Certitudo

7/27/2019 Certitudo

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CERTITUDO (SUBJECTIVE/OBJECTIVE)

PHILOSOPHICAL LEXICONS:

GOCLENIUS, LEXICON P HILOSOPHICUM (1613): “CERTITUDO” (P. 361)

MICRAELIUS - LEXICON PHILOSOPHICUM (1653): ”CERTITUDO” (P. 216)

CHAUVIN, LEXICON P HILOSOPHICUM (1713): “CERTITUDO” (P. 98)

WALCH, P HILOSOPHISCHES LEXICON (1775): “GEWIßHEIT” (BD. I, PP. 1761-2)

”Jene bestehet darinnen, daß eine Object vor sich betrachtet mit hinreichendem Grunde vorhanden

ist, ich mag solchen wissen und einsehen oder nicht. […] Die subjectivische Gewißheit aber

erheischet ein Subject, welches sich eine Sache als gewiß wahr oder nach dem völligen Grunde

gedenket.”

ZEDLER , GROSSES VOLLSTÄNDIGES UNIVERSAL-LEXICON ALLER WISSENSCHAFFTEN UND

K ÜNSTE (1732-54; 64VOLS):

“SUBJECTIVE und OBJECTIVE, sind zwey einander entgegen geseßte Kunst-Worter in der alten

Philosophie. Jenes, nehmlich SUBJECTIVE, heisset so viel, als per modum, quo quid inest in

subject, das ist, die Sache, von der geredet und gesaget wird, daß sie subjective genommen werde,

werde als das Subject angesehen, in welchem das anzutreffen, was von ihr gesaget wird; dieses

aber, OBJECTIVE nehmlich, ist so viel als per modum objecti, das ist, die Sache, von welcher die

Rede und gesaget wird, daß ist, die Sache, von welcher die Rede und gesaget wird, daß sie

objective genommen werde, werde als das Object angesehen, womit eine andere Sache

beschäffuget sey.” („SUBJECTIVE und OBJECTIVE“, bd. 40, pp. 1548-9)

CHAMBERS, CYCLOPAEDIA:

”OBJECTIVE, Objectivus, is used in the Schools in speaking of a thing which exists no otherwise

than as an Object known. The Esse, or Existence of such a thing is said to be Objective. Others

call it Ratio Objectiva. See OBJECT .

The Word is also used for the Power or Faculty by which any thing becomes intelligible; and for

the Act itself, whereby any thing is presented to the Mind, and known.

Hence a thing is said to exist OBJECTIVELY , Objectivè, when it exists no otherwise than being

known; or in being an Object of the Mind. See EXISTENCE.

This, some will have to be a real Esse; others deny it. See ESSE .” (p. 649)

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SAMUEL JOHNSON, A DICTIONARY OF THE ENGLISH LANGUAGE (1768)

LOGICAL WORKS

R UST, ”DISCOURSE ON TRUTH” IN T WO CHOICE AND USEFUL TREATISES (1682) (FINNS

ELEKTRONSIK VIA UU)

”Thus have we spoken concerning the truth of things, or Truth in the Object . It follows that we

speak / Concerning Truth in the power , or faculty, which we called Truth in the Subject ; […]

Truth in the power, or faculty is nothing else but a conformity of its conceptions or Idea’s unto the

natures and relations of things, which in God we may call an actual, steady, immovable, eternal

Omniformity[…]” (sect. XVIII, p. 193)

NORRIS, AN ACCOUNT OF R EASON AND F AITH : I N RELATION TO THE M YSTERI ES OF C HRISTIANITY

(1697/1724)

I consider therefore that the most general distribution of Reason into that of the Object and that of

the Subject; or, to word it more Intelligibly, though perhaps not altogether so Scholastically, into

that of the Thing, and that of the Understanding. (19-20)

Reason objective, or of the Thing, is again very various: Sometimes it is taken for Truth, and that

both for Truth of the Thing, namely the Essential relations that are between Ideas, and for Truth of

the Proposition which is its conformity to those Ideal Relations. […] Sometimes again it is taken

for the Medium, Argument, or Principle whereby a Truth is proved; as when we say, Do you

prove this by Reason or by Authority? […] Come we not to the Consideration of Reason, as ’tis

taken subjectively, the other general part of its distinction, in which also there is some variety of

Acceptation. For it is sometimes taken for the Act, sometimes for the Habit, and sometimes for

the Natural Power or Faculty of Reasoning. For the Act; as when we say of a Man asleep, that he

is deprived of his Reason. For the Habit; as when we say of Man, that he has lost his Reason,

when his Intellectuals are mightily disorder’d and impair’d by a Disease. For the Natural Power or

Faculty of Reasoning; as when we say, That Man is a Creature indued with Reason. (20)

[http://books.google.se/books?id=f0EVAAAAQAAJ&printsec=frontcover&hl=sv]

WATTS, LOGICK : OR , T HE RIGHT USE OF REASON IN THE ENQUIRY AFTER TRUTH (1725/1729)

”Certainty according to the Schools is distinguished into Objective and Subjective. Objective

Certainty is when the Proposition is certainly true in itself; and Subjective, when we are certain of

the Truth of it. The one is in Things, the other is in our Minds.” (Part II, chap. II, sect. VIII, p.176)

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[http://books.google.se/books?id=B0lOAAAAYAAJ&printsec=frontcover&hl=sv]

OLDFIELD, AN ESSAY TOWARDS THE IMPROVEMENT OF REASON (1707)

“Finally, wheresoever this or that Attribute is truly affirmed or deny’d, the Matter is so long

Necessarily, and therefore also certainly so or so, with (what they call) Objective certainty, or that

of the thing, as really it is in it self; and there is also a Subjective certainty of it in the in infinite

Mind, which beholds all things immediately in themselves, and exactly as they are by intuitive

Knowledge; when yet those things may appear to us only Possible and Doubtful, or Probable, or

Certain, whether in themselves or by Means of some assuring Evidence and Proof. / Therefore

what our Reason has next to consider, is the Condition of things in respect of their Certainty as to

us; and first, of what is to us sufficiently Evident.” (part II, chap. 19, §23)

[http://books.google.se/books?id=PKlVAAAAYAAJ&printsec=frontcover&hl=sv]

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Certitudo