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The objective idea is not indwelling in the essences of those things which fall within the scope of our corresponding universal concept, but the thing borrows or derives something from the idea.While the being or existence proper to the world of things is imperfect, unstable, essentially transitory, and therefore not truly deserving of the name of being, whcih implies permanence, ideas on the contrary are incorruptible, unchangeable, and truly existence.The latter is conceived as possessing some character, quality, power, which renders it an object of desire.Two questions now arise: These two questions may be combined in one: "What is the good in the ontological order?Everything that is, is good because it is; the quantity, if one may use the word loosely, of being or existence which a thing possesses, is at the same time the stock of goodness.A diminution or an increase of its being is a diminution or increase of its goodness.Whether Plato held that other ideas exist in God as in their proper dwelling-place is not quite clear.Aristotle so interpreted Plato ; and it is very likely that Aristotle was better qualified to understand Plato's meaning than were subsequent philosophers who have disputed his interpretation.
This view leads to the inference that the origin of evil lies beyond the control of God.
If it is sought for itself, it is or it is estimated by us to be a good, and therefore desirable on its own account.
When we take some step to obtain it, it is the end of our action.
" In exposing the reply to this question we shall come across the moral good, and the ethical aspect of the problem, which shall be treated in the second place.
In Greek philosophy no topic receives more attention than the nature of the good.
This sovereign idea, the Good, is identical with God.