Logic (2016)
Lecture 44: God's Attributes: Simplicity, Perfection, Unity, and Infinity

Transcript
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And Thomas makes that point, right? I can make it much more important, but he sent us the angels, right? The way they go up, the perfect they become, and the simpler they become. It's amazing, right? So in God, you know? Well, then Thomas, in the, what? Sumo Contra Gentiles. After he takes up the simplicity and perfection of God, he takes up the unity of God and the infinity of God. So, well, let's make a couple out of them too, right? Not a marriage, but a couple out of them. And God is one and infinite, you know? Mathematically, that makes sense. They go together, right? One and infinite, right? But does, in a sense, one and infinite, the order which he gives them there in the Sumo Contra Gentiles, correspond to the order of simple and perfect? Thomas's assistant there, right, who went with him all the time, right? He says to Thomas, could you write kind of a simple, you know, exposition of faith, and so on, that I could carry with me, and my spare room, which you don't look at? So Thomas said, of course. So he wrote the compendium of, what, theology, right? Which is a more grief consideration of things, and so on. And what do you think he does in the middle of the consideration is the simplicity of God? He talks about this unity of God. Oh, so one in some way corresponds to simplicity, right? Okay? And the reason why there could be only one God is because he's entirely simple. The reason why there couldn't be many men is because we're, you know, we've got this individual matter, and so on, imposed, and what a man is, and so on. Okay? Now, that's what I was doing last night, but I think they, you know, to see if they would agree with me, you know? Would you say that God's simplicity is endless so much, or would you say that God's perfection is endless? What would you be more apt to say? Yeah. Yeah. Yeah. God's perfection is endless. You're never going to be bored if you haven't seen him, right? Or even you talk about goodness, which is attached to inspiration, affection. God's goodness is what? Illness, right? See, it's not just like the, like the, you know, you could say, you know, that the cherubim were more perfect than the thrones, but not as perfect as God. Can you see how good God is? How perfect God is? See? You know, in the second, in the fourth letter of the council, is we think it's an attribute of God that he's immenses. And this is almost like a syndrome for eternal. It doesn't come with it, right? You know, even, you know, if you take the universe, if the universe was in fact infinite and extent, right? Could, would it be measurable? In that sense, you wouldn't think of it. So, can we say how perfect God is, right? He's perfection is endless, right? In Thomas theory, it seems like, could God make everything he's able to make? Well, if you take it one by one, it can always make anything he's able to make. But could he make everything he's able to make per year? No, because then you'd have a limit. Yeah, it's amazing. It's a thing, right? So I said, in a sense, is it by chance that Thomas, after he talks about, in the Summa Concenti, that's my favorite book, if he talks about the simplicity and the perfection of God, right? And he follows that with his, what? Unity and infinity in that, what? Order, right? So those two belong together, right? And you kind of correspond to that, right? Just show about the fact that the unity of God is considered in the simplicity of God with this compendium theology, right? In fact, I asked him last night, you know, just giving the students because it was on my mind. I was thinking about what I was going to do with what I brought there. And it's kind of amazing, you know, they all admitted that I would think of the perfection of God or the goodness of God as being endless more than his simplicity. It's sometimes strange, but it's the endless simplicity, right? You know? I'd say where he's completely simple, right? Or altogether simple or something, you know? But it's perfection, it's goodness, it's endless. How good is God? You can't say. I mean, beyond everything, right? You know what I'm saying in the songs are, you know, praise him as much as you can because he's beyond all praise, right? You can't say, well, you know, you can say, you know, how much praise Mr. Nixon deserves or how much praise, you know? You know, I praise my teacher, and my teacher, you know, but I praised Iconic even more, you know? You know? And Prasaric said that compared to Aristotle, I got to praise him. I ain't going to want to praise Aristotle even more highly than I would praise, you know? Prasaric, right? You know, I'd praise him. So even sort of how much I should praise these guys, right? How much did you praise God? You're praising him because of his, well, not so much because of his simplicity, but more because of his perfection, his goodness, right? He's the good of every good, as Thomas says, right? The order in the Summa is a little bit different, right? In the Summa, he talks about the unity of God and the infinity of God after the simplicity and the perfection, right? He talks about the, what, the infinity of God right after he talks about, what, the perfection of God. Because of that kind of confirmation that goes more with that, right? But he takes up the, what, unity last. Well, is Thomas, you know, just as good in order as he has in the Summa kind of gentleness, right? Or is there a reason why he put the infinity right next to, what, the perfection because of that connection that we all saw, right? But is there also a reason why he put the unity last rather than, you know, up there with corresponding to the simplicity, right? Well, when you study theology, I see it in, you know, I think you may be seeing it too. You see them that we're considering the Deo Uno et Twino. Do you remember that? Mm-hmm. Don't you see that? Mm-hmm. You want to distinguish between the way he's one and the way he's three, right? So it's appropriate when he gets through with De Deo Uno that he could last, what? God is one. Hey! See? In the