The truht and the soul
07
Mar
Truth inhabits the interior of man: this is the first approximation of ontological truth, in
Augustine, although the study of being was already present in Plato and Aristotle, the truth was for them more “soon” than “ontos”, since the Being and it should “contain” the truth.
This will have enormous relevance to human thought, for it means that there is something inside the man that must be “unveiled.”
In St. Augustine this tension meant that man only remains in outer things, and then empties himself of himself, then began a kind of asceticism where man recovers his intimacy, when he penetrates precisely that which is the inner man, and this tension will culminate at the end of the Middle Ages in a separation between the Being and the object, in fact, precisely this separation projected the man in the “objective”.
Augustine will say in his asceticism, “in overcoming you, however, do not forget that you transcend your reasoning soul. Therefore, I have addressed you to the source of the very light of reason. ” (St. Augustine, The True Religion 39, 72).
It is clear that the Augustinian cogito is not the Cartesian, who was distant in time and also in conception, but he prepared this way, the man desirous of the control of objects and of nature, the man who built his inner castle, is seen in the beginning of modernity projected on objects.
For Kant, the “agreement of knowledge with the object” means “the agreement of the understanding with the object that is grasped by it, namely, the phenomenon.” Thus the Kantian definition is effective if understood in the sense of Thomas Aquinas’s adaequatio rei et intellectus, and in this sense Kant’s theory of transcendental truth which implies the truth of transcendental knowledge in the end it is an ontology, the theory of being of beings, or of the object domain, [that is] of objects. ”
Although the thought of Thomas Aquinas, in his doctoral thesis on “Being and essence” things are still “adequate” reason, in Kant and modernity they will be “outside” and the ontology will be reduced to a onto -that is, only religious.
PAEK, Chong-Hyon. Kant’s theory of transcendental truth as ontology. Kant-Studien, vol. 96, n. 02 , p. 147-160, 2005
