"Thus you see what is the kind of ignorance that renders actions
involuntary; namely, that of the particular circumstances, which is
termed by divines, as you must know, ignorance of the fact. But with
respect to ignorance of the right- ignorance of the good or evil in an
action- which is the only point in question, let us see if Aristotle
agrees with Father Bauny. Here are the words of the philosopher:
'All wicked men are ignorant of what they ought to do, and what they
ought to avoid; and it is this very ignorance which makes them
wicked and vicious. Accordingly, a man cannot be said to act
involuntarily merely because he is ignorant of what it is proper for
him to do in order to fulfil his duty. This ignorance in the choice of
good and evil does not make the action involuntary; it only makes it
vicious. The same thing may be affirmed of the man who is ignorant
generally of the rules of his duty; such ignorance is worthy of blame,
not of excuse. And consequently, the ignorance which renders actions
involuntary and excusable is simply that which relates to the fact and
its particular circumstances. In this case the person is excused and
forgiven, being considered as having acted contrary to his
inclination.'
"After this, father, will you maintain that Aristotle is of your
opinion? And who can help being astonished to find that a Pagan
philosopher had more enlightened views than your doctors, in a
matter so deeply affecting morals, and the direction of conscience,
too, as the knowledge of those conditions which render actions
voluntary or involuntary, and which, accordingly, charge or
discharge them as sinful? Look for no more support, then, father, from
the prince of philosophers, and no longer oppose yourselves to the
prince of theologians, who has thus decided the point in the first
book of his Retractations, chapter xv: 'Those who sin through
ignorance, though they sin without meaning to sin, commit the deed
only because they will commit it.
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