Prima Secundae
62. Summa I-II Q.22 aa.1-2: Is There Passion in the Soul? The Meanings of 'Passio' and Why Passion Is More in Desire Than in Knowing
Class of 2012-03-15
https://berquistcourse.com/course/theology/11-prima-secundae/062-summa-i-ii-q-22-aa-1-2-is-there-passion-in-the-soul-the-meanings/

[0:00] two here. And after this, we're not to consider about the passions of the soul, right? And first, in general, and secondly, in what? Special, right? No, no. This treatment of the passions enables one to understand better those virtues that are concerned about the passions, like fortitude or courage, and temperance, right? And magnanimity and so on, right? Huh? But it also helps you to understand better what fiction, right?

[0:44] Both because you know the characters that are represented in these things are undergoing certain emotions, right? But also the effect, say, of tragedy, the emotional effect of tragedy, and the emotional effect, let's say, of comedy is different, right? Huh? So you have to, if you understand the emotions, you can understand better what is the emotional effect of these two forms, right? Um, if you listen to, you know, the music of the eighteenth century, and you're going to see representation of the emotions, huh?

[1:18] And so it helps you to what understand better the music itself, right? Okay. And as we said, the names of the emotions are carried over to the you know acts of the will, right? And it's important for rhetoric, right? Because the second means of persuasion, right, or the the

[1:45] rhetoric is the way he moves your emotions and this sort of things, right? So there's a consideration of the emotions in what the rhetoric of Aristotle, huh? And so if I can get you know the jury here angry at you, you're going to be more apt to be found guilty or more severely punished, right? If I can make you feel pity for my client, you know, you might even let him off or let him off with less than he should get, you know, and so on.

[2:16] And Aristotle says, you know, it's like warping the ruler before you measure. yeah. this is a ruler you know a court that should not be allowed, but because it is, you know, that this is how you do it. And so Cicero said, you know, Aristotle's rhetoric is a golden river, you know. See, so for poetics and rhetoric and for ethics, right, and for music, huh? I suppose for yourself, even for your will, right?

[2:45] Huh? This treatise is what kind of a central thing. How many emotions are there? You know, to begin with is there basically what eleven emotions, right? Six are in the concupiscible and five in the irascible, right?

[3:07] In music, you can see how certain keys, especially in a master like Mozart, you know, are used for certain emotions. Difference between the major and the minor, and then difference between C major, right?

[3:25] Mozart uses C major to represent magnanimity. D major is more closer to courage, right? Huh? But B flat or G major, you know, more for give us more emotions, so on. Not just part of the thing besides the key, but you begin to appreciate these things.

[3:51] One time, Warren and I were were making a collection of Mozart melodies to illustrate this to one of our friends, you know. Okay, so we're going to talk about them in general, and then in what special, which begins, I guess, around question twenty-six.

[4:14] But in general, four things occur to be considered about them. That must be twenty-two, twenty-three, twenty-four, and twenty-five. I assume. First, about the subject of them, right?

[4:35] Secondly, about the what difference of them. Third, about the comparison of them to what each other. Fourth, about the malice or goodness of them, right? Mentioned malice here first. I wonder what

[4:55] experience about the first three things are asked. First, whether there is some passio in the what soul, right? Now, you know, a problem here in how you translate the word what passio in Latin, huh? When you speak of the passion of our Lord, right? How would you translate the word passion? Sorry. Suffering, yeah, yeah. But when Aristotle says, you know, or let me see in the Latin, that understanding is a passion, right?

[5:38] Does it mean a suffering, huh? You know. In a certain sense. Okay. Or does when he speaks even before the reason, he talks about sensing as a what? Yeah, to translate the Greek word there. Does that mean it's a kind of suffering, right? Well, you got to be careful, see, because we said before our reason takes a word that has been placed upon something well-known, stands out, and sometimes for a new thing we carry one of these words over and apply it, right?

[6:20] But we kind of what change the meaning, right? But because we learned things from the Greeks and the Romans and so on in Europe, what we did often was to interrupt this carrying over in our own native what language, and then the word in English that translates the original word in Greek or Latin was never carried over to the later meanings of the word in Greek or Latin, and now you've got a what problem, right?

[6:57] Okay, disconnect. Yeah. So if you say in English now, for example, today you say what you speak of the nature of a thing. What do you mean by the nature of a thing?

[7:10] Yeah, yeah. But now in in this is the the Latin word carried over into English, right? I mean transliterated, I say, not translated. But do you see in the word nature there at first maybe not very clearly that it goes back to the word for birth? No. See. So when I try to explain to students the word nature there, I'll say, well, the root there nat it goes back to birth in Latin, and you can see that in the words prenatal and postnatal, right?

