Aristotle: Natural Philosophy #

All handout series

Foreword to the Elements of Euclid #

foreword · EuclidElements · 5 pages · PDF · MATH_Foreward_to_Euclids_Elements.pdf

Covers: Introduction to Euclid’s Elements, unfolding its matter (geometry and arithmetic), end, form (how things are defined and demonstrated), and author (Euclid).

No recorded class was matched to this handout.

First Book of Natural Hearing, Reading One #

reading · Physics Reading 1 · 1 pages · PDF · NH_01-Reading_1.pdf

Covers: Translation of Physics I.1: the science of nature must begin with the beginnings; the road from what is more known to us (the confused whole, the general) to what is more known by nature; names and definitions; children calling all men father.

Read from in:

• Natural Hearing — 1. Aristotle’s Physics: Proemium and the Confused Before the Distinct (Three Kinds of Examples) (from 12:54) · p. 1

Note for Book One of Natural Hearing, Reading I #

note · Physics Reading 1 · 12 pages · PDF · NH_02-Note_for_Reading_1.pdf

Covers: Commentary on the Proemium to Natural Hearing (Physics): the goal of natural philosophy is to know the causes of natural things; the order of consideration is general before particular. Distinguishes ‘particular’ as singular from ‘particular’ as less universal, and explains that reason knows confusedly before distinctly.

(The description of what this handout covers was resolved with medium confidence.)

Read from in:

• Introduction to Philosophy & Logic (1999) — 32. Form and Matter of the Syllogism: Either-Or and If-Then Syllogisms, Right Opinion, and Proportion (from 58:33) · p. 2
• Natural Hearing — 2. Why the Confused Is Known First: Imperfect Before Perfect, and Descartes Versus Aristotle (from 46:04) · p. 5
• Natural Hearing — 4. Natural Road, Common vs. Private Experience, and Experimental Science (from 29:43) · p. 10
• Natural Hearing — 6. Aristotle Defines Nature: Five Parts, Nature vs. Art, and Experimental Science (from 46:38) · p. 10
• Natural Hearing — 31. Heisenberg on Natural Language, Number and One, and Student Questions on Nature and Motion (from 2:32) · p. 5
• De Anima — 1. Where the De Anima Fits: Aristotle’s Books on Nature and Life, and the Value of Common Experience (from 37:33) · p. 10
• De Anima — 3. Why Knowing the Soul Is Hard: How Natural Science Reasons, and the Phaedo’s Two Views of the Soul (from 1:08) · p. 9
• De Anima — 64. Replies to Article Two: Hoc Aliquid, and Is the Brain the Organ of Thought? (from 27:47) · p. 9
• De Anima — 137. Summa Theologiae I, Q.84, Article 4: Against Avicenna, Understanding Requires the Senses (from 9:12) · p. 9
• De Anima — 138. Summa Theologiae I, Q.84, Articles 5-6: Knowing in the Eternal Reasons, and Heraclitus on Common Reason · p. 9
• De Anima — 140. Summa I q.84 a.7: Why We Think Through Images, and Why the Brain Isn’t the Organ of Thought (from 4:15) · p. 9
• De Anima — 141. Summa I, Q.84 a.8 and Q.85 a.1: Judgment, Sleep and the Binding of the Senses; Understanding by Abstraction from Images (from 12:24) · p. 9
• De Anima — 144. Aquinas’ Replies on Universals: Two Orders of Nature, Whole and Part, and the Mistakes of Descartes, Spinoza and Hegel (from 8:53) · p. 3
• De Anima — 145. Aquinas, Summa I q.85 a.4-5: Knowing Many Things at Once, Discrete vs. Continuous Time, and Why We Must Compose and Divide (from 42:57) · p. 9
• De Anima — 146. Aquinas, Summa I q.85 a.5-6: The Mind’s Statements and Identity, and Whether the Understanding Can Be False (from 3:50) · p. 9
• De Anima — 151. Know Thyself: How the Understanding Soul Knows Itself Through Its Act (Summa I, Q.87, a.1), with Descartes, and Why the Indistinct Is More Certain (from 30:47) · p. 4
• Wisdom (2005) — 32. Metaphysics V, Reading 17: The Senses of Being – Being by Happening, the Ten Categories, Being as True, and Act and Ability (from 24:23) · p. 11
• Wisdom (2005) — 53. Metaphysics IX, Reading 9: Eternal and Corruptible Things, Necessary and Impossible, Pure Act, and What Is More Knowable to Us (from 25:16) · p. 9
• Wisdom (2006, Colorado) — 39. The Three Roads of Knowledge: Natural, Common and Private Ways of Proceeding (from 32:03) · p. 11
• Prima Pars — 74. Aquinas on Life (ST I q.18 a.1–3): Moving Oneself, Life as Being, and the Grades of Life up to God (from 17:24) · p. 9
• Prima Secundae — 21. Loving God as a Friend, Knowing God “Too Much,” and Whether Souls Without Bodies Can Be Blessed (I-II, Q.4, a.5) (from 35:50) · p. 9
• Prima Secundae — 22. Replies on the Separated Soul; Does Beatitude Need a Perfect Body or Outside Goods? (I-II, Q.4, aa.5–7) (from 8:00) · p. 9
• Prima Secundae — 23. Aquinas on Beatitude: Whether Friends Are Needed in Heaven, and Whether Man Can Achieve Beatitude (I-II, Q.4 a.8 – Q.5 a.1) (from 38:35) · p. 9
• Prima Secundae — 217. Dividing in Twos and Threes, and the Acts of Law: Command, Prohibit, Permit, Punish (ST I-II q.92 a.2) (from 14:34) · p. 11

