WE CANNOT POSSIBLY UNDERSTAND THOMISTIC ETHICS without understanding the metaphysical basis for it, in particular, the basis or foundation of human knowledge. According to Dr. Knasas, our sense of moral obligation comes to us because we are "intellectors of being" and "willers of good." But before we can talk about "intellection," we must talk about "sensation." In the Thomistic realist epistemology, "intellection presupposes sensation." All knowledge comes a posteriori, that is, it follows from contact with reality, and the first contact with reality is sensory.
Since at least the Enlightenment, and Descartes' dream, Locke's empiricism, Hume's skepticism, and the Kantian critique, realistic epistemologies such as St. Thomas's have been much deprecated. The Thomistic epistemology remains that of the "man-on-the-street," but in the minds of modern philosophical faculty, it is without question the minority view, perhaps even largely considered in disrepute. But Dr. Knasas is not so quick on dismissing St. Thomas's "immediate, or direct, realism." He tackled the two principle objections to philosophical realism, the Cartesian "hallucinatory" or "dream" objection and the objections of the Empiricists which are based upon the lack of reliability of the senses, especially the "relativity of perception."
Is what is in my mind reality, or a dream or hallucination? How am I to know? Perhaps we are dreaming of being before Dr. Knasas, a figment or phantasm produced entirely within the confines of the mind, and bearing no relationship, no link with anything real.
We dream, hallucinate, and imagine through these ideas, and the "'intentional' charge" that is part and parcel of them allows us, at least if we are not mentally ill, to reflect and uncover the fact that they are ideas, and not real. More importantly, we can also be aware that we are not having such ideas. We can reflect and uncover the fact that, in experiencing the real, there are no such ideas--such as images of dreams or memories in acts of remembering--going on. We can therefore distinguish between awareness of real things directly and immediately, and an awareness of things that come to us through ideas such as memory and images.
Dr. Knasas believes that an error indulged in by many neo-Thomists is their insistence that sensation also works through "ideas," that reality is mediated to the mind through "ideas," just like imagining, dreams, hallucinations, and acts of memory. "Fortunately," Dr. Knasas notes, "the reflexively ascertainable truth is that sensation does not include ideas," at least not as defined by Dr. Knasas as those cognitive devices that have this "'intentional' charge." Though there may be a superficial similarity, there is in fact a huge difference between "ideas," and the Thomistic doctrine of sensory cognitional liknesses, "the 'sensible impressed species," the species impressa, which is man's sensory and cognitive contact with reality. "The sensible impressed species is the very form of the real thing as it is in the knower." Unlike ideas, the species impressa requires the presence of the object before the knower. We are able to distinguish between the species impressa and the idea, whether the idea be the result of the images of dreams, hallucinations, or imagination, or the result of memory elicited by an act of remembering.
It is in a manner such as this that a Thomist can respond to the Cartesian suggestion that we cannot distinguish between reality and a dream.
Since at least the Enlightenment, and Descartes' dream, Locke's empiricism, Hume's skepticism, and the Kantian critique, realistic epistemologies such as St. Thomas's have been much deprecated. The Thomistic epistemology remains that of the "man-on-the-street," but in the minds of modern philosophical faculty, it is without question the minority view, perhaps even largely considered in disrepute. But Dr. Knasas is not so quick on dismissing St. Thomas's "immediate, or direct, realism." He tackled the two principle objections to philosophical realism, the Cartesian "hallucinatory" or "dream" objection and the objections of the Empiricists which are based upon the lack of reliability of the senses, especially the "relativity of perception."
Is what is in my mind reality, or a dream or hallucination? How am I to know? Perhaps we are dreaming of being before Dr. Knasas, a figment or phantasm produced entirely within the confines of the mind, and bearing no relationship, no link with anything real.
Real Tarantulas and Imaginary Tarantulas
We dream, hallucinate, and imagine through these ideas, and the "'intentional' charge" that is part and parcel of them allows us, at least if we are not mentally ill, to reflect and uncover the fact that they are ideas, and not real. More importantly, we can also be aware that we are not having such ideas. We can reflect and uncover the fact that, in experiencing the real, there are no such ideas--such as images of dreams or memories in acts of remembering--going on. We can therefore distinguish between awareness of real things directly and immediately, and an awareness of things that come to us through ideas such as memory and images.
Dr. Knasas believes that an error indulged in by many neo-Thomists is their insistence that sensation also works through "ideas," that reality is mediated to the mind through "ideas," just like imagining, dreams, hallucinations, and acts of memory. "Fortunately," Dr. Knasas notes, "the reflexively ascertainable truth is that sensation does not include ideas," at least not as defined by Dr. Knasas as those cognitive devices that have this "'intentional' charge." Though there may be a superficial similarity, there is in fact a huge difference between "ideas," and the Thomistic doctrine of sensory cognitional liknesses, "the 'sensible impressed species," the species impressa, which is man's sensory and cognitive contact with reality. "The sensible impressed species is the very form of the real thing as it is in the knower." Unlike ideas, the species impressa requires the presence of the object before the knower. We are able to distinguish between the species impressa and the idea, whether the idea be the result of the images of dreams, hallucinations, or imagination, or the result of memory elicited by an act of remembering.
It is in a manner such as this that a Thomist can respond to the Cartesian suggestion that we cannot distinguish between reality and a dream.
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