Augustine’s Philosophy: Core Ideas Explained
Metaphysics: Creation, Ideas, and Evil
St. Augustine defends creationism: the world and time were created by God ex nihilo (from nothing). This creation is explained through the theory of Ideas: God formed concrete beings in matter based on the eternal Ideas existing in the divine mind. Furthermore, God placed seminal reasons (rationes seminales) within creation – germs of all future beings – allowing them to appear gradually over time. All created being is thus composed of matter and form. This creation is not abandoned by God once made; rather, God continuously cares for and rules it. He has devised a plan for the world, expressed in the eternal law.
Consequently, the problem of evil arises for St. Augustine: if God created everything, did He create evil? Augustine’s solution posits that everything God created is good. Evil is not a real substance or being; it is the absence or privation of good, a lack of being or perfection. Evil exists only in individual aspects, not in the entirety of creation, where it may contribute to a greater overall good. Similarly, moral evil (sin) results from a greater good: human freedom.
Epistemology: Knowledge, Truth, and Illumination
For St. Augustine, Truth certainly exists. He refutes skepticism by arguing that the claim “there is no truth” is self-contradictory, as it asserts itself as true. He distinguishes various types of knowledge:
- Sensory knowledge: Derived from the senses, providing information about the changing physical world.
- Rational knowledge (lower): Science, which uses reason to understand universal and necessary aspects of the temporal world.
- Rational knowledge (higher): Philosophy or wisdom, which attains knowledge of eternal truths – immutable, universal, and necessary principles that form the basis of our judgments.
These eternal truths cannot be derived from sensory experience but must be sought within the inner self, the soul. This is possible through the theory of divine illumination: God illuminates the human mind, enabling it to grasp these truths. Truth, especially eternal truth, is found not primarily in external reality but within the soul, accessed through divine illumination.
Furthermore, Augustine sees no conflict between Reason and Faith; instead, they should cooperate (“Credo ut intelligam” – I believe so that I may understand; “Intellego ut credam” – I understand so that I may believe). Faith is not irrational; faith and reason are complementary paths to truth.
The Existence and Nature of God
For St. Augustine, the existence of God is evident, though he offers arguments for it. He presents several arguments, including:
- The argument from design (or greatness of creation): The complexity and order of reality point to an intelligent Creator.
- The argument from consensus: The widespread belief in God among humanity suggests His existence.
However, St. Augustine’s preferred argument stems from the existence of eternal and immutable truths (Ideas) within our minds. Since the human mind is mutable and finite, these truths must originate from a being who is Himself eternal and immutable: God.
Anthropology: The Dual Nature of Man
St. Augustine defends dualism, stating that man is composed of two distinct substances: body (material, mortal) and soul (immaterial, immortal). Their union constitutes the human person, but the true essence resides in the immortal soul. The soul ought to rule the body and its desires, striving to turn away from excessive attachment to the material world and towards God, its ultimate source and end.
Ethics: Free Will, Sin, and Happiness
St. Augustine defends human freedom and free will (liberum arbitrium). Free will is the capacity to choose between good and evil, enabling us either to sin or to live virtuously according to God’s law. The morality of human action depends on the intention behind it. Actions guided by love for God and alignment with His eternal law are good; those stemming from disordered love or pride are sinful.
Moral evil (sin) arises from the misuse of free will by humans. Individuals are therefore personally responsible for their sins. The human will naturally seeks happiness (beatitudo). However, true and ultimate happiness cannot be found in earthly goods but is achieved only in the afterlife through the contemplation and love of God.