Note for Book One of Natural Hearing, Reading 2 #

note · Physics Reading 2 · 7 pages · PDF · NH_03-Note_for_Reading_2.pdf

Covers: Berquist’s commentary on Reading 2 of Book I of the Physics (“Natural Hearing”). It takes up Aristotle’s division of the opinions of his predecessors on the beginnings: one or many, movable or immovable, limited or unlimited. It treats the diversity of opinion as a sign of the weakness of human reason and asks how to proceed in that situation. The note is 7 pages long and signed Duane H. Berquist.

(The description of what this handout covers was resolved with medium confidence.)

Read from in:

• Natural Hearing — 12. Heraclitus: Contradiction, Hidden Harmony, Strife and Fire (from 36:42) · p. 5
• Natural Hearing — 19. Despair, Boldness, and Finding What Is Common Among Disagreeing Philosophers (from 0:28) · pp. 1–6
• Natural Hearing — 21. Anaxagoras’ Mind, Hope and Fear, and Heraclitus’ Common Ways Forward (from 51:18) · p. 1
• De Anima — 138. Summa Theologiae I, Q.84, Articles 5-6: Knowing in the Eternal Reasons, and Heraclitus on Common Reason (from 8:27) · p. 5

Aristotle, First Book of Natural Hearing (Physics), Reading Eight #

reading · Physics Reading 8 · 1 pages · PDF · NH_04-Reading_8.pdf

Covers: The two ways of the natural philosophers: those who make one underlying body and generate by condensation and rarefaction, versus those who separate the contraries out of the one (Anaximander, Empedocles, Anaxagoras); and how these differ.

(The description of what this handout covers was resolved with medium confidence.)

No recorded class was matched to this handout.

Natural Hearing (Physics), First Book, Reading Ten #

reading · Physics Reading Ten · 2 pages · PDF · NH_06-Reading_10.pdf

Covers: Physics I.5: all earlier thinkers make the beginnings contraries; the argument that things come to be from and are corrupted into contraries or intermediates; the differences among predecessors’ contraries; conclusion that the beginnings should be contraries.

Read from in:

• Natural Hearing — 22. Change by Contraries: Aristotle Becomes Strong in the Common Basis (from 21:18) · p. 2
• Natural Hearing — 23. Three Kinds of Beginnings, Custom, and the Role of Contradiction (from 9:26) · p. 2

Note for Book One, Reading Ten #

note · Physics Reading 10 · 12 pages · PDF · NH_07-Note_for_Reading_10.pdf

Covers: Berquist’s commentary on Physics Book One, Reading Ten. It recalls the earlier readings in which Aristotle finds what the early natural philosophers hold in common (Heraclitus’ advice to be strong in what is common to all). It compares Anaxagoras and Empedocles on mixture and segregation. It ends on the role of seeing proportions or analogies, with quotations from Duhem and Einstein.

