Prima Secundae
96. The Desire for Unity, Greater Power, and Sadness's Effects on Learning and the Soul (Q.36, Arts. 3-4; Q.37, Arts. 1-2)
Class of 2012-12-06
https://berquistcourse.com/course/theology/11-prima-secundae/096-the-desire-for-unity-greater-power-and-sadnesss-effects-on/

[0:00] It's hard to get rid of hunger and thirst, right? Okay. Now the third article. These interesting articles here. The third one goes forward. Thus, it seems that the desire of unity is not a cause of pain. That's strange, strange thing, huh?

[0:26] For the philosopher says in the tenth book of the Nicomachean Ethics that this opinion, the opinion which lays down what, repletion huh? Filling up to be the cause of pleasure and.

[0:45] That again, the cause of sadness seems to come about from the pleasures and the sadness which are about what? Yeah. But not all pleasure or sadness is of this sort. Therefore, the desire for unity is not the universal cause of pain.

[1:11] Since repletion pertains to unity and incision to what? Multitude, right? Moreover, every separation is opposed to unity. If, therefore, sadness or pain is caused from the desired unity, no separation would be what? Pleasant, yeah. Which is clearly false, since separation of all what? Yeah. So Saint Francis there, right? Happy, right?

[1:58] Moreover, for the same reason, we desire the union of the good and the removal of the bad. But just as conjunction pertains to unity, since it is a certain what union, so separation is the contrary of what unity. Therefore, the desire of unity is not more the cause of pain than the what desire of what separation, right?

[2:32] Now, against this is what Augustine says, huh? Who is this Augustine? He's quoting all the time, anyway. Against this is what Augustine says in the third book on free judgment, huh?

[2:47] That from what pain, which the beasts what sense, it appears sufficiently in what. Ruling and what? in souling their bodies, that their what? Souls are desiring of what? Unity, huh? For what others is pain except a certain sense of division? Yeah. Corruption. impatience. How do you translate impatience? In English impatience. Yeah.

[3:40] For wealth is pain, but a feeling of impatience, in division, or corruption. Well, What does Thomas say? This is a strange article, isn't it? Fresh, right? The answer should be said in that way in which concupiscence or cupidity of the good is a cause of what? Pain. Also, the desire of unity

[4:13] or love, huh? Is he saying that love is a desire of unity? Yeah. It Should be laid down to be a cause of what? Pain or sadness.

[4:30] Why does he say that love is a desire of unity? There's some connection between unity and goodness, right? For the good of each thing consists in a certain what? Unity, huh? These are all among the so-called transcendentals, right?

[4:56] See the text of Thomas there when he's talking about God being ipsa veritas, being truth itself, right? And he begins with what we think of as being truth in our mind, right? And sometimes they said the truth is the equality of the mind and things, huh?

[5:24] Now, when Aristotle talks about equality in the tenth book of wisdom, he takes it as involving the negation of more and less, right? And so when you go to Shakespeare, right, huh? And false death says, right, if they say more or less than the truth, they are villains and the sons of darkness. But to say more or less than the truth is to be what? False, right?

[5:51] As if truth is neither more nor less, right? Now, sometimes we say that truth is. Saying that what is is, and what is not, is not right. And falsehood is saying that what is, is not, or what is not is right. Which of these is saying more than the truth, and which is saying less than the truth?

[6:25] When I say what is not is, I seem to be adding to the truth, right? When I say that what is is not, I seem to be subtracting the truth, right? Okay. So when I go to give testimony there in the court, and the police want to know who was in the bar at ten o'clock, right? And suppose

[6:57] just let's say Tom, Dick, and Harry were there, right? Well, I swear to tell the truth, the whole truth, and nothing but the truth, right? When you say the whole truth and nothing but the truth, are you really are you really saying the same thing twice or three times that you said I'm going to tell the truth, the whole truth, the whole truth, as opposed to saying what?

[7:24] Less than the truth. Yeah, yeah. So if say Joe and Tom were there, and I say just Joe was there, then I'm what subtracting from the truth, right? But if I say you know Joe and Tom and Bill were there, Joe and Tom are my friends, I don't want to get Bill involved. Well, then I'm what saying more than the truth, right? Nothing but the truth, right?