[7:44] When they speak of that in medicine, they mean before and after birth, and they kind of know that, right? Then we speak of the nativity of our Lord, but you could speak of my nativity too, though we don't maybe use the word that much. I came from my home parish, Nativity Parish, there in Saint Paul, Minnesota. But nativity means what? Birth day. Yeah. See. So the English word for nativity is really birthday, right?

[8:09] So I say nativity of our Lord. That's where our parish was, I guess. We just call nativity. It's the birthday of our Lord, right? Okay. And then I had to ask, you know, is anybody a native here of Worcester? What does it mean to be a native of Worcester? You know. Or why did we when we came over from Europe? Why did we call these Indians the natives?

[8:34] You know. Well, trying to get the idea that the first meaning is is what birth, right? Okay. But has the the English word birth been carried over to what the thing is?

[8:49] You heard me quote the the lines from Fire Lawrence there, right? For not so vile that on the earth does live, but to the earth some special good doth give. Nor aught so good, but strained from that fair use, revolts from true birth, stumbling on abuse. Was it well said, right? But what does Shakespeare mean when he says "revolts from true birth, stumbling on abuse"? huh? Nature, true nature.

[9:19] Yeah, what you are, right? See, and there you can see Shakespeare has moved the word "birth," right? Huh? You know, but people might not see that at first, right? So you got a problem here, right? And this is a problem you have to put passio, right? You see,

[9:38] now the way this word in in in Greek or in Latin has been carried over, this is one way the word is carried over by reason, and that is by dropping out part of its what meaning, right? Huh?

[9:58] So. In English, right? I mean, I mean, in the word "passio," the first meaning of it is suffering, right? Huh? Now, when you suffer, you're receiving something, you're undergoing something, right? Huh? But it includes the idea that what you're undergoing is opposed to you in some way, right? It's it's causing pain, it's maybe destructive of you, huh? If continued, right? Huh? Okay. And when we carry that over and apply it to the senses, right?

[10:32] Well, I was listening to the music of Mozart, and my ears suffering. Well, if you carried the word "suffering" over to my hearing the music of Mozart, you'd say my ears are being acted upon by the music, right? So my ears are undergoing something from the music of Mozart, from the sound of his music, right? Music is sound, you know. But it's undergoing something that is not what opposed, right?

[11:04] To me. So I dropped out part of the original meaning of the word, what suffering, right? But in English, in in daily speech, the word "suffering" is, you might say, stuck on the first what meaning, right? Now in English, I sometimes translate "passio" by undergoing, right? And it seems to me, you know, not perfect as a translation, but it has something of the original, right? Because even now, to some extent, the word "undergoing," although not as limited as the word "suffering," right, it does maybe first of all have the sense of something what bad, right?

[11:50] As seen in phrases like "you're under the weather," right? Or if you say about somebody, "no, he's undergone a lot." What's that? All those things that happened to him in his life? No, no, see. But yet the word "undergoing" is not maybe as what stuck on the first meaning like the word "suffering" is, right? Okay. So when you get to the the senses, right? You can use you know the the two corresponding terms, acting upon, and instead of saying being acted upon, undergoing, right?

[12:30] Huh? Okay. So the object, you know, kind of fundamental distinction in powers of the soul by their objects is does the object act upon the power, or does the power act upon the object, right? No, when I put food in my mouth, I act upon the food, right? And I guess there's chemicals in there that break the food down and and they absorb it and so on, and they finally turn it into.

[12:59] Something quite different. I don't look like a carrot when I get to eat a carrot. Carrot looks like the human flesh or something that resembles me. I think so. Anyway, and so the digestive power acts upon its object, which is what food, right? But in the case of the senses, the object acts upon what the senses, right?

[13:28] And of course, sound acts upon the ear, right? And of course, the the sounds too loud; it can harm the ear, right? So it's some connection with the early meaning too, right? But basically, it's more perfecting of the ear. You know, hearing Mozart—that is the same. These are the things you can hear, It's like, use the torch you. win. You heard the story of Father Boulay there.

[13:56] you know, He was in the restaurant there, and all these guys playing this crazy up there. So he sends some money money up to them for them to shut up. Well, they were especially insulted that they stopped. He got eating his meal, you know. You know, he's a great friend of the of the conductor of Symphony Orchestra there in Quebec. You know, And so he had various courage there.

