Finally, we may say that the truth of the Divine Intellect is immutable; and so is the essential conformity of all reality with the Divine Intellect. The change to which created reality is essentially subject is itself essentially conformed with the Divine Mind; it is, so to speak, part and parcel of the ontological truth of this reality in relation to the Divine Mind, and cannot therefore interfere with this ontological truth. When the acorn grows into the oak the whole process has its ontological truth; that of the acorn changes, not into falsity, but into another truth, that of the oak.[170] We see, then, that as things change, their truth does not change in the sense of being lost or giving place to falsity: the truth of one state changes to the truth of another while the ontological truth of the changing reality perseveres immutably.
The same immutability attaches to the truth of things in relation to the human mind: with the qualification, to which we shall return ([43]), that they may occasion false judgments in the human mind, and on that account be designated “false”.
Finally, the logical truth which has its seat in created intelligences is mutable: it may be increased or diminished, acquired or lost.
42. Ontological Truth a Transcendental Attribute of Reality.—From what has been said it will be apparent that ontological truth is a transcendental attribute of reality. That is to say, whatever is real, whether actual or possible, is ontologically true; or, in scholastic terminology, “Omne ens est verum; Ens et verum convertuntur: All being is true; The real and the true are convertible terms”. For in the first place there is no [pg 164] mode or category of real being, of which the human mind actually thinks, to which it does not attribute ontological truth in the sense of conformity with the right human conception of it. Moreover, the proper object of the human intellect is reality; all true knowledge is knowledge of reality. Reality of itself is manifestly knowable, intelligible, and thus potentially or fundamentally true; and, on the other hand, intellect is, according to the measure of its capacity, a faculty of insight into all reality, into whatever is real: intellectus potens fieri omnia; anima ... quodammodo fit omnia.[171] Deny either of these postulates regarding the terms of the ontological relation, reality and mind, and all rational thought is instantly paralysed. Hence, in so far as a reality becomes an actual object of human knowledge it has formal ontological truth in relation both to the human mind and to the Divine Mind; while antecedently to human thought it is fundamentally true, or intelligible, to the human mind, and of course formally true in relation to the Divine Mind.
Thus we see that whatever is real is ontologically true; that ontological truth is really identical with real being; that, applied to the latter, it is not a mere extrinsic denomination, but signifies an intrinsic, positive aspect of reality, viz. the real, essential, or transcendental relation of all real being to Mind or Intellect: a relation which is logically or conceptually distinct from the notion of reality considered in itself.
43. Attribution of Falsity to Real Being.—If ontological truth is really identical with real being, if it is an essential aspect of the latter, a transcendental relation of reality to mind, it follows immediately that there can be no such thing as transcendental falsity: if whatever is real is ontologically true, then the ontologically false must be the unreal, must be nothingness. And this is really so: ontologically falsity is nothingness. We have, therefore, to discover the real meaning of attributing falsity to things, as when we speak of a false friend, false gold, false teeth, a false musical note, a false measure in poetry, etc.
First of all, then, it will be noted that each such object has its own real nature and character, its proper mental correlate, and, therefore, its ontological truth. The false friend is a true or real deceiver, or traitor, or coward, or whatever his real character may be; the false gold is true or real bronze, or alloy, or whatever it may be in reality; the false teeth are true or real ivory, [pg 165] or whatever substance they are made of; a false musical note is a true or real note but not the proper one in its actual setting; and so of a false measure in poetry. Next, when we thus ascribe falsity to a friend, or gold, or such like, we see that the epithet “false” is in reality merely transferred from the false judgment which a person is liable to make about the object. We mean that to judge that person a friend, or that substance gold, or those articles real teeth, would be to form a false judgment. We see that it is only in the judgment there can be falsity; but we transfer the epithet to the object because the object is likely to occasion the erroneous judgment in the fallible human mind, by reason of the resemblance of the object to something else which it really is not. We see, therefore, that falsity is not in the objects, but is transferred to them by a purely extrinsic denomination on account of appearances calculated to mislead. We commonly say, in such cases that “things mislead us,” that “appearances deceive us”. Things, however, do not deceive or mislead us necessarily, but only accidentally: they are the occasions of our allowing ourselves to be deceived: the fallibility and limitations of our own minds in interpreting reality are the real cause of our erroneous judgments.[172]
Secondly, there is another improper sense in which we attribute falsity to works of art which fail to realize the artist's ideal. In this sense we speak of a “false” note in music, a “false” measure in poetry, a “false” tint in painting, a “false” curve in sculpture or architecture. “False” here means defective, bad, wanting in perfection. The object being out of harmony with the ideal or design in the practical intellect of the artist, we describe it as “false” after the analogy of what takes place when we describe as “false gold” a substance which is out of harmony with the idea of gold in the speculative intellect. It is in relation to the speculative, not the practical, intellect, that things have ontological truth. All created things are, of course, as such, in conformity not only with the Divine Intellect considered as speculative, but also with the Divine Intellect considered as [pg 166] practical. For God, being omnipotent, does all things according to the designs of His Wisdom. For Him nothing is accidental, nothing happens by chance. But the world He has freely willed to create is not the best possible world. Both in the physical and in the moral order there are things and events which are defective, which fall short of their natural perfection. This defectiveness, which is properly physical or moral evil, is sometimes described as falsity, lying, vanity, etc., on account of the discrepancy between those things and the ideal of what they should be. But all such defective realities are known to be what they are by the Divine Mind, and may be known as they really are by the human mind. They have, therefore, their ontological truth. The question of their perfection or imperfection gives rise to the consideration of quite a different aspect of reality, namely its goodness. This, then, we must deal with in the next place.