[7:53] So okay. Then Thomas says, yeah, truth is the equality of the mind and things, but the cause of equality is unity. See, and that's why we take up you know likeness is oneness and unity and quality and quality and quantity, right? So if one is the cause of equality, then in God, the knower and the known, and that to which He knows, are all one and the same, right?

[8:30] So it's most true, God, right? You know. Wow. He says political ramifications too. Yeah, yeah. But there you see you see how unity, how truth is a kind of what unity, right? Okay. But he kind of approaches it he approaches it through what we first say that it's equality of the mind of things, right? And you see equality really means unity, right? Okay. Well, now here sometimes, and especially this is some of the Platonists are very fond of, and you see Boethius doing it too, seeing that the unity and goodness really what are basically the same thing, right?

[9:09] Okay. And notice he says here, the good of each thing consists in a certain unity, huh? That's what Boethius had said, right? Plato had said, right, huh?

[9:31] In so far as each thing has in itself joined or united those things from which its perfection what consists, right, huh? Whence the Platonists lay down the one to be the beginning, just as the what good, right? So the Platonists identified the good itself with the one itself, right, huh? You see that in the treatise on. the. Substance of God, right? Because one of the five attributes there is what God is altogether one, right?

[10:06] And the other is that he's what perfect and good, right? But to be the same thing, right? Whence naturally each thing desires unity, just as what goodness, right?

[10:26] And an account of this, just as the love or the desire of the good is a cause of pain, right? So also love or the desire of what unity, right?

[10:45] So why do people want to get divorced, huh? Now, to the first, therefore, it should be said that not every union perfects the notion of the what good, right? But only that from which depends the what perfection Perfection of the thing, right? Huh?

[11:27] So you know the play of Shakespeare's there. It's a beautiful play, the King John, one of the early history plays. Well, the French and English are fighting as usual, right? And they

[11:46] want the city, you know, in France there to declare which side is on, right? And the city says, no, we're not going to declare. We're going to let you guys fight it out, and then we'll open up to the winner. I say, why don't you cover this this nonsense, right? And so they're going to attack it from two different sides. The French, one side, the Eastern side And so then then one of the citizens there notices the the young princess that has been accompanying King John, right?

[12:15] And the And the young uh Prince Dauphin and the the, heir to the French throne, and you know these two guys, these two are you know he's as handsome as you can get and strong and brave, and she's beautiful and virtuous and everything. They're complete except for each other, right? And and and he talks about how they have to be united, you know, to complete each other, right?

[12:40] Okay. And so that's when I came here for you're yeah, and and I came with my wife Rosalie, right? And so the the Abbot of Montale says. I see you brought your better half today.

[12:59] So, but we do speak of you know better half, you know. There's some union there, right now, okay? So I suppose if you want to get divorced, don't see there as being perfected by this this thing, huh? So Thomas is saying not every union perfects the notion of good, but only that from which depends the what perfection of the thing, right?

[13:24] An account of this also, not just any desire of unity is a cause of what pain or sadness, as some opine, right, as some think, right?

[13:40] Of which opinion there, whose opinion the philosopher there excludes through this, that some what repletion, some filling up, right? Are not what Uh desirable. Desirable. desirable, just as those filled up with food do not delight in the taking of food, huh? You know, so people, you know, they get a very comfortable on Thanksgiving Day because they eat them too much and so on, right?

[14:11] For such a repletion or union is more repugnant to the what perfect being, right? Then does it constitute it, right? So it's not good for the body to be stuffed, you know. Okay. Whence

[14:30] sadness or pain is not caused from the desire just in unity, but of that in which consists the perfection of nature, right? But again, it's where the desire for the good is a cause in some way of what It owes to it, right? Like when a fellow describes or discovers his what wife is faithful, right, and he's been deceived, right, he's a rude man now, right? Huh?

[14:59] Takes his life, huh? Terrible, terrible, terrible. Okay. To second, then it should be said that separation can be what pleasant, Even insofar as he moves that which is contrary to the perfection of the thing, right?

[15:25] Or in so far as the what separation has some union joined to it, as that is sensible to the what sense, huh? I don't know exactly what his point is on the second thing. First point is clear enough, huh?

[15:51] So people, you know, they sit down, they pump in front of TV set, and they watch a lot of damn nonsense, and they fill all nonsense, and that doesn't—that's not the perfection, right? Huh? And they stigmatize the TV. They've done terrible thing, right?

