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In order to explain briefly what good and evil are in
themselves, we shall begin thus:
Some things are in our understanding and not[N1] in Nature, and so they are also only our own creation, and their purpose is to understand things distinctly: among these we include all relations, which have reference to different things, and these we call Entia Rationis [things of reason]. Now the question is, whether good and evil belong to the Entia Rationis or to the Entia Realia [real things]. But since good and evil are only relations, it is beyond doubt that they must be placed among the Entia Rationis; for we never say that something is good except with reference to something else which is not so good, or is not so useful to us as some other thing. Thus we say that a man is bad, only in comparison with one who is better, or also that an apple is bad, in comparison with another which is good or better. [Note N1]: B: not such. All this could not possibly be said, if that which is better or good, in comparison with which it [the bad] is so called, did not exist. Therefore, when we say that something is good, we only mean that it conforms well to the general Idea which we have of such things. But,[N1] as we have already said before, the things must agree with their particular Ideas, whose essence must be a perfect essence, and not with the general *[Ideas]*, since in that case they would not exist. [Note N1]: A: "And therefore"; B: "Nevertheless." As to confirming what we have just said, the thing is clear to us; but still, to conclude our remarks, we will add yet the following proofs: All things which are in Nature, are either things or actions. Now good and evil are neither things nor actions. Therefore good and evil do not exist in Nature. For, if good and evil are things or actions, then they must have their definitions. But good and evil (as, for example, the goodness of Peter and the wickedness of Judas) have no definitions apart from the essence of Judas or Peter, because this alone exists in Nature, and they cannot be defined without their essence. Therefore, as above it follows that good and evil are not things or actions which exist in Nature. |
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