Man and Sin by Piet Schoonenberg (1964) 2.3 TR
03/11/19
03/8/19
Man and Sin by Piet Schoonenberg (1964) 2.3 TQ
[Despite the inadequate wording, what a resonance imply?
Maybe, what is good and what is bad2( free will1V)) complements heart2(free will1V)).
Would this fit Schoonenberg’s claim that free will becomes liberty when deeds are bound to God and becomes servitude when deeds are bound to sin, law or death?]
03/7/19
Man and Sin by Piet Schoonenberg (1964) 2.3 TP
Summary of text [comment] pages 83 and 84
[I compare the intersecting forms of the thought experiment where I choose ‘something’ and the message underlying the word “religion”.
I find that something that I may choose1V parallels consciencespecified1V.
I feel that I should label this parallel: Free will.
Perhaps the word “parallels” is insufficient.
How about complements or resonates with?]
03/6/19
Man and Sin by Piet Schoonenberg (1964) 2.3 TO
[Free will, consciencespecified1V, points to ideas inside of me.
From this potential, ‘what is good and what is bad2’ emerges. This actuality points to the world outside of me.]
03/5/19
Man and Sin by Piet Schoonenberg (1964) 2.3 TN
[The object that underlies my choice1V points to the world outside of me.
From the other potential, my heart2 emerges. This actuality points to ideas inside of me.]
03/4/19
Man and Sin by Piet Schoonenberg (1964) 2.3 TM
[The term “free will” appears to encompass the potentials inherent in something1V (that is, the potential of an object that I may choose1V) and consciencespecified1V.
The realm of possibility is monadic. Elements may be distinguished but not separated.]
03/1/19
02/28/19
02/27/19
Man and Sin by Piet Schoonenberg (1964) 2.3 TJ
Summary of text [comment] pages 83 and 84
[That is enough of Descartes.
The time has come for a comparison between the intersection of the thought experiment where I choose ‘something’ and the message underlying the word ‘religion’.]
02/26/19
Man and Sin by Piet Schoonenberg (1964) 2.3 TI
[The world out there is excluded by the normal context of Descartes’ thought experiment3H plus the normal context of his own existence as the seat of doubt3V.]