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In the Name of God, the Most Merciful, the Most Compassionate
The Governing Intellect and the Serving Intellect (Part Three)
Author and Compiler: Abdul Basir Sohaib Siddiqi
Date of Publication: 23.11.2025
Part Three
The concept of sensus communis, independent of metaphysical intellectual efforts, acquired a distinct position within the framework of Scottish thought.
In a clear expression, the investigation of common sense emphasizes that in correcting the conjectures and assumptions arising from philosophy, it bears the responsibility of rectifying them.
The relationship between common sense and society is described as follows: wherever reasoning loses its effectiveness and the faculty of reasoning leaves a person in darkness, common sense assumes the duty of guidance in the affairs of life. This means that common sense is non-discursive; it is a different type of knowledge that does not rest upon reasoning.
According to a clear and explicit understanding in the foundations of the philosophy of common sense, moral norms—what ought and ought not to be done—are comprehended in a way that plays a guiding role in social life.
The moral motivation embedded in the concept of common sense—or what we call “good sense”—still possesses practical value today. It is this moral motivation that distinguishes its conceptions from our understanding of sound human judgment.
In this regard, referring to the beautiful speech delivered by Henri Bergson in 1895 at the Sorbonne on the occasion of awarding the major prizes, concerning “Bon Sens” (Good Sense), greatly assists understanding the position he takes.
At first glance, the term “good sense” suggests reference to the senses because it appears natural; however, it is clear that for Bergson, unlike the senses, bon sens pertains to the social environment.
This means that “good sense” indicates a kind of practical genius for living life.
That is, “good sense” is a way of adapting and aligning general principles with reality, through which justice becomes actualized.
According to Henri Bergson, bon sens is the foundation of shared thinking, shared will, and the social sense—the common source of thought, volition, and social feeling. It does not reflect errors grounded in dogmatic, metaphysical assumptions that presume to construct a utopian society; rather, it avoids proposing metaphysics-based laws for building such an ideal society.
Therefore, Bergson emphasizes the notable importance of this “good sense” based on classical studies, clearly expressing its status in education, upbringing, and cultivation.
The ethical significance of “good sense” in Bergson’s view is undeniable, because its realm is life and society, within which it must be realized.
Although common sense and good sense demonstrate an organic relationship and are sometimes treated as synonymous, in certain societies—such as Rome and England—they historically appear as generalized indicators of the qualitative behavioral norms of citizens in social relations.
In many semantic contexts, sensus communis is now understood merely as a theoretical faculty—the power of judgment (Urteilskraft, judgment)—which, in conjunction with moral awareness (conscience) and taste, rises to prominence.
Oetinger, a Swabian theologian and follower of Shaftesbury, made sensus communis the core of his intellectual program. For it, he provided the translation “heart,” and we encounter the following expression:
“Sensus communis deals with the things that all people encounter daily before their eyes, which connect the whole society together; it includes truths, principles, institutions, and structures.”
This interpretation by Oetinger conveys that common sense is a comprehensive moral unity that lacks discursive reasoning, yet expresses the truths, principles, structures, and institutions that guarantee social cohesion.
Oetinger also made the concept of common sense (sensus communis) the subject of precise and thoughtful study, whose outcome clearly positioned him against rationalism.
Oetinger regards common sense as the origin of all truths—ars inveniendi, the art of discovery—contrary to Leibniz, who grounds everything upon pure metaphysical calculation.
According to Oetinger, the real foundation of sensus communis is the concept of vita—life.
Opposing the violent dissection of nature through experiment and computation, he views natural growth—from simplicity to diversity—as the general law of divine creation, and in parallel, the development of the human soul.
To clarify that sensus communis is the source of all knowledge, Oetinger refers to Wolff, Bernoulli, Pascal, Maupertuis (regarding the origins of language), Bacon, Fénelon, and others. He defines sensus communis as follows:
“A living and penetrating perception of all things with which a person is confronted, arising from touching and observing even the simplest things…”
In another explanation, Oetinger combines the human-political meaning of the term with the Peripatetic (Aristotelian) concept of sensus communis.
Even if human beings lose this simplicity through falling into the abyss of sin, they can still regain unity and simplicity through the will and grace of God:
“The operation of the Logos. The presence of God makes diverse things into one simple unity.”
The presence of God is precisely in life itself, distinguishing the living world from the dead world.
This divine power acts within humans as instinct and inward emotion, enabling them to sense the sign of God and discern what is most closely related to human happiness and life.
For Oetinger, the distinction between psychological truths and intellectual truths is explicit. Psychological truths are shared truths whose acceptance has been beneficial for all people at all times.
Thus, Oetinger understands common sense as a set of instincts—meaning a natural (innate) inclination toward that upon which true happiness in life depends, and in this respect, it is an effect of the presence of God.
Translation by the Tahleel Team
