Instead I’ll reduce them to two groups of considerations, having do, on the one hand, with the things that we know and, on the other hand, with our situation as knowers. Concerning the objects that we know, Bonaventure sounds like many a Platonist when he demands that nothing can really be known unless it is unchanging (118, 121). There is a hint of Aristotle here too. He stipulated that only necessary and eternal truths are truly knowable. For the Platonists, for Aristotle, and now for Bonaventure, we cannot take ourselves to know that something is true if it may stop being true at some
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