This is quite depressing. For some reason, the idea of sinners being saved by a miraculous cause is shared by multiple philosophers, yet they all keep it to the miraculous and never clarifying the way, which to me hints that either their point is pure shit or that they've seen that everything is possible, due to god or whatever. Actually both ideas are pure shit and says nothing. Both scenarios says that there is disease with sinners and its incurable but by a miracle. A failure of philosophy to be any helpful but depressing, fatal and not sure in the same time.
He's not saying precisely what you're saying. He is saying we need something to restore the rectitude of will once it's lacking in the will, because we can't just will our way back into it. And it just so happens that what can restore that rectitude of will is God - but if you look at Anselm's other treatises (particularly the De Concordia) and his prayers and letters, it seems pretty clear that God is offering that sort of help quite a lot of the time
@@GregoryBSadler Thanks. Especially for being considerate despite my condesending and profane voice. I was drinking when I wrote it and was feeling pretty damned with this on top comfirming my damnation. If I understood correctly, your saying that rectifying the will cannot be done by an internal force and can only be done externally, which happens to be god in this case. Then what is that one has to do to rectify his will? Have the intention for it or have it as an aim? Pray for it? Or will what he can will and hope for gods intervention? The only thing that's in ones hand is going after a rectified will or the opposite. Both does not seem to work here. What should one do to have god cast the rectification, pragmatically speaking?
@@GregoryBSadler I was refering to Kierkegaard BTW. I don't recall exactly, but from what I remember, one needs to have a sort of life defining commitment to be saved, a romantic love for example, which also doesn't seem to be a matter of choice but a gift of god (or circumstance). I know the two might not be related, but the way I see it is that the aesthetic Kierkegaard is referring to as the pursuit of the sick is actually a matter of an unrectified will.
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This is quite depressing. For some reason, the idea of sinners being saved by a miraculous cause is shared by multiple philosophers, yet they all keep it to the miraculous and never clarifying the way, which to me hints that either their point is pure shit or that they've seen that everything is possible, due to god or whatever. Actually both ideas are pure shit and says nothing. Both scenarios says that there is disease with sinners and its incurable but by a miracle. A failure of philosophy to be any helpful but depressing, fatal and not sure in the same time.
Yeah. . . you'll want to read the Anselm before complaining. You've pretty much got him wrong, as well as lots of other philosophers
@@GregoryBSadler is Anselm saying we need God's help because freedom means to do what God wills? Great video by the way!
He's not saying precisely what you're saying. He is saying we need something to restore the rectitude of will once it's lacking in the will, because we can't just will our way back into it. And it just so happens that what can restore that rectitude of will is God - but if you look at Anselm's other treatises (particularly the De Concordia) and his prayers and letters, it seems pretty clear that God is offering that sort of help quite a lot of the time
@@GregoryBSadler Thanks. Especially for being considerate despite my condesending and profane voice. I was drinking when I wrote it and was feeling pretty damned with this on top comfirming my damnation. If I understood correctly, your saying that rectifying the will cannot be done by an internal force and can only be done externally, which happens to be god in this case. Then what is that one has to do to rectify his will? Have the intention for it or have it as an aim? Pray for it? Or will what he can will and hope for gods intervention? The only thing that's in ones hand is going after a rectified will or the opposite. Both does not seem to work here. What should one do to have god cast the rectification, pragmatically speaking?
@@GregoryBSadler I was refering to Kierkegaard BTW. I don't recall exactly, but from what I remember, one needs to have a sort of life defining commitment to be saved, a romantic love for example, which also doesn't seem to be a matter of choice but a gift of god (or circumstance). I know the two might not be related, but the way I see it is that the aesthetic Kierkegaard is referring to as the pursuit of the sick is actually a matter of an unrectified will.