Prima Secundae
98. Summa I-II Q38 a2–5: Remedies for Sadness: Weeping, the Sympathy of Friends, Contemplating Truth, Sleep and Baths
Class of 2012-12-13
https://berquistcourse.com/course/theology/11-prima-secundae/098-summa-i-ii-q38-a2-5-remedies-for-sadness-weeping-the-sympathy/

[0:00] Whether sadness or pain or sadness is mitigated through what? Whether the second one goes for thus. It seems that weeping does not mitigate sadness.

[0:22] For no effect diminishes its cause. That's a nice argument, huh? But weeping or moaning is an effect of sadness, right? Therefore, it does not diminish what sadness.

[0:40] That's a pretty good one. Moreover, just as weeping and moaning, I guess, Crying or moaning. Is an effect of sadness. So laughter is an effect of what? Joy, right? They're called sighing too. But laughter is not less than joy. Therefore, weeping does not mitigate sadness. Huh?

[1:16] I know so. You got proportion there, right? On these arguments, from the proportion there, some probability. Moreover, in weeping, it is represented to us the bad thing that is saddening us, right? But the imagination of a thing that saddens increases the sadness, right? Just as the imagination of a thing delighting increases the joy. Therefore, it seems that sadness, that weeping, does not mitigate what sadness, huh?

[1:50] But against this is what Augustine says. Who is this Augustine? He's quoting all the time. Against this is what Augustine says in the fourth book of Confessions that when he sorrowed over the death of his friend, right, there was some requiem, some rest, right, a little bit from him in these tears. Sighs and tears. Yeah, sighs and tears.

[2:20] When I was growing up, they always say you know that women you know weep more readily than men, right? And it was good for their their thing, where the men kind of held it in. It wasn't bad for them, you know, because they weren't being purged of their sadness, you know.

[2:39] Men don't cry. I answer. It should be said that tears, I guess, and moanings and so on naturally mitigate sadness, right? Huh? So I took this as as one example of purgation, right, catharsis,

[3:04] and this for a twofold what reason? First, because everything harmful inwardly, right, interiorly closed in, more afflicts one, right, because the intention of the soul is more multiplied about it, huh? Dwelling on about it, going over and over again, right. But when it is what diffused to the outside, then the intention of the soul in a way is what broken up, right, with the exterior things, huh?

[3:43] And thus the interior sadness is what diminished, huh? That makes sense, doesn't it? Mm-hmm. And account of this, when men who are in sadnesses show outwardly their sadness by weeping, is it, or moaning, or sighing? Sighing. or

[4:05] even by what word? Word, huh? The sadness is what, yeah, mitigated, huh? You see, kind of in these you know funeral homes, there, you know, when somebody is constantly seeing friends come in, right, and they're being kind of distracted by them, you know, huh? Okay.

[4:29] Now the second is a very subtle thing, though he says, huh? And secondly, because always an operation that is suitable to a man, according to the disposition which he is, is pleasant to him, right? He's doing what he should be doing, right? The women they have a good cry. Yeah, have a good cry.

[4:54] That's what they need. But weeping and moaning, whatever it is, are certain operations that are suitable to the man who's sad or in pain, right? And therefore, they become for him what pleasant, huh? He's doing what he should do, right? Now,

[5:18] since therefore every pleasure in some way mitigates sadness or sorrow, as has been said, it follows that through weeping and so on, sadness is what mitigated, huh? So it's two different reasons he gives, right? It's a pretty subtle guy, Thomas, huh? Like he says.

[5:58] He's a good knowledge of the soul. Yeah, yeah, yeah. Much better than the modern psychologists. Wouldn't trust those guys at all. You know, when they have some, you know, thing happens in the high schools, you know, and they get all these psychologists going in there, you know, to to mess up the kids. Yeah.

[6:32] Now, notice this is what he says here. To the first thereof, it should be said that that relation of cause to effect, right, is contrary to the relation of the thing what causing the sadness, right, to the one who is saddened, right, huh?

[6:53] Because the thing is causing you to be sad in some ways opposed to you, right? Huh? But every effect is convenient, fitting. It's what cause, and consequently, it is what pleasurable to it, right? That's one of the reasons he gave in the what? The same. Yeah, In the body article, right? And therefore, the effect of sadness has a contrary relation to the what? When saddened, then what is causing the sadness to him, right?