Read from in:

• Natural Hearing — 1. Aristotle’s Physics: Proemium and the Confused Before the Distinct (Three Kinds of Examples) (from 26:51) · p. 12
• Natural Hearing — 4. Natural Road, Common vs. Private Experience, and Experimental Science (from 4:40) · p. 12
• Natural Hearing — 21. Anaxagoras’ Mind, Hope and Fear, and Heraclitus’ Common Ways Forward · p. 2
• Natural Hearing — 22. Change by Contraries: Aristotle Becomes Strong in the Common Basis (from 2:36) · p. 2
• Natural Hearing — 48. Natural Hearing III: Why Motion, Place and Time Come First (from 41:32) · p. 2
• Wisdom (2005) — 47. Metaphysics IX, Reading 2: Rational vs. Natural Abilities — Knowledge of Contraries and the Modern Misunderstanding of Reason and Nature (from 49:18) · p. 9

Whether the beginnings are two, three or more #

reading · Physics Reading Eleven · 2 pages · PDF · NH_08-Reading_11.pdf

Covers: Translation of Physics I.6: the beginnings are neither one nor unlimited, because contraries are not one, what-is would be unknowable, and there is one contrariety in each genus. The reading then argues for a third underlying nature besides the contraries. It concludes that the elements are two or three, not more, and that deciding between two and three is difficult.

Read from in:

• Natural Hearing — 25. Aristotle’s Physics I.11: Why Two Contraries Need a Third Thing (from 8:04) · p. 1
• Natural Hearing — 28. Substance, Accident and Dialectical Probability: Resolving the Apparent Contradiction in Physics I (from 7:02) · pp. 1–2
• Natural Hearing — 29. Three Is Enough: The Number Three in Logic, Rhetoric, Music, Physics and Theology (from 0:03) · p. 2

Note for Book One, Reading Eleven #

note · Physics Reading Eleven · 7 pages · PDF · NH_09-Note_for_Reading_11.pdf

Covers: Berquist’s commentary on Reading Eleven of Physics Book One: how many beginnings there are. It rules out one beginning and an infinity of beginnings, argues that the two contraries are not enough and a third beginning is needed for change, and argues that three is enough. It stresses the first argument for the third beginning, that contraries cannot act on each other without an underlying subject, as a way of resolving contradictions, and looks ahead to Readings Twelve and Thirteen.

Read from in:

• Introduction to Philosophy & Logic (1999) — 24. The Art of Division: Integral and Universal Wholes, Distinction, and the Rule of Two or Three (from 21:48) · p. 1
• Logic (2016) — 30. Kinds of Opposites and the Trinity: Heaven’s Praise, Evil as Privation, and Why the Father Is Not Before the Son (from 1:14) · p. 1
• Prima Secundae — 39. Summa I-II Q.12, Arts. 1-2: Intention as an Act of the Will, and Intending the Last End and Intermediate Ends (from 27:45) · p. 1

Note on the Eight Books of Natural Hearing #

foreword · Physics 0 · 9 pages · PDF · NH_0_Note_on_the_Eight_Books.pdf

Covers: Introductory note on the importance and subject of the eight books of Natural Hearing (Physics): change and changing things in general, why they are considered first, and why the work is called Natural Hearing.

Read from in:

• De Anima — 60. The Soul in the Summa: Introduction to Question 75 (from 37:43) · p. 7
• Wisdom (2006, Colorado) — 16. Defining Motion by Act: Imperfect Abstraction and Two Kinds of Distinction (from 5:22) · p. 4
• Wisdom (2006, Colorado) — 50. Metaphysics Book Three: The Fourteen Questions Around Plato’s Position (from 14:35) · p. 2
• Prima Pars — 106. Summa I, Q.29, Art. 1: Boethius’ Definition of Person as an Individual Substance of a Rational Nature (from 15:45) · p. 7

Becoming: the underlying subject and the opposite (simple and composed becoming) #

reading · Physics Reading 12 · 2 pages · PDF · NH_10-Reading_12.pdf

Covers: Aristotle’s general analysis of becoming in Physics I.7: things come to be from one another, either simple or composed; something always underlies (man, bronze) and remains, while the opposite (unmusical, unshaped) does not; becoming simply is of substances, other categories presuppose a subject; everything that comes to be is composed, from an underlying subject and the opposite.

(The description of what this handout covers was resolved with medium confidence.)

