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This principium commune essendi et cognoscendi, as subsisting in a WILL, or primary ACT of self-duplication, is the mediate or indirect principle of every science; but it is the immediate and direct principle of the ultimate science alone, i.e. of transcendental philosophy alone. This, it has been shown, can be found only in the act and evolution of self- consciousness.
We, of course, have to think under the category of time, remembering and looking forward; but the Divine modus cognoscendi excludes either of these processes, being the timeless act of One who "knoweth altogether" in whose sight a thousand years are as a day, and a day as a thousand years.
In this way a twofold kind of morality was revealed to him: mere propriety of behavior and real merit in action. Merit = propriety + utility. The main conclusion is this: Sympathy is that by means of which virtue is recognized and approved, as well as that which is approved as virtue; it is ratio cognoscendi as well as ratio essendi, the criterion as well as the source of morality.
Man's actions follow as inevitably from his character and the motives which influence him as a clock strikes the hours; the freedom of the will is a chimera. Finally, the ratio cognoscendi determines that a judgment must have a sufficient ground in order to be true.
We suppose him protected from the errors without number which have their origin in an imperfect knowledge of the writing and the language of documents, in ignorance of previous work and the results obtained by textual criticism; he has an irreproachable cognitio cogniti et cognoscendi. A very optimistic supposition, by the way, as we are bound to admit.
Tunc magis tragoedi audiendi, magis scilicet vocales in sua propria calamitate; tunc histriones cognoscendi, solutiores multo per ignem; tunc spectandus auriga, in flammea rota totus rubens, &c. "Show me a passage in Livy equal to that for sheer force and glittering colour. The phrases are not all dove-tailed one into the other and smoothed away; they stand out." "Indeed they do.
Erdmann has given a better defense of Descartes than the philosopher himself against the charge that this is arguing in a circle, inasmuch as the existence of God is proved by the criterion of truth, and then the latter by the former: The criterion of certitude is the ratio cognoscendi of God's existence; God is the ratio essendi of the criterion of certitude.
Bacon at once wrote to Clement complaining of his imprisonment, and deploring to the pope the plight into which scientific education had fallen. The pope replied directing Bacon to explain his views in a treatise, but did not order his release. In response Bacon composed the Opus Majus. Duo enim simt modi cognoscendi, scilicet per argumentum et experimentum.
Whatsoever grace God giveth us, it ought to be used and exercised, and not to lie idle in us; but God giveth us actionem cognoscendi, τα διαφεροντα discernendi, &c. a certain measure of the spirit of discretion, to teach us what to choose as good, and what to refuse as evil, 1 John ii. 27, “The same anointing teacheth you of all things;” 1 Cor. ii. 15, “He that is spiritual judgeth all things.” Therefore God would have us to exercise that measure of the gift of discretion which he hath bestowed on us, in discerning of things which are propounded to us, whether they ought to be done or not.
The former distinguishes between ratio essendi and ratio cognoscendi, rejects the ontological argument, and defends determinism against Crusius on Leibnitzian grounds. It presupposes merely the two forces of matter, attraction and repulsion, and its primitive chaotic condition, a world-mist with elements of different density.
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