[7:30] The one is opposed to him; the other follows upon what he is. And in count of this, the sadness is mitigated through the effect of sadness by reason of the contrariety. You've written well, Thomas.

[7:48] Okay. So he didn't kill Achilles wounds, right? The loss of his friend, huh? That's kind of the tragedy, right? Huh? Through staying out of the battle, there he's kind of responsible for the death of his friend Patroclus.

[8:22] Now the second one here, talking about the proportionary we talked about, right? Huh? That laughter is to joy, what? Weeping is to sadness, huh? To second, should be said that the relation of the effect to the cause is similar to the what

[8:48] relation of the thing delighting to the what delight the one who is delighted? Because in both there is a certain what agreement. For everything that is similar, increases its what similar.

[9:04] And therefore, through what laughter and other effects of joy, joy is what increased, except perhaps in the case of excess, he's not giving the reason why weeping diminishes the sadness, but why laughter doesn't diminish the what joy, right? Okay.

[9:54] Now, to the third there. That the imagination of a thing causing sorrow, as such, is apt to what increase sadness, right? But from this, that the man what imagines what

[10:17] what makes that that is suitable to him according to his what state, there arises a certain what pleasure, Pleasure, right? And for the same reason, if someone breaks out into laughter in the state in which he seems to be what sorry, from this he what sorrows, as it were, he makes that which is not suitable, as Tully says in the Tusculan. That's very solid. He's saying there, right?

[10:50] It's not appropriate to laugh, you know. Yeah, I think sometimes. At least I think that's what I because he talks about. You burst out laughing. Sometimes I'm trying to think of an example, but let's say something. Oh, I I think of one example. There was a comedian. I can't remember his name now. He was on Taxi, the guy that played the vodka. Remember that guy? You know, I'm a musician.

[11:16] My name was. He was a stand-up comic too. And they showed he committed suicide. And his last appearance, he was like talking to the audience, but he was getting he was voicing his grievances in life, and they thought it was all a joke, and everybody's laughing, and he was dead serious the whole time. It was after that show, and everybody thought, "Oh, it was a great show," and he was.

[11:35] They thought he was being ironic or sarcastic, and he went and killed himself. He was serious, and I think all those people, after all that laughter, they realized it was actually the wrong thing that they thought he was joking. That's kind of when something serious is going on, and you think it's a joke initially, you laugh, and later you kind of really regret that you laughed because it was an inappropriate response.

[11:56] Yeah in a comedy talk Yeah, but I mean Yeah, but the thing is, anyways. But if it happens, sometimes something sudden happens that's bad, and you don't think it's real, or you think it's a joke, or something, and you just burst out laughing, and then you realize it's a joke. I can't remember any experiences, but anyways, that's what this made me think of. Now, whether sadness and joy, or I mean, and pain, are mitigated through the compassion of friends, what are going to

[12:30] help you carry it with you? Carry carry the the weight, yeah. To third, then one proceeds thus. It seems that the sadness of the friend, what suffering with you, does not mitigate sadness, right? For of contraries, their contrary are effects. But as Augustine says in the eighth book of Confessions,

[13:20] you rejoice with many. In each individual, is more free, more happy. Yeah, the whole world laughs with you, right? Because it makes them to what become fervent, huh? And they're inflamed from each other, right? Okay, feeling around telling jokes and so on. Therefore, for like reason, huh? When the many are what? Sadness. Yeah, there seems to be what greater sadness, huh? Okay.

[14:00] Moreover, this friendship requires, huh, that one what pays back, huh? I suppose love, right? Obviously, pain of love alone. But the friend what sorrowing with you? Sorrow is already sorrow of the friend who is sorrowful. Has a little bit of a uh, alliteration, yeah. And

[14:38] and the sadness of the friend condoling is a cause to the friend before sorrowing of its what? New, new, new evil. Yeah. The sadness of the friend.

[14:55] I'm helping. Unless the pain being duplicated, the sadness would seem to increase, right? Okay. Now they're all sad, right? Moreover, every evil of the friend is causing sadness, huh? Just as one's own evil, for a friend is not his self, but sadness is an evil. Therefore, the sadness of the friend condoling increases the sadness of the friend to whom he condoles, right? Okay. You don't have to think about Christ and the cross, right?