[16:20] I remember the first days of TV. There, you know, they was in the newspaper this story. You know, the the father comes back from work. You know, you know, mid afternoon and so on, and his little daughter is spread in front of the TV. They're watching some stupid program, right? And he he says to the child, he says, "Shut up, Daddy! Watching TV." He picked up the TV, took it out of the drive-in, and smashed the whole damn thing.

[16:51] And I guess the neighbors are cheering, you know, That's what they said. Okay. So he says separation can be pleasant either insofar as it removes that which is contrary to the perfection of the thing, or insofar, I suppose, maybe as it makes possible some other union, right?

[17:34] And the same answer to the third that the separation of harmful and corrupting things is desired insofar as they take away the suitable what unity, right? Hence,

[17:48] the appetite of the separation is not the very first cause of pain, but more the appetite of what unity, right now? Okay. You go into the restaurant, something like that, and they got lousy music playing, you know, right? You like to be separated from this. I told you that story, you know, by the boule there at the law. And I went into the in the restaurant there, and it was horrible music.

[18:19] And so he sends money up to the band, you know, for them to stop. If that's sufficiently insulting, then it is stop, right? So he was separated from the music, you know. If I walk into a you know a place like that's playing this boom boom, you know, rock and sting, you know, more and more, you say, "Let's, "Get out of here!" let's get out of here.

[18:58] Super unity, right? You don't be joined to that sort of music, right? That's why it's very depressing to go to these these old folk homes, you know, because they got this music playing in the background or someplace. I hate to be stuck in one of these beds here. I'm unable to to move. Do you throw your toy out? Right, no, guys, guys, you know, one guy's in the army.

[19:26] I knew, you know, and he says, you know, because they had them play those little things all night long, you know, so it's going through your head all day long. My cousin was in the navy. He had the same thing, but I guess he what he did was he go to sleep in the shop that he worked in to get away from the music, right?

[19:49] Describes going being in one of the big cities there, and there's a symphony orchestra playing. You want to hear it, you know? Just overwhelming to hear it after all the same.

[19:59] These guys can't handle the music, though, you know. That was one of the funniest stories he told. Was this guy was getting bad reception for his radio because all the metal and the thing, so he went out and saw where the water line was and he drilled a hole in the side of the ship and stuck this rod out. Well, then they loaded up the ship and the water line came up.

[20:22] He had to pay for that. So you imagine what kind of minds these guys these guys have, you know. One guy's working as a waiter, you know, and hear the same song being played over and over again all day long, you know, by the customers.

[20:48] That's a union you don't it's a union you don't need, right? It's destructive. Okay, now we go to Article Four here. To the fourth one proceeds thus: It seems that a greater power ought not to be laid down as a cause of what sadness, pain.

[21:16] For what is in the power of the agent is not yet present, but its future. But pain is about a present evil, and therefore a greater power is not a cause of what pain.

[21:35] Moreover, the harm forced upon oneself, right, is a cause of pain, right? But pain can infer even from a lesser power. Therefore, a greater power ought not to be laid down as a cause of pain.

[21:58] Moreover, the causes of the appetitive motions are the interior inclinations of the soul. But the greater power is an exterior thing. Therefore, ought not to be laid down as a cause of what pain. Seriously, his articles right? Strange times, huh?

[22:29] But sure, he has good reason for doing so, right? Some of us might be too dumb to figure out. But against this is what Augustine says in the book. He's calling that Augustine again. In the book on the nature of the good,

[22:49] in the soul, the will what resisting a greater power makes what pain. In the body, yes, in the soul, yes, yeah. In the body, the sense resisting a more potent body makes what pain.

[23:15] Answer: It should be said that as has been said above, the evil what joined to one is a cause of pain or sadness in the way of a what object, right? Okay. Just as the good joined is a cause of joy, right, in the way of object.

[23:38] In general, emotions: the object is a cause of emotion, right? Thing feared is what causes the fear, right? Thing hated is what causes the hate, and so on. That therefore, which is a cause of bad being joined, ought to be laid down as a cause of what pain or sadness.

[24:01] Now it is manifest that this is against the inclination of the desiring power, that it inheres in the present to something bad. But what is against inclination is something never comes to it except through the action of something stronger,

[24:22] and therefore a greater power is laid down to be the cause of what pain by what Augustine. Because Augustine's responsible for us getting these strange articles, huh? I knew that guy is responsible for some of these things.