Read from in:

• Natural Hearing — 30. Becoming, the General Before the Particular, and Why the End Is Better Than the Means (from 20:03) · p. 1
• Natural Hearing — 32. Reading 12: Common Understanding of Becoming: Three Things in Every Becoming (from 4:56) · pp. 1–2
• Natural Hearing — 33. Reading 13: Only Two Causes, and Lack versus Contrary (Virtue, Vice, Ignorance, Error) · p. 2

Note for Book One, Reading Twelve #

note · Physics Reading Twelve · 6 pages · PDF · NH_11-Note_for_Reading_12.pdf

Covers: Berquist’s commentary on Physics I, Reading Twelve (with reference to Reading Thirteen): Aristotle finds a common understanding among all men about becoming, from the ways they speak, and that becoming involves three things, of which only two are causes as such. Ends with Aquinas texts distinguishing mutari (removal from the term from which) and fieri (attaining the term to which).

Read from in:

• Natural Hearing — 32. Reading 12: Common Understanding of Becoming: Three Things in Every Becoming (from 12:14) · p. 3

Natural Hearing (Physics) I, Reading 13: the principles as subject and form (and privation); how many principles #

reading · Physics Reading 13 · 2 pages · PDF · NH_12-Reading_13.pdf

Covers: Translation of the end of Physics I.7: everything comes to be from underlying subject and form; the principles are two in one way and three in another (contraries plus subject); the underlying nature is known by proportion; privation as contrary to form; conclusion that the principles are three.

(The description of what this handout covers was resolved with medium confidence.)

Read from in:

• Natural Hearing — 33. Reading 13: Only Two Causes, and Lack versus Contrary (Virtue, Vice, Ignorance, Error) (from 6:57) · p. 1
• Natural Hearing — 34. Reading 13: First Matter Known by Proportion, Ability, and the Soul as Substantial Form (from 27:45) · p. 2

Note for Book One, Reading Thirteen #

note · Physics Reading 13 · 10 pages · PDF · NH_13-Note_for_Reading_13.pdf

Covers: Commentary on Physics I, Reading 13: of the three things in every becoming only two (subject/matter and form) are intrinsic causes; the contrary is not a part of what comes to be; what becomes is one in subject and two in definition; the ways the principles can be counted as two or three. Ends with a Thomistic passage on kinds of composition (De Veritate q.16 a.1 ad 16).

Read from in:

• Logic (2016) — 2. Logic’s Three Acts of Reason, Univocal and Equivocal Names, and the Genus (from 31:46) · p. 2
• Logic (2016) — 43. Definition as Demonstration, the Rule of Two or Three, God’s Ordered Likeness in Creatures, and the Four Tools of the Dialectician (from 53:15) · p. 4
• Logic (2016) — 44. The Four Tools of Dialectic; How Aquinas Orders God’s Attributes in the Two Summas (from 15:14) · pp. 4–5
• Natural Hearing — 35. Anaxagoras Refuted: Fewness, Infinity and the Limits of Natural Quantity (Part 1) (from 11:03) · p. 5
• De Anima — 65. Article Three: Are Animal Souls Subsistent? Sense vs. Intellect, Proportion, and Greek Humility (from 28:25) · pp. 4–5
• De Anima — 116. Summa I, Q.79, Art.11: Are Speculative and Practical Intellect Different Powers? (Seeing vs. Doing; Knowing vs. Loving) (from 7:35) · p. 4
• De Anima — 118. The Five Virtues of Reason: Foresight, Art, Natural Understanding, Episteme and Wisdom (with Equivocal Names) (from 38:47) · p. 2
• De Anima — 151. Know Thyself: How the Understanding Soul Knows Itself Through Its Act (Summa I, Q.87, a.1), with Descartes, and Why the Indistinct Is More Certain (from 9:10) · p. 5
• Wisdom (2005) — 40. Metaphysics VIII, Reading 1: Summing Up Book VII, Change, and Knowing First Matter by Proportion (from 44:33) · p. 5
• Wisdom (2006, Colorado) — 20. Substantial vs. Accidental Form, Existence as Act, and the Transcendentals (from 3:32) · p. 5
• Prima Pars — 47. Aquinas on the Names of God, Part 1: Can God Be Named, and Do Names Signify His Substance? (Summa I, Q.13, Aa.1–2) (from 51:00) · p. 5
• Prima Pars — 55. Summa I, Q.14, Article 2: Does God Understand Himself? (from 31:23) · p. 4
• Prima Pars — 77. Summa I, Q.19, Arts. 3–4: Absolute vs. Suppositional Necessity in God’s Will; God’s Will as the Cause of Things (from 11:13) · p. 5
• Prima Pars — 89. Predestination in the Divine Mind, Reprobation, and Divine Choice and Love (Summa I, Q.23 a.2–4) (from 20:55) · p. 4
• Prima Pars — 138. Aquinas on the Trinity: Whether Fatherhood Comes Before Generation, and Why Notional Acts Are Attributed to the Persons (from 24:58) · p. 4

