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56 ANSELM. 1 when the word signifying it is conceived, and in_an- and in other, when the very entity, which the object is, is understood In the former dense, then, God can be conceived not to exist; but in the latter, not at all. For no one who understands what fire and water are can conceive fire to be water, in accordance with the nature of the facts themselves, although this is possible according to the words. So, then, no one who understands what God is can conceive that God does not exist ; although The says these words in his heart, either without any. or with some foreign, signification. For, God is that than which a greater cannot be conceived. And he who thoroughly understands this, assuredly under- stands that this being so truly exists, that not even in cóncept can it he non-existent. Therefore, he who understands that God so exists, cannot conceive that he does not exist. (I thank thee, gracious Lord, I thank thee; be- cause what I formerly believed by thy bounty, I now so understand by thine illumination, that if I were une willing to believe that thou dost exist, I should not be able not to understand this to be true. CHAPTER IV. How the fool has said in his heart what cannot be conceived.—à thing may be conceived in two ways: (1) when the word sig- nifying it is conceived; (2) when the thing itself is understood | As far as the word goes, God can be conceived not to exist; in reality be cannot. BUT how has the fool said in his heart what he could not conceive; or how is it that he could not conceive what he said in his heart? since it is the same to say in the heart, and to conceive, But, if really, nay, since really, he both conceived, because he said in his heart; and did not say in his heart, because he could not conceive; there is more than one way in which a thing is said in the heart or conceived. For, in one sense, an object is conceived,

56 ANSELM. 1 when the word signifying it is conceived, and in_an- and in other, when the very entity, which the object is, is understood In the former dense, then, God can be conceived not to exist; but in the latter, not at all. For no one who understands what fire and water are can conceive fire to be water, in accordance with the nature of the facts themselves, although this is possible according to the words. So, then, no one who understands what God is can conceive that God does not exist ; although The says these words in his heart, either without any. or with some foreign, signification. For, God is that than which a greater cannot be conceived. And he who thoroughly understands this, assuredly under- stands that this being so truly exists, that not even in cóncept can it he non-existent. Therefore, he who understands that God so exists, cannot conceive that he does not exist. (I thank thee, gracious Lord, I thank thee; be- cause what I formerly believed by thy bounty, I now so understand by thine illumination, that if I were une willing to believe that thou dost exist, I should not be able not to understand this to be true. CHAPTER IV. How the fool has said in his heart what cannot be conceived.—à thing may be conceived in two ways: (1) when the word sig- nifying it is conceived; (2) when the thing itself is understood | As far as the word goes, God can be conceived not to exist; in reality be cannot. BUT how has the fool said in his heart what he could not conceive; or how is it that he could not conceive what he said in his heart? since it is the same to say in the heart, and to conceive, But, if really, nay, since really, he both conceived, because he said in his heart; and did not say in his heart, because he could not conceive; there is more than one way in which a thing is said in the heart or conceived. For, in one sense, an object is conceived,

Social Psychology (10th Edition)
Social Psychology (10th Edition)
10th Edition
ISBN:9780134641287
Author:Elliot Aronson, Timothy D. Wilson, Robin M. Akert, Samuel R. Sommers
Publisher:Elliot Aronson, Timothy D. Wilson, Robin M. Akert, Samuel R. Sommers
Chapter1: Introducing Social Psychology
Section: Chapter Questions
Problem 1RQ1
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In chapter Four, Anselm says there are two ways that words signify? What are they? And
which is the way God must be conceived, if we understand God as a being than which
none greater can be conceived?

56 ANSELM. 1 when the word signifying it is conceived, and in_an- and in other, when the very entity, which the object is, is understood In the former dense, then, God can be conceived not to exist; but in the latter, not at all. For no one who understands what fire and water are can conceive fire to be water, in accordance with the nature of the facts themselves, although this is possible according to the words. So, then, no one who understands what God is can conceive that God does not exist ; although The says these words in his heart, either without any. or with some foreign, signification. For, God is that than which a greater cannot be conceived. And he who thoroughly understands this, assuredly under- stands that this being so truly exists, that not even in cóncept can it he non-existent. Therefore, he who understands that God so exists, cannot conceive that he does not exist. (I thank thee, gracious Lord, I thank thee; be- cause what I formerly believed by thy bounty, I now so understand by thine illumination, that if I were une willing to believe that thou dost exist, I should not be able not to understand this to be true.
Transcribed Image Text:56 ANSELM. 1 when the word signifying it is conceived, and in_an- and in other, when the very entity, which the object is, is understood In the former dense, then, God can be conceived not to exist; but in the latter, not at all. For no one who understands what fire and water are can conceive fire to be water, in accordance with the nature of the facts themselves, although this is possible according to the words. So, then, no one who understands what God is can conceive that God does not exist ; although The says these words in his heart, either without any. or with some foreign, signification. For, God is that than which a greater cannot be conceived. And he who thoroughly understands this, assuredly under- stands that this being so truly exists, that not even in cóncept can it he non-existent. Therefore, he who understands that God so exists, cannot conceive that he does not exist. (I thank thee, gracious Lord, I thank thee; be- cause what I formerly believed by thy bounty, I now so understand by thine illumination, that if I were une willing to believe that thou dost exist, I should not be able not to understand this to be true.
CHAPTER IV. How the fool has said in his heart what cannot be conceived.—à thing may be conceived in two ways: (1) when the word sig- nifying it is conceived; (2) when the thing itself is understood | As far as the word goes, God can be conceived not to exist; in reality be cannot. BUT how has the fool said in his heart what he could not conceive; or how is it that he could not conceive what he said in his heart? since it is the same to say in the heart, and to conceive, But, if really, nay, since really, he both conceived, because he said in his heart; and did not say in his heart, because he could not conceive; there is more than one way in which a thing is said in the heart or conceived. For, in one sense, an object is conceived,
Transcribed Image Text:CHAPTER IV. How the fool has said in his heart what cannot be conceived.—à thing may be conceived in two ways: (1) when the word sig- nifying it is conceived; (2) when the thing itself is understood | As far as the word goes, God can be conceived not to exist; in reality be cannot. BUT how has the fool said in his heart what he could not conceive; or how is it that he could not conceive what he said in his heart? since it is the same to say in the heart, and to conceive, But, if really, nay, since really, he both conceived, because he said in his heart; and did not say in his heart, because he could not conceive; there is more than one way in which a thing is said in the heart or conceived. For, in one sense, an object is conceived,
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