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The Fifteen Books of Aurelius Augustinus, Bishop of Hippo, on the Trinity
Chapter 11.--In Memory, Understanding [or Intelligence], and Will, We Have to Note Ability, Learning, and Use. Memory, Understanding, and Will are One Essentially, and Three Relatively.
17. Putting aside, then, for a little while all other things, of which the mind is certain concerning itself, let us especially consider and discuss these three--memory, understanding, will. For we may commonly discern in these three the character of the abilities of the young also; since the more tenaciously and easily a boy remembers, and the more acutely he understands, and the more ardently he studies, the more praiseworthy is he in point of ability. But when the question is about any one's learning, then we ask not how solidly and easily he remembers, or how shrewdly he understands; but what it is that he remembers, and what it is that he understands. And because the mind is regarded as praiseworthy, not only as being learned, but also as being good, one gives heed not only to what he remembers and what he understands, but also to what he wills (velit); not how ardently he wills, but first what it is he wills, and then how greatly he wills it. For the mind that loves eagerly is then to be praised, when it loves that which ought to be loved eagerly. Since, then, we speak of these three--ability, knowledge, use--the first of these is to be considered under the three heads, of what a man can do in memory, and understanding, and will. The second of them is to be considered in regard to that which any one has in his memory and in his understanding, which he has attained by a studious will. But the third, viz. use, lies in the will, which handles those things that are contained in the memory and understanding, whether it refer them to anything further, or rest satisfied with them as an end. For to use, is to take up something into the power of the will; and to enjoy, is to use with joy, not any longer of hope, but of the actual thing. Accordingly, every one who enjoys, uses; for he takes up something into the power of the will, wherein he also is satisfied as with an end. But not every one who uses, enjoys, if he has sought after that, which he takes up into the power of the will, not on account of the thing itself, but on account of something else.
18. Since, then, these three, memory, understanding, will, are not three lives, but one life; nor three minds, but one mind; it follows certainly that neither are they three substances, but one substance. Since memory, which is called life, and mind, and substance, is so called in respect to itself; but it is called memory, relatively to something. And I should say the same also of understanding and of will, since they are called understanding and will relatively to something; but each in respect to itself is life, and mind, and essence. And hence these three are one, in that they are one life, one mind, one essence; and whatever else they are severally called in respect to themselves, they are called also together, not plurally, but in the singular number. But they are three, in that wherein they are mutually referred to each other; and if they were not equal, and this not only each to each, but also each to all, they certainly could not mutually contain each other; for not only is each contained by each, but also all by each. For I remember that I have memory and understanding, and will; and I understand that I understand, and will, and remember; and I will that I will, and remember, and understand; and I remember together my whole memory, and understanding, and will. For that of my memory which I do not remember, is not in my memory; and nothing is so much in the memory as memory itself. Therefore I remember the whole memory. Also, whatever I understand I know that I understand, and I know that I will whatever I will; but whatever I know I remember. Therefore I remember the whole of my understanding, and the whole of my will. Likewise, when I understand these three things, I understand them together as whole. For there is none of things intelligible which I do not understand, except what I do not know; but what I do not know, I neither remember, nor will. Therefore, whatever of things intelligible I do not understand, it follows also that I neither remember nor will. And whatever of things intelligible I remember and will, it follows that I understand. My will also embraces my whole understanding and my whole memory whilst I use the whole that I understand and remember. And, therefore, while all are mutually comprehended by each, and as wholes, each as a whole is equal to each as a whole, and each as a whole at the same time to all as wholes; and these three are one, one life, one mind, one essence. 1
[This ternary of memory, understanding, and will, is a better analogue to the Trinity than the preceding one in chapter IX--namely, mind, knowledge, and love. Memory, understanding, and will have equal substantiality, while mind, knowledge, and love have not. The former are three faculties, in each of which is the whole mind or spirit. The memory is the whole mind as remembering; the understanding is the whole mind as cognizing; and the will is the whole mind as determining. The one essence of the mind is in each of these three modes, each of which is distinct from the others; and yet there are not three essences or minds. In the other ternary, of mind, knowledge, and love, the last two are not faculties but single acts of the mind. A particular act of cognition is not the whole mind in the general mode of cognition. This would make it a faculty. A particular act of loving, or of willing, is not the whole mind in the general mode of loving, or of willing. This would make the momentary and transient act a permanent faculty. This ternary fails, as we have noticed in a previous annotation (IX. ii. 2), in that only the mind is a substance. The ternary of memory, understanding, and will is an adequate analogue to the Trinity in respect to equal substantiality. But it fails when the separate consciousness of the Trinitarian distinctions is brought into consideration. The three faculties of memory, understanding, and will, are not so objective to each other as to admit of three forms of consciousness, of the use of the personal pronouns, and of the personal actions that are ascribed to the Father, Son, and Holy Spirit. It also fails, in that these three are not all the modes of the mind. There are other faculties: e. g., the imagination. The whole essence of the mind is in this also.--W.G.T.S.] ↩
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De la trinité
CHAPITRE XI.
