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St. augustine on human freedom
Plato's school of thought
Plato's school of thought
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Great human minds have pondered whether free will exists for millenniums. Augustine and Plato, groundbreaking philosophers of their time, had similar ideologies in regard to man’s freewill, which encompassed that knowledge can be achieved from eternal and absolute things. The paper will discuss Plato and Augustine’s ideologies about man’s free will and how they coincide with one another.
Plato believed in the concept of metaphysical freedom, and that the soul aligned itself with the idea of the Good through reason. Plato work’s both emphasize determinism and libertarianism elements. Some of Plato’s writings focus that human beings do not have free will and that the world is governed by strict laws of nature. Whereas, other works center around
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Augustine believed that God is omnipotent, omniscient and omnibenevolent. Yet, if God encompassed all these characteristics, then evil would not exist in the world. If God is all-powerful, he would be able to stop evil. If God is omniscient, he would know about evil. If God is perfectly good, he would want to stop evil. Therefore, the existence of evil demonstrates that God does not exist. However, Augustine asserts that evil is the privation of goodness and that it is not God’s fault that evil exists, but it is the consequence of man’s free will (Peterson). God who is perfectly-good, gave man free will because “it is better to have a universe with free will than without” (Lacewing). Free will was intended for man to choose the good, yet man is morally-imperfect and sometime chooses to bring about evil (Lacewing). Augustine who studied the teachings of Neo-Platonist Plotinus learned that “God, the ultimate Good, is the source of being from which all else receives its being” (Peterson 2). Augustine believed that the original sin; Adam and Eve’s sin, was “humanity’s fall from grace” (vision.org). Adam and Eve were consequently punished for their sin by God. As a result, by the sin of Adam of Eve, all of mankind was corrupted because it was human nature to sin. However, through the Grace of God, the human soul can achieve salvation. According to Augustine, the Grace of God entails that God can act without reason and that it is beyond human understanding. With the Grace of God, the human soul will be guided to understand what the good is, and thus, will do good. However, without God’s Grace, man by nature will sin. Augustine believed that one’s life is predestined; that a human being’s life is predetermined by God. The philosopher believed that some people are predetermined to use their free will to accept God’s grace, thus, achieve salvation. However,
St. Augustine of Hippo, Boethius, and Anselm all address the concept of free will and God’s foreknowledge in their works “The City of God”, “The Consolation of Philosophy”, and “De Concordia”. While each work was written during a different time period, each of their approaches consists of a solution comprised of both unifying and unique points and arguments. While there is no clear contesting between one work and another, it is clear that free will is a complex and critical idea in Christian theology that has long since been debated. '
In Augustine's Confessions, the early church father puts forth a complex theodicy in which he declares evil to be nonexistent. Such a leap may seem to be illogical, but this idea stems from the understanding of what is substance and what is not. According to Augustine, the duality of good and evil is false, because anything that is good is substance and what humans think of as evil is simply the absence of the good (Confessions, 126). Vices for example, are just the display of the absence of the good. Pride is the absence of humility, unrighteous anger the absence of temperance, and so on. This idea is evident as he writes that the ability to be corrupted is what makes something good, not i...
“And I strained to perceive what I now heard, that free-will was the cause of our doing ill.” (The Confessions of Saint Augustine, 1996, p.154) After reading Book Seven, Augustine’s questioning of evil is understandable. If God is truly good, the question lies, where does evil come from? His overall idea that we create most of the evil in the world because of our right to choose, also known as free will, is very accurate. From how I have been brought up and my views on the world so far, I agree wholeheartedly with this statement. I believe that we have free will and with that free will we can either do good or bad in the world, but the choice is ultimately ours. This idea can also be linked to Augustine’s belief that one can be changed through God. If we have the right to choose good or evil, then those choices will shape us overall. For example, if someone decides to choose evil and give into their worst desires, but later on in life decides to choose good, then they have changed themselves for the good with God’s help of free will.
In our reading on Discourse of Free Will, we get a good idea of the opinions both Erasmus and Luther had on the topic of free will and the how it correlates with God’s grace. Once we look beyond the back and forth debate of this text, we will begin to look at their theological opinions on free will separately to find a better understanding and formulate our own opinions on this commonly debated topic.
Plato's philosophy of government sees the State as a larger version of the individual, and the soul of an individual is comprised of three parts. Plato states that these three parts include the appetite, the spirit, and reason (167), and these parts have goals and desires that pertain only to them. For example, reason finds fulfillment in the study ...
Plato, like Pythagoras, believes that knowledge of pure Forms and of “Being” is the direct path to someone living a life of salvation and of the highest quality. Plato, like Pythagoras, also believed that all of the forms are geometric figures and mathematical in nature. Also, Plato, like Heraclitus, believed that our world is constantly changing, or in a constant flux. Plato, also agreed with Parmenides, who believed that the real world is not the same as the world of our experience.
Plato found freedom in the world of intellect. Let's take a look at his quote:
“Please tell me: isn’t God the cause of evil?” (Augustine, 1). With this question to Augustine of Hippo, Evodius begins a philosophical inquiry into nature of evil. Augustine, recently baptized by Saint Ambrose in Milan, began writing his treatise On Free Choice of the Will in 387 C.E. This work laid down the foundation for the Christian doctrine regarding the will’s role in sinning and salvation. In it, Augustine and his interlocutor investigate God’s existence and his role in creating evil. They attempt not only to understand what evil is, and the possibility of doing evil, but also to ascertain why God would let humans cause evil. Central to the premise of this entire dialogue is the concept of God, as relates to Christianity; what is God, and what traits separate Him from humans? According to Christianity, God is the creator of all things, and God is good; he is omnipotent, transcendent, all-knowing, and atemporal- not subject to change over time- a concept important to the understanding of the differences between this world and the higher, spiritual realm He presides over. God’s being is eidos, the essence which forms the basis of humans. With God defined, the core problem being investigated by Augustine and Evodius becomes clear. Augustine states the key issue that must be reconciled in his inquiry; “we believe that everything that exists comes from the one God, and yet we believe that God is not the cause of sins. What is troubling is that if you admit that sins come from… God, pretty soon you’ll be tracing those sins back to God” (Augustine, 3).
