14 November 2011


[Select theses on the will, written about a year ago]

4.  Choice pertains to the ordering of ends: some above others, and one above all.

8.  Because every choice, as an act of will, is oriented toward an end, it follows that every choice is governed in some sense by that which it seeks to attain.

12.  Freedom is bound: by law, by nature, by truth.

17.  The will differs from the intellect.

36.  Man’s last end cannot be chosen but only discovered.  I.e. I cannot “pick” a last end, but it must be revealed to me.

41.  Justification can only be supernaturally accomplished.  This follows from two facts.  First, sin arises properly from (a) ignorance of man’s last end and (b) a perversion in the will by which it prefers some other end to the last end.  Second, the last end and a proper desire thereof can only be introduced externally.  My perverse will cannot correct itself, since it is turned toward its own away and has gone astray.

42.  It follows that contrition is an infused virtue.

45.  The possibility is worth considering, that the human will is most free to the extent that it wills in accordance with the Divine will, which does all that it wills.  For wills are limited to the extent that they cannot do what they will, and the ultimate desire of sin is to achieve beatitude in some good other than the Last End.  Hence the human will encounters limitation and failure to the extent that it acts to achieve these false ends, which it can never achieve, but when it acts to achieve that end for which, by the grace of God, it was created, and which, if it accords with the Omnipotent in its desires, it will necessarily accomplish it.

46.  The human condition testifies to the limitations of human existence already.  We are embodied, weak, appetitive, emotional, temporally located, dependent creatures.  To posit an absolute unbounded freedom in such a state is an act of the most lunatic metaphysical optimism.

53.  Repetition.  We delight to find the same where it is unexpected.

60.  Methodological aporetics.  Agh Agh Agh.

66.  Dmitri is able to reproduce his own narrative throughout the first half of BK.  This implies a certain degree of distance from the narrative, a certain instability.  He knows himself too well.

67.  The truest story we might tell of ourselves is the one we are so immersed in that we could not in fact tell it of ourselves.