21) Discuss Augustines proof concerning Gods existence.

-Augustine discovered the proof for Gods existence in the inner recesses of the human mind; he observed the ability of the human mind to apprehend unchanging and immutable truths. In order to prove anything, we must first start with a foundation that is accepted as truth. Augustine begins with the platform that we exist. We cannot argue this because if we do it is proving ourselves wrong. The mere fact that we can argue is a proof of our existence. Next he asks us if we are alive. We must also agree to this because in order to agree or to not agree we must be alive. Now he asks us if we understand these two steps to be true. If we do, then he has proven his next step, we have reason. For without reason, we could not understand these two basic concepts. He then puts all of existence in a hierarchy. The lowest form of existence is illustrated by a rock. It exists, and this is all it does. It has no concept of life, or even of its own existence. One step up on Augustines hierarchy is a tree. It is both alive, and it exists. It does not have understanding, nor does it have mobility. A dog is next on his list. A dog exists, lives, and is sensate. It can feel, taste, smell, hear, and touch. It has an understanding of life, and of survival. It has what he calls an inner animal sense. It can chose whether or not to eat a certain item, it can move freely, and respond freely, whereas nothing below a dog in the hierarchy can do any of that. Still higher than the dog, is the human, we exists, have life, are sensate, and have one thing that all the others lack, one things that sets us apart from all the others, we have reason. We are capable of understanding, and choosing. It alone gives us more power than any other being on this earth. This is where Augustine takes a jump. The pupil must now accept that if he can prove there is something greater than human reason, that it must be God. If and only if the pupil accepts can the argument continue? If the pupil accepts, Augustine will point out the mathematical truth that seven plus three equals ten. He argues that this is true, whether or not we exist. It is not then because we want it to be, because it should be, because its supposed to be, because it could be, because it might be, it is because it is. And that fact alone demonstrates that there is something out there, some truth, which is greater than human reason. It is true, not because we, as humans, say it is, but because it is a truth that exists in this world and that truth must come from somewhere. Since this truth is greater than human reason, and does not depend on us, the greatest being in the hierarchy, to be true, then there must be a God. 22) Explain why the soul acts as a guide and control over the body. -St. Augustine established first the origin of the soul, and its composition. He posits God made the soul, and has its own exclusive substance for it to prosper. Augustine based heavily his understanding of the soul from Platonic Philosophy. Meaning, our soul is not only a non-body but also something that is very well suited to direct the body it resides. The body in itself has no life; the soul animates the body and gives life to it. If one no longer is alive, then the soul is missing. The body is vulnerable to physical laws, the soul on the other, is free from physical laws but considered still a substance. St. Augustine further posits that the nature of our soul is suited to govern the body, in effect, making it superior to the corruptible body. It, again, animates the body; it intensifies its activity, its power of sensation. It thus exercises power over the body. As it gives life to the body, it is immaterial, and so is the mind. As the mind reasons, our soul is rational as well. Therefore as the rational soul moves the body, so does it guides and controls the body which is only a mere organ for operation of the soul. 23) What are the different growths of the soul? Discuss the acts or activities, which for you might lead to the growth of the soul. -For St, Augustine, the physical growth of the soul has three kinds. First, for the soul to grow, it must dwell in a harmonious and healthy environment so as to the proper development of the different parts of the body (the body is the vehicle to which the souls whims are played through, thus keeping it healthy ensures the souls maintenance.), second is the abnormal growth, some sort of a mutation, a sort of deviation from what is normal. The last growth to be put to consideration is the growth that injures the soul. To promote the growth of the soul, one takes up studies of the moral good that are calculated to cultivate the good life. One of which is through attaining wisdom, that is, we not only understand the morality in the principles but actually live by them.

24) Explain how Augustine view on the human persons ascent to the divine might be considered as eudaimonistic. -The human experience as we know it has been all about, well in St. Augustines view, finding our way back to God. Which means doing what is morally good. Our rational soul naturally steers the vehicle, our body, to that which would return to God. But before finding God, along the way, the human person must keep his soul continually growing; but so as not to be a monstrosity, but to do what is morally good, that is: learning and attaining to gain knowledge, and in the long run, attain wisdom. Naturally there will be speed bumps along the way, as in the case of St. Augustine he had the very same

experience, but in the guidance of reason by our very soul, the human can return to God. To return God is to find happiness, it is to be complete.

25) Discuss Thomass five ways of proving Gods existence. The First Way: Argument from Motion 1. 2. 3. 4. 5. 6. 8. Our senses prove that some things are in motion. Things move when potential motion becomes actual motion. Only an actual motion can convert a potential motion into an actual motion. Nothing can be at once in both actuality and potentiality in the same respect (i.e., if both actual and potential, it is actual in one respect and potential in another). Therefore nothing can move itself. Therefore each thing in motion is moved by something else. The sequence of motion cannot extend ad infinitum. Therefore it is necessary to arrive at a first mover, put in motion by no other; and this everyone understands to be God.

