Saint Augustine: Bridging Faith, Philosophy, and Truth

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"Augustine was facing a revival of skepticism in his own day, and that skepticism really was two-pronged. On the one hand there was a widespread skepticism against the reliability of the senses, or the reliability of sense perception in order to gain any knowledge. And, also there were those skeptics who were completely skeptical about our ability to achieve truth at all." [00:05:07]

"Augustine countered these people by saying that even the skeptic who is completely skeptical has to admit to certain truths. If he says that no truth is possible, then he's already committed himself to the discovery that one truth is discoverable, namely the truth that there is no truth discoverable." [00:05:38]

"Augustine did that sort of thing of turning the skeptics on their ears, and pointed out that even in their skepticism they couldn't escape one principle of epistemology, namely the law of contradiction. Because, they depended upon the law of contradiction for their skepticism. And, if one is going to reason at all, they are dependent upon rational principles." [00:06:24]

"Augustine took a close look at that problem of sense perception, and one of his famous illustrations was the illustration that was common to people in the ancient world, and one that I think all of us have experienced at one time or another. If you've ever been in a rowboat, and you put the oar in the water, and you look from the perspective of sitting there in the rowboat, you look at the oar, and of course you can see the handle of the oar until it goes into the water." [00:09:37]

"Augustine made a very simple distinction here, but it is one that is very important, not just at a theoretical level, but at a practical level. He said, 'I may be wrong about what the oar is actually doing. But I still can be confident that I am perceiving the oar as being bent.' That is, the content of my perception may not be perfectly accurate, but I can still know that I am having the perception, and that I am perceiving that the oar is bent." [00:11:24]

"Augustine is trying to avoid full skepticism, and to reconstruct what we will see later in the history of philosophy -- the important assumption of the basic reliability of sense perception, without which, as I said, you have no access to the external world." [00:16:34]

"Augustine did not rest with sense perception, because he recognized that there was a difference in terms of the level of certainty that can be achieved between sensory experience and what we might call today, the formal level of knowledge or rational truth, or to make it simple mathematical truths. We can be certain that three and three are six. And they will always be six, and they have always been six." [00:17:02]

"Augustine agreed that there is a higher kind of certainty that comes from the mind or the soul from rational truth. But he was by no means a simple rationalist in the sense that he thought that the only truth that could be learned would be that truth which was deduced by naked human reason." [00:18:07]

"For Augustine, the ultimate happiness is a knowledge of God. That more than anything else was what he was searching to discover. Now, in the process as an apologist he worked out certain arguments for the existence of God. But what he was basically saying was this: in the first instance, if the mind recognizes that certain truths are objective, necessary, and eternal, such as the truths of mathematics, such as the truths of logic, the formal truths of which I was speaking a moment ago, that there must be according to Augustine an immediate recognition that there has to be some foundation for these eternal truths." [00:19:23]

"Augustine is also important for calling God the great 'illuminator.' He used the analogy, that he is just this light of some sort, sunlight or whatever is necessary for us to be able to perceive things in the external world. If I am cast into pitch darkness, I can't perceive anything with my eyes, without the added extra benefit of the light. So, for Augustine, the mind can know nothing except in so far as God himself functions as the great illuminator." [00:21:49]

"It was Augustine who really developed the Christian concept of creation 'ex nihilo' -- that God creates the universe freely and voluntarily out of nothing. What he means by that is not to violate the cardinal scientific rule: 'ex nihilo nihil fit -- out of nothing, nothing comes.' He doesn't mean to suggest that there was some nothing that God then shaped into something. But he is talking about the unique power of God to bring something into being that previously did not exist." [00:22:57]

"The way in which he does it, according to Augustine, is through what he calls the 'divine imperative' or the 'divine fiat.' In this case fiat is not a little car in Italy, but it is a command. God has the power to say, 'Let there be.' And by virtue of the sheer creative power of this one who is the eternal source of all being, he can bring something into being that previously was not." [00:23:45]

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