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It is the fashion to decry scholastic distinctions as useless subtleties, or mere phantoms 'entia logica, vel etiam verbalia solum'. And yet in order to secure a safe and Christian interpretation to these and numerous other passages of like phrase and import in the Old Testament, it is of highest concernment that we should distinguish the personeity or spirit, as the source and principle of personality, from the person itself as the particular product at any one period, and as that which cannot be evolved or sustained but by the co-agency of the system and circumstances in which the individuals are placed. In this latter sense it is that 'man' is used in the Psalms, in Job, and elsewhere and the term made synonymous with flesh. That which constitutes the spirit in man, both for others and itself, is the real man; and to this the elements and elementary powers contribute its bulk ([Greek: tò] 'videri et tangi') wholly, and its phenomenal form in part, both as co-efficients, and as conditions. Now as these are under a law of vanity and incessant change, [Greek: t
And by his tendance interieure he must mean some vital or other law, equivalent to an entia in matter, which results in, not from manifestation. : Goethe borrowed his idea of an archetypal world from Plato and the Eleatic school.
With all the sex's frivolity, she adds, women have not been found to spend their lives on mere entia rationis splitting hairs and weighing motes like the Schoolmen. She concludes that men deprive women of education lest they should oust them "from those public offices which they fill so miserably."
All illusions in an argument are more easily detected when they are presented in the formal manner employed by the schools, which we now proceed to do. It follows, then, that some entia realissima are absolutely necessary beings. But no ens realissimum is in any respect different from another, and what is valid of some is valid of all.
For if the definite quantities have a ground, and therefore a reality, in the external world, and independent of the mind that perceives them, this ground is ipso facto a quality; the very etymon of this world showing that a quality, not taken in its own nature but in relation to another thing, is to be defined causa sufficiens, entia, de quibus loquimur; esse talia, qualia sunt.
Even theoretically, however, Freedom is not inconceivable, and morally we become certain of it; for we are conscious of the 'ought' of duty, and with the 'ought' there must go a 'can. It is not, however, as Phenomenon or Sensible Ens that a man 'can, is free, has an absolute initiative; all phenomena or Sensible Entia, being in space and time, are subject to the Natural Law of Causality.
"Entia non sunt multiplicanda prA|ter necessitatem" is an old and well-approved maxim, applicable alike to the countless myriads of living organisms, as to the innumerable crystalline forms to be found everywhere in nature. Nothing is produced without the necessary conditions on which its production depends.
But Epicurus is in this wiser and more learned than Plato, that he calls them all equally ENTIA, to wit, the impalable voidness, the solid and resisting body, the principles, and the things composed of them, and thinks that the eternal participates of the common substance with that which is generated, the immortal with the corruptible, and the natures that are impassible, perdurable, unchangeable, and that can never fall from their being, with those which have their essence in suffering and changing, and can never continue in one and the same state.
But because to that which truly IS it appertains to continue in its being, and because sensible things sometimes are, sometimes are not, continually passing from one being to another and perpetually changing their state, he thought they required some other name than that of ENTIA, or things which always are.
For our convenience we form generic conceptions of human excellence, as archetypes after which to strive; and such of us as approach nearest to such archetypes are supposed to be virtuous, and those who are most remote from them to be wicked. But such generic abstractions are but entia imaginationis, and have no real existence. In the eyes of God each thing is what it has the means of being.
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