{"id":10462,"date":"2026-05-22T08:00:00","date_gmt":"2026-05-22T08:00:00","guid":{"rendered":"https:\/\/www.raziemah.com\/blog\/?p=10462"},"modified":"2025-11-08T15:37:35","modified_gmt":"2025-11-08T15:37:35","slug":"looking-at-daniel-novotnys-book-2013-ens-rationis-from-suarez-to-caramuel-part-7-of-19","status":"publish","type":"post","link":"https:\/\/www.raziemah.com\/blog\/?p=10462","title":{"rendered":"Looking at Daniel Novotny\u2019s Book (2013) “Ens Rationis from Suarez to Caramuel”\u00a0(Part 7 of 19)"},"content":{"rendered":"\n

0062 Before I continue, however, let me show the bare-bones schema once again.<\/p>\n\n\n\n

\"\"<\/a><\/figure>\n\n\n\n

0063 Novotny lists Suarez\u2019s nine claims about the nature of beings of reason.<\/p>\n\n\n\n

SN1: \u2018A being of reason\u2019 is what cannot be actualized in reality<\/em>.<\/p>\n\n\n\n

What does this mean?<\/p>\n\n\n\n

A beingin_reason<\/sup> cannot exist by itself.<\/p>\n\n\n\n

0064 SN2: Not every being of reason is self-contradictory.<\/p>\n\n\n\n

Why does Suarez mention this?<\/p>\n\n\n\n

Consider the question that Suarez thought he was addressing<\/em>:  How do you explain negations, privations, self-contradictions and relations?<\/p>\n\n\n\n

After all, they are nonexistent.  They cannot exist by themselves.  Yet, they can be real.  One can think of them in the manner of being<\/em>.<\/p>\n\n\n\n

0065 Indeed, the model shows that the question that Suarez was addressing<\/em> was more extensive and twisted than he imagined.  Negations, privations, self-contradictions and relations are beings of reason2a<\/sub><\/em>.  However, according to the model, they occur in conjunction with encountered beings2a<\/sub><\/em>.<\/p>\n\n\n\n

0066 Here is an example.  I dig with a shovel.  The soil that I move<\/em> goes with beingencountered<\/sup>.  The hole2a<\/sub> goes with nonbeing.  When I say, \u201cWatch your step.  Don\u2019t fall into the hole that I just dug.\u201d I speak of the hole as if it were a being.  But, it is not a beingitself<\/sup>.  It is a privation of soil.<\/p>\n\n\n\n

If you fall into the hole, the hole itself does you no harm.  It is the soil that you collide with<\/em> that injures.  The soil that you would hit in a fall<\/em> corresponds to an encountered being2a<\/sub>.<\/p>\n\n\n\n

0067 Anyone who has come across disturbed soil and has reflected on the types of injury produced by such encounters<\/em>has a perspective on the danger of holes.  That person reflexively grasps the danger of this nonbeing.  It is as dangerous as any being that one might run into.<\/p>\n\n\n\n

\"\"<\/a><\/figure>\n\n\n\n

0068 A hole is a privation.  A configuration of soil generates this being of reason.  Privations are nonbeings that can be imagined as beings, but cannot exist in reality<\/em>.  <\/p>\n\n\n\n

The self-contradiction is also a being of reason.  A good example is a large human rat.<\/p>\n\n\n\n

0069 If I encountered a large human rat, I would be surprised, since large human rats do not exist.  Yet, if I encountered something large, like a raccoon, scurrying inside a dumpster, I could mistake it as both a rat and a human.  In this way, self-contradictions may exist as beings of reason<\/em>.<\/p>\n\n\n\n

SN3: Every being is either a real being or being of reason, but no being is both.<\/p>\n\n\n\n

0070 The raccoon (neither human nor rat, but easily mistaken for both) is a beingitself<\/sup>2a<\/sub>.<\/p>\n\n\n\n

The human rat is a beingin_reason<\/sup>2a<\/sub>.<\/p>\n\n\n\n

This suggests the following conclusion.  Since self-contradictions, negations and privations are always beings of reason, they can never exist as beingsthemselves<\/sup>.<\/p>\n\n\n\n

This lesson is plainly portrayed in the content-level actuality<\/em> in the bare-bones schema for implicit abstraction<\/em>.  The first element of the content-level of actuality is a real being<\/em>.  A second element must be present, according to the nature of secondness.  This second element somehow accounts for the actuality of the encountered real being<\/em>.<\/p>\n\n\n\n

0071 At this point, I have a general idea of why schoolmen postulated beings of reason<\/em> in their various inquiries.  After all, when looking at beings, there are all sorts of reversals, losses, confounding things and dependencies.  These are grasped as negations, privations, self-contradictions and relations.<\/p>\n\n\n\n

What does it mean for one of these nonbeings to fill the emptiness of the second element of the content-level actuality?  It becomes a beingin reason<\/sup>.  It is taken to be real, even though it does not exist.<\/p>\n\n\n\n