[14:23] Take a break. Take a long break. Go home. The rest of the night go home. So. So sometimes I translate the word "passio" by undergoing, right? But now, as Thomas will point out, eventually, huh? It seems that in the case of the emotions, there one undergoes even what more, right? Huh? You know, so that

[14:56] you know, you insult me, and then what you've acted upon me, right? And just gets rise to anger or something, right? Or, or your misery, you know, strikes me and you know makes me sad, right? You know, I see your your suffering or something, right? Okay, so you got to realize then that this word "passio" or its equivalent in Greek there is what a word equivocal by reason, right?

[15:24] And it's a one kind of equivocal by reason where the word is carried over, and you drop part of the what meaning, right? Okay, you've heard me talk about the roads in our knowledge, huh? Tommy's going to talk about it again. But the word "road" has been carried over from the what when you ride or walk on, right? And you keep the idea of that order that there's in a road, huh?

[15:54] The before and after, in other words, right, which is itself equivocal by reason. But you keep the idea of order, and you drop the idea of cement or asphalt or whatever stones or pebbles, whatever it's made out of, right? Huh? So you're taking a word that's placed upon something sensible that stands out, right? And you're carrying it over to something in the mind, to the order in the mind, dropping out that physical aspect, right?

[16:27] And you know, as Father Bouleau is always pointing out, and you see it over and over again in Thomas, you know, when you carry over something from the creature to God, we often drop out the what genus, right? And keep the what difference, right? So you know, Aristotle speaks of what you know, episteme being basically the demonstration, huh? What's a demonstration? What's a syllogism? Making us know the cause and that which is the cause and can't be otherwise, right?

[17:02] So is there episteme in God? Well, there's no syllogism there, right, God? But he does know the cause and which is the cause, right? So we keep the difference and what drop out the genus, right? Whereas Boethius and Aristotle point out the genus is taken from matter and the the the difference from form, and God is pure act, pure form, divina substantia forma est, as Boethius says, right?

[17:31] So you can carry over the word episteme, dropping out the genus but keeping the what difference, right? Or the emotions, as we mentioned before, you carry them over to the acts of the will, dropping out the material, you know, fervor on the heart, whatever it is, the pumping of the heart and so on, and keep the formal aspect of the of the emotion, right?

[17:57] So to the first, then one goes forward thus. Okay. Well, we didn't finish the the proemium did we? No. About the first three things I asked. First, whether there is some passio in the soul, right? Well, you can't be prepared for. Prefer the problem with the word there. Secondly, whether it is more in the desiring part, right? Than in the grasping part, the knowing part, right? And that's the choice of words the appetitiva, right?

[18:30] Than in the apprehensiva, the knowing. And, of course, Thompson's going to answer it's more in the appetitive part. right? And third, whether it is more in the sense desire than in the what? Understandable, yeah, which is called the what? Voluntas the will, right? At first, then one goes for it. Thus, it seems that no passion, no undergoing, right, is in the soul. For to undergo is proper to what matter.

[19:23] So, in the agent, we speak of the agent as what acting upon the matter, right? Carpenter acting upon the wood, right, and giving it a form, right. So the matter undergoes, right? But the soul is not material. for But the soul is not put together from matter and form, as was had in the first part of the Summa. Therefore, there is no undergoing in the soul, right?

[19:52] Moreover, passio undergoing is a motion, as is said in the third book of the Physics. In the third book of the Physics, Aristotle defines motion, right? And then he takes up how motion, in a way, is the same as acting upon and what undergoing, right? But then he promised how this is.

[20:18] So, by pushing the glass and it's being pushed, they're kind of like what the same thing as the what motion of the cup, right? The movement of the cup is is being pushed, right? Or it's by pushing it, you know. So you're talking about the connection of those things, right?

[20:42] But the soul is not moved, huh? As is proved in the first book of the Soul, the first sense of motion. Therefore, undergoing is not in the what soul, right?

[20:56] Moreover, passion or suffering, huh, is the road to what corruption, right? Oh, it's a road to corruption. For every passion being made stronger, right, leads away from one's what very substance, huh? As is said in the book of places. But the soul is what incorruptible. These are souls. Therefore, no undergoing is in the what soul.

[21:30] So I think if we did the Summa, we should start with the passions and then go to the soul. Yeah, that's true. But against this is what the Apostle says to the Romans seven five, huh? When we were what in the flesh, the passions of what sins, which were through the law, right, they were at work in our members, huh? But pathemata are properly in the soul, right?

[22:09] And therefore, passions, which are said to be what the sins are in the soul. Now we can look up the text here because we've got odd Romans. Romans, huh? Romans seven five.

