Anselm and the Logic of Illusion by Zaine Ridling

By Zaine Ridling

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But in so doing, strictly speaking it falsifies matters” (see also 1906b, 193). Thus, in general, “on thorough investigation it will be found that the obstacle is essential, and founded on the nature of our language; that we cannot avoid a certain inappropriateness of linguistic expression; and that there is nothing for it but to realize this and always take it into account” (1892b, 194). , 184-85; remember Anselm’s remark that, after all, those who do not have an “obrutum intellectum” will understand when addressed in a language they speak).

I may get sidetracked in the process and find myself in Rio; that will amount to interrupting, or being forced away from, my traveling toward Paris or Moscow, and the moment I get back on track (if ever) I will have resumed my original course of action. If, on the other hand, I get on the road to Toontown, I can’t say that I know what I am doing. 42 Could it perhaps be trying to travel there? It sounds promising at first, but when questions are asked the promise thins out. How does one try to do something like that?

22 Ridling: Anselm and the Logic of Illusion some unaccustomed meaning” (I 103-4 P95). By this bold stroke, Gaunilo’s objection is turned against itself and Anselm’s program seems to emerge more explicitly. He is not about to convince the fool of God’s existence,28 he cannot, because the fool can always misunderstand what Anselm says. But the fool’s lack of understanding is irrelevant for those who do not have “nullum aut nimis obrutum . . intellectum”; for them, language works as it is supposed to, and understanding comes as a matter of course.

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