[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
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
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.