[24:45] But it should be known that if the stronger power, in such an extent, right, is what strong, that it changes the contrary inclination into what one's own inclination, then there will no longer be any repugnance or what violence, right?

[25:14] So what they say in the spiritual life, you have to do violence to yourself, huh? And then change your inclination, right? Just as when a what more strong agent, corrupting, right, a heavy body takes away from it the inclination by which it tends downward, right, and then to be borne upward is not violent to it but natural, so it changes the heavy body into a light body, right?

[25:48] Burns it up, fires a light body, goes up. If therefore is some greater power is so strong that it what takes away the inclination of the will, the sensitive appetite, from this there does not follow what pain and sadness. But then only does it follow when there remains the inclination of the appetite in the contrary direction, right?

[26:22] And hence it is that Augustine says that a will resisting the stronger power, resisting that's the important thing there, right? It still has this causes what pain, right? If it what did not resist but gave way by consenting, there would no longer follow what pain, what pleasure? yeah.

[26:50] Keep on thinking verse that's to be feared to be in the power of another man. To this first, it should be said that the greater power causes pain, not according as it is acting in ability, but according as it's acting in act. When it actually what, to it makes for a joining of the bad that is corrupting the thing.

[27:22] So this loud music is asserting itself against the ear right huh? Intonation in the ear. As C. S. Lewis called hell, the kingdom of noise.

[27:38] Don't be music down there, I guess. To the second, it, should be said that nothing prevents some power which is not greater, but simply to be greater to some extent, right? Quantum ad aliquid, right? And according to this, it is able to infer somewhat harm. For however, if in no way were greater, in no way could it what harm, right? Whence it could not infer what.

[28:13] Yeah. Yeah. So something that is what weaker than me, right? Could be in some way stronger, right? Mosquito. Right. Yeah. Okay. Now the last argument is easy to answer. Exterior agents can be the cause of the emotions of the appetitive powers, insofar as they cause the presence of the what object. And this way, the greater power is laid down to be a cause of pain. Take a little break here now. Then Then we're now to consider to consider about the effects of pain or sadness, right?

[29:09] I know he had a question on the causes and a question on the effects. Now he had the same thing with what love and with what pleasure, right? If he saw some importance of these among the principal ones. And about these four things, are sought

[29:30] Whether pain, takes away the faculty of learning. That's pretty good. Whether the weighing down the soul, is an effect of what sadness or pain, right? Third, whether sadness or pain, debilitates every activity, every operation.

[29:59] And fourth, whether sadness, harms the body more than other passions of the what soul. That should be interesting to find out, huh? Okay. To the first, one goes forward. Thus, it seems that pain does not take away the faculty of what learning, does? What did the student say when he said this? I was thinking. about pain. For it is said in Isaiah chapter 26, verse 9. When you make your judgments on the earth, all the dwellers of the earth will learn justice.

[30:42] That's a great moment. I read Isaiah today. I asked these last few days. Okay, and below and in the what tribulation? Most murmurs. The murmuring is what they have.

[31:04] Yeah. Is your doctrine a teaching, right, in tribulation? I guess. School of hard knocks. But from the judgments of God in tribulation, there follows pain or sadness in the hearts of men. Therefore, pain or sadness does not does not take away, but more increases the faculty of learning, right? We should be saying facts. Lots of the saviors do, right? Don't they? The saviors are indeed. I mean, you consider when the father punishes the son, that'll teach you, right?

[31:34] Yeah, yeah. This sort of pain will teach you. That'll teach you. You heard that quote more of Samuel Johnson. When in in England at the time they used to you know beat the kids a lot in the school right you know and the uh

[32:14] somebody's at the door Oh okay Sorry I'm gonna miss this great argument so he said but as life went on you know in the 18th century they they were beating the kids less right so he says what the gain at one end they lose at the other end they're not learning as much now see so as far as this was necessary right you you can't get a kid to learn you know without you know beating him and doesn't h have his lesson and so on Did the Jesuits reform education in that way that they try to make it more fun and yeah reduce the corporal punishment aspect and that was one aspect of their success yeah I read that somewhere yeah yeah I read that

[33:03] Moreover Isaiah 28 it says whom will teach science and whom will you what make to understand and those what are what lactati lacte that's from the psalm right weaned huh from the milk right taken away from the breast right that is from what pleasures right huh

