In the first chapter of the Monologion Anselm argues that there must be some one thing that is supremely good. The Monologion begins with several arguments for the existence of God, arguments at first glance Anselm’s project in the Monologion might seem rather fishy. Ratio, Intelligere, and Cogitare in Anselm’s Ontological ine Nolan – – Proceedings of the American Catholic Philosophical Association.

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Therefore, that which exists through itself exists in the greatest degree of all things. But this impious falsehood the whole cogency of the truth that was shown above refutes and overthrows, through a clear argument. God punished the rebel monologoin by taking away their happiness; he rewarded the good angels by granting them all the happiness they could possibly want. But, how can anything exist, as a whole, simultaneously, at individual times, if these times are not themselves simultaneous?

All rational beings seek benefit and shun harm on their own account but independent choice permits them to abandon bounds imposed by justice. Academic Tools How to cite this entry. But the words of that kind of expression, which I have put third and last, when they concern objects well known, ansselm natural, and are the monoloigon among all nations. A Portrait in LandscapeCambridge: Logan, Ian,Reading Anselm’s Proslogion: Anselm depicted in his personal seal.

Anselm of Canterbury

More probably, Anselm intended his “single argument” to include most of the rest of the work as well, [] wherein he establishes the attributes of God and their compatibility with one another.

Hence, the supreme Nature itself is not just, except through justness.

The Theistic Proofs 2. Stephen Evans and Merold Aanselm eds. Life and Works Anselm was born in near Aosta, in those days a Burgundian town on the frontier with Lombardy.

For, when the supreme Being is said to exist in space or time, although the form of expression regarding it, and regarding local and temporal natures, is the same, because of the usage of language, yet the sense is different, because of the unlikeness of the objects of discussion.

Therefore, there is a certain nature or substance or essence who through himself is good and great and through himself is what he is; through whom exists whatever truly is good or great or anything at all; and who is nonologion supreme good, the supreme great thing, the supreme being or subsistent, that is, supreme among all existing things.


The Monologion Arguments for the Existence of God

The same sort of double signification is found in the statement that nothing will exist after that Being. He then goes on in chapters 5—65 to derive the attributes that must belong to the being who fits this description. BUT since, as our reasoning shows, it is equally certain that whatever the supreme Substance created, it created through nothing other than itself; and whatever.

It therefore follows, that he does not express the created world itself by a word corresponding to the created world. Anselm identifies these characteristics in part by appeal to intuitions about value, in part by independent argument. Again, if the supreme nature has an end or a beginning, it is not true eternity, which it has been irrefutably proved to be above.

Since, then, that Nature is by no means composite and yet is by all means those so many goods, necessarily all these are not more than one, but are one. This, however, it cannot be, unless it is what it is through itself, and all existing beings are what they are through it.

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For example, a horse is better than wood, and a human being is more excellent than a horse. Nam et hoc credo, quia, nisi credidero, non intelligam. But seeing that it is manifestly absurd that as any created being can in monologino wise exceed the monllogion of what creates and cherishes it, so the creative and cherishing Being cannot, in anyway, exceed the sum of the things it has created; it is clear that this Being itself, is what supports and surpasses, includes and permeates all other things.

While archbishop of Canterbury, he composed: This is so firmly believed, as a result of experience, by every one, that the belief can be wrested from no one by argument, and can scarcely be purloined by sophistry. For, in themselves they are mutable beings, created according to immutable reason; while in him is the true first being, and the first reality of existence, the more like unto which those beings are in any way, the more really and excellently do they exist.

Anselm wooed wavering barons to the king’s cause, emphasizing the religious nature of their oaths and duty of loyalty; [] he supported the deposition of Ranulf Flambardthe disloyal new bishop of Durham ; [] and he threatened Robert with excommunication.


For, in themselves they exist by virtue of their own being; while in our knowledge is not their being, but their likeness. Correctly understood, Anselm says, the argument of the Proslogion can be summarized as follows:.

Divine justice demands restitution for sin but human beings are incapable of providing it, as all the actions of men are already obligated to the furtherance of God’s glory. Since this is true, either there is one being, or there are more than one, through which all things that are exist.

But, perhaps, identity of substance does not compel us to admit a single Word. See also Renaissance philosophy.

David Bradshaw, Faith and Reason in St. Anselm’s Monologion – PhilPapers

From Wikipedia, the free encyclopedia. His work also anticipates much of the later controversies over free will and predestination.

This Nature was not brought into existence with the help of any external cause, yet it does not exist through nothing, or derive existence from nothing.

So ii collapses into iand there is some one thing through which all things exist. Since, then, it is true of whatever else there is, that, if it is taken independently, to be it is better than not to mpnologion it ; as it is impious to suppose that the substance of the supreme Nature is anything, than which what is not it is in any way better, it must be true that this substance is whatever is, in general, better than what is not it.

And that something that in no way needs or is compelled to change or move is far better even than that, whether any such thing exists in monolkgion or not? Another apparent contradiction is between God’s mercy and his justice. This article has no associated abstract. What it has, it always has; what it is, it always is; what it does, it always does.