Elizabeth G. Salmon - The Good in Existential Metaphysics (Aquinas Lecture 17)
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The Good in Existential Metaphysics (Aquinas Lecture 17)
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The Good in Existential Physics Aquinas Lecture ; 1952
author
:
Salmon, Elizabeth G.
publisher
:
Marquette University Press
isbn10 | asin
:
0874621178
print isbn13
:
9780874621174
ebook isbn13
:
9780585197937
language
:
English
subject
Philosophy--Addresses, lectures, essays.
publication date
:
1953
lcc
:
BJ1401.S25 1952eb
ddc
:
111
subject
:
Philosophy--Addresses, lectures, essays.
Page iii
The Good in Existential Metaphysics
Aquinas Lecture, 1952
Under the Auspices of the Aristotelian Society of Marquette University
By Elizabeth G. Salmon, Doct. en phil.
MARQUETTE UNIVERSITY PRESS MILWAUKEE 1953
Page iv
Nihil Obstat Gerard Smith, S.J., censor deputatus Milwaukiae, die 26 mensis Januarii, 1953
Imprimatur Moyses E. Kiley Archiepiscopus Milwaukiensis Milwaukiae, die 29 mensis Januarii, 1953
COPYRIGHT 1953 BY THE ARISTOTELIAN SOCIETY OF MARQUETTE UNIVERSITY
Page v
To My Mother March 16th
Page vii
Prefatory
The Aristotelian Society of Marquette University each year invites a scholar to deliver a lecture in honor of St. Thomas Aquinas. Customarily delivered on the Sunday nearest March 7, the feast day of the Society's patron saint, these lectures are called the Aquinas lectures.
In 1952 the Society had the honor of recording the lecture of Elizabeth G. Salmon, associate professor of philosophy in the Graduate School of Fordham University.
Miss Salmon was born in New York City. Having entered the College of Mount St. Vincent-on-the-Hudson with a New York Regents State Scholarship she was graduated with an A.B. summa cum laude. For a year and a half she took courses at the Sorbonne of the University of Paris, the cole des Hautes tudes and the Institut Catholique de Paris, attending the classes of Etienne Gilson and Jacques Maritain. She then attended the Institut Suprieur de Philosophie at the University of Lou-
Page viii
vain, in Belgium, receiving the degree of Docteur en Philosophie with honors.
She was assistant professor of philosophy at the College of Mount St. Vincent for a year. She lectured in philosophy at the College of the Sacred Heart Manhattanville the following year. Then she became lecturer in the Graduate School of Fordham University. The following year she became assistant professor and is now associate professor of philosophy in the Fordham Graduate School.
Miss Salmon was vice-president of the American Catholic Philosophical Association in 1951-52 and president 1952-53. She is also a member of the Metaphysical Society of America and a fellow of the C.R.B. Educational Foundation.
She has contributed to scholarly journals including Thought and The New Scholasticism. Articles by her have appeared in the Proceedings of the American Catholic Philosophical Association and the Proceedings of the American Catholic Educational Association.
Page 1
The Good in Existential Metaphysics
The Goodit seems to convey such a simple notion. Most of us take it for granted. Yet we can still remember when we thought candy was very good but Mother said it wasn't good for us and we were punished when we ate it behind her back. And all that complexity had to do with candy that was very sweet and, we thought, very good. Broadly speaking, there are two general notions involved: the metaphysical or ontological notion of the good, the thing as sweet, which is basic, and the moral notion, the forbidden sweet, the good but not for us.
Maritain says of the ontological good in Les Sept Lecons sur l'Etre: "The notion of the good is a primary notion, as any
Page 2
transcendental notion which suddenly arises under a certain angle of vision, in order to reveal a new face of being, a new intelligible mystery consubstantial with being."1
This description of the good raises a few reflections. What is the meaning of primary when one is considering a metaphysical notion? Is the metaphysical significance given immediately to the mind? What is the meaning of primary in relation to transcendental notions when these notions have a certain order? What, may we ask, is the angle of vision under which the notion of the good arises? It is not apparently given in the vision of being. In fact, what is an angle of vision? Moreover if the notion of the good arises from a vision how is it said that it is a new and not the primary face of being? How is it a primary and yet a new intelligible mystery? Also it is consubstantial with being and yet is gained by a certain angle of vision. Reflecting on this description it is evident
Page 3
that the notion of the good as a transcendental notion has a certain complexity. Moreover the notion of the good does not end with the transcendental notion as we saw in our little example. Rather it is almost inevitable that the notion of moral goodness would come to mind even before that of the transcendental notion of the good. But how are these two notions called good? Is not moral goodness something that is also primary? How then are the notions incorporated one in the other? It is our task to try to plumb the meanings of the good in metaphysics and the fundamental notion of moral goodness as connected with the metaphysical good.
It would be impossible to give the whole basis of a transcendental notion. Only a few fundamental ideas that will lead us to the transcendental notion of the good will be touched upon.
First of all, no fundamental metaphysical notion is given or seen with its specifically metaphysical significance on our
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