The reason and the evil
16
Jul
To demonstrate two truths, Agostinho de Hipona wrote a few pages in his book
“On Free Will”, practically the whole book II (from chapters 3 to 17), where we concluded all the goods processed by God, including the free- agency, and the question is welcome must be given to man.
Both Augustine (De Trinitate) and Boethius (Opuscula) defend the cooperation between faith and reason, but it will be in the High Middle Ages that Tomás de Aquino and also Duns Scotto, in different variations (realist and nominalist) defender that the use of reason is complementary of faith.
While Tomás de Aquino defends a distinction between Being and essence, Scotus will elaborate a law of analogy, which states that we cannot conceive or that it is something that does not exist, as a thing that exists (is) that it is (qui est).
What is important in both Thomas Aquinas and Duns Scotto is a complementarity between faith and reason, as an idea that Descartes, Kant, Leibniz and Hobbes are heirs of them being too simplistic, or that they will be replaced by cases of faith, by rational arguments , or fact that is important, must be studied from the ontological aspects.
Thus, the ontological argument was corrected by Franz Brentano, incorrectly called a neo-Thomist, as only one subcategory “went up” to “being” which is consciousness, a hermeneutics and the phenomenology that is taken up from it, and remains in Husserl, Heidegger and Gadamer is an ontological philosophy, having in common a metaphysical question of Being.
Hanna Arendt and Paul Ricoeur, who come from these changes, return to the question of “evil”, but as questions of reason and all modern literature is analyzed (Descartes, Kant and Hegel).