[33:38] when you go into religious life you have to be weaned huh from these worldly pleasures but pain and sadness most of all take away what pleasures right huh for sadness impedes every pleasure as said in the seventh book of the ethics ah

[34:00] and in Ecclesiasticus 11 is said that the evil one hour makes for oblivious the what greatest luxury right pleasure therefore pain does not take away but more gives one the faculty of learning

[34:23] Moreover, sadness interior sadness is preeminent to exterior pain as has been said above but together with sadness a man is able to what learn huh so sad sad can learn, I don't know therefore much more together with what bodily pain huh

[34:47] ah now he's quoting Augustine again but against this is what Augustine says in the first book of the soliloquies huh so long as with that most what fiercest pain of the teeth right I was tortured in those days right huh I was not able to what to not allow my soul to what Revolve, except those things which I'd already what learned right huh? But from learning something new, I guess he was wholly impeded right huh?

[35:22] To which my whole attention, my soul was need right. So he's had this you know dental problem right? That's right. That's why I always think about that when I have a dental thing right. Augustine, you know. That's what we can pass Silicates, silicates. Yeah. So the great Augustine himself, though, was impeded from learning right by this tooth huh? I don't know Sed contra

[35:58] I answer should be said that since all of the powers or abilities of the soul are rooted in the one essence of the soul right, it is necessary that when the intention of the soul is strongly drawn to the operation of one of these abilities or powers right, it's withdrawn from the what operation of another right huh? For of one soul there cannot be except one what Intention.

[36:29] intention yeah. So my cousin said you know he was first listening more to Baroque than to Mozart right, and then he realized that to really appreciate Mozart, really, I listen to him right. You have to pay attention to what he's doing, and so it's just kind of using you know those kind of background music that people do sometimes you know huh? And so you can't really pay full attention right.

[36:54] Okay. So the when the soul is vehemently strongly attached to the operation of one power, it's withdrawn from the operation of another. For of the one soul there cannot be except one intention. An account of this is something draws to itself the whole intention of the soul right huh? Or the greater part of it, right? The greater part of it. It does not what allow with itself something else that requires what great what attention right huh?

[37:31] Okay. It is manifest that sensible pain most of all what draws to itself the intention of the what soul right? Because naturally each one what tends with his whole intention to repelling the contrary, just as appears in what natural things.

[37:59] Likewise, it is manifest that for learning something new right. It requires study and what effort with great intention, right? As is clear through that which is said in Proverbs 2, right? If you seek wisdom as money, right, and you dig, right, it as a treasure, right, then you will understand discipline, right? And therefore, if there is intense pain, this man is impeded. Then, then he's able to learn something, right?

[38:46] And it can be to such an extent, what intensified that not even with that pain being constant or instant, that a man can consider. Even what he before what knows.

[39:08] In this order, there is to be noted diversity according to the diversity of the love which a man has to learning or what considering. Because the greater it is, the more it retains the intention of soul, lest it be altogether what borne towards what sadness. Just tell these stories, you know. Thomas getting going to be operated on, you know. So he's thinking about something. But since he has this kind of a, yeah, yeah, he can he can think about something, you know, and make it operate and just painful upon the body.

[39:49] It's doubtful, doubtful to say. Especially after this article. Yeah. Yeah. That's true. I guess that's the that's the trick of the communist. To the first, therefore, it should be said that moderate, right, sadness, right, huh, which excludes the what wandering instead of the soul can confer to what receiving a discipline, right, huh, and especially those things to which a man hopes himself to be able to be liberated from what sadness, yeah,

[40:41] and in this way. Tribulation murmurs. Men receive the what Uh more receive the teaching of God, right, huh? So I've taken from that text of Isaiah, so we just look at that text of Isaiah.

[41:11] So especially those things to which a man hopes to be liberated from sadness, huh? So we listen to Köchel Five Ninety Three, and you know he's talking about Köchel Five Ninety Three, the D major quintet of Mozart. That's that's representation of Fossar. This is a completely balanced education. Yes, yes. So he's saying if it's a moderate sadness, right, and especially if you're trying to overcome sadness by this.

[42:04] So you guys learn better by moderate sadness Yeah, yeah, yeah. Because you want to be freed from when I was sad about some girl, there I'd read through the summa, you know, and then kind of forget about her.