[22:36] When we were in the flesh, right? Was living in the flesh, right? Ta pathemata. That's the Greek word there for passions, right? So in this bigger text there, they translate ta pathemata The what passions, right?

[23:00] Ton hamartion, right? Of sins, right? I won't go into the text there, but just the word they use to translate that is translated by passions, right? So in the Greek, it's pathemata right? Now pathemata When they translate the names, the categories, right? The two of them are called axio and what? Passio, right? Axio and passio, but I translate them, you know, acting upon and undergoing, right? Okay.

[23:41] But Berquist has his own translations of some of these things. It irritates some people, and other people like Perkowitz think they're, brilliant, but anyway.

[23:57] Now, Thomas, right away, I answer. It should be said that pati is said what? tripliciter, right? Huh? Okay. In one way, what? communiter, a very general way, huh? According as every what receiving is what undergoing, even if nothing is taken away from the what thing, huh? Okay. Just as the air is said to undergo when it is enlightened, huh? And this is more properly speaking to be perfected, huh?

[24:40] Than to what? Than to suffer, right? Huh? Okay. So my ear is being perfected when I hear Mozart. When I see Da Vinci or somebody Titian, then my eye is being what perfected, right? Huh? Okay. Beautiful sunset, right? That's perfection of my eye seeing that. That's not suffering to see beautiful sunset.

[25:10] I was down in in Virginia there. I think you have more brilliant sunsets if you go south. I don't know, but my wife and I were kind of like a restaurant outside, you know. And the sky was like like like crickets all the way up like the rail all the way up there. I said, "How did you have this?" I said to the waitress, "You know, I use like the newsman thing unknown."

[25:28] So they're like, "If I go, it's a gorgeous. It's incredible, you know. So this is suffering. This is beautiful. You had your dinner there. You're beautiful. Hey, innocent, you know.

[25:42] The old Spanish main movies. You know what the old glorious sunsets they have down there. I don't know. Another way "pati is said properly when one receives something with the what lost of something, right? Huh? Okay. And then he distinguishes, but this happens in two ways, right? In one way, when that is taken away, that is not suitable to the thing, as when the body of the animal is healed, right?

[26:15] Huh? So the doctor acts upon me, expelling the sickness from me, right? Huh? Okay. Ah, that's good, right? That's not suffering right now. We use that too. We say that somebody's undergoing treatment for. Yeah. We say that all the time. Yeah. Yeah. Okay. He is said to undergo because he receives health, with the sickness being cast out, right? You see the different thing than the first one, right?

[26:45] We're hearing the music, right? In another way, when the what reverse takes place, as the man who becomes sick is said to what undergo suffer because he receives sickness, health being rejected. And this is propriusimus modus passionis. So this third meaning is actually the one that is the first one, right? Okay. The way we name things. As to take the example of you and I sitting together having a conversation, and you actually seeing me, my face or my color or something is acting upon you, right?

[27:33] You don't really think about that, do you? See, but if you and I are sitting and I'm sticking with a pen or something, then you're very much aware of the fact that I'm acting upon you, right?

[27:47] So you might recognize my sticking with a pen is acting upon you more than you're seeing me, right? Huh? Because of the obvious reasons, right? Because to see you is the perfection of my eye. Yeah, yeah, yeah. I was thinking a pen guy, you were doing. Yeah, there's not perfection guy. See, so you can see how we tend to be named first, right? Down there. The bad undergoing, right?

[28:12] Huh? No, it's it's more manifest. Um, and so Thomas says this is propriissimus, right? Huh? Okay, then proprie and then communiter, right? You often find Thomas speaking this way.

[28:33] I mean, sometimes you know, even though Aristotle is very clear to point out that being is not a genus, right? Sometimes you call being a genus, right? And then speaking Thomas will say communiter, right? Huh? Anything very general that is said of many things, right, can be called a genus, you know, communiter right? But then you you drop out the strict notion of genus, right?

[29:01] For to undergo is a very important thing It is said from this that something is drawn to the what agent, right? Huh? When it recedes from that which is what to it, huh? And then most of all it is said to be what drawn, right? Huh? And likewise it is said in the first book on the generation corruption, of, Aristotle, that when from the more ignoble, the more noble is generated, right?

[29:29] Huh? There's generation simply, incorruptio secundum quid, right? But e converso, when from the more noble the ignoble is what generated, right? Okay. So is there a generation of morals in this country or corruption of morals?

