Ramon Llull Ars Inventiua Veritatis (1515) (1515) - Page 22

Fo. VIII

Second Distinction.

The conditions of the principles of this art are referred to: thus they are cited in the questions themselves.

Goodness and Magnitude.

Because God is goodness, magnitude, essence, etc., He is an infinite being in both existing and acting. ¶ 2. That very goodness which is powerful in being through magnitude is that which makes good original: "bonificans"; the active principle of goodness. and that which makes great original: "magnificans".. ¶ 3. No goodness is known in magnitude alongside the smallness original: "parvitate"; the principle of Minority. of malice. ¶ 4. God is goodness, magnitude, and will; and His goodness is magnitude and will, etc. ¶ 5. That virtue fails in goodness which can be the same as magnitude. ¶ 6. That goodness which is simply interchangeable with truth is in the highest magnitude. ¶ 7. That goodness is great which, in the state of glory, is both glorifying and glorified. ¶ 8. No goodness can be great without a distinction between the "maker-of-good" original: "bonificantis". and the "thing-made-good" original: "bonificati".. ¶ 9. Goodness and magnitude cannot agree without the principle of concordance. ¶ 10. Goodness and magnitude, in their agreement, stand apart from malice, smallness, and private property original: "proprietate"; likely referring to the logical principle of "Singularity" or "Particularity" which opposes the commonality of the Dignities.. ¶ 11. That goodness is great which, in the being of magnitude, originates good. ¶ 12. That goodness is greater in magnitude which is the beginning and the end within the "middle." Lull uses "Beginning, Middle, and End" as relational principles to define how an essence operates. ¶ 13. That goodness without end can be great. ¶ 14. Goodness magnifies into its own greater magnitude. ¶ 15. Goodness and magnitude, in their agreement, stand apart from inequality. ¶ 16. That goodness is small which, out of the essence of magnitude, participates with the lesser.

Goodness and Eternity.

The good which can be good and eternal is highest in priority. ¶ 2. It is impossible for goodness to be known as the cause of malice in eternity. ¶ 3. Not every good is capable of being willed in eternity. ¶ 4. That goodness is highest which, in eternity, stands apart from vice. ¶ 5. That goodness is highest in truth which, in eternity, contradicts falsehood. ¶ 6. It is unfitting for anything to be eternal without goodness and glory. ¶ 7. It is impossible for eternity to differ in reality from its own goodness. ¶ 8. Goodness exists in eternity through concordance in existing and acting. ¶ 9. It is impossible for "property" selfish or private interest to exist between highest goodness and eternity, for that would be the highest evil. ¶ 10. It is as fitting that the Eternal originates the eternal by reason of eternity as it is for the Good to do so by reason of goodness. ¶ 11. That goodness is highest and eternal which, in the state of the "middle," is without extremes. ¶ 12. It is impossible for goodness to contradict its "end" purpose in eternity. ¶ 13. It is impossible for good to exist in eternity alongside something "greater." ¶ 14. It is not an evil to make the beginning and the end equal in the being of eternity. ¶ 15. That goodness is not eternal which is in a state of "minority" diminishment or smallness.

Goodness and Power.

To know "to make good" and "to be able" is the same in reality and nature. ¶ 2. It is an evil to be unwilling for the act of goodness and power. ¶ 3. It is impossible for good to exist in the virtue of power without the act of making good and the capacity to do so. ¶ 4. It is impossible for falsehood to be found concerning the being of goodness and power. ¶ 5. No good can have glory without the capacity to be. ¶ 6. The good of power cannot act without distinction. ¶ 7. Goodness and power agree in the "maker-of-good" and "thing-made-good," and the "powerful" and "empowered." ¶ 8. Goodness combined with power is contrary to malice. ¶ 9. That goodness is power which, in its beginning and middle, reaches its end. ¶ 10. There is no evil in this: that goodness produces its own offspring original: "filium"; often used metaphorically for a logical result or a person of the Trinity. without extremity. ¶ 11. Goodness and power without an end would exist in smallness. ¶ 12. Goodness and power, by their own reason, exist in the "greater." ¶ 13. There would be no change from good into evil if goodness and power could have equality in accidents non-essential or temporary qualities. ¶ 14. That goodness is in a minority of power which of itself lacks something.

