Prima Secundae
115. Summa I-II Q.48: The Effects of Anger – Pleasure, Fervor, Impeded Reason and Silence
Class of 2013-04-11
https://berquistcourse.com/course/theology/11-prima-secundae/115-summa-i-ii-q-48-the-effects-of-anger-pleasure-fervor-impeded/

[0:00] The Father, the Son, the Holy Spirit. Amen. Thank you, God. Thank you, guardian angels. Thank you, Thomas Aquinas. Deo gratias. God, our enlightenment. Guardian angels, brings the lights of our minds, in order to illuminate images, and arouse us to consider more correctly. Saint Thomas Aquinas, angelic doctor. Pray for us. And help us to understand all that you've written.

[0:31] The Father, Son, Holy Spirit. Amen. So we're down now to the last question on anger here, and the last question on the emotions here, question forty-eight. And this is where Thomas has been looking before and after, in a kind of formal way, like he did with love, right? Where he looked at love in itself, and then he looked before at the causes of love, and then after at the effects of love, right?

[1:00] He's done the same thing with anger, right? Looked at anger in itself, and then the causes of anger and the remedy, and then now the effects of anger, right?

[1:16] So, don't get angry, just get even, okay? Then we're not to consider question forty-eight. Then we're not to consider about the effects of anger, and about this four things are asked: whether anger causes pleasure? What a way to begin!

[1:40] Whether it most of all causes fervor, huh? In the heart, huh? Third, whether it most of all impedes the use of reason, huh? And fourth, whether it causes what? Yeah, he's like being kind of silent and not talking, I guess, huh? Yeah.

[2:11] To the first, then one proceeds thus: it seems that anger does not cause pleasure. Why? Because sadness, tristitia, excludes pleasure, right? The contraries are opposites. But anger is always with sadness, right?

[2:33] Because, as is said in the seventh book of the Ethics, huh? Everyone who does something through anger does it being sad, huh? Being pained.

[2:47] Of course, it's been caused by some kind of sadness, right? Huh? You caused me some kind of sadness or pain, and I get angry, right? Now, okay. Therefore, anger does not cause pleasure, right? So that seems to take care of the matter, right? Okay.

[3:09] Some guy wasn't used to this sort of thing, you know. They think that Thomas just likes to show how good he could be, you know, attacking what he thinks, and then having to, but yeah, yeah.

[3:24] Moreover, the philosopher says in the fourth book of the ethics that punishing quiets the what impetus of anger, of anger, huh? Ah, making pleasure for what sadness, huh? From which it can be taken that pleasure comes to the irate or angry person from his what punishing, right? But the punishing excludes the what anger, right? Therefore, the pleasure coming about anger is taken away, so you can't have the effect there without the cause without the effect, right?

[4:04] If it was the cause, you couldn't have the effect without the cause. So anger, you have pleasure, the anger is stopped, right? What do you think? Yeah.

[4:21] Therefore, it is not an effect joined to what pleasure. Pleasure. Moreover, no effect impedes its cause. What a marvelous mind this guy has! Since it is what conformable It's like its cause. Yeah. Right. But pleasures impede anger, as is said in the second book of the rhetoric.

[4:53] Therefore, pleasure is not an effect of anger, right? Maybe some pleasures do. Okay. Against this is what the philosopher in the same book says, inducing the proverb, right? That anger much sweeter than what honey, right? Dripping honey. Yeah. Increases in the hearts of men, right? Hmm. Okay. Sweetness of sweetness of revenge, right.

[5:32] I answer. It should be said that as the philosopher says in the seventh book of the ethics, pleasures and especially sensible ones and bodily ones are certain medicines against what sadness, huh?

[5:51] And therefore, huh? The more through pleasure right against a greater sadness or anxiety gives remedy against it, so much more is the pleasure what? Perceived, right. Just as it is clear that when someone what thirsts, it becomes what water more delightful to him.

