By Harry Klocker
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Extra info for William of Ockham and the Divine Freedom
Sample text
All other knowledge is necessarily abstract. The second principle is that this real order consists of concrete singular things and of them only. These things, furthermore, are absolutely distinct from one another and are known as such. If there are actually causes at work, and if causality is something real, these will be known only in the mind’s intuitions of existing objects. In these intuitions of the real order, what the mind apprehends is either a conjunction of two things or a succession of one thing after another.
It is true that he admits that sometimes the two are distinct; but from the example he gives, it seems clear that he is speaking here about the thing which is an end and the thing which is an agent. 6 If we consider, however, the actual causality at work, so to speak, then for the end to be desired and for the agent to desire the end is the same thing; and there is only a rational distinction between the agent’s desiring the end and the agent’s desiring the end efficiently. What Ockham means by motio metaphorica is not that there is a real distinction between efficient and final causality but rather that final causality can be reduced to efficient causality and that the only difference between them is a difference of reason and definition.
10 Manser, G. “Drei Zweifler am Kausalprinzip,” Jahrbuch für Philosophie und Spec. Theologie, 1912. , The Unity of Philosophical Experience (New York: Charles Scribner’s Sons, 1946), pp. 87 seq. 12 Let us turn to Ockham himself and learn, if we can, how a cause is known and what validity the causal proposition possesses. We can begin by recalling two principles of which Ockham was very fond, and of which he makes constant use in his discussions, not only of cognition, but also of causality. The first principle is that only intuitive knowledge brings the mind into contact with the real order of things.