Introductory Note for Readings Nine, Fourteen and Fifteen #

note · Physics Readings 9, 14 and 15 (Introductory Note) · 2 pages · PDF · NH_14-Intro._Note_for_Readings_9_14_15.pdf

Covers: Introductory note explaining why Readings Nine, Fourteen and Fifteen are taken together: they help distinguish the three beginnings (matter, form, lack of form). Cites Aquinas on NE I on the importance of distinguishing beginnings; discusses confusion of matter with form (Anaxagoras, Locke, Socrates and the slave-boy in the Meno) and of matter with privation (Plato, Fifteenth Reading).

(The description of what this handout covers was resolved with medium confidence.)

No recorded class was matched to this handout.

Anaxagoras’ unlimited beginnings and their refutation #

reading · Physics Reading 9 · 2 pages · PDF · NH_15-Reading_9.pdf

Covers: Why Anaxagoras posited unlimited beginnings (nothing comes from what is not; everything mixed with everything), and arguments against him: the unlimited is unknown, parts of animals and plants have limited sizes, flesh etc. cannot be separated out endlessly, accidents are not separable; concludes it is better to take fewer, limited beginnings as Empedocles does.

(The description of what this handout covers was resolved with medium-high confidence.)

Read from in:

• Natural Hearing — 35. Anaxagoras Refuted: Fewness, Infinity and the Limits of Natural Quantity (Part 1) (from 38:21) · p. 1

Note for Book One, Reading Nine #

note · Physics Reading 9 · 14 pages · PDF · NH_16-Note_for_Reading_9.pdf

Covers: Berquist’s commentary on Physics I, Reading 9, in which Aristotle recalls Anaxagoras’s arguments about matter and refutes his position with eight arguments. The note groups the eighth, fifth and first arguments under the principle of fewness. It compares Anaxagoras with 20th-century particle physics and cites Aquinas’s Quaestio Disputata de Virtutibus in Communi, Art. 11, in a footnote.

Read from in:

• Natural Hearing — 14. Empedocles: The Four Elements, Numerical Ratios, and Change as Change of Place (from 35:43) · p. 8
• Natural Hearing — 15. Empedocles’ Love and Hate, Chance vs. Mind, and Anaxagoras on Matter and the Continuous (from 12:11) · p. 1
• Natural Hearing — 36. Smallest Pieces and Modern Physics: Arguments 2-7 Against Anaxagoras, Locke and Ability (from 8:41) · p. 2
• De Anima — 50. De Anima III.8: The Soul Is in Some Way All Things – the Hand as Tool of Tools, and Locke’s General Triangle (from 31:18) · p. 1
• Wisdom (2005) — 13. Anaxagoras on Matter and Mind: Infinite Division, the Continuous, and Why the Ruler Must Be Separate (from 2:18) · p. 1
• Prima Pars — 61. Summa I q.14 a.12: Whether God Knows Infinite Things – Senses of ‘In’, Potency vs. Act, and Limits in Modern Physics (from 43:13) · p. 1

Matter and privation distinguished; matter ungenerated and incorruptible; end of Book I #

reading · Physics Reading 15 · 2 pages · PDF · NH_17-Reading_15.pdf

Covers: Translation of Physics I.9 (the last chapter of Book I): earlier thinkers (Parmenides, the Platonists’ large and small) did not distinguish matter from privation; matter is like the female desiring form, and is ungenerated and incorruptible; form is left to first philosophy. Ends Book I.

(The description of what this handout covers was resolved with high for work, book and unit; medium for the Bekker end confidence.)