[29:55] And in these ways there happens to be what? There happens in the soul to be passion, right? For according to reception only one is said what that sentire and intelligere, To sense and to understand is a certain what undergoing, right?

[30:18] That's why "it fits in with the English word to understand, right? Mm-hmm. Understand. Yeah. So Aristotle is saying, you know, if you translate it kind of English, understanding is an undergoing. Beautiful, right? The way the words work there.

[30:38] But undergoing with what the objection, right? Is only in what a bodily change, right? Huh? But passion properly said cannot belong to the soul except what per accidens, insofar as the composite suffers, right?

[31:04] But in this there is a diversity that when this kind of change is for the worse, right? It more properly has a notion of passion than when it is in the better, right? When sadness is more properly said to be a what passion than joy, huh? It's interesting, right? Huh? Okay. Was going to be used for all these, right? The passio is animae. So the first objection then from matter says the first, therefore, should be said that to undergo, according as is with what loss and change is properly of matter, right?

[31:48] Whence it is not found except in those things put together from matter and form. But pati undergo, insofar as it implies receiving only, right? Is not necessary that it be of matter, but it can be of anything existing in what ability, passibility.

[32:13] The soul, although it is not put together from matter form, it has something of what Potential ability. Yeah. According as it belongs to it to receive and to undergo, according as Aristotle says that to understand is an undergoing, as is said in the third book about the what soul. On the

[32:43] divine understanding is not an undergoing. And what about the pati and moveri in the, sense of motion now? Well, if you take in that sense, to undergo and to be moved, although they do not belong to the soul per se, nevertheless they belong to it per accidens, right? So, did my soul move from Shrewsbury up here to this room?

[33:17] Well, per se, my my body was moved, right? Yeah. Do I have a car out there to to move my soul from one place to another? The chariot of fire. Yeah. Soul train. I have a car out there to move my body, right, from one place to another, right? But in so doing, proctedens, right? My soul, in some ways, and my body, right? My soul gets moved around, right?

[33:45] That's per accidens. Then you're talking more about the strict sense, right? You know, or the earlier sense of undergoing. And again, now the third sense there, where Aristotle is talking in the book about places, that argument proceeds about passion, which is with change to the worse, right? And this kind of passion cannot belong to the so except accidens, but per se it belongs to the thing put together, which is corruptible, right?

[34:36] That happened to you know Dionne early in his career there. You know, he was teaching John of St Thomas. You know, but John of St Thomas makes what the word sign be too much what univocal And uh much in Dionne, of course, being aware of Augustine's definition of sign, sign is what strikes the senses and brings to mind something other than itself, right? And then when you start going to St Thomas, you know the argument would be, you know, well.

[35:07] Can the angels signify to each other what they think? Well, no senses there, right? So the word "sign" is being used in a new sense, right? Although it has, you know, connection with the earlier meaning, right? You see right away that the word "sign" there is what? Yeah, go by reason, right?

[35:31] When St. John is teaching the sacraments, you know, when he's in the theology faculty there, you know, he go, "The word 'sign' there which is getting in trouble there," to explain. Okay, time for another article, I guess. Okay, whether passion or suffering or undergoing is more in the what desiring part than in the what grasping part. Interestingly, Thomas keeps on referring to knowing part as the apprehensive the grasping, I'm saying, from the what.

[36:10] Yeah, notice this is a first meaning of grasp is what the act of the hand, right? And then why is it carried over to the knowing power? Why is the act of the knowing power said to be grasping?

[36:29] Yeah. So when I grasp something, it's contained within my what hand, right? And when the knowing power knows something, that's contained in it. Now it's giving you that kind of a sophistical argument, but I mean there's an element of truth in this. You say, what is a square?

[36:57] It's an equilateral right-angled quadrilateral. And what is an equilateral right-angled quadrilateral? That's the definition of a square. So the square is the definition of square, right? Well, yeah, but that's because the thing known is in the what, knower in some way, right? Okay.

[37:16] So knowing is getting something into your head. If you can't get into your head, you don't know it. And so when when Augustine was trying to understand the what Trinity, right? You know, they used this little sensible example, right, of the little kid there trying to put the ocean into the what? Yeah, because Augustine, what are you doing? You know, distracted by the little kid there going down the ocean, getting some water, putting it up in this little thing he dug in the ground.

[37:43] He said, I'm going to put the ocean here. Why you can't do that? You know, well, neither can you put the Trinity in your mind either, right? But if you can't get the Trinity in your mind, well, you can't understand it, right? So you can't fully understand the thing. right Reading all the treatises on the Trinity. You start with Summa Contra Gentiles, right? Because that starts with Scripture, you know, and gradually unfolds, you know, from scriptural texts.

