The works by Jan Hus contain a balanced proportion of the Holy Scripture in terms of tradition and intellect. The Scriptures contains God’s Law or Christ’s Law which is love. Hus deals with conscience in his Latin and Czech treatises and refers to it in his dispute. When Hus appeals to his conscience, he does so in connection with a certain norm which is Christ’s Law.
If we consider certain features of Spinoza's metaphysics, it can seem very difficult to see how error, or the having of false ideas, is possible. In this paper I want to give the metaphysical background to the problem, before turning to a more detailed consideration of how Spinoza in fact accounts for error, or the having of false ideas. I will show the importance of the notions of adequacy and inadequacy in Spinoza's account. Having done this I will return to the central problem of accounting for the ontological status of false ideas vis a vis both the Infinite Intellect, and finite minds.
Under Hylemorphism, all composed beings are composed of form and matter. Accordingly, the human being is a unified substance of soul and body. Through the operations of a human being an immaterial power is manifested which demonstrates that the rational soul is immaterial and immortal. Through these elements of Thomistic metaphysics, a clear understanding of the person emerges as both in-itself and toward-others. After key metaphysical principles such as the principle of sufficient reason are defended, arguments against the thesis which claim the person is reducible to body or soul are rebuked and the Hylemorphic account is shown to stand. Leaning on the work of W. Norris Clarke, the person as body and soul is thus shown to be the frontier of being.
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