SN4: Beings of reason are<\/em> – in the analogical sense of the word \u201care\u201d.<\/p>\n\n\n\n

SN7: A being of reason is regarded as a being, even though it has no being in itself.<\/p>\n\n\n\n

0072 The efficient intellect2b<\/sub> is a real being.  It ascribes being (existence) to the beingin_reason<\/sup>2a<\/sub>.  \u201cObject\u201d is another word for beingin_reason<\/sup>.  The efficient intellect2b<\/sub> grasps an object2a<\/sub>.  It makes the object part of its subjective \u2014 reflexive \u2014 reckoning.<\/p>\n\n\n\n

The object2a<\/sub> goes with the content-level nested form.  The efficient intellect2b<\/sub> belongs to the situation-level nested form.  The content-level normal context3a<\/sub> is what is happening3a<\/sub><\/em>.  The situation-level normal context3b<\/sub> is situational reason3b<\/sub><\/em>.<\/p>\n\n\n\n

0073 SN6: A beingin_reason<\/sup>2a<\/sub> has only objective being in the intellect2b<\/sub>.<\/p>\n\n\n\n

SN5: Three different relations to reason are indicated by the expression \u2018being of reason\u2019.  These are (1) effective, (2) subjective and (3) objective.<\/p>\n\n\n\n

This is a minimum, since the bare-bones schema offers one more. (4) A perspective-level actuality2c<\/sub> draws into relation the \u2018what it is\u2019 of the encountered being2a<\/sub><\/em> and the \u2018what it ought to be\u2019 of the beingin reason<\/sup>2a<\/sub><\/em>.  Since the intellect, the seat of reason, is involved, Suarez predicted that this relation would generate a comparison.<\/p>\n\n\n\n

SN9:  Beings of reason and real beings are related by an analogy of proportionality.<\/p>\n\n\n\n

0074 Finally, Suarez suggests why \u2018beings of reason\u2019 are necessary.<\/p>\n\n\n\n

SN8a: \u2018Beings of reason\u2019 are necessary to know nonbeing.<\/p>\n\n\n\n

Nonbeing is more than nothing<\/em>.  According to the bare-bones schema, the beingin reason<\/sup>2a<\/sub> is an actual object that the efficient intellect grasps.<\/p>\n\n\n\n

0075 SN3b: \u2018Beings of reason\u2019 are needed to know things relatively in comparison to other things.<\/p>\n\n\n\n

This reminds me of the perspective-level nested form.  The actuality that puts the efficient intellect into perspective2c<\/sub><\/em> is a judgment that weighs \u2018what it is\u2019 against \u2018what it ought to be\u20192c<\/sub><\/em>.  This judgment2c<\/sub> grounds reckoning2b<\/sub>.  It addresses the question: On what basis<\/em> would the efficient intellect2b<\/sub> grasp a real nonbeing2a<\/sub> in response to encountering a real being2a<\/sub>?<\/p>\n\n\n\n

0076 SN3c: \u2018Beings of reason\u2019 are required to explain the capacity of our intellect to think of self-contradictory beings (as well as negations, privations and relations).<\/p>\n\n\n\n

0077 This matches the situation-level nested form.  The efficient intellect reckons2b<\/sub>.  Once a real being is encountered, the efficient intellect reckons that there must be a second element to the dyad in the content-level actuality.  This must be an innate reckoning, because the efficient intellect does exactly what needs to be done<\/em>.  It2b<\/sub> projects an object2a<\/sub> \u2014 a beingin_reason<\/sup>2a<\/sub> \u2014 into the emptiness of the second element in the realm of actuality2a<\/sub><\/em>.<\/p>\n\n\n\n

The projected beingin_reason<\/sup> is thought of in the manner of being (existence)<\/em>.  This is why humans regard negations, privations, relations and self-contradictions as real, even though they cannot be seen, heard, touched, tasted or smelled.<\/p>\n","protected":false},"excerpt":{"rendered":"

0062 Before I continue, however, let me show the bare-bones schema once again. 0063 Novotny lists Suarez\u2019s nine claims about the nature of beings of reason. SN1: \u2018A being of reason\u2019 is what cannot be actualized in reality. What does this mean? A beingin_reason cannot exist by itself. 0064 SN2: Not every being of reason is self-contradictory. […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[417],"tags":[],"class_list":["post-10462","post","type-post","status-publish","format-standard","hentry","category-book-review"],"yoast_head":"\nLooking at Daniel Novotny\u2019s Book (2013) "Ens Rationis from Suarez to Caramuel"\u00a0(Part 7 of 19) - An Archaeology of the Fall<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/www.raziemah.com\/blog\/?p=10462\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Looking at Daniel Novotny\u2019s Book (2013) "Ens Rationis from Suarez to Caramuel"\u00a0(Part 7 of 19) - An Archaeology of the Fall\" \/>\n<meta property=\"og:description\" content=\"0062 Before I continue, however, let me show the bare-bones schema once again. 0063 Novotny lists Suarez\u2019s nine claims about the nature of beings of reason. 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