[38:20] Deals with all the misunderstandings of the texts, and so you get a good grasp, and then you can go to the Summa Theologiae, where it goes into a few more questions about it than the Summa Contra Gentiles Go to the De Potentia, you know, you know, and then say, yeah, see who is, do I really understand this?

[38:44] Can't even remember half of it by the time it finishes. Yeah, you keep trying to, you know. It's like it's like all your studies, you know, converge upon this, right? You know, and and if I hadn't studied this, and hadn't studied that, I wouldn't be able to understand this thing about the treatises but to really understand the Trinity you know, we wait till face to face face to face.

[39:08] You know things in Saint Gritura there, you know about the Feast of St. Bernard and the feast of St. Gregory, you know where the trinity is up there, right? It's in a sensible vision, right? This is heaven. Marvelous.

[39:29] Okay, it seems that passion is more in the grasping part of the soul, right? Than in the what? Desiring part, right? When they say bon appetit in the restaurant, what do they mean? Understand your supper. You have good desire for it, right?

[40:01] What is first in any genus seems to be what is most of all of those things in that genus, right? And because of others, as is said in the second book of wisdom, second book after the book of natural philosophy.

[40:24] But it's probably a problem with the translation of metaphysics there is that the first meaning of the word is not seen, but it's not really one word. It's three words, meta. Yes, you see that in the Greek text. you see meta ta physica That's not the title of Aristotle's work but it goes back to Andronicus of Rhodes. But undergoing is first found in the what? Yeah.

[40:57] So the music of Mozart has to act upon my ear before I can what? Love that music, right? For the desiring power doesn't undergo unless it's first undergoing in the apprehensive part, right?

[41:19] Therefore, undergoing is more in the what? Grasping part than in the desiring part. So don't translate that apprehensive on the apprehensive part. That might seem like a fear, right? Apprehensive. I'm a little apprehensive about it. Yeah, but but by thing is grasping, the grasping part.

[41:44] Moreover, what is more active seems to be less what? Passive. For action is opposed to passion, right? But the appetitive part is more active than the grasping part.

[42:00] Therefore, it seems that in the grasping part there is more what passion, right? Because the what desiring power seems to what move people to do things, right? Okay. I want some food, so I go get some food, right? I want to hit you, so I go hit you, right? So it seems to be active, right? I want to think about triangles, so I think about triangles, right?

[42:27] So that it seems to be the more active, the desiring power, right? Therefore, it must be that the. Good argument. Yeah, yeah. Moreover, the desiring power is a power in a bodily tool, organ. Greek word for tool.

[43:03] What am I saying? Excuse me. Just as the desiring power, the sensitive desiring power is a power in the bodily organ. So is the what sense grasping power, right?

[43:21] So that's a little good example of the grammar in Greek or Latin is more follows the logical order, right? This that's a genus, right? Apprehensiva—that's the first difference, right? And then sensitiva, right, is the second difference, right?

[43:45] You can't always do that, you know. You can't say that a square is a quadrilateral, equilateral, right? You can say it's a quadrilateral that it's equilateral, right? You've got to use that is or something. But Latin, you can do it, right? I get away with you know name equivocal by reason. It's the grammatic order is the logical order, right? Those are two different things: the grammatical order and the what?

[44:15] Yeah. So whether the the adjective is put before after the noun at all, we have to put it usually before, right? I don't know how to do it without name equivocal by reason. Very thankful for that. Okay.

[44:38] Now, against all this is what Augustine says in the ninth book about the city of God, right? That the motion of the soul, which the Greeks call what? Pathe, right?

[44:56] We, as Cicero, call what disturbances, right? Some affections or affectus. Some, as in had in the Greek, or expressly call what passions, right? From which it seems to be clear that the passions of the soul are the same as the affections, right? So you speak of, you know, you spoke of these things earlier, even as the what, In the beginning of the premier. I'd consider about the passions of the soul, right?

[45:34] Well, you don't think of the sensing of the soul or the understanding of the soul, but the emotions, right? The affections, right? So that's kind of a sign at least right? That there are more passions, right? Now, why is this right? Huh?

[45:55] Was it said in the Bible? They became abominable because of things they loved. I used to say to my students, "If you love disgusting things, you are yourself disgusting."

[46:11] But if I know abominable things, am I abominable for that reason? If I know disgusting things, does that make me disgusting? If I know evil things, that makes me evil.