[6:21] I was thinking those three psalms, you know, that are the psalms of thirst, right? Where the soul is said to be thirsting for God and so on, and and we're talking about

[6:33] purgatory the other day, you know. Well, maybe the the suffering of purgatory is like that of thirst, right? Kind of intensity, right? You ever been really thirsty, you know, and you gotta get some water or something, you know. Yeah. Or brother Mark used to say, you know, you are out there in the desert, there, you know, and you are thirsting, and you start thinking, you know, of an ice cream soda, you know, and maybe then at least, you know, a beer float or something, and then the fainting just just water, just water, something wet.

[7:05] Yeah. But it's going to be a really severe thirst, maybe. Huh? You are really thirsting to see God, huh? You realize you get no other distraction; it doesn't distract you from that desire. That's why it's very focused. Yeah, yeah, yeah. You don't have a body to distract you from it. Yeah, yeah. You get no business. You get nothing. You know, t here is no deadlines. Nothing. It's just that's what I want.

[7:31] It's like you know the word thirst. I suppose a metaphor, you know, as applied to the will, you know, but it's gives you a little idea what purgatory is like, you know? Like when Monsignor Dion didn't show up for class, and oh, I was thirsting for you know for he's going to say today, you know, and the suffering was terrible. It's terrible, you know. Really, huh?

[7:58] That's what the brother said about Father Robert when he didn't show up for class. Yeah. Well, once you know, or twice, not a class I was taking for credit, when Monsignor was sitting in on him. that comes down. I was late, you know. The class had already started, and the door was closed. I don't. I was too much respect to come in late, you know. So, oh, the thirst, I mean, it's just terrible.

[8:19] It's terrible. Okay, the thirst in purgatory is going to be much more severe than the thirst from Monsignor Dion's lecture, you know. Okay. So just as is clear, he says that when someone is thirsting, more delightful is the potus for him. Now it is manifest, however, from the things that have been said before, that the motion of anger rises up from some what injury that is saddening or paining one, right?

[8:59] To which sadness a remedy is adhered or applied through revenge, right? And therefore, at the presence of what? To the presence of revenge, pleasure follows, right? And the more so, the more. Was it? Yeah, yeah. Its opposites among each other more clear. If therefore the revenge was what present really, there would be what perfect pleasure, right? Which would wholly exclude what sadness, and through this would quiet the emotion of what anger, right?

[9:42] But before the revenge is present really, right? It is present to the one angry in two ways, right? And one way through hope, right? Because no one gets angry except hoping to get what revenge. huh? As has been. said. above, another way according to what continual thought, thinking of it.

[10:09] For to each one desiring something, it is pleasant to what dwell in the thought of those things which he desires. On account of which the imaginations of dreams are what pleasant. As if I had thee as a dream doth flatter in sleep, a king, but waking no such matter. Shakespeare has one of the sonnets there.

[10:38] And therefore, since the man angry thinks much in his soul about revenge? From this he what delights right now. He's thinking of how this is going to be there.

[10:52] Nevertheless, he says the pleasure is not perfect, right? Because it takes away sadness, and consequently what anger? Yeah. But he's still angry, right? Huh? He has some joy, huh? Some pleasure because he has the hope of revenge, and he keeps on thinking about this.

[11:13] Okay. So is Iago right? Pleased when he even before he succeeds in rousing Othello to that pitch of jealousy that he kills his wife.

[11:36] To the first objection, then, right? It should be said that it's not about the same thing that the angry man what is sad and rejoices, huh? But he's saddened about the injury that has been inflicted upon him, right? He delights over about the revenge thought about and hoped. Yeah, those two things he talked about in the body article. cogitatum thought about, and speratum hoped for.

[12:03] Thomas is always quoting that from St. Paul's. Bene sperantes right now. If you have hope of something good, right, then you have a certain delight, right? Anticipation, right?

[12:20] When sadness has itself to anger as a principio, a beginning, huh? But pleasure as an effect or an end. There he is looking before and after again, right? He just does the same thing over and over. There isn't any. There's no alternative to rationality.

[12:44] That's what the deconstructionists are interested in. The alternatives to rationality. I used to ask people, you know, can you give me a reason for not being reasonable.

