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GOD.
141 cannot but appertain to God who stands for the perfection of the best in man.
Firstly, in respect of perfection in knowledge, that is assured by the fact that the soul is pure consciousness whose function is to know, and because all things are knowable by nature. Consciousness being the very nature of the substance of the soul, and all things being knowable by nature, omniscience, full and perfect, must be predicated in respect of the essential nature of each and every individual. Ready assent will be lent to this proposition by any one who would give full effect to the fact that all things are knowable by nature, which means not that there is nothing unknown to us today, but that that which will never be known by any one at all is nonexistent; for that which will never be known to any one will never be known, much less proved, to be existing, and without strict proof existence cannot be conceded in favour of anything whatsoever. It is not even permissible to hold that the unknowable’signifies an agglomeration of a certain indefinite number of attributes some of which may never be known; for we shall never have any reason whatsoever for alleging the existence of any of those unknowable attributes, beyond a wilful refusal to be reasonable. Thus, there is no escape from the position that all things are knowable.
Now, since the natural properties of a substance are to be found in all its units or individuals, it is obvious that what is known to one individual is capable of being known by all others. It follows from this that if there be an infinity of ideas, each of which is known to only one individual at a time, the consciousness of
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