Medieval Christian philosophy was founded on the work of Bishop Augustine of Hippo and theologian Thomas Aquinas, who understood evil in terms of Biblical infallibility and Biblical inerrancy, as well as the influences of Plato and Aristotle, in their appreciation of the concept of the Summum bonum. Joseph's Catholic Church ( Central City, Kentucky) Medieval period in western cultures Ī stained glass window of Thomas Aquinas in St. This development from the relative or habitual to the absolute is evident in the terms ethics and morality as well, both being derived from terms for "regional custom", Greek ἦθος and Latin mores, respectively (see also siðr). Gnostic ideas influenced many ancient religions, which teach that gnosis (variously interpreted as enlightenment, salvation, emancipation, or "oneness with God") may be reached by practising philanthropy to the point of personal poverty, sexual abstinence (as far as possible for hearers and totally for initiates), and diligently searching for wisdom by helping others. The idea is further developed in Late Antiquity by Neoplatonists, Gnostics, and Church Fathers.įurther information: Zoroastrianism and GnosticismĪside from ancient Greek studies of the "good", more than twenty-five hundred years ago in the eastern part of ancient Persia a religious philosopher called Zoroaster simplified the pantheon of early Iranian deities into two opposing forces: Ahura Mazda ( Illuminating Wisdom) and Angra Mainyu ( Destructive Spirit) that were in conflict.įor the western world, this idea developed into a religion that spawned many sects, some of which embraced an extreme dualistic belief that the material world should be shunned and the spiritual world should be embraced. Morality in this absolute sense solidifies in the dialogues of Plato, together with the emergence of monotheistic thought (notably in Euthyphro, which ponders the concept of piety ( τὸ ὅσιον) as a moral absolute). In Western civilisation, the basic meanings of κακός and ἀγαθός are "bad, cowardly" and "good, brave, capable", and their absolute sense emerges only around 400 BC, with Pre-Socratic philosophy, in particular Democritus. Plato and Aristotle were not the first contributors in ancient Greece to the study of the "good" and discussion preceding them can be found among the pre-Socratic philosophers. Because Plato's Form of the Good does not explain events in the physical world, humans have no reason to believe that the Form of the Good exists and the Form of the Good thereby, is irrelevant to human ethics. Aristotle argues that Plato's Form of the Good does not apply to the physical world, for Plato does not assign "goodness" to anything in the existing world. In contrast to Plato, Aristotle discusses the Forms of Good in critical terms several times in both of his major surviving ethical works, the Eudemian and Nicomachean Ethics. He then proceeds to explain that "although the good is not being" it is "superior to it in rank and power", it is what "provides for knowledge and truth" (508e). He identifies knowledge and truth as important, but through Socrates (508d–e) says, "good is yet more prized". Plato identifies how the form of the Good allows for the cognizance to understand such difficult concepts as justice. It is not only the "cause of knowledge and truth, it is also an object of knowledge". It is "what gives truth to the things known and the power to know to the knower". As the sun is in the visible realm, the form of Good is in the intelligible realm. But he makes a very important distinction, "sun is not sight", but it is "the cause of sight itself". Here, Plato describes how the sun allows for sight. Through the conversation between Socrates and Glaucon (508a–c) Plato analogizes the form of the Good with the sun as it is what allows us to see things. This form is the basis for understanding all other forms, it is what allows us to understand everything else. When trying to answer such difficult questions pertaining to the definition of justice, Plato identifies that we should not "introduce every form of difference and sameness in nature" instead we must focus on "the one form of sameness and difference that was relevant to the particular ways of life themselves”, which is the form of the Good. The first references that are seen in Plato's The Republic to the Form of the Good are within the conversation between Glaucon and Socrates (454c–d). Although the history of the origin of the use of the concept and meaning of "good" are diverse, the notable discussions of Plato and Aristotle on this subject have been of significant historical effect.
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