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Updated: May 21, 2025
It is a radical defect, namely, the almost complete absence of the conception of personality. The principle of Aristotle's psychology, like that of his metaphysic, is the concept of form and matter. The soul of man comes under the general ontological law. All existence is divisible into grades, the lower grade being the matter whose form is constituted by the next highest grade.
Reason allows itself to be satisfied upon insufficient grounds, with regard to the completion of this series. And so on. The aim of the cosmological argument is to avoid the necessity of proving the existence of a necessary being priori from mere conceptions a proof which must be ontological, and of which we feel ourselves quite incapable.
When psychology meddles with ontological problems when, for instance it denies the existence of an Absolute, or says that reality cannot be known it is taking too much upon itself, and has fallen into the same error as the materialism of the last century. On such questions as the immortality of the soul it must remain silent.
For aught that I know to the contrary, the archangels may be morally perfect as an authority in such matters has told us that even "just men" may become, and therefore, for aught that I know to the contrary, Professor Flint's regress of moral degrees ad infinitum, may be an ontological absurdity.
Who shall say that they might not also have reached a high degree of eminence in philosophical discussions and ontological theories?
Thus the physico-theological is based upon the cosmological, and this upon the ontological proof of the existence of a Supreme Being; and as besides these three there is no other path open to speculative reason, the ontological proof, on the ground of pure conceptions of reason, is the only possible one, if any proof of a proposition so far transcending the empirical exercise of the understanding is possible at all.
This then is the meaning of accident as a logical or ontological term, and in this signification it has nothing to do with the idea of chance. Clearly substance represents the higher category, and accident is inferior, because dependent and variable.
From the centre in Hegel come those towering sentences of his that are comparable only to Luther's, as where, speaking of the ontological proof of God's existence from the concept of him as the ens perfectissimum to which no attribute can be lacking, he says: 'It would be strange if the Notion, the very heart of the mind, or, in a word, the concrete totality we call God, were not rich enough to embrace so poor a category as Being, the very poorest and most abstract of all for nothing can be more insignificant than Being. But if Hegel's central thought is easy to catch, his abominable habits of speech make his application of it to details exceedingly difficult to follow.
They had become ontological entities, whereas originally they had represented the rational functions of life. This hypostasis of the rational, by which the rational abdicates its meaning in the effort to acquire a metaphysical existence, had already been carried to its extreme by the Neo-Platonists.
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