[12:59] To the second, it should be said that that objection proceeds about the pleasure which is caused from the what real real presence of revenge, which then totally takes away anger, right? But the other one is in the what? What he called the.

[13:23] Thinking about it, right? Huh? It's not yet present, right? To the third, it should be said that present the pleasures preceding impede lest what sadness follows, right? And consequently, they impede what anger. But pleasure about what revenge follows upon the what anger, right? Huh?

[13:57] So Thomas understands this, right? Huh? So don't get angry about the solution, there, right? Just think about the revenge. Okay, Article Two here now. To the second one proceeds thus: It seems that fervor. How are you going to point that? I'm boiling, right? Huh?

[14:30] Is water when it's boiling called to be fervent? A rolling boil, as an Englishman calls it. A rolling boil. Let's run for your tea. To the second one proceeds thus: It seems that fervor is not, most of all, an effect of anger, right? Huh? For fervor, as has been said above, pertains to love, huh? The saints are fervent in their love, right? Huh?

[15:01] But love, as has been said above, is the beginning and the cause of all the what? Passions, all the emotions. Since, therefore, the cause is more potent than the effect, it seems that anger does not, most of all, cause fervor. No, I rest my case, right? Okay.

[15:28] Moreover, that which of itself, those things which of themselves excite fervor, through the what? Continuation of time, I guess. Huh? They are more increased, just as love in what is strengthened in time, right? Huh?

[15:50] But anger, through the period of time, is debilitated, right? Cools off a bit, right? Leave him alone until he cools off a bit, right? So, in the course of, okay. For the philosopher says in the second book of the rhetoric, that time quiets anger, right? Huh? Forget and forgive, right? Therefore, anger does not properly cause what fervor, huh? Again, I rest my case, huh?

[16:29] Moreover, fervor added to fervor increases the fervor, right? But a greater anger coming upon makes the lesser one what? Quieter. Yeah. Yeah. As the philosopher says in the second book of the rhetoric, therefore, anger does not cause what fervor, right? Huh?

[16:56] But against this is what Damascene says, right? The anger is the what? The fervor which is around the heart of blood, right? Huh? It's the bubbling of the blood around the heart, right? Okay. From the coming about, from the evaporation of what? Gall, I guess. Yeah. Yeah. It's good old, good old biology, right?

[17:21] The exhalation of bile, it says. Bile, yeah. Yeah, bile. Gall. Yeah. You need bile for your gallbladder. Yeah. Now, Thomas says, "I answer it should be said that this has been said, that the bodily change which is found in the passions of the soul, right, is proportional to the motion of the appetite, huh? Much simpler understanding of these things than we have nowadays.

[17:59] Now, it is manifest that each desire, even a natural one, more strongly tends towards that which is what contrary to it, if it be what present, present, huh? For we see that water, being heated, more what congealed. Yeah, as it were, what the cold more vehemently acting upon the hot. It's a little hard to understand that example.

[18:35] Now, the motion, the impetuous motion of anger, is caused from some injury inflicted upon you, right? As from something contrary, right? Acting upon you, right? I think when you, I've heard that said before too. If you have a pot of hot water and you stick it outside in the freezing weather, it's going to freeze faster than if you had cold water. Well, is that is that true?

[19:02] I don't know if it's true, but that's an example. So, I was trying to figure out what is he saying here, and that's what I remember. I remember hearing that too. I'm only trying to translate this idea in my brain.

[19:15] I I can't tell if it's true. Well, what do you have to? We have the authority to say Thomas is saying it. Next winter, next winter, we'll have to have a... So you go and prove it empirically, and we'll believe you. But He could have tested it himself.

[19:30] We'll try it next winter. Okay. So you know, when the teams are fighting there for victory, right? And the enemy is holding up strongly, right? Don't you desire to win even more so, right? You know, yeah, a little opposition, right? Try harder, right? Or fervently, right? Yeah, yeah, yeah.

[20:15] Saw a little bit of that game last night there. At the ninth inning, right, and Boston was ahead five to four, right? And the relief pitcher, what he was there for Boston, he walks two or three guys, and he got the bases loaded, and then the next guy up, it's a home run. At the end of that game. What was eight to five? I guess. I don't think Boston.

