which is identical to infinite being, is to say that in him the ecstasy of mind is also the perfect
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perfect satiety of achieved knowledge, of perfect wisdom. God is both the knower and the known, infinite intelligence and infinite intelligibility.
perfect satiety of achieved knowledge, of perfect wisdom. God is both the knower and the known, infinite intelligence and infinite intelligibility.
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This is to say that, in him, rational appetite is perfectly fulfilled, and consciousness perfectly possesses the end it desires. And this, of course, is perfect bliss.”
End quote.
THE EXPERIENCE OF GOD
BEING, CONSCIOUSNESS, BLISS (David Bentley Hart)
This is to say that, in him, rational appetite is perfectly fulfilled, and consciousness perfectly possesses the end it desires. And this, of course, is perfect bliss.”End quote.
THE EXPERIENCE OF GOD
BEING, CONSCIOUSNESS, BLISS (David Bentley Hart)