[15:29] Even his mother thinking of it yeah. Yeah. Was was his was his pain lessened by her sorrowing or increased? Yeah. Let's say increased, doesn't it? What did you say? Yeah.

[15:49] But against this is what the philosopher says, huh? Who is this philosopher anyway? The ninth book of the Ethics, right? That in sadness is a friend souring with one, one is consoled, right? A friend is consoled. Yeah.

[16:10] I answer. It should be said that naturally a friend souring with one in sadness is consoling, right? Huh? Paraclete Paraclete of which a two-fold reason is touched upon by the philosopher in the ninth book of the Ethics, right? Of which the first is because it pertains to sadness to weigh one down, right? Aggravare. It has the notion of a certain what burden, huh? From which someone what who is weighed down seeks to be what relieved, right?

[16:51] When therefore someone sees about his sadness others being what saddened with him, there comes to be a certain imaginatio that the onus, of him is being borne with another, right? As it were, attempting to what relieve him from the onus, take on some of your sadness, right, and share it, right, so you don't have so much down because I'm sharing your sadness, right, so you don't have as much there left to yourself, right?

[17:28] And therefore he more lightly bears the what the weight of sadness, right? Onus, I mean, the word onus, onus. Just as happens in what carrying what heavy bodies, right? Huh? Okay. Oh, it's interesting, isn't it? The second reason and the better one is right because through this that the friends are sad he perceives himself to be what yeah Just delectable, right? Huh? So what does Romeo say?

[18:06] Huh? Parting is such sweet sorrow. So why is the sorrow sweet? Because sorrow is not sweet. Sweet is pleasant, right? So how can sorrow be sweet? It shows the love that's shows the love that's underlying that. Yeah, yeah, yeah.

[18:29] Told you I was going out to get a talk someplace, you know, and the boy said bye, Dad. Then Maria had to say goodbye, and she was holding back her tears. My little daughter, you know, at the time, you know, and I could see she was trying to keep from crying, you know, and then finally went out to the bus where it was, and then my wife was going to say goodbye, and she said that's a hard act to.

[18:49] Follows, she says. But you see, I always say they love you, you know, huh? And they name of the you're gonna stay away for a few days, you know, okay? That's in Romeo. It's a party of such sweet sorrow, huh?

[19:08] How could sorrow cause sweetness, huh? So he says, second reason, the better one, is because through this that the friend sorrow with him, he perceives himself to be loved by them, which is what delectable, right? Okay.

[19:25] Whence every pleasure mitigates what sadness, right? Huh? When since every pleasure mitigates sadness, it follows that the friend, condoling, mitigates the what sadness, huh? That's beautiful. Those two reasons, aren't they, huh? The first one, you almost have to, you know, go through the metaphor. You know, the saddest weighs you down, right? Can't bear this all by myself, and you're helping me to carry this onus of sadness, huh?

[19:54] It's beautiful. Beautiful. So, why wasn't our Lord? Wasn't our Lord consoled by the sign of his mother's love for him? They don't say that much, though, they? always say it was being increased, right? That he got no relief from seeing his mother there. But he realized she was undergoing.

[20:24] I suppose you could say his knowledge that she was there willingly, and even suffering with him the things that caused him sadness, that would be some consolation. Yeah.

[20:37] The stations, they seem to flow one after the other. Mm-hmm. Consolation. Mm-hmm. His mother, Mm-hmm. And then Simon copes Mm-hmm. with the cross, Mm-hmm. around the wife of faith.

[20:53] So. we're going to ask him that we console him in his sufferings, Saint Faustina and other saints, and if someone like Saint Faustina can console him in his sufferings, Mhm. certainly I would do so most perfectly. Yeah, It it- my remembrance of it, like in Alphonsus. you know, that's when they talk about the passion, and it seems to have increased his passion. You know, because

[21:17] I suppose you could say, in a sense, that since she was innocent, she didn't deserve to suffer anything, which is like him, and yet she suffered more from his suffering than any of us ever did. And it's that way, I suppose, it caused him sorrow that she didn't deserve to suffer anything. But then, I think about the follow-up. Of course, sometimes you could say Saint Alphonsus's writings a- also for the for you might say the effect of persuading people to sorrow for their sins, but when he would have been consoled to know that she was there voluntarily.

