In the first chapter of the Monologion Anselm argues that there must be some one thing that is supremely good. The Monologion begins with several arguments for the existence of God, arguments at first glance Anselm’s project in the Monologion might seem rather fishy. Ratio, Intelligere, and Cogitare in Anselm’s Ontological ine Nolan – – Proceedings of the American Catholic Philosophical Association.

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In spite of these arguments, Anselm acknowledges that there is a residue of mystery here: For, since a man cannot be justness, but can possess justness, we do not conceive of a just man as being justness, but as possessing justness. While archbishop of Canterbury, he composed: But there is no need to state that this is false. The supreme Being, ajselm, exists either everywhere and always, monologioon merely at some place and time, or nowhere monollgion never: Therefore, this expression itself can be conceived of as nothing else than the intelligence intelligentia of this Spirit, by which he conceives of intelligit all things.

If, however, it is to perish against its will, it is not supremely powerful, or all-powerful. But no good can be understood as existing before that good, without which nothing is good; and it is sufficiently clear that this good, without which there is no good, is the supreme Nature which is under discussion. Freedom, Sin, and Redemption 4.

His intuitions about value are shaped by the Platonic-Augustinian tradition of which he was a part. If God is just, he will surely punish monologino wicked as they deserve.


Correctly understood, Anselm says, the argument of the Proslogion can be summarized as follows: There is, therefore, no lesser nature which derives existence in a material way from the supreme Nature. In addition to Gaunilo, other notable objectors to its reasoning include Thomas Aquinas and Immanuel Kantwith the most thorough analysis having been done by Zalta and Oppenheimer.

Italics indicate a person who was elected but not confirmed. In chapter 3 Anselm argues that all existing things exist through some one thing. According to this interpretation, to one who enquires regarding the supreme Being, or regarding what never has existed and does not exist at all, as to whence it was created, the answer, “from nothing” may properly be given; that is, it never was created.

The next day, William ordered the bishops not to treat Anselm as their primate or as Canterbury’s archbishop, as he openly adhered to Urban.

David Bradshaw, Faith and Reason in St. Anselm’s Monologion – PhilPapers

In DV 12 Anselm connects rectitude of will to both justice and moral evaluation. This question brings us naturally to the doctrine of divine simplicity, which is simply the doctrine that God has no parts of any kind.


Therefore, naselm that than which a greater can be thought existed only in the understanding, it would be possible to think of something greater than it namely, monokogion same being existing in reality as well.

Does he express himself, then, by one word, and what be creates by another; or does he rather express whatever he creates by the monolpgion word whereby he expresses himself?

Rogers, Katherin,Anselm on FreedomOxford: For I believe that one will be much helped in understanding the matter of this book, if he has taken note of the intention, and the method according to which it is discussed.

But, since this is always false, as often as it is assumed an irreconcilable contradiction follows. Users without a subscription are not able to see the full content.

Saint Anselm

But if it is nothing else than their very essence itself, just as they have answlm more than one essence, but a single essence, so they have not more than one nature, but a single nature. Folceraldus, Haimo, and Rainaldus. Divine justice demands restitution for sin but human beings are incapable of providing it, as all the actions of men are already answlm to the furtherance of God’s glory. The argument in the Proslogionthen, seeks to relate simplicity to the intuitive considerations that identify what is greatest and best with what is stable, uniform, and unchanging; the argument in the Monologionby contrast, seeks to show that simplicity is necessary if God is anzelm be—as the theistic proofs have already established—the ultimate source of his own goodness and existence.

Looking back on the sixty-five chapters of complicated argument in the MonologionAnselm found himself wishing for a simpler mlnologion to establish all the conclusions he wanted to prove.

The first is that it was proper that Mary should be so pure that—apart from God—no purer being could be imagined.

Henry would forsake lay investiture if Anselm obtained Paschal’s permission for clerics to do homage for their lands; [] [] Henry’s bishops’ [93] and counselors’ excommunications were to be lifted provided they advise him to obey the papacy Anselm performed this act on his own authority and latter had to answer for it to Paschal ; [] the revenues of Canterbury would be returned to the archbishop; and priests would no longer be permitted to marry.

And then, if truth had ,onologion beginning, or shall have an end; monolgion it began it was true that truth did not exist, and after it shall be ended it will be true that truth will not exist. For, though the terms master and servant are used with mutual reference, and the men thus designated are mentioned as having mutual relations, yet they do not at all exist mutually, the one through the other, since these relations exist through the subjects to which they are referred.


Anselm of Canterbury – Wikipedia

Whether, then, nothing is something, or nothing is not something, it apparently follows, that whatever has been created was created from something.

For, both before they were created, and now that they have been created, and after they are decayed or changed in any way, ,onologion are ever in him ansselm what they are in themselves, but what this Spirit himself is.

This chapter examines Anselm’s arguments in the Monologion for the existence of God, showing how those arguments fail because Anselm illicitly takes for granted the metaphysically peculiar nature of the being whose existence he is trying to prove.

For if he lacked any of these qualities, he would be less than the greatest conceivable being, which is impossible. Earlier theologians had held that it was transmitted from generation to generation by the sinful nature of sex. But, how can anything exist, as a whole, simultaneously, at individual times, if these times are not themselves simultaneous?

For the supreme Substance took absolutely nothing from any other source, whence it might either frame a model in itself, or make its creatures what they are; while the artisan is wholly unable to conceive in his imagination any bodily thing, except what he has in some way learned from external objects, whether all at once, or part by part; nor can he perform the work mentally conceived, if there is a lack of material, or of anything without which a work premeditated cannot be monollgion.

For, in accordance with one fact, be is a material body; and in accordance with another, rational; and no one nonologion these, taken by itself, is the whole of what man is. For, though a man can, by meditation or representation, frame the idea of some sort of nonologion, such as has no existence; yet, by no means has he the power to do this, except by uniting in this idea the parts that he has gathered in his memory from objects known externally.