In Malebranche’s work, universals are identified with God’s ideas, which are the same ideas by means of which human beings know the world. However, because Malebranche states, at least in his mature writings, that all ideas are universal, general, and infinite, the knowledge of particulars appears problematic. This chapter addresses this question by showing that a consideration of the medieval sources of Malebranche’s theory of knowledge—the vision in God—allows for not only a better understanding of the problem but also its solution. In fact, as with Aquinas’s God, whose definition of divine ideas is here recalled, Malebranche’s God gives rise to individual ideas by looking at His essence. In this sense, Malebranche seems to propose a theory of knowledge of individuals both for human beings—as Martial Gueroult has already suggested—and for God.
Universals and Individuals in Malebranche’s Philosophy
Mariangela Priarolo
2017-01-01
Abstract
In Malebranche’s work, universals are identified with God’s ideas, which are the same ideas by means of which human beings know the world. However, because Malebranche states, at least in his mature writings, that all ideas are universal, general, and infinite, the knowledge of particulars appears problematic. This chapter addresses this question by showing that a consideration of the medieval sources of Malebranche’s theory of knowledge—the vision in God—allows for not only a better understanding of the problem but also its solution. In fact, as with Aquinas’s God, whose definition of divine ideas is here recalled, Malebranche’s God gives rise to individual ideas by looking at His essence. In this sense, Malebranche seems to propose a theory of knowledge of individuals both for human beings—as Martial Gueroult has already suggested—and for God.File | Dimensione | Formato | |
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