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Updated: May 12, 2025
Neither in things nor in our idea of things can there be any question of presenting this disorder as the substratum of order, since it implies the two kinds of order and is made of their combination. But our intelligence is not stopped by this. By a simple sic jubeo it posits a disorder which is an "absence of order." In so doing it thinks a word or a set of words, nothing more.
First it posits a primary fact, acts upon a primary hypothesis, the division of labor, a veritable antinomy, the antagonistic results of which are evolved in social economy, just as the consequences might have been deduced in the mind: so that the industrial movement, following in all respects the deduction of ideas, is divided into a double current, one of useful effects, the other of subversive results, all equally necessary and legitimate products of the same law.
This posits further differences between the beautiful and the agreeable and the good. The good also pleases universally, but it pleases through concepts; the agreeable as well as the beautiful pleases without a concept, but it does not please universally. That which pleases the reason through the concept is good; that which pleases the senses in sensation is agreeable.
There must be no special associations in general society; no corporations within the State, especially no spontaneous bodies endowed with the initiative, proprietary and permanent: such is Article II. of the Revolutionary Creed, and the direct consequence of the previous one which posits axiomatically the sovereignty of the people and the omnipotence of the State.
On the one hand, it posits a strictly mechanistic epigenesis, and on the other hand, it incorporates the notion of "specificall vertues drawne by the bloud in its iterated courses, by its circular motion, through all the severall partes of the parents body." Digby rejects an internal agent, entelechy, or the Aristotelian formal and efficient causes.
He speaks to the barren walls of poverty and they stretch away into stately halls, for he knows that wherever man posits his consciousness, substance must gather round it; his new words of power and majesty fall like a benediction on the heart of the listening multitudes, and they turn round to face a new tomorrow with a new hope born of a larger understanding.
I say internal, so as to exclude that which is external, the agreement, namely, of the idea with its object. V. Duration is the indefinite continuation of existence. Explanation. I call it indefinite because it cannot be determined by the nature itself of the existing thing nor by the efficient cause, which necessarily posits the existence of the thing but does not take it away.
This is the meaning of the first of the principles: "The ego posits originally and absolutely its own being," or, more briefly: The ego posits itself; more briefly still: I am. The nature of the ego consists in positing itself as existing. Accordingly the third principle runs: "The ego opposes in the ego a divisible non-ego to the divisible ego."
For us evolution, if we seek to give it a Theistic content, is God making manifest, in the vast ascent of form and existence, an always fuller revelation of Himself. Our familiar phrase "the self-revelation of God" posits a power which can never for a moment be contained in all that is, but which may always be more clearly known as we follow His creative record from stage to ascending stage.
The ego must posit itself as an individual, and can accomplish this only by positing itself in a relation of right to other finite rational beings; without a thou, no I. A finite rational being cannot posit itself without ascribing to itself a free activity in an external sense-world; and it cannot effect this latter unless it ascribes free activity to other beings as well, hence not without assuming other finite rational beings outside itself, and positing itself as standing in the relation of right to them; and unless it ascribes to itself a material body and posits this as standing under the influence of a person outside it.
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