Psychology

But to transfer his thoughts Post Date: Mon, 25 Aug 2008 8:31:51 +0000
And it is in this sense that I am accustomed to say that the understanding can determine the will, according to the prevalence of perceptions and reasons, in a manner which, even where it is certain and infallible, inclines without compelling. A man awake is no more at liberty to think or not to think, than he is at liberty to prevent or not to prevent his body from touching any other body. But to transfer his thoughts from one idea to another is often within his determination.

Autor of the post: Undefined

A man upon the rack Post Date: Mon, 25 Aug 2008 8:14:22 +0000
And in that case he is as much at liberty as regards his ideas, as he is as regards the bodies upon which he rests, being able to transfer himself from one to the other as the fancy arises. There are, however, ideas, which, like certain (bodily) movements, are so fixed in the mind, that, in certain circumstances, you cannot avoid them what ever effort you make. A man upon the rack is not at liberty to put aside the idea of pain, and sometimes a violent passion acts upon our mind as the most violent wind acts upon our body.

Autor of the post: Undefined

But this dependence is only Post Date: Mon, 25 Aug 2008 7:56:51 +0000
There is order and connection in ideas, as there is in (bodily) movements, for the one corresponds perfectly to the other, although the determination in the movements be uncon scious and free, or with choice in the thinking being whom good and evil cause to incline without forcing him. For the soul, while representing bodies, preserves its (own) perfections, and although dependent upon the body (in seizing the good) in the voluntary acts, it is independent and makes the body depend upon itself in others. But this dependence is only metaphysical, and consists in the considerations which God has for the one while ruling the other, or rather for both, according to the original perfections of each; whilst physical dependence would consist in an immediate influence, which the one would receive from the other on which it depends.

Autor of the post: Undefined

The German language calls them Post Date: Mon, 25 Aug 2008 7:42:58 +0000
For the rest, there come to us involuntary thoughts, partly from outside by means of objects which strike our senses, and partly from within by reason of the impressions (often in sensible) which remain from preceding perceptions whose action continues and which mingle with those which appear for the first time. As regards these we are passive, and even when we wake up, images (under which designation I include not only the repre sentations of figures, but also those of sounds and other sensible qualities) come to us, as in dreams, without being called. The German language calls them fliegende Gedanken, that is, flying thoughts (pensdes volantes) , which are not within our control, and among which there are sometimes many absurdities which raise scruples in good people, and furnish exercise to casuists and directors of consciences.

Autor of the post: Undefined

Moreover, the mind enters Post Date: Mon, 25 Aug 2008 7:24:55 +0000
It is as in the magic lantern, which makes figures appear upon the wall according as something within is turned. But our mind, perceiving some image which recurs to it, may say: stop there, and, so to speak, arrest it. Moreover, the mind enters, as seems good to itself, into certain trains of thought, which lead it on to others.

Autor of the post: Undefined

In my opinion the question Post Date: Mon, 25 Aug 2008 7:05:48 +0000
But this is true only when internal or ex ternal impressions do not at all prevail. It is true that in this thing men differ very much, both according to their temperament and according as they have exercised their control, so that one can master impressions where another lets them go. In my opinion the question should not be, whether the will is free, that is to speak in a very improper manner, but whether the man is free.

Autor of the post: Undefined

So that man seems Post Date: Mon, 25 Aug 2008 6:47:40 +0000
That granted, I say that so long as any one can by the direction or choice of his mind prefer the existence of an action to its non-existence, and the contrary, i e can make it exist or not exist according as he wills, so long he is free. And we can scarcely say how we could possibly conceive a being freer than so far as he is able to do what he wills. So that man seems to be as free in reference to those actions which depend upon this power he finds in himself, as it is possible for freedom to make him, if I may so express myself.

Autor of the post: Undefined

In this respect one intelligence Post Date: Mon, 25 Aug 2008 6:27:44 +0000
When we reason about the freedom of the will or upon free-will (franc arbitre) , we do not ask if man can do what he wills, but if there is enough independence in his will itself. We do not ask if he has free limbs or elbow-room, but if he has a free spirit, and in what it consists. In this respect one intelligence might be freer than another, and the supreme intelligence will exist in perfect freedom of which creatures are not at all capable.

Autor of the post: Undefined

And this so far Post Date: Mon, 25 Aug 2008 6:11:30 +0000
I am also for this intelligent determination of the will by what is in the perception and the understanding. To will and do conformably to the final result of a sincere examination is rather a perfection than a defect of our nature. And this so far from being a suppression or an abridgement of freedom, is its greatest perfection and advantage.

Autor of the post: Undefined

All this is very much Post Date: Mon, 25 Aug 2008 5:56:30 +0000
And the more we are pre vented from determining ourselves in this way, the nearer we are to misery and slavery. In fact, if you suppose in the mind a perfect and absolute indifference which cannot be determined by the final judgment which it makes of good or evil, you put it in a very imperfect state. All this is very much to my taste, and shows that the mind has not entire and direct power always to stop its desires, else it would never be determined, whatever examination it might make, and whatever good reasons or efficacious sentiments it might make, and it would always remain irresolute and fluctuate eter nally between fear and hope.

Autor of the post: Undefined

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