Read from in:

• Natural Hearing — 38. Matter vs. Lack of Form: Heisenberg, Plato’s Confusion, and Augustine against the Manichaeans (from 10:00) · p. 1
• Natural Hearing — 39. Ability and Lack: Sartre’s Freedom, the Meaning of Bad, Fallacies, and the Perfection of Man · p. 1
• Natural Hearing — 40. First Matter, the Five Attributes of God, and the Four Kinds of Cause (Reading Five) (from 1:03) · pp. 1–2

Note for Book One, Reading Fifteen #

note · Physics Reading 15 · 7 pages · PDF · NH_18-Note_for_Reading_15.pdf

Covers: Berquist’s commentary on Physics I, Reading 15. It covers matter and privation, including Plotinus’s identification of matter with non-being and Aquinas on privation and evil (De Potentia and Summa Contra Gentiles II). It also covers the three senses of “bad” and the incorruptibility of first matter, which the note ties to the first mover in Book Eight.

Read from in:

• Natural Hearing — 38. Matter vs. Lack of Form: Heisenberg, Plato’s Confusion, and Augustine against the Manichaeans (from 32:29) · p. 3

Note for Book Two About the Soul, Readings 1-4 #

note · DeAnima Readings 1-4 · 15 pages · PDF · OS2_01-Note_for_Bk._2_Readings_1-4.pdf

Covers: Berquist’s commentary on the first four readings of De Anima Book II, on thinking out the definition of the soul. It covers the six divisions or distinctions that come first and the demonstration of the definition. It draws on Aquinas’s commentary, and the last page cites Aquinas’s Scriptum super Sententiis.

No recorded class was matched to this handout.

Note for Book Two About the Soul, Readings 5-6 #

note · DeAnima Readings 5-6 · 12 pages · PDF · OS2_02-Note_for_Bk._2_Readings_5-6.pdf

Covers: Berquist’s commentary on De Anima Book 2, Readings 5-6, on how powers of the soul are distinguished by acts, objects and mode of acting (vegetative, sensitive, intellective genera). It draws on Aquinas’s Sentences commentary and De Veritate q. 22 a. 4 ad 4.

Read from in:

• De Anima — 110. Summa I q.79 a.7: Is Intellectual Memory a Separate Power? Augustine, Peter Lombard and the Authority of Aquinas (from 14:14) · p. 5
• Prima Secundae — 33. Dividing Theology, the End as a Cause, and Whether the Understanding Moves the Will (Question 9, Article 1) (from 18:38) · p. 5

Note for Book Three About the Soul, Reading 11 #

note · DeAnima Reading 11 · 1 pages · PDF · OS3_03-Note_for_Bk._3_Reading_11.pdf

Covers: Berquist’s commentary on De Anima III, Reading 11: the first two acts of reason (simple understanding and composing/dividing), the three ways of being one, truth presupposing unity, and why the understanding cannot consider many things at once (Aquinas quotations).

No recorded class was matched to this handout.

Note for Book Three About the Soul, Reading 12 #

note · DeAnima Reading 12 · 4 pages · PDF · OS3_04-Note_for_Bk._3_Reading_12.pdf

Covers: Berquist’s commentary on the proportion that phantasms are to the intellect as sensibles are to sense. He uses Aquinas’s texts, including De Veritate Q. 19 Art. 1, to show how the two ratios are alike and unlike. He also explains why Aristotle speaks in De Anima III only of understanding while the soul is joined to the body.

No recorded class was matched to this handout.

Note for Book Three About the Soul, Reading 13 #

note · DeAnima Reading 13 · 3 pages · PDF · OS3_05-Note_for_Bk._3_Reading_13.pdf

Covers: Berquist’s commentary distinguishing thinking from imagining (thought from image): by the third act of reason, by the second act (true or false), and by universal vs. singular. Criticizes Locke’s and Berkeley’s confusion of idea as image and as thought, esp. Locke’s abstract general idea of a triangle. Ends with Aquinas (De Veritate q.8 a.7 ad 2) on likeness as the ground of knowing.

No recorded class was matched to this handout.

Note for Book Three About the Soul, Readings 14-16 #

note · DeAnima Readings 14-16 · 8 pages · PDF · OS3_06-Note_for_Bk._3_Readings_14-16.pdf

Covers: Berquist’s note on De Anima Book 3, Readings 14-16, on the appetitive power (desire as inclination, motion vs. knowing). It quotes Aquinas (ST I Q.81 a.1; I Q.87 a.4; Scriptum super III Sent. d.26 q.1 a.2 on the irascible and concupiscible).

No recorded class was matched to this handout.