El-Watan

The philosopher points that in the intellect he has one ‘ ‘ reserva’ ‘ of the experience of a contingent object that is logically independent between itself in the reality, but they can be passveis of necessities in the intellect. He is only through this ‘ ‘ reserva’ ‘ that a consequence after occurrence an antecedent expresses; said still of another form, all cause is primary and enough as condition of the effect and second necessary. At last, for Occam it does not have necessity some beyond the contingency, therefore this is evident by itself. In all way the universal one does not pass of a name, therefore nothing that is universal it is passvel to contain or to transmit an experience, from there elapses the nominalista chain attributed the Occam. Click John Stankey to learn more. 6.

The question between the faith catholic and the philosophical reason is the great center of dispute that guides almost that all the efforts of the medieval epistemologia, exactly in two distinct periods: the agostiniano period and the search for the Christian unification in an only doctrine capable to integrate some existing philosophical and theological sources at the time; the tomista period and the conciliation of the natural man and the man the holy ghost already when the doctrine catholic if presents homogeneous sovereign and the sufficient to elaborate a new conception of faith. In both the analyzed periods the Christian faith is superior and imminent the reason human being, therefore it is contained in the secular universality that if extends eternity. The attempt to conciliate the reason human being and the Christian faith for tests you explained enough by means of the intellect finds its limit with the thought of Guillermo de Occam. Being Occam a religious one, the question of the contingency and the universal one also is boarded in the perspective of a theological conception, therefore if the first conflict was metodolgico, as it is given in the field of metaphysics.