[46:30] If I want, if I love evil things, that makes me evil, right? Huh? See, so isn't love more affected by the thing loved than knowing by the thing known?

[46:48] If you love stupid things, you're stupid, right? If I know stupid things, does that make me stupid? See, so it seems in some way more affected by the thing I what love, huh? I'm more taken on that, right?

[47:19] Are you more divine if you love God than if you just know God? So that's what the master says. here. I answer: It should be said that as has been said, in the name of passion, undergoing, right, is implied that the one undergoing is drawn to that which is of the what agent, the one acting upon them, right? But one is more; the soul is more drawn to the thing through the what desiring power than through the what grasping power,

[48:08] because through the desiring power the soul has an order to the things themselves, right? As they are in themselves, right? Whence the philosopher says, the sixth book of the metaphysics, that good and bad, which are the objects of the desiring power, are in the things themselves. I left my heart in San Francisco, right? Where your treasure is, there your heart shall be. Right. So, good and bad are more in the things themselves, right?

[48:52] Why the thing known is in the what knower, right? This is Aristotle's it says in the sixth book of the metaphysics, You might miss it if you didn't have Thomas's commentary on it. He's quite a smart guy, Aristotle, I know.

[49:08] Very good. Um. But the grasping power is not drawn to the thing according as it is in itself. But one knows it according to the what intention of the thing, which is in the mind, which it has in itself, right? Or which it receives in its own what way?

[49:39] So knows material things in an immaterial way, right? Singular things, universally, and so on. Whence it is said there also, right? In the sixth book of wisdom, that the true and the false which pertain to knowledge are not in things, but in the what mind, huh? And especially in the second act, right? So I say to students, you know, where is truth, you know? You know, is is it in the ocean?

[50:12] You know, I mean, I swam in the ocean, but you ever bump into a piece of truth there, right? Or I dug in the ground, and of course you always said rock in New England here, but I never. Oh, there's a bit of truth, right? You know. Um. I flowed airplanes through the air, but see some cloud of truth going by.

[50:38] That's my philosophy. We got problems because of all this oil over there in the Near East and Middle East. There's something, you know. Some say we got more oil than we really realize. But do some countries have more truth in them? You know.

[50:57] Where do you find truth, man? I say, well, you find the same place you find falsehood. Speaking in general, not exactly the same place. And you find them in what statements, right? And and the spoken statement is sign of the statement in the mind, right? So truth and falsity are found in statements, right? So primarily in the mind, huh?

[51:32] But the love goes to the thing itself, right? So one is, you might say, contaminated, for good or for bad, more by the thing desired than by the thing.

[51:53] So if you desire disgusting things, you are already disgusting, right? But not if you know that, right? Whence, it is clear that the notion of undergoing is found more in the desiring power than in the grasping power.

[52:17] Okay, now first objection, right? We're just talking about how the grasping power seems to come before, right? In the cause, right? You're asking about.

[52:33] To the first, therefore, it should be said that in a contrary way is had in those things which pertain to perfection, and in those things which pertain to defect.

[52:48] For in those things which pertain to what perfection, there is to be noted intensity, right, by the approaching to one first beginning, to which the more one is near, the more what is intense.

[53:14] Just as the intensity of the lucid is to be noted by the approach to something most what lucid, to which the more one what approaches, the more what.

[53:33] Or the more you go to the fire, the more warm it becomes, right? But in those things which pertain to defect, intensity is to be noted not by excess to something what highest, but by the recess from or departure from the perfect, right?

[53:59] Because in this the notion of lack in defect consists, right? And there, the more the the less one recedes from the first, the more it is what less intense. Yeah. And it comes to this: in the beginning, always there is found a small what.

[54:28] But the more one proceeds, the more is multiplied, right? These two, I take the patch the example there of what you know the man who takes the wrong turn at the fork in the road, right? How far off is he from where he should be? At the beginning, that's far. At the beginning, but the further he goes, the more off he is, right? So, no mistake in the beginning is a great one in the end.

[54:57] It was a telescope, you said. I only moved it a fraction of an inch, but now I've gone 40 gazillion miles away from the moon or something. That's what you see in Mala fossi right? No mistake in the beginning is a great one in the end. Peter's principle.

[55:17] But passio pertains to what? Deeper. Yeah. Because it is of something, according as it is in what potency or inability. Whence, in those things which what approach the first perfect thing to it, God, there is found what less of the notion of potency and. ability. Passion, right? Huh?

[55:50] In others, however, what? More. And thus, also, in the former power of the soul, the grasping power, there was found less of the notion of what? Passion huh?