Goodness and Wisdom.

That will is defective in goodness which loves the act of wisdom before the act of goodness. ¶ 2. That understanding which does not come from an internal being fails in the virtue of goodness. ¶ 3. Because it is good to know truth and falsehood, the truth of goodness and wisdom agree in magnitude. ¶ 4. If there is a "knowing" that is glorifying and glorified, then it is good to ignore that which is [not] glorifying and glorified. ¶ 5. There is a difference between that goodness and that wisdom in which "making good" and "understanding" differ. ¶ 6. Without "making good" and "understanding," it is impossible for goodness and wisdom to agree with one another. ¶ 7. Goodness, in the act of making good, is understanding and is contrary to ignorance. ¶ 8. It is good for understanding to be originated. ¶ 9. If it is bad for understanding to persist in the middle between the beginning and the end, then it is good that ignorance be at the end. ¶ 10. Because "making good" and "knowing" are interchangeable in the state of the "end," all-knowing is a thing to be desired. ¶ 11. Goodness and wisdom are greater in "equality" than in "majority." ¶ 12. That goodness is in "minority" which is contrary to equality in wisdom. ¶ 13. It is impossible for "minority" to be the cause of goodness and wisdom.

Goodness and Will.

No will can love the good without virtue. ¶ 2. It is good to will and not to will by reason of the magnitude of truth. ¶ 3. A will is better in willing glory than in not-willing punishment. ¶ 4. It is good for the will to love "distance" differentiation so that goodness can act. ¶ 5. That the will has a concordant virtue is because the will itself is good in its goodness, virtue, and concordance. ¶ 6. A will that hates the good does so because in hating it is contrary to the evil. likely an error in transcription or a complex paradox: hating the good is contrary to the good itself. ¶ 7. That the good is lovable along with the "maker-of-good" and the "thing-made-good." ¶ 8. A will desiring the good is the "middle" of conjunction. ¶ 9. The "thing-made-good" is the end of goodness, and the "thing-willed" is the end of the will. ¶ 10. If "minority" is willing the good incessantly, "majority" is not-willing the good which ceases. ¶ 11. It is as fitting for "making good" and "willing" to be made equal as it is for "understanding" and "willing." ¶ 12. It is impossible for fulfillment to be found with "minority" in goodness and will.

The question of truth is interchangeable

Goodness and Virtue.

...then good and virtuous. ¶ 2. In the virtue of glory, the good is glorious; just so, in the virtue of goodness, the glorious is good. ¶ 3. That distinction is at the summit of virtue in which the "maker-of-good" and "thing-made-good" remain distinctly the same in nature and being. ¶ 4. Without the concordance of virtue, no good can be virtuous. ¶ 5. Because it is impossible for contrariety to exist between goodness and virtue, it is necessary for concordance to be between them. ¶ 6. That virtue which in the "beginning" is good is without time and quantity. ¶ 7. If it is a vice to join the "maker-of-good" and the "thing-made-good" in the act of making good, then it is a virtue to distinguish "making good" from the being of the maker and the made. ¶ 8. That the "end" is in the interior of goodness is virtue in the "middle" of goodness. ¶ 9. Just as goodness and virtue imprint their magnitudes upon the image of "majority," so they imprint their dissimilarities upon the image of "minority." ¶ 10. Because it is impossible for goodness and virtue to be equal to or participate with evil and vice, equality between them is necessary. ¶ 11. Goodness and virtue, in the act of "minorifying" making things lesser, participate with evil and vice.

Goodness and Truth.

That is the highest truth by which goodness and glory are interchangeable. ¶ 2. Just as goodness through distinction stands apart from falsehood, so truth through distinction participates with goodness. ¶ 3. Because the "Good" by reason of goodness is a "maker-of-good," and the "True" by reason of truth is a "maker-of-good," there is concordance between goodness and truth. ¶ 4. Impossible...