By Denis Diderot
Deux personnages déambulent en philosophant. On ne sait qui ils sont. On ne sait d'où ils viennent. On ne sait où ils vont. Tout ce que l'on sait, c'est que l'un est le maître de l'autre. Bientôt on se demandera lequel.
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Additional resources for Jacques le Fataliste et son maître
If, then, evil comes into existence in the likeness of some such model, it would not then be wholly ugly, but beautiful. And it is clear that all that is beautiful is good, so that evil would be good. And who would create evil while looking toward the paradigm? For the paradigm must exist if some creator is creating with respect to it. If it is Intellect, then he himself would be responsible for evils; but if the creator is one here (in this world) who knows the evils, then he would create them by knowing the paradigm.
Evil-doing does not originate in the creator—it is not right that it come from him—and it is absurd if it derives from some other sources. For all things in the world come from the Father, some directly from him himself, as has been said, and others from the activities of other principles. 3 [DMS c. 31, pp. 210,1 – 212,21] But if what opposes nature in bodies is due to the dominance of matter, as has been claimed, and if evil in souls and their weakness comes through their fall into matter and through their becoming like matter because they are drunk with its indeterminateness, why should we dismiss matter from the account and seek another cause of evils as the principle and source of their existence?
We say that the man who is made like the intellective Forms is perfect and happy, but in a completely opposite manner we call the evil man miserable and unhappy. Therefore the evil man qua evil is not made similar to intellect. But if this is the case, then there will not be paradigms of evils in Intellect; for every image is the image of a paradigm. But if Plato calls the Forms the most divine of beings—for the Eleatic Stranger says that it belongs to the most divine of all beings alone to maintain themselves in sameness—but the paradigm of evils is “without God and obscure” (Theaetetus 176e3–4), as has been said, what device will those who place such a nature in the Forms employ to produce evil from this realm?