Ramon Llull Ars Inventiua Veritatis (1515)

Second Distinction

...turn themselves into the being of power. ¶ 5. Because power is great by reason of magnitude and glorious by reason of glory, it can be a supreme power, both great and glorious. ¶ 6. That supreme thing which, by reason of the magnitude of power, can be great of itself, exists without a difference of essence between the great nature and the power. ¶ 7. Without the concordance of greatness and power, power could not be supreme by reason of itself or by reason of its magnitude. ¶ 8. It is impossible for contrariety original: "contrarietatem"; in Lullian logic, this is the opposite of concordance. to contradict the concordance of greatness and power. ¶ 9. Without a final, efficient, and formal principle, it is impossible for power to be supreme or great by reason of magnitude. ¶ 10. Through the mediation of the conjunction of greatness and power, there can be a supreme, great, and established power. ¶ 11. The end of magnitude and power is that the great and the powerful might be supreme, great, established, and beyond. ¶ 12. In a supreme being that is great by reason of magnitude, power does not permit a "majority" term: "maioritas"; here referring to the relative state of being greater than something else, rather than an absolute greatness. to exist. ¶ 13. The summit of the supreme is for equality to exist in it by reason of magnitude and power. ¶ 14. In a power that can consist without magnitude, there dwells "minority" term: "minoritas"; the state of being lesser or diminished..

Magnitude and Wisdom

All that is willed is also "willable." ¶ 2. Eternity without magnitude would not suffice for the intelligible virtue and wisdom. ¶ 3. Great is that wisdom which is life. ¶ 4. Since some great wisdom is glory, wisdom is desirable within magnitude. ¶ 5. Since in any great being there is some distinction, there is an intellect that understands distinctively. ¶ 6. Since concordance exists in any great being, there is an intellect that is discursive, concordant, and productive. ¶ 7. Because there is no contrariety in any great being, the human intellect is incorruptible. ¶ 8. A great principle of the intellect does not suffice without the act of understanding original: "intellectio" and the object understood original: "intelligibile". ¶ 9. Since in something great the intellect is extended into infinite magnitude, it is the human intellect understanding by measuring abstracted species. ¶ 10. That intellect is a great end which, in its own proper intelligible, understands all things. ¶ 11. No intellect is greater than that which understands an infinite magnitude, and understands the understanding intellect, the act of understanding, and the object understood. ¶ 12. No intellect is great without the equality of the understander, the understanding, and the thing understood. ¶ 13. Just as the intellect has its magnitudes in its own proper intelligible, so it has its minorities in a remote intelligible.

Magnitude and Will

In a great will, it is impossible to find an idle virtue. ¶ 2. That will is great which loves life by hating falsehood. ¶ 3. That will which is great is also glory. ¶ 4. Just as the will, by reason of magnitude, distinguishes between the one who wills original: "volentem" and the thing willed original: "volitum", so by reason of magnitude it does not permit that, in the being and nature of itself and magnitude, the willer and the willed should be divided. ¶ 5. That will is great which accords within its distinct supreme essence. ¶ 6. That will is great which, in the act of willing, consists as supreme without contrariety. ¶ 7. That will is great which obtains its end in its principle. ¶ 8. No will without magnitude can join the principle to the end. ¶ 9. It is impossible for the will to be magnitude unless the end is a great thing for the will. ¶ 10. It is impossible for any will to be greater except by reason of magnitude.

¶ 11. No will is great without the equality of the willer and the willed, the act of willing, and the thing capable of being willed. ¶ 12. Naturally, that will which consists in minority is not "willing" by reason of magnitude.

Magnitude and Virtue

That virtue is great in truth which is simply distant from vice. ¶ 2. Because magnitude, virtue, and glory are one and the same, the way of glory lies in the magnitude of virtue. ¶ 3. It is a great virtue to distinguish and to accord. ¶ 4. Virtue, by reason of magnitude, is greater in concordance than in contrariety. ¶ 5. It is impossible for contrarieties to be found between magnitude and virtue. ¶ 6. It is impossible for virtue to be in the magnitude of the end without the principle. ¶ 7. Magnitude and virtue join principle and end, good and good, good and great, and the great with the virtuous. ¶ 8. No virtue is great which is smaller in the principle than in the end. ¶ 9. Virtue is greater in magnitude than in "majority." ¶ 10. No virtue can be great unless it consists equally in the principle and the end. ¶ 11. No virtue in a state of minority is great.

Magnitude and Truth

Since in any being magnitude, virtue, and glory are one and the same, great truth is the way to glory. ¶ 2. It is impossible for truth to be the great object of the intellect without a distinction between truth and truth existing in the being of truth and magnitude. ¶ 3. Truth in the being of magnitude accords and cannot be contradicted. ¶ 4. No truth is great in which there is contrariety. ¶ 5. Great is that truth which understands in the principle. ¶ 6. The magnitude of truth is greater by reason of an eternity that is absolute original: "insulue" (likely insolute); meaning undivided or absolute. rather than successive. ¶ 7. That magnitude which is truth is the end of the intellect. ¶ 8. Since magnitude and truth are one and the same in the being of liberty, the human intellect is greater when it consists in liberty. ¶ 9. Magnitude and truth impress their similarities more into equality than into minority. ¶ 10. If truth could be the cause of "majority" without magnitude, both could consist in falsehood and minority.

Magnitude and Glory

It is impossible to understand great glory without a real distinction. ¶ 2. Magnitude and glory cannot remain together without concordance. ¶ 3. Concordant magnitude contradicts the magnitude of punishment. ¶ 4. The "un-likeness" original: "diffitudo"; referring to a lack of similarity or harmony. of magnitude and glory is contrariety. ¶ 5. It is impossible to find in the principle a magnitude of glory without the end, and vice versa. ¶ 6. Great glory could not stand in the principle and the end without a middle. ¶ 7. Glory, by reason of its magnitude, is greater for its own sake than for the sake of another. ¶ 8. Great is that glory which, in its being, possesses the equality of the glorifier and the glorified. ¶ 9. If glory could exist with the magnitude of "majority," it could exist without smallness in minority.

Magnitude and Difference

Difference In the Lullian Art, 'Difference' is a positive principle of distinction that allows for variety and creation., by reason of magnitude, is greater in concordance than in contrariety. ¶ 2. Magnitude can accord in difference more than smallness can vary. ¶ 3. Since magnitude cannot exist without great distinction, difference is a great principle. ¶ 4. That difference is great which begins in the middle and possesses its perfections in the end. ¶ 5. The magnitude of difference consists in the magnitude of the beginning, middle, and end. ¶ 6. That distinction is in greater magnitude in which the power of distinguishing can act without a distinction of essence. ¶ 7. That distinction is in magnitude in which it is possible to distinguish...