DANS LA MÉMOIRE, L’INTELLIGENCE ET LA VOLONTÉ ON TROUVE L’ESPRIT, LA SCIENCE ET L’ACTION. LA MÉMOIRE, L’INTELLIGENCE ET LA VOLONTÉ SONT UNE SEULE CHOSE QUANT À L’ESSENCE, ET TROIS CHOSES RELATIVEMENT L’UNE À L’AUTRE.
Laissons donc un moment de côté les autres facultés que l’âme se reconnaît avec certitude, attachons-nous surtout à étudier ces trois choses : la mémoire, l’intelligence, la volonté. C’est par ces trois facultés en effet qu’on discerne le naturel, même chez les enfants. Plus la mémoire est facile et tenace chez un enfant, plus il a de perspicacité dans l’intelligence et d’ardeur à l’étude, plus aussi son génie promet. Mais quand il s’agit de l’instruction de quelqu’un, on ne demande plus si sa mémoire est facile et solide, ni s’il a de la pénétration dans l’esprit; mais de quoi il se souvient et ce qu’il comprend. Et comme l’estime ne se fonde pas seulement sur la science, mais aussi sur la vertu, on ne se contente pas de savoir de quoi il se souvient et ce qu’il comprend, mais aussi ce qu’il veut, et non encore avec quelle ardeur il veut, mais ce qu’il veut d’abord et jusqu’à quel point il le veut. Car on ne doit louer dans l’âme un amour ardent que quand l’objet qu’elle aime est digne d’être ardemment aimé. Quand donc on parle de ces trois choses : génie, science, usage, le premier point à examiner dans les trois, c’est ce que peut chaque homme par la mémoire, l’intelligence et la volonté. Le second, c’est ce qu’il possède. dans sa mémoire et dans son intelligence, et jusqu’où il est arrivé par l’ardeur de la volonté. En troisième lieu vient l’usage que fait la volonté, quand elle repasse ce qui est renfermé dans sa mémoire et son intelligence, soit qu’elle le rapporte à un but, soit qu’elle s’y borne et y trouve son plaisir et son repos. En effet user, c’est mettre quelque chose à la disposition de la volonté; et jouir, c’est goûter la satisfaction, non plus de l’espérance, muais de la réalité. Par conséquent quiconque jouit, use : car il met quelque chose au service de la volonté, avec la jouissance pour but; mais quiconque use, ne jouit pas, si ce qu’il met ainsi à la disposition de la volonté, n’est pas la fin qu’il se propose, mais un moyen pour atteindre un autre but.
Comme ces trois choses, la mémoire, (482) l’intelligence, la volonté ne sont pas trois vies, mais une seule vie, ni trois âmes, mais une seule âme; elles ne sont donc pas trois substances, mais une seule substance. En effet, la mémoire, en tant qu’elle est appelée vie, âme, substance, se prend dans le sens absolu; elle n’est proprement mémoire qu’autant qu’elle se rapporte à quelque chose. Il en faut dire autant de l’intelligence et de la volonté, qui ne s’appellent ainsi que dans un sens relatif. Mais chacune d’elle est vie, âme, essence, considérée en elle-même et dans le sens absolu. Ces trois choses sont donc une seule chose par le fait, qu’elles sont une seule vie, une seule âme, une seule essence; et chaque fois qu’on nomme l’une d’elles en la prenant en elle-même, on lui donne un nom singulier et non pluriel, même quand elle est réunie aux autres. Mais elles sont trois choses, quand on les considère dans leurs rapports mutuels; et si elles n’étaient pas égales, non-seulement l’une vis-à-vis de l’autre, mais chacune vis-à-vis de toutes, elles ne se contiendraient évidemment pas mutuellement. Or, non-seulement, une contient l’autre, mais une les contient toutes. En effet, je me souviens que j’ai la mémoire, l’intelligence et la volonté; je comprends que je comprends, que je veux et que je me souviens; je veux vouloir, me souvenir et comprendre; et je me souviens à la fois de toute ma mémoire, de toute mon intelligence et de toute ma volonté. Car les souvenirs que je ne me rappelle pas, ne sont plus dans ma mémoire. Or, rien n’est autant dans ma mémoire que ma mémoire même. Je me souviens donc de toute ma mémoire. De même je sais que je comprends tout ce que je comprends, et je sais que je veux tout ce que je veux. Or je me souviens de tout ce que je sais. Je me souviens donc de toute mon intelligence et de toute ma volonté. Egalement quand je comprends ces trois choses, je les comprends tout entières. Car si je ne comprends pas quelque chose d’intelligible, c’est que je l’ignore. Or, ce que j’ignore et ne me rappelle pas, je ne le veux pas. Donc s’il est quelque chose d’intelligible que je ne comprenne pas, je ne puis m’en souvenir ni le vouloir. Donc je comprends tout objet intelligible, dont je me souviens et que je veux. Car ma volonté embrasse toute mon intelligence et toute ma mémoire, puisque j’use de tout ce que je comprends et de tout ce que je me rappelle. Donc puisque chacune de ces facultés comprend toutes les autres, chacune d’elles est égale à chacune en particulier et à toutes ensemble; et par conséquent les trois sont une seule vie, une seule âme et une seule essence.