Critical History of Philosophy

which are in principle most diverse from one another. Philosophy, therefore, is the science of the true and the good, or, to express it in the sayings of the ancients, it is designed for the possession of the true good and the happiness arising therefrom regarding divine and human things, insofar as it can be known and demonstrated from the principles of human reason. Therefore, those who are about to consult a philosophical history must not approach the fields of revelation, nor should theology be mixed with philosophy, except insofar as the former is a part of the latter, and determines—from the principles of reason—concerning God and divine matters, which part of philosophy it is customary to call natural theology.

There are, however, times when one must occasionally turn an eye in philosophical history toward revelation. For various particles of divine truth, laid open to men from the first doctrines and beginnings of revelation, have slipped down through tradition to the nations; these became mixed with doctrines known by the light of reason, and unless they are accurately investigated, they do not allow us to arrive at the certain origins of doctrines. Let the doctrine of the immortality of the soul serve as an example, and its life after death among very good masters, which was the voice of Socrates: for the greatest of the Greek philosophers confesses that he admits this not only through probable arguments, but also believes it through long tradition. Hence, in order to seek out the origins of this most noble dogma, although it must be sought from philosophical history, it is most rightly looked toward revelation and tradition as well, with the venerable JOACHIM OPORINUS elegantly embarking upon this path in his learned history of the doctrine of the immortality of the soul. But everyone sees that in these and similar matters, philosophical history is only to be illustrated from the history of revealed doctrine.

Parts of philosophy.

§. III. What the parts of philosophy are, the history of which is to be learned, is easily taught by the end and object of philosophy. For if human happiness, to be acquired through philosophy, consists in man possessing the true good and enjoying it in perpetual possession, the human intellect must necessarily be instructed concerning the nature of the good—in what it consists and in what things it should be sought—and the whole man must be formed and improved in such a way that he may be able to arrive at its possession. And from this opens up that vast field of philosophical disciplines, some of which form the human intellect and prepare the way by which it may be able both to search out happiness through reasoning and to show it to others; others improve and educate the human will, the proper seat of happiness, and teach what the true good is and what is best in degree, instruct by what method it may be reached, show by what means happiness is derived from it, and explain by what principles of life and morals and by what duties it is preserved; others describe the supreme good, which reason itself dictates resides in God alone, in such a way that they consider the divine essence and attributes, and whatever other things have an influence from God upon human happiness; others look to the preservation of the human body and, to this end, also present the consideration of the entire universe, so that man may learn by what method, according to the will and arrangement of the most wise Creator, those things are to be employed for his happiness and converted to his own uses; others [concern] society