o correct, taking him as having proclaimed the impossibility of empirical knowledge at all. There is the way of knowing by abstraction and the way of knowing by ascending directly to archetypes into the divine mind. There is also a midground where the regular knowledge is judged by the eternal, which is never completely absent from the human mind. That is what Bonaventure says about judgment, which speaks for "beholding of eternal truth ":
For judgment has to be made by reason that abstracts from place, time, and change, and hence it abstracts from dimension, succession, and transmutation by a reason which cannot change nor have any limits in time or space. But nothing is absolutely immutable and unlimited in time and space unless it is eternal, and everything that is eternal is either God or in God. . . . p> All things shine forth in this light. . . . Therefore, those laws by which we judge with certainty about all sense objects that come to our knowledge, since they are infallible and indubitable to the intellect of him who apprehends, since they cannot be eradicated from the memory of him who recalls, for they are always present, since they do not admit of refutation or judgment by the intellect of him who judges, because St. Augustine says, No one judges of them but by them , these laws must be changeless and incorruptible, since they are necessary. . . . eternally in the Art (9).
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As I see it, the theory is consistent, broad, has many levels, answer many questions and reconciles different positions. It is realistic and highly speculative, includes empirical considerations but also transcends their artificial limitations. It entails the moral theory and calls for a certain type of action. These actions are seen in efforts of self-perfection in the traditional Christian mode where the highest respect is shown to the First Principle, the Word and the Holy Ghost. The final destination of all efforts to know invariably lies there, and our minds being created and in this sense unsubstantial are still grounded in the divine source and in this way participate in the divine light of this source. It could be considered more and more but now is the time to stop at this point leaving the rest for the future investigation.
BIBLIOGRAPHY
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1. Works of Saint Bonaventure: 1) Itinerarium Mentis in Deum , The Franciscan Institute, 1956, 2) Disputed Questions on the Knowledge of Christ , 1992; 3) Disputed Questions on the Mystery of the Trinity , 1979; 4) On the Reduction of the Arts to Theology , 1996; 5) On the Eternity of the World , Marquette University Press, 1964
2. Aristotle: The Basic Works , Random House, New York 1941: 1) Phyisica , 2) De Anima , 3) Metaphysica ; 4) Ethica Nicomachea
3. Plato: Complete Works , Hackett Publishing Company, 1997: 1) Timaeus.
4. The Holy Bible, the New King James Version, 1990
5. Cullen C. M. , Bonaventure , Oxford University Press 2006. br/>
6. Gilson E., History of Christian Philosophy in the Middle Ages , Random House
7. Великі Святі Росії, Преподобний Серафим Саровський у спогадах сучасників, Стрітенський монастир, 2000. br/>
8. A Buddhist Bible , edited by Dwight Goddard, Beacon Press, Boston 1994. br/>
9. Upanishads , the principle texts selected and translated from the original Sanskrit by Swami Prabhavananda and Frederick Manchester, В© 1975. br/>