[56:11] That's a kind of full explanation, of the whole thing huh Put up in your mind and chew it for a while, right? We see in the Old Testament there that the the animals that ruminate were more acceptable, right? The animals who ruminate. That's because of the spiritual signification, right? To ruminate in your mind, huh? Put it up again and chew it again. Okay.

[56:43] To the second, it should be said that the desiring power is said to be more active because it is more a beginning of the what? Exterior act, huh?

[56:56] And this it has from the fact that it is what? More passive. Yeah, from, the fact that it is more passive because it has a what? Order to the thing as it is in itself,

[57:14] huh? Because through the exterior action we arrive at the things themselves, right? So, because it manged with you, then I end up hitting you, and

[57:40] Oh no, they changed that, Canonical penalty Now. the, third arm is just saying that because they're both bodily, right? And it's not more so the other, huh?

[58:03] To the third, it should be said that it has been said in the first part. In two ways can a what tool or organ of the soul be what? Changed. In one way by a change that is spiritual, right? According as it receives the what intention of the thing, right?

[58:27] And this is per se found in the act of the sense power grasping, just as the eye is what? Visible. Not that it itself is what? Colored, right? Huh? But thus that receives the intention of the color. When he used to talk about knowing, he said, "What? " He used to define it sometimes like this by saying that knowing is receiving the form of another as what other, right?

[58:59] Yeah. So when I receive the shape of that painting over there, which is rectangular, right? Does my eye become rectangular? You don't receive the form of another as your own, right? That would be kind of opposed to. And he used to take example, you know, of of something which is more material. most material The sense is kind of the sense of touch, right? And you get into the shower, right?

[59:28] And you have the water on, and after in there a while, maybe you what turn up the heat of the water, right? And that's because you're not what feeling the heat of the or the warmth of the water as much, because it's become what your warmth, right? Huh? You know. So you have to receive the warmth of the water as the warmth of the water, not as the warmth of your own body.

[59:53] And insofar as you receive the warmth of the water as the warmth of your own body, your body is warmed up. Then you don't feel the warmth so much, right? Huh? See, and therefore you're not really knowing, right? Huh? So in knowing, you're receiving the form of another, not as your own, right? Huh? It's like the frog in the pan, right? What? The frog in the pan, you turn up a little by little by little by little, and it doesn't jump out.

[1:00:19] That's what you're going to face. Oh, I see. Boiling water, boiling water, boiling water. Okay, so the eye is is moved by the color, but not so that it becomes color itself, right? Huh? And there is another natural change of the organ, insofar as the organ is changed as regards its own what natural disposition. When it is, for example, heated or what? Cold. Cold, yeah, refrigerated, huh?

[1:00:51] Or another way, what changed and dried out. And this change per accidens, right? Has itself to the act of the what? Apprehensive. Yes. Because it doesn't help you know it, right? If I receive the heat of the water in the in the shower there as the heat of my own body, it impedes my what Feeling that, right? Okay.

[1:01:21] Just as if my eye became a sugary plum, you know, I wouldn't be able to taste the flavors here, all right? Okay. So this is per accidens, as when the eye is fatigued, right, from a strong looking, right? Huh? Or dissolved from the the vehemence, the visible, right? Okay. Well, like when you hear, you know, they say these kids are. Going deaf in the ear when they get the band because they're the side where they're exposed to the band.

[1:01:52] But we just noticed that time my father's factory there, you know, some of these guys down there, you know, and they're bam, bam. Oh my God! How can they stand that? They don't hear it anymore. Yeah. Terrible, terrible thing.

[1:02:08] But to the act of the sense, desire, desiring power, per se, are ordered these what changes, right? Okay. So when the person is afraid, maybe you may have that tremble, coollessness. That's part of what the emotion is, right? It involves the body. Hence, in the definition of the motions of the desiring power, materially is laid down some natural what change of the organ. This is the old example.

[1:02:41] Iris said to be a what bubbling up of the blood around the heart, right? Okay. Oh, your heart's pumping. You're afraid, right? Yeah. Right. You know, kid, I'm afraid of the dog now. Feel them, you know, feel the the way the the body is shivering here, scared. Yeah. So we can count these beasts, you know. Whence, it is clear that the notion of passion is more found in the act of the sense, desiring power, than in the act of the what grasping, sense power.

[1:03:18] Even though both are the act of a what. Yeah. Okay. So the natural change of the body is more appropriate to. Got a stop knife there. Yeah. Okay.

[1:03:32] Of course, to become more passionate, right?