[21:52] I mean, sort of, but like you know, suppose the father died and the wife was, of course, mourning us, right? But say, you know, the son or the daughter, you know, is just as saddened. You know, that would make her more saddened in sense, right? Because she would see that her daughter or something is is suffering because of this, right? That that by itself would be a cause of what sadness, right?

[22:16] If you if you love somebody, you're going to be saddened by seeing that they're sad, aren't you? Two things happening: both perhaps an increase of sadness, but also consolation because of that wonderful love. Yeah, yeah, yeah, yeah.

[22:40] When Shakespeare says "parting is such sweet sorrow," they're causing sorrow to each other, right? By realizing how much they hate to be separated, right? But yet, there's sweetness there too. It's very, very subtle, huh?

[22:55] I wonder if these psychologists know this stuff. They go into the high school there. Okay. Now, this is something for us guys here, huh? With the contemplation of truth, huh?

[23:17] Okay, we just finished that. Bring it here. No, we didn't. Yes. Okay. Okay. He says that in both things, friendship is manifested. The one rejoices with the one rejoicing, right? And one what sorrows at the one sorrowing. Doesn't Saint Paul say something about doing both of those? Yeah. We're supposed to do both. of those who are weak Yeah. Rejoice. Those who rejoice, right? And therefore, both, by reason of the cause, is rendered pleasant, right?

[23:56] The person loves you, right? Okay. The second should be said that the sadness of the friend secundum se contristat So he's admitting that, right? Then, in some sense, it can cause some sadness. That's what the they're emphasizing in Christ there, right? Huh? They don't emphasize being consoled in some way by it. But the consideration of the cause, which is love, more what delights, right? That solves the third objection, right? Now, through the contemplation of truth, sadness and sorrow are mitigated, right?

[25:00] The fourth, one proceeds thus: it seems that the contemplation of truth does not mitigate sadness or pain. For he said in the book of Ecclesiasticus, "who adds a science adds another pain."

[25:15] But science pertains to the contemplation of what? Truth. Therefore, contemplation of truth does not mitigate sadness, right? Huh? To the pain, right? Yeah. Another pain. Another exam we gotta take up.

[25:34] More knowledge, more tests, more tests, more pain, more study, more pain. Moreover, the contemplation of truth pertains to the speculative understanding, huh? I shocked by calling it the looking understanding. But the speculative or looking understanding does not move, as is said in the third book about the soul.

[26:17] Since, therefore, joy and sorrow are certain motions of the soul, it seems that the contemplation of truth does nothing to the mitigation of what? Sorrow, right? Huh?

[26:31] Of course, when he says that he doesn't move, he means I suppose to action, though. We'll see what he says. Moreover, three, the remedy of what? Of sickness, right? Shouldn't be what? Laid where the sickness is. Yeah, where the sickness is. But the contemplation of truth is in the intellect, huh? Therefore, it does not mitigate the bodily sorrow, which is in the what sense, huh?

[27:03] But against this is what Augustine says in the first book of Soliloquies, huh? It seems to me that if what the lightning of truth opens up for our minds, right?

[27:24] Either I do not seem to have sensed the what the pain, right? Or suddenly, for nothing, as it is what tolerated, as it is nothing, right? Okay. Do you ever have the problem where you get the little kids there, you know? And for some reason the meal is late tonight, and the kids are sad, right? And if you can find a way of distracting them, right? You know, may not be the contemplation of any great truth, you know.

[27:53] But if you start talking to them something, they get interested, they get interested in it, you know. And then they forget the fact that they are what? Yeah, the the sorrow that they have and the pain from from from being hungry. Yeah. That's something you find out if you're a father, you know. If you find out that sometimes, you know, the some reason the the meal is delayed, you know, and you've got a problem here, you know, and you got some sad people, you know.

[28:16] I have a very specific memory that I came back home from football practice. I was starving. My mother had spaghetti on which I really like, and she poured the spaghetti into the colander in the sink and tipped it over and went right down the drain. Watched

[28:31] her whole dinner just going down the drain. She said, "Don't worry, I'll make some more." Just bottom fell out my whole world. But I wasn't getting any rest.

