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"True," said Savarin; "it may mean the Sensus communis of the Latins, or the Good Sense of the English. The Latin phrase signifies the sense of the common interest; the English phrase, the sense which persons of understanding have in common. I suppose the inventor of our title meant the latter signification." "And who was the inventor?" asked Bacourt.
They have with us the fate of older paradoxes. "Cum ventum ad VERUM est, SENSUS MORESQUE repugnant, Atque ipsa utilitas, justi prope mater et aequi." Perhaps bold speculations are more acceptable because more new to you than to us, who have been long since satiated with them.
Our first business this morning must be to read and understand the writing on the book held open by St. Thomas Aquinas, for that informs us of the meaning of the whole picture. "Optavi, et datus est mihi sensus. Invocavi, et venit in me Spiritus Sapientiae, Et preposui illam regnis et sedibus." "I willed, and Sense was given me. I prayed, and the Spirit of Wisdom came upon me.
At this stage of advance, and when a true European opinion has been created, a 'sensus communis, or community of feeling on the main classifications of wars, it will become possible to erect a real Areopagus, or central congress for all Christendom, not with any commission to suppress wars, a policy which would neutralize itself by reacting as a fresh cause of war, since high-spirited nations would arm for the purpose of resisting such decrees; but with the purpose and the effect of oftentimes healing local or momentary animosities, and also by publishing the opinion of Europe, assembled in council, with the effect of taking away the shadow of dishonor from the act of retiring from war.
But when I came again to myself and to resume my faculties: "Ut tandem sensus convaluere mei,"
Nor could he be content with Kant's sensus communis aestheticus, which seemed to leave the beautiful finally a matter of taste. His mental attitude is clearly brought to view in a letter of February 9, 1793, to the Prince of Augustenburg.
"Ista civitas est Corpus Humanum: quinque portae sunt quinque Sensus: Palatium est Anima rationalis, et aureum pomum Similitudo cum Deo. Tria regna inimica sunt Caro, Mundus, Diabolus, et eius imago Cupiditas, Voluptas, Superbia." The above is a good instance both of the supernatural powers attributed to the poet, and the supernatural interpretation put upon his supposed exercise of them.
Far more true, and more just to the grandeur of man, it would have been to say Primus in orbe deos fecit sensus infiniti. Even in the lowest Caffre, more goes to the sense of a divine being than simply his wrath or his power. Superstition, indeed, or the sympathy with the invisible, is the great test of man's nature, as an earthly combining with a celestial.
St. Augustine is for the affirmative, and maintains that original sin of itself is sufficient to earn the flames of hell, although this opinion is, to say the least, very harsh. When I speak here of damnation or of hell, I mean pains, and not mere deprivation of supreme felicity; I mean poenam sensus, non damni. Gregory of Rimini, General of the Augustinians, with a few others followed St.
Quae singula cum ad horam pascant vana delectatione sensus corporeos, miseriam tamen inserunt piae menti, quod tot et tanti homines, neglecta prorsus animi salute, his diabolicis operationibus se dederunt in toto. Nam certo non ita sine daemonum consolatione et familiaritate praemissa confingi dicerem.
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