[42:24] But you're escaping the fear of failure, so you study harder for your exams. Yeah. But here, there's moderate sadness about this girl that I'm going to miss, and otherwise. And then I read through the summa, and you know, pushing me on, right? Huh? Talking about these things, huh?

[42:46] But just like people say, sometimes you know, when some you know tragedy, you know, loved one, you know, dies or something like that, you know, and they, you know, intensify the work, right? They bury themselves in the work, you know, a little bit. So they get some intensity, right? Huh? And and they and they do so partly with the view to what escape dwelling upon this this sadness here, you know.

[43:09] So now to be absorbed by that sadness and the death of this person, what? Close them, right? That's what we're talking about, right? Okay. That's true.

[43:26] Now, to second should be said that both pleasure, as well as what pain, in so far as they draw the intention of the soul to themselves, right? They both impede the consideration of what reason, right? Huh? Whence it is said in the seventh book of the ethics that it's impossible in the pleasure of venereal things, right, to understand something, right? Huh? But nevertheless, the pain more draws to itself the intention of the soul than pleasure does.

[44:00] Huh? That's interesting, right? So I'm taking a pill, you know. It's gonna get get your attention, right? You know. Just as we see in natural bodies that the action of a body, the action of is natural, is more what increased in the contrary. Just as water heat is more what suffers from the cold, there'd be more what congealed, right? Huh? Don't know that sense is.

[44:37] If therefore the sadness or pain was moderate, right? Huh? Per accidens it can confer to learning, right? Huh? In so far as it takes away the superabundance of what pleasure, pleasure, right? Huh? But per se it what impedes, right? And if it be intense, right, it takes away entirely, right? Huh?

[45:09] To the third, it should be said that exterior pain happens from the injury of the body, right? And therefore, it more has a bodily change joined to it than the interior pain does, right?

[45:33] Which nevertheless is greater, according to that which is formal in pain, which is on the part of the what soul, right? And therefore, the bodily pain more impedes contemplation, which requires what altogether quiet, right? The soul becomes wise and prudent, right, quieting down their stoicism. Um, then the interior what sadness, right?

[46:08] And nevertheless, the interior sadness and pain, if it is much intensified, so also draws the intention, right, that a man is not able to what know to know to learn something, right? Whence Gregory himself, on account of sadness,

[46:31] stopped, you know, or interrupted his what exposition or laying out of what in Ezekiel. Apparently, in, my text has got a reference to Ezekiel. Must maybe he said something about that in there, right? Gregory the Great himself, right? He's a quite disciplined man, right. Thomas too stopped. Yeah, he stopped there. at the end of his life, yeah. Didn't finish the Summatologia.

[47:09] Amazing. Amazing. That's because you saw something good, right? I think it is. Yes. So we get time for one more article Yes. Whether the weighing down, I guess, huh? Well, different than our word in English, aggravate, huh? I think this is more the idea weighing down, right, huh? Yeah. Yeah. The soul is said to be heavy, right? We see that going, right? Somebody's sad, right? Yeah. Weighed down.

[47:42] Heavy heart. He's weighed down with. Weighed down. Yeah. Heavy. To the second one goes forward. Thus, it seems that the weighing down of the soul is not an effect of sadness, huh?

[47:58] For the apostle says in the second epistle to the Corinthians, "Behold this thing, right, that to be saddened in in the way that is in accordance with God, right, as opposed to being sad for his sins and so on. To the extent that it what, what solicitude works in us, right, huh?

[48:23] But what defense? But indignation. Okay. I was talking about here working out your salvation, fear and trembling, and so on, right? But solicitude and indignation pertain to certain what raising up of the soul, right, huh? Which is opposed to being what weighed down, right, huh? Therefore, aggravation is what not an effect of what sadness, huh? Okay. I was telling you about my teacher, Kaserki, you know, I say, do I don't go read this at Thomas, Okay?

[48:58] so I'd read this by Thomas, and I'd come back, you know, and and ask him a question. He'd say some. One time he says to me, "You know, read very carefully, you know. " He says to me, "You know, he say what's in the text that I didn't get out, right? You can bet after that I really read these texts carefully. " Until you get that bit out of them, you probably want to see him, you know, huh?