[28:51] I answer. It should be said that in the contemplation of truth, maxima delectatio consisted, right? He's an unusual man, that Thomas. Huh? I don't know if the Americans would go into class. This is before the internet. Yeah, yeah, yeah. Another place there isn't there? It's Thomas saying that error is a great part of misery. Most people don't think that. They go through life with all kinds of errors.

[29:28] Yeah, yeah. Now, all pleasure what mitigates pain, right? Huh? And therefore, the contemplation of truth mitigates what? Sadness or pain, right? And the more, the more one perfectly is a lover of what? A wisdom, right? Requirement.

[29:55] And therefore, men from the contemplation, from divine contemplation, and of what future beatitude, they rejoice the tribulations, according to that of James one. Think it all joy, friends, when you fall into various temptations, right? Because you're going to be tested and perfected, right?

[30:19] And what is further, even among the what tortures the body, you might say, right? Huh? This kind of joy is found, right? Huh? Make his example from the martyr, right? Tiburtius Okay. Who? What? Burning plants, right? He said, "It seems to me that he's walking on what flowers, right? " In the name of Jesus Christ.

[30:53] This is the Spanish martyr. Yeah Tarippi is a long red or something. So, what he walked upon? Burning coals, ardentes punas, and seems to me he's going upon what? Rosy flowers. huh Yeah bare feet that's what Yeah.

[31:20] That's what. Yeah, I think one of the English martyrs. I can't remember who it was, and one of the things was they put him in this little bit like a box that was underground. Kept him there for I don't know how many days or hours or what it was, and it was filled with vermin and filth and everything else. And he was down there, and when he came out, his and his friends were like very concerned about his state of mind, and and he says, "I've been enjoying the most wonderful contemplation, whatever.

[31:48] " He's like, "I was like, those thanks for putting me in there. " Just seems so. So unexpected, you know. But didn't John the Cross have that then? John the Cross, yeah. In the end, prison didn't. Yeah, he had some of those. Yeah.

[32:09] Now the first objection is he's explaining the meaning of that. Who adds a science adds a pain, right? To the first, therefore it should be said that who adds a science adds a pain, either on account of the difficulty, and what defect, right? In discovering. I find the truth, right?

[32:31] So you can't understand something, right? Huh? Very well, then you kind of what, pain, right? Or because, on account of this, that through knowledge man knows many things which are contrary to his what will. I don't want to know the divine law because if you're at my lifestyle.

[32:57] And thus, on the part of the things known, the knowledge causes what pain, right? But on the part of the contemplation of truth, it causes what pleasure, right? Or maybe learn about the ways of men, whether yourself or others. I guess if your if your desire is to please God, then you see how many people you love are going the wrong way, and that's what pulls you when

[33:26] that's said. Causes sadness, yeah. Saying to my wife this morning, I said, "What group of voters are the dumbest in this country, as a whole? You know, I mean the percentage, right? So as far as I can see, it's college professors." I said because now seeing the the thing that I guess they examined the universities. I remember they were not Princeton right There were 157 professors and administrators and so on who contributed, you know, to the campaign.

[34:07] Right? 155 to Obama, two to Romney, right? And the two who did for Romney, one of them was a visiting professor of engineering. He doesn't count. He doesn't count, really. The other guy was was a janitor who thought he should vote pro life. Wow, he's only had a brain. Yeah. So, but 155, the whole faculty is was was you know. Wow, that's crazy. You see, so you know, of course, they talked about the numbers, you know, across the country and in the big universities. especially. You know the famous things and so on, and so it seems to me that that the number of professors voting for Obama was greater than say the number of women voting for Obama, right?

[34:53] You know A lot of American women voted for Romney, you know, and so in terms, what is the dumbest, dumbest voting country? It's college professors. I'm saying that as a former college professor myself, you know. You know from personal experience. What? You know from personal experience. Well, I do too. Yeah, yeah. So why, why are they so dumb? You know.

