The World Explored, the World Suffered Education Issue Nr. 32 July 2020 - Page 38

function is to bring about the reality or truth of what was actively desired or intended. Even in Plato's work the "knowledge of the good" mitigate what can be construed as a dualism of physical action and contemplation. Brett completes his analysis of St Augustine by using modern psychological terminology such as "consciousness", "object of attention" and "selection": "This is the first point at which we see how Augustine makes the Will the most important element in life. The simplest act of apprehension involves some degree of Will, for in it are compounded three elements: the mind is conscious of itself(memoria), aware of many possible objects of attention (intelligentia), and selects one with which it identifies itself (voluntas). The world for St Augustine is the place of countless voices, voices of nature calling to the soul: but only those are directly heard toward which the soul exerts itself in the will to attend, and more than all these is the voice of God whose eternal presence is an external appeal to the human will." Presumably, the voice presents itself in both introspections and via the mysterious process of revelation: the soul being a substance can only have its essence revealed not just in an act of apprehension(introspection) but also in some experience of revelation. The Will is related to God via Caritas or the spiritual form of love. Complete knowledge is impossible for the soul until it is capable of this spiritual form of love for God which is also used in one's relations to one's neighbour. All knowledge is primarily knowledge of God and secondarily knowledge of the spiritual self under the aspect of Caritas. Brett summarises the position clearly: "In this exposition, we recognize Platonism penetrated by Christian mysticism. For Augustine, the activity of the mind presents a mystery to be contemplated and studied but not to be solved. He realizes (after Plato) that the turning around of the soul is the essence of education, but he thinks it is not enough to face the light: the eye can see what it does not know, but the mind does not so much as see that which it is not forced to see. If this is true of the mind, it is still more true of the spiritual eye. In the physical world seeing is believing: in the intellectual sphere belief is the condition of seeing. The soul cannot see before it is cured of its diseases, and therefore knowledge is impossible before the soul is in a fit condition. For knowledge is not like gold or silver: these we may know without having: knowledge we must have as part of our very being. The beginning of true knowledge then is not learning, but the will to learn, the disposition to exert the inner force...This disposition is