One of the most unique qualities that make humankind superior to animals and all known life forms is its consciousness and its free will. To make an argument about free will, free will must be defined by the parameters on which it exists. The values of good and evil will then be discussed on the definition of free will. In On Free Choice of the Will, by Augustine, translated by Thomas Williams, an important argument about free will and its relationship to how humans interact and its relationship to evil is discussed between two characters, Evodius and Augutine. The logical conclusions that the two characters come to about free will is reflected in other historical text such as Doctor Faustus, written by Christopher Marlowe. Augustine and Marlowe both clearly illustrate that evil is caused by free will.
In the beginning, God created the world. He created the earth, air, stars, trees and mortal animals, heaven above, the angels, every spiritual being. God looked at these things and said that they were good. However, if all that God created was good, from where does un-good come? How did evil creep into the universal picture? In Book VII of his Confessions, St. Augustine reflects on the existence of evil and the theological problem it poses. For evil to exist, the Creator God must have granted it existence. This fundamentally contradicts the Christian confession that God is Good. Logically, this leads one to conclude evil does not exist in a created sense. Augustine arrives at the conclusion that evil itself is not a formal thing, but the result of corruption away from the Supreme Good. (Augustine, Confessions 7.12.1.) This shift in understanding offers a solution to the problem of evil, but is not fully defended within Augustine’s text. This essay will illustrate how Augustine’s solution might stand up to other arguments within the context of Christian theology.
Before we dive into what Augustine has to say about free will, we must first understand what the problem is. In The HarperCollins Dictionary of Philosophy, the problem of free will is defined as:
Author Claudia Gray stated, “Self-knowledge is better than self-control any day” (Goodreads). Evil and sin exists in our world today and the temptation they bring bounds many human’s spiritual being. Finding the root of all evil is a hard and torturous concept to understand, but knowing one’s own free will helps bring understanding and deliverance from the evils of the world. Throughout the book Confessions Saint Augustine “ponders the concepts of evil and sin and searches the root of their being” (Augustine 15). The existence of evil is one of the most worrisome challenges a Christian or any individual deals with throughout life. Saint Augustine’s beliefs concerning the root of all evil and sins transforms as he begins to grow and develop in the knowledge of his free will and spiritual being. Early on, he believes “God created all things and evil is a thing, therefore God created evil” (Augustine 73-74). From this he conceives the notion that God cannot be good if he knowingly created evil. As Augustine begins to grow in his spiritual walk, his views begin to evolve as he questions his Manichee’s beliefs and explores the concepts of good and evil. From his inquiring Augustine develops the question, what is evil and what if evil did not need creating? He asks, “Do we have any convincing evidence that a good God exists” (Augustine 136-137)?
God is omniscient, omnipotent, and omnibenevolent, which makes us wonder what kind of morally sufficient reason justifies God to allow evil. We know that evil exists in our world, but so does God, so would God be the source of evil as well as good? We have established that God is the omnipotent and benevolent free creator of the world, but suffering and evil exist. Is God unable to prevent evil? If so, he would not be omnipotent. Is He able to prevent the evil in our world but unwilling? If this were then case then he wouldn’t be benevolent. A Persian thinker, Mani, suggested that the answer to this question was a kind of duality between the good and evil. This pluralistic view of the good and evil in our world would suggest that God is not omnipotent, which is why Augustine would reject Mani’s Manichaeism philosophy. Augustine later says that there are two kinds of evils: Moral evil, which would be the suffering from a result of the action of a rational being, and there is natural evil, which would be suffering that comes from physical events (i.e. natural disasters).
This essay attempts to present a critical analysis of the literary works of Plato. Plato's literary work span is wide containing issues pertaining to justice, social life, specific virtues, good ruler's knowledge, value of justice, love and many others. The philosophical tones of Plato resembled very much with that of Socrates addressing the similar issues in his own Platonic version of dialogues. The Republic and the citizen played an important role in his work in addressing to the various social issues and intricate understanding of the human nature of human responsibilities in a republic. Plato's parents were wealthy and influential Athenian who chose Socrates as a teacher of Plato. After the death of Socrates, Plato undertook travel journeys to Egypt and Italy and analyzed the life specific issues alongside the students of Pythagoras spending several years advising the ruling family of Syracuse. Plato was a literary fellow who had established his own philosophy school trying to convey the teachings of Socrates. His works included Scoratic thinking style and mathematical learning.
Plato had always been worried about the basic philosophical problem of figuring out the art of knowing and living. His goal of the great dialogues was to show the relationship between the soul and the state. This is the compelling theme of the great dialogues; the Republic, Phaedo, Symposium, Phaedrus,and Philebus. In the Republic Plato shows how justice within the individual can best be realized through the likeliness of the operation of justice within the state. Plato continues to set out in his idea of the ideal state. But, he realizes that philosophically justice simply can’t be fully understood unless seen in a spectrum to the concept of the good, which is the supreme principle of order and truth. In the Republic, Plato shows how sometimes philosophy is like trying to look at both sides of a regular door, when maybe you should be trying to look at both sides of carousel swinging door.