[35:19] William F Buckley has a famous quote where he'd much rather be ruled by the first hundred names in the Cambridge phone book than the faculty at Harvard. Yeah. Yeah, same idea. Confirmation, what he said, you know, huh? Imagine these guys would be electric, would be good, but these guys. Yeah.

[35:42] Strange that. Strange that they should be so dumb. You know. Supposed to be smart guys, you know. Get PhDs and other pieces of paper, you know. They're smart, huh? Well, it's it's what Chesterton says. You don't have to be intelligent to be an intellectual. Now he says to the second objection, the speculative intellect does not move the soul on the side of the thing what looked at, right?

[36:30] But nevertheless, it moves the soul on the side of the looking itself, right? Which is a certain good of man and naturally what pleasant, right?

[36:42] So does Shakespeare use the word speculation in his definition of reason as reason. Looking. Yeah, yeah. He's the English word for it, right? He's the master of the English language. Looking before and after.

[37:02] It's going to give you sorrow, looking before and after. Okay. Now, what about the body and the soul, right? Well, in the powers of the soul, there comes a certain what overflowing, right? And from the higher to the what lower, right? And in account to this, the pleasure of contemplation, which is in the superior part, flows over to mitigating even the sorrow, which is in the what sense, yeah.

[37:36] So I know that from an experience. Feel physically better after do some good thinking. Yeah, overflowing. Yeah, I feel like in my mind overflowing into my body. Yeah, so I feel good. Yeah. So, time for a vertical. Yeah, turns it. Yeah. Now we got to pick up with the bath. Now, yeah, just get the bath. To the fifth, one goes forward thus: It seems that sleep and bath do not mitigate what sadness.

[38:23] You expect Thomas to get this concrete, did you? Yeah. From the contemplation of truth, that taking a bath is kind of a big jump. Yeah. Oh, yeah. but it's... One's for the mind, one's for the body. Yeah. You do both at the same time. For sadness is in the soul, right? Huh. But sleep and bath pertain to the body. Therefore, they do not do anything to mitigate what sadness.

[38:54] Huh. Moreover, the same effect does not seem to be caused from contrary causes. But things of this sort, since they are bodily, are repugnant to the contemplation of truth, which is the cause and the mitigation of what sadness. Huh. Therefore, through what? Such things. Sadness. Therefore, through such things, sadness is not mitigated. Huh.

[39:31] That's a different cause than contemplation of truth that's mitigating it. Okay. Moreover, sadness and pain, according as they pertain to the body, consist in a certain transmutation of the body. But these remedies more seem to pertain to the exterior senses and members than to the interior disposition of the what heart. Therefore, through sadness of this sort, they're not. Therefore, mitigated through what? These things. Sadness is not mitigated through these things.

[40:09] Huh. Okay. Remember Thomas talking about you know these exterior things like genuflecting, you know, and kneeling down, so on, and that they help the the soul even in its what devotion, right? Huh. And men who don't think it does, he says, they forget they are men. He says, you know. So,

[40:35] the same way, you know, hugging your children, something like that. I mean, it increases the what, the love that's in the soul for your children, right? Huh.

[40:48] Now, again, he's quoting this guy Augustine, and that guy gets quoted an awful lot. He's quoted even. But against this is what Augustine says in the ninth book, of Confessions. huh. Audieram one would hear, you say I've heard. Of the bath, the name thus said, huh? That it drives out anxiety from the what soul, right? Huh? Okay.

[41:23] And he says, I have slept and what wake, and not little from what have I found mitigated my sorrow, right? Huh? Okay. And it induces what is said in the what the hymn of what Ambrose huh This is a hymn called Deus Creator Omnium, that the what rest, Rest. What Actus. Artus what's Artus? Sleep restores the tired legs to labor. Hey, that sounds like Shakespeare, doesn't it?

[42:07] Huh? It's up the raveled sleeve of care, huh? Okay, the... And the minds, Weepen, I mean the exhausted minds and these and the look to sorrow, I guess. Dissolves the Anxious. Yeah. Okay. So these are just you know ones that are saying that. In fact, it is so, right? Huh? From two great things there, Augustine and Ambrose.

[42:36] Ambrose's feast was it December seventh, was it? Recently, recently, we had that same the same thing. So Augustine went to hear the wonderful Ciceronian style of Ambrose, with the words, the thoughts came in. He said. What did I just read there?