Summa, right? Because in the Prima of Paras, he's going to go on to the Trinity, right? So the last thing he wants to emphasize in the substance of God is that he's, what? One. So you don't say, you know, whatever is the other Trinity it's not going to contradict that it's just one God, right? You know, we're not part of this. So in the Summa Conduct of Gentiles, oh, we don't talk about the Trinity, you know, in the first three books because we're going to talk about the things that natural reason can know as well as by faith we can know, right? And so we're not going to have that problem, you know, that you have. Where in the Prima of Paras, you talk about the Trinity as well as the Deo Uno, right? So we kind of emphasize that last, right? But then, the wild card is what? God is unchanging, right? And in the Summa Conscientilis, that's the first thing talked about. Here, it's talked about after the Infinity of God, but before his, what? His unity, right? Really, really, really, something's out of order, right? But if you look at the, what comes before the consideration of the substance of God, it's a consideration of the, what? Whether God exists, right? You have these five arguments, right? If you compare the two Summas, they both, the first argument is what? From motion, right? But in the case of the Summa Conscientilis, the first and the second argument are from motion. So it's twice as much. And in the explanation of the argument for motion, it's what? Or except. So Thomas will say, you know, basically the first argument is that whatever is moved is moved by another, right? And then there can't be this infinite series, right, of movers and so on, right? And he says, for the first premise, there are three reasons, boom, boom, boom, boom, and there are three reasons, boom, boom, boom, boom. You know? It's much more developed, right, huh? So sometimes people are studying the first argument in the Sumo Theologias. I refer them back to the Suba Congentitas because, you know, it's kind of like a summary of what Aristotle does in the seventh and the eighth books in the actual era, right? And it's a more fuller summary of it in the Suba Congentitas. So if he has twice as much arguments for motion, right, huh, it seems kind of natural to first take up God is unchanging, right? You know? He emphasized the argument for the Unmovemure, twice as much there, right? And even more because you go into the details. So it's kind of a good place to begin, right, huh? But in taking up motion after the simplicity of God, the perfection of God, huh, and the infinity of God, right, huh? I remember when I was first studying this in a search course, you know, it's called Natural Theology, right? So he didn't do the Trinity, but he was doing these treatises, these articles that you could know by natural reason, you know, and it's located in the philosophy department, right? You know, on top of the Trinity, that's not philosophy. But anyway, you have three reasons for saying God is what? Unchanging. One is that he's simple. Of course, you read the first book of natural hearing, right, the physics, you see that Aristotle showed that the thing that changes has to be composed. So if you show that God is only going to be simple, you've got a marvelous reason for saying, you know, it's going to be unchanging. Then, you know, why do you move somewhere? Because you need something, right? You lack something, right? Well, if you're universally perfect, and you're the good of every good, and your goodness itself, you don't need to move or change, right? You don't need anything, right? You know, when I say, you have a suffering out there, you know, maybe I go to the window and look out. But God knows everything, right? So, because God is infinite, I mean, because God is perfect, rather. What do they say? What do you give a guy for Christmas? Is he got everything? You know? What do you give God for Christmas? Yeah. What do you give God? He doesn't need us, right? And then the third thing is that God is infinite, right? Well, even the early Greeks, you know, when they talked about the beginning of being infinite, you know, they thought, well, how can it move? It can't move anymore, right? You know? So you get three arguments, you know, for motion, right? So it's kind of appropriate that he puts it after the three things, huh? It helps you to understand it very well. So you can divide the five into two twos and a wild card and change it, right? Because simplicity and perfection go together, as we know from our ascent up to all the angels, right? The more simple it gets, the more perfect it gets, right? The less perfect it is, the less simple it is, and so on. They go together, right? The thought is quite different, though, right? Simplicity isn't the same thing as perfection, but they go together, right? The more powerful it gets, the more powerful it gets, the more powerful it gets, the more powerful it gets, the more powerful it gets, the more powerful it gets, the more powerful it gets, the more powerful it gets, the more powerful it gets, the more powerful it gets, the more powerful it gets, the more powerful it gets, the more powerful it gets, the more powerful it gets, the more powerful it gets. The more powerful it gets, the more powerful it gets, the more powerful it gets, the more powerful it gets, the more powerful it gets, the more powerful it gets, the more powerful it gets. 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you know, that are mixed between universals and singulars, you can get a particular affirmative and a particular negative, but this is really impressive, you know, two universes. Now, as they often tell the students, you know, your parents are both negative and not going to have any kids, but you can't get anything too negative, because the set of all requires, what, two affirmatives, right? If every B is an A, whatever is a B is an A. Two affirmatives, right? But even the set of none, if no B is an A, whatever is a B is not an A. You've got to have something affirmative, don't you? So I'm suspicious that this two negatives will give you nothing. There's no way to get something following this. You can lay these down all day long, as far as I'm concerned, right? And you'll never, what, have something following, what, necessarily, right? Well, I'm from Missouri, and you've got to prove it, right? Okay. Now, I'm going to use the authentic image of this stuff right now. If something follows necessarily, right, it will always follow, right? Something is necessary, right? It's always so, right, huh? And four is necessarily, what, half of eight? 