[49:22] They want to go back there and have him say, "You know, Dwayne, you know, read very carefully. " Who taught you how to read? Good man. A

[49:36] good man. Moreover, sadness is opposed to what pleasure, right, huh? But the effect of pleasure is dilation, right, dilatatio. To which is not opposed what. Weighed down. Depression, but. But constriction, right? Therefore, the effect of sadness ought not to be laid down as what aggravation, right? It's more what narrowing, huh?

[50:17] They do translate depression. Yeah, well, constriction though it means kind of, you know, shouldn't it be that, as opposed to being, you know, expanded like this, you know?

[50:34] You know, these are the arguments like this. you give a whole talk on this, you know, you know, pop your audience, you know, about sadness, you know, you know, it can really, you know, people are, you know. Sure. Okay. Moreover, to sadness it pertains to be absorbed, I guess.

[51:00] This is clear through that of the apostle, Second Corinthians. Less by a more what abundant sadness you would be absorbed, right? Which is of this sort. But what is weighed down is not absorbed, huh? But rather, it is what depressed by something ponderous, right? Now.

[51:24] But what is absorbed is included in the one what absorbing it, right? Okay. Rather than something outside coming down weighing you down, right? Okay. Therefore, weighing down ought not to be laid down as the effect of sadness. What have they translated aggravatio? Depression. Depression, yeah. They do. But against this is what Gregory Nicenus huh And this is Nemesius again. That's the question, right? You know, I was reading a little bit of Euclid there, you know, in the

[52:06] good edition there. I guess for centuries there they were mixing up the Euclid. They wrote the Elements with the Euclid of Megara. The common thing, yeah. Euclidean, yeah. And here you get two, but you know they keep on saying here Nemesius, right? And like like Thomas is confusing two what? Two Gregorys, yeah. The one guy is Nicenus and the other guy is Nemesius, you know. I may not be him originally making the mistake; it should be somebody else, right?

[52:35] They know that translated. I was reading the biography of Columbus, right, by my friend Washington Irving, right. And of course, the tally is Colombo, right? Well, he had an uncle called Columbo, right, and a cousin something called Columbo, right, and there was confusion, you know. What he did as a young man, you know, sometimes confusing him with his uncle Columbo, and sometimes with his his cousin who was Columbo, right?

[53:05] Huh? And attributing things to him that the others did, right? So that that that's a common thing. You don't realize how much, you know, there is that confusion, right? It's only you know. Equivocation by chance. Yeah, these are words equivocal by chance. Yeah, yeah. In philosophy, it's more you know names equivocal by reason, but that follows up. But in history, you know, in biography and so on, it's it's you know depending upon the senses, right?

[53:33] Huh? Only a mind which depends upon the senses could be deceived by the same name, right? That's not going to confuse an angel, right? How dumb can you be,

[53:49] Saint Angel? And you know, there's a problem about the something about the Marys there in scripture, you know. Yeah. You know, is the Mary Magdalene or Mary the sister? You know, and there's some you know difference even among the church fathers, you know, as to who who's who, you know. Yeah. And

[54:13] don't you have the cross here? There's three Marys at the cross, isn't there? Mary Magdalene. Mary, the wife of Cleophas, or something, and. And Mary, the mother of. Yeah. Um.

[54:31] Okay, so we're up to here. Okay, so they say Gregory, some Gregory does, and Damascene that they lay down tristitiam aggravantem right? They weighing down sadness, right? Now Thomas says, I answer. It should be said that the effects of the passions of the soul are sometimes what metaphorically named, right? According to the likeness of sensible what bodies, right? Huh? In that emotions of the animal desiring power are similar to the inclinations of the natural body, right?

[55:17] And in this way, fervor, huh, fervent, is attributed to love, right? Huh? dilatatio to what? Right. To dilatatio, yeah. And aggravatio to tristitia is kind of being said metaphorically, right? Huh? Right.

[55:38] Now a man is said to be what weighed down, in that from some what weight, huh? He's impeded from his own what motion, right? Okay.

[55:54] But you put a suit of armor on, right? That's when the knights had knocked off the horses. They were kind of uneasy. It weighed down with that stuff. Okay. Now, as manifest from the things foretold, that sadness happens from something bad that is present, right?

[56:22] Which, from this, huh? From this very fact that is repugnant to the motion of the will, right? It weighs down the soul, right? Insofar as it impedes it from what enjoying, right? Huh? What it wishes, right?