[43:03] What was I just reading in something where Saint Jerome said he had once he had a dream, and he he he he got before he went to sleep. He's reading Cicero because he likes the Latin. Had a dream and he appeared before Christ, and Christ says, "Who are you?" He says, "I'm a Christian." No, you're not. You're a Ciceronian. Yeah. You're a Ciceronian or a Christian. Yeah.

[43:26] Yeah. Yeah. I answer. It should be said that as has been said, sadness, according to its what species, huh? Its particular nature is repugnant to the living motion of the what body, huh? And therefore, those things which what reform the bodily nature into its what suitable state of vital motion are repugnant to sadness, and they mitigate it, huh? Okay. So I guess the the bath gets your your circulation going, right?

[44:10] Yeah. As a student in Quebec, you know we could go to the place and pay your ten cents, and you get your trunks and your towel and everything, and you could go swimming. And you take a hot shower, you know, and then you swim, you know, for a little half hours like that, and you come out, and and then we come out, you know, and the cold Quebec, you know, thing, you know, I can put your jacket on and walking up the hills, you know, and you you know you really felt good, you know, you you you know like that.

[44:38] You didn't mind the cold at all, you know, huh? But you came out of class because at five o'clock, you know, your classes, you know, and you've been sitting in class, so you know, and of course your blood, I mean your temperature goes down, right? Get out, cold, you know. Crazy. You go in there, you know, you take a hot shower, you know, you. And so that's a vital motion it gives you, right?

[44:56] huh? I know it's still giving you vital motion, though. Okay. So this also that by these what remedies nature is reduced to its suitable status, right? It's caused from these what pleasure, right? Plato used to say it was settling back into your natural condition, right? But this is what makes pleasure, right? When since all pleasure mitigates sadness, through these remedies, bodily is bodily remedies, sadness is mitigated, right?

[45:35] Huh? Nice way to compare this with the contemplation of truth, right? To the first therefore it should be said that the suitable disposition of the body, in so far as it is what, Sensed, causes what pleasure, and consequently mitigates what sadness, huh?

[46:01] I'm gonna take more showers. I guess. I'll be more joyful person, right? My singing will improve and and and you know? In fact, I almost feel like singing right now.

[46:28] Just reading about it Maybe you should call Rosalie to draw up a hot bath for you before you get home She could be singing in there yeah

[46:49] You gotta admire the Romans there you know putting the baths every time they built a city right They have these baths you know But that's where you have Bath England right And that's where it's Roman originally They knew how to find these places I guess Yeah

[47:07] The second should be said that what one kind of pleasure impedes another one, right? But nevertheless, all pleasure mitigates sadness, right? Hence, it is not inconvenient that from causes impeding each other, sadness is mitigated. That's the one that was saying these things interfere with my thinking, right? I'm doing too much thinking when I'm doing my singing, right?

[47:38] To the third it should be said that every good disposition of the body redounds in some way to the heart, as to the beginning and end of bodily motions, as is said by Aristotle in the book on the cause of the motion of animals.

[47:57] I knew when I grew up, I was a little boy. Used to think people always died from heart attack, right? Seemed everybody I knew that died died from the heart attack. Now I can always hear about cancer and all these other things, right? But it seemed like the heart was kind of the thing that keeps you going, right? When that stops, you stop, I guess. I was curious about death certificates.

[48:20] I remember when Father Maron died. You know, he he was being treated for cancer, and the treatment was what actually killed him, because it weakened him. So he was already weak, and it weakened him more, and then he got pneumonia. But they didn't write pneumonia; they said just cardiac arrest. Heart stopped. Well, that's a that's a catch-all, right? You can solve everybody's problems with that. Just have, cardiac arrest.

[48:43] That's it. Yeah. What Saint Thomas is saying is, if you're sad, you should read the Summa in the bathtub. With friends. Then the book the book would get wet, and then I'd be sad that my you know I'm very careful about my books. We got to get a Kindle. Kindle. Yeah. Get a Kindle edition. Yeah. Yeah. With a waterproof Kindle edition. Was it you, Father, about making publishing waterproof books?

[49:16] Is that my idea? Somebody like this. We'll make millions, and then we'll all be happy.