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You can get a conclusion sometimes from a negative and a affirmative statement, but from two negatives, you can never get anything. So if one of your parents is affirmative, at least to some hope, you know. It's a negative joke. Now, every B is A, no C is B, right? Can you repeat this up here? No C is A, right? Well, the set of none you'd have to try for, right? But you could get the statement down if you want to, some A is C, right? Or it's not C, right? I'm going to turn this thing around, right? But is there any conclusion with C as a subject and A as a, what, predicate? That's the thing you're asking. Well, you don't have it set up for the set of none because nothing is said to be a C, right? So if you can't get a conclusion with C as a subject and A as a predicate, we will take, what, examples for A, B, and C that satisfy our two conditions, right? Every B is an A. Take animal and dog, I would say, right? And then, you know, cat is a dog. So, let's talk. If you substitute in these examples, every B is A, every dog is an animal, that's true. No cat is a dog, no stone is a dog. Okay, those are true, so there's no difficulty in the matter, right? Now, they have one example where every C is an A. Yeah, I'll stick with that one. Every cat is an animal, right? And one where no C is an A, and still are. So this knocks out any negative statement from being always the case. This knocks out any affirmative statement from always being the case. Together, they knock out both any affirmative or any negative. Well, that's all you have is affirmative and negative. That exhausts the possibilities, right? Can't have any conclusion with C as a subject and age of predicate. And if you can't have any affirmative and any negative, right, the ball game is over, right? So I kind of get used to be either or, don't I, right, as well as the FN, right? So the four universal cases of the first figure, two of them are, what, syllogisms and two of them, which you have one for universal affirmative and one for universal negative. That's simple enough, right? Now, in the second figure, right, you have it in the form of the middle term, and the term is commentable, if you could say, right, if I'm not picky about it. It's the predicate of both cases, right? So you have every A is B, and every C is, and you have the two negatives here. You know A is B, and you know C is B. And you have the mixed ones. A is B, and every C is a reversal. Every B, C is... That's all the cases with two universals, right? In the second figure. Now, Aristotle calls these imperfect syllogisms because the set of all or the set of none, which are the basics for necessity, right? They don't apply to it as it stands, right? You have a, what, universal affirmative here. Every A is B, but nothing is said to be an A. Universal affirmative here, every C is a B, but nothing is said to be a C letter. Now, if you could turn this around and say that every B is an A, then you could syllogize that every C is an A, right? You can be back in the first figure, right? But can you necessarily... Necessity is what we're demanding here, right? Now we're very vigorous, right? Very vigorous here, huh? Can you necessarily turn around the universe affirmative? So how many examples do you have to show that they know it's the case? See, every two is half a four, and everything half a four is two, right? Eh, you turn around, sometimes, because of the matter, right? But can you always turn it around? Every dog is an animal. Every odd number is a number. Every number is an odd number, right? So I suspect you can't get anywhere, even by conversion here, right? I regret to say it, but I'm afraid that it's invalid, right? Well, I'm from Missouri. You've got to prove to me, right? So, how do you prove that nothing follows necessarily here? I'm not getting too repetitive. You've got to find examples for A, B, and C, such that when you substitute them in here, these will be true, right? You've got to make sure that there's no defect in the matter, right? Now, the two purpose of trying to make the form invalid because the matter is bad, right? Don't you try to pull that trick on me, Brooklyn? I want examples, right? Where the matter is perfect. So, so we say, every dog is a, what? Every, what? Copper Spaniel, it's a, I don't know what it means here. Yeah. Copper Spaniel, right? Is an animal. Every cat is an animal. Now, I make stupid mistakes, and it all makes stupid mistakes, right? We should know better, right? So that I satisfy the good conditions. Are the premises true when you substitute those examples in? Every A is B. Every dog is an animal. That's true. Every C is B. Every copper Spaniel is an animal. Every cat is a, what? I have satisfied the first condition. With these examples, the premises are, the matter is perfect. The matter is perfect, right? Now, do I have one example where every C is A? Yeah. Every carp, I'll settle that, right? Every carp, a Spaniel is a dog, right? Do I have one example where no C is A? Yeah. No cat is a dog, right? So this knocks out any, what? Negative statement. This knocks out any affirmative statement. And if there's no negative or affirmative statement, then you can't say necessarily anything that C is a subject and A is a credit. But you can't say that every C is A or some C is A because of this. You can't say that no C is A and some C is A or is not A because sometimes every C is C. So there's nothing you can do, right? It exhausts you, right? But now, how about over here? No A is B and every C is B, right? Well, as it stands, a set of none doesn't apply, does it? You do have a universal negative and no A is B. But is anything said to be an A? But can you convert?