[56:44] And if it be not so great a power of the evil causing sadness that it takes away what the hope of avoiding it or taking away from it. Although the soul is weighed down in this regard, that for the present is not able to drink or enjoy that which it wishes, right? There remains nevertheless the motion to repelling the harmful thing that is causing the sadness, right? But if it increases to such an extent, um, the power or force of the evil to such an extent that excludes even the hope of what?

[57:36] Then simply it impedes even the what interior motion of the soul that is made narrowed, right? Angustio is what narrowed, isn't it? Okay. Um, that neither here nor there is it able to what divert itself, right? Just kind of

[57:59] give up, right? Um, and sometimes also it impedes even the exterior motion of the body, right? Huh? That a man remains what stupefied in himself. Okay. You see people that bad sometimes, right? Um. Now the first objection from the text in St. Paul that standing up, you might say, right, of the soul, huh, comes from the sadness which is according to God on account of the hope joined to it of having your sin what?

[58:42] Yeah. So that can that that has the hope with it, right? Huh? So it doesn't what completely weigh down, right? Okay. Um. And the second objection we're talking about is in constriction of the case? To the second should be said that to as far as pertains to the appetitive motion, to the same thing refers constriction and what? Yeah. From this the one is weighed down, soul, that he's not able to go forth to what outside things freely, right?

[59:24] Huh? But to himself he's drawn back, as it were, what? Constricted himself, right? Okay. Shoved up, huh? Okay. So he says that they both can be applied, but for a different reason, right? Okay. You weigh down so you can't go out to something, right? Mm-hmm. And you kind of collapsed on your collapsed in yourself, right?

[59:59] Huh? Now the third objection, of being absorbed. Sadness is said to absorb a man when what? Such wholly the power of what? Evil affects the soul. Yeah, that it excludes all what? Hope of invasion. And thus also in the same way it weighs down and absorbs. Huh?

[1:00:41] For some things follow each other in those things which are said metaphorically, which would be repugnant if they were taken what? Properly, right? Huh? But interestingly Thomas had an article here, you know, where something is being said of the soul what? Metaphorically, right? Huh? Because usually he leaves that to what? Scripture or to the poets, right? Huh? But

[1:01:09] these things aren't so what? Intelligible, right? Huh? You know, in the beginning of the Summa, there where he talks about should sacred scripture use metaphors, and the objection is that metaphors are suitable to poetry, which is infima doctrina lois teaching, and should not therefore be used in the highest teaching, right? And Thomas says, well, it's used in both because what? In one way, for a similar reason, because there's something beyond reason in a way, right?

[1:01:42] Mm-hmm. They can't quite be expressed. But in the case of theology, it's something above reason, right? Mm-hmm. In the case of what? Poetry. Yeah, it's something below. Yeah. See. So our emotions are something that can't be what? Fully expressed what they mean, right? You know. And I know when I first, you know, really began to listen to Mozart's music, you know, and I come in to my teacher, Kasurik, you know, and babble about what music meant or something, you know, and he says, you think it has more meaning Dwayne, than it does, right?

[1:02:18] And now I'm a little much more cautious, you know, about trying to say exactly what he's doing, right? Huh? You know, to put into words exactly what Mozart is is represented, right? You see, it's sad, you can see something like that, but I mean, it's much more subtle than that, right? Huh? And in particular, what this is, right? Huh?

[1:02:41] That's good to know What? That's good to know. Yeah, yeah, but but in general, what the emotions are, maybe you have to express them partly metaphorically, right? Huh? Because you can't what? Quite know them rationally completely, right? Huh? The emotions. Emotions we learn in the ethics, right? The emotions of man can partake of reason, right?

[1:03:11] But that's not to be reasonable, simply, right? And so, you know, in this Mozart's music, you realize that that these are the emotions partaking a reason, right? But if you try to say what's, you know, going on, it's not that what reasonable that they can express it, right?

[1:03:39] That's true, even to some extent, even in drama, right? Even though there, it's you have words, right, which are. Now a lot of times you hear the operas just say, "Well, you know, the words are and what the poet is trying to, you know." But if the words were different, you know, you really don't don't go together with this music, you know. Isn't the music dominant, right?

[1:04:09] Isn't that how operas? The music. That's what Mozart said. Yeah, the words must be altogether obedient servants of music, right? But they kind of set the stage for this, you know. But.

[1:04:29] I guess we have to stop now, but not for twenty-four. What? Time flies when you're having fun.