7.

The Second Way: Argument from Efficient Causes 1. 2. 3. 4. 5. We perceive a series of efficient causes of things in the world. Nothing exists prior to itself. Therefore nothing is the efficient cause of itself. If a previous efficient cause does not exist, neither does the thing that results. Therefore if the first thing in a series does not exist, nothing in the series exists. 6. The series of efficient causes cannot extend ad infinitum into the past, for then there would be no things existing now. 7. Therefore it is necessary to admit a first efficient cause, to which everyone gives the name of God. The Third Way: Argument from Possibility and Necessity (Reductio argument) 1. We find in nature things that are possible to be and not to be, that come into being and go out of being i.e., contingent beings. 2. Assume that every being is a contingent being. 3. For each contingent being, there is a time it does not exist. 4. Therefore it is impossible for these always to exist. 5. Therefore there could have been a time when no things existed. 6. Therefore at that time there would have been nothing to bring the currently existing contingent beings into existence. 7. Therefore, nothing would be in existence now. 8. We have reached an absurd result from assuming that every being is a contingent being. 9. Therefore not every being is a contingent being. 10. Therefore some being exists of its own necessity, and does not receive its existence from another being, but rather causes them. This all men speak of as God. The Fourth Way: Argument from Gradation of Being 1. There is a gradation to be found in things: some are better or worse than others. 2. Predications of degree require reference to the uttermost case (e.g., a thing is said to be hotter according as it more nearly resembles that which is hottest). 3. The maximum in any genus is the cause of all in that genus. 4. Therefore there must also be something which is to all beings the cause of their being, goodness, and every other perfection; and this we call God. The Fifth Way: Argument from Design 1. We see that natural bodies work toward some goal, and do not do so by chance. 2. Most natural things lack knowledge. 3. But as an arrow reaches its target because it is directed by an archer, what lacks intelligence achieves goals by being directed by something intelligence. 4. Therefore some intelligent being exists by whom all natural things are directed to their end; and this being we call God.

26) Explain how Thomas developed the idea of interior senses. Discuss the different types of interior senses. -St. Thomas derived the notion of interior senses from the impression that animals pick up things not only in their actual presence or apprehension of the sensation but also in their absence. For example: eating ice cream. The sensation of eating the ice cream is an act of our taste in the presence of ice cream; the sensation of eating the ice cream lasts though even in the absence of it. There are four interior senses according to Aquinas, namely, sensitive power, imaginative power, estimative power, and memorative power. The first power, the sensitive power or common sense enables us to distinguish perception having different qualities. For example: the ability to differentiate loud sensations from poignant sensations. The second sense, imaginative sense, is the warehouse to store the forms picked up from several sensations. For example: the taste of sour mangoes, although not visible, the thought of it leaves our mouths watering. The third sense, the estimative sense, allows the being to comprehend situations and intentions outside their senses. For example: people will know that iron will be good material for armor, weapons, etc. And the last sense, memorative power, is merely the ability to recall past experiences (sometimes through instinct). But we humans have the most important sense among these senses, our intellectual power, our power to reason, and our power to attain wisdom. We are never really fully intellectual, but we share this intellect with an ethereal being, that is: God. That is the unique feature of the human being, our connection with the corporeal and ethereal.

27) Discuss how the notion of will and choice connect with the idea that human beings are moving towards a finality that is happiness. -The idea of Will and choice is that the ends always seem to be inclined towards achieving happiness. It is the ability that moves the mind when it is able to grasp a certain good; thus when we perceive an object as good, the tendency is we move towards it. Moreover, the will only drags us towards its own happiness, the ultimate end that is returning to God, God whom alone which true happiness consists. Free choice is also important according to Aquinas. With free choice we are able to judge not by our instincts, but by reason. With reason, we discern which object or action would lead us to happiness, in the long run, which way would lead us to God. The will moves us towards achieving the end, free choice, on the other hand, is the means through which we discern our actions in achieving happiness.

28) Differentiate the different types of the soul according to Thomas and explain what it means to be truly human in the light of the notion of soul. -There are three types of souls according to Aquinas, the rational soul, the sensitive soul, vegetative soul, the appetitive, the locomotive, and the intellectual soul/power. The rational operates beyond the corporeal nature, as this soul transcends it. Its primary purpose is to allow operating on the basis of actual abstraction. Meaning, we need not have the presence of a sensation to think of something. The sensitive soul only functions through a specific organ, be it taste, smell, touch, sight, hearing etc. The vegetative soul functions are performed to an organ. Its main purpose is for nourishment of the body. The appetitive soul is the desire that propels us to our end goals. The locomotive is the vehicle to which we can achieve our ends. The intellectual power is that through which the human being discerns and understands. Our soul and our acts indicate our special existence. With these souls coupled with will and free choice, human beings live in this world to achieve our purpose: happiness. But happiness is not always found in this world of ours, our being humans, our intellectual soul, will only help us attain this ultimate end. Not just for understanding, but for our bearing.