[20:40] Who was the other team? Baltimore. Yeah. They won the league last year, didn't they? Something I didn't know. And therefore, the desire or the appetite most potissime, right, strongly tends to expelling the injury, right, through the desire for what? Revenge, right?

[21:08] And from this there follows a what? Great vehemence and impetuosity in the motion of anger, right? And because the motion of anger is not in the way of what withdrawal, right, to which cold is proportioned, right? But more through the mode of following up something, right, to which heat is what proportion, right? So he's saying cold is kind of like contraction, and heat is expanding, right? Okay.

[21:38] Heat the water expands, right? Goes off and settles down, right? Okay. Consequently, there comes about a motion of anger that is a cause of a certain fervor of the what? Blood, right? And the spirits around the heart, which is the tool of the passions of the soul, right? Okay.

[22:08] Now it seems that we're aware that mainly in fear, aren't we? that the heart is reacting, right? Here we go, trembling, you know. I know. We were holding a little kitten one time, you know, on the tall ground. You just feel a cat shivering almost in your hands, right? You know. Okay. Okay. But there's a lot of commotion you notice when you're really angry, too, right? Huh?

[22:36] Emotionally. And hence it is that, on account of the great disturbance of the heart, which is in anger, there most of all appears in in irate people certain indices, certain signs, right, in the exterior what members, right? Huh?

[23:04] So can you tell when somebody's angry, really angry, huh? The blood vessels in their eyes start to show up. Vein on their forehead starts to bulge. It's when you see the veins starting to stick out and start pulsing. That's when you know you're in real trouble. Perspiration on the forehead.

[23:29] Who's a guy in the U. S. House there around the time of the Civil War? There, you know, went and beat the other guy with his cane. you know, but almost killed the guy. You know, just.

[23:44] And see that kind of displaying the house for well. Okay. For as Gregory says in the fifth book of the Moralia, the heart palpitates. Right.

[24:06] Yeah, by the. Going up, the the kindling. Yeah, the heart being kindled by the stimulus of its anger, Right, huh the body. what. Trembles. The tongue is what. Stumbles, I guess. Stumbles, yeah. The face

[24:24] heats up. Inflamed or something. Yeah. The eyes are... how you describe them? Yeah, I don't know. Exasperated, yeah. Kind of. Could be, could be like irritated or something. Grow fierce and such. Yeah, and what's that? Echolcom are not recognized to be known.

[24:45] You what? Yeah. Grow fierce. Yeah. By the mouth there, it forms a clamor, and the sense what is spoken is ignorant. Yeah. That's Gregory, he's quite a- That's a good description of things. yeah. Yeah. yeah. He has a great understanding of human nature in the rally. Yeah.

[25:15] Now, what about the first objection there from the idea that the cause is stronger? I guess. Okay. To the first, therefore it should be said that love itself is not so much sensed, huh, as when it what need right brings forth right something as Augustine says, huh. Yeah, when need brings it forth. Yeah. As Augustine says in the tenth book of the Trinity, and therefore when man suffers some what loss, loss.

[25:58] Of the thing loved, excellent thing, loved. Yeah. On account of the injury being inflicted upon it, the love is more what Sensed, Sensed, huh? He says something different here. He says uh, love itself is not so love itself is not felt so keenly as in the absence of the beloved, as Augustine observes. Consequently, when a man suffers from a hurt done to the excellence that he loves, he feels his love, therefore, of the more.

[26:28] Okay. Oh yeah, in a sense, yeah. If you attack the the man's wife or girlfriend or something, right, then he gets more angry, right, huh? Or his child or something, right? You leave my boy alone, you know. This this thing

[26:46] recently there, you know, it's all on the TV there, you know, that this this coach, you know, was you know he didn't like the way his players were playing out there. he got to shove them, you know, like that. He. Got fired, I guess, because of all the publicity that this was. Someone took a camera of it, you know. Wow. I had a coach just like that.

[27:04] Yeah. Actually, some of the players are defending the coach. You know, he gets things done. You know, I suppose he's you know getting the guy playing out there. They have to. It's football. They have to be half half crazy. I think. some of the coaches Yeah.

[27:23] And therefore, but yeah, account the injury bestowed, the love is more what sensed, right? Huh? Okay. Well, there's some truth to that, isn't it? Huh?

[27:40] Was talking about last week, was it? They're talking about the Aristotle, he's quoting Aristotle about the man getting angry because you're attacking philosophy, and he's attached to it, right? But in the fact, if you're attached to something, and then someone starts attacking it, your attachment to that thing becomes what more felt, doesn't it? Right? Yeah. Kind of strange, but that's that seems to be true, doesn't it?

[28:07] Okay. And so, when someone attacks the thing you love, whether it be physically or verbally, right? Huh? Then you come more to the defense of it, right?

[28:21] I was reading an account there of someone, you know, coming to the faith, right? And she had these prejudices against the Catholic religion, right? Huh? So on. But then she ran across this Chick publications I guess some kind of anti Catholic out, there, and they had a real nasty attack upon the church, right? And and the hatred of the church was just boiling and seething, you know.

[28:45] This kind of turned against us, right? You're like, I gotta find out more about what the Catholic Church is. But it wasn't even that she was attached to the church at that time, you know, but just the way someone's attacking it, right? You feel more attachment to it, right? Huh? That's what. Yeah. Chesterton described that as the beginning of a conversion. As soon as you, you, if you ever had an opposition to the church, as soon as you see something reasonable about it, and you you get offended when it's when it's attacked, that's the beginning of the end.

[29:13] It just just goes from there. Then you start to see how good it is and how reasonable it is, and then you're done. Okay. So.

[29:34] And therefore, more fervently the heart is is moved to removing impediment to the thing what loved, right? Huh? And thus the fervor itself of love increases through what anger, right? And is more what sensed, huh?

[29:55] But nevertheless, the fervor which follows heat for a different reason pertains to love and to anger, right? For the fervor of love is with a certain sweetness and gentleness, I guess. I don't know, lenitate Yeah. For it is in the what? In the thing loved, huh? And therefore, it's assimilated to the heat of air and blood. Blood, huh? On account of which sanguine people are more what?

[30:29] L- loving. yeah. It's interesting, now, huh? You know, they talk about the four, sanguine is one of, the four types, right? So they're more given to love. I'll have to talk to that with Warren Murray there because he's kind of expert on those four things. Yeah, that's been interesting, huh? They say that they're lovers, not fighters. What? They say they're lovers, not fighters. Then, yeah.

[30:59] And it is said that what? What's iecur What? Saying that cogit amare. The liver, The liver, Yeah as the seat of the feelings? That's what the liver. In which there is a certain generation of love. I mean, of blood. Okay, well, I didn't know about that. Anyway, not the liver. The liver is what get rid of the alcohol in the system. I thought. Yeah, I guess it said the note there just said that it's considered the seat of the emotions and so forth.

[31:38] But it was, it's what divination they would they would look at the liver of the animals to find out whatever the signs are or something. But the fervor of anger is with what? Bitterness, huh? Yeah. To consuming, right? Because it tends to the punishment of the contrary, right? So what about that Shakespeare's metaphor there in the very wrath of love? Clubs cannot part them. Whence

[32:11] is assimilated to the heat of fire, right? And of cholera. An account of this Damascene says that it proceeds from the evaporation of bile. Is it then Cholos cholos is called bile ish cholos cholos Now there's a second one here about the diminishing, right? To second, it should be said that everything whose cause is diminished through time is necessary that it be diminished by what? Time, huh?

[33:01] In time. For it is manifest that memory is diminished by time. Right. Sad. Sad to say, right? Living proof. Yeah. Things which are ancient, huh? Easily, what? Fall from memory, huh? Because they used to say that Thomas never forgot anything, didn't they say that? It wasn't that old.

[33:28] Okay. But anger is caused from the memory, right? Yes, they say, forget and... The memory of an. injury. Forget and forgive, right? That's what we say, right?

[33:40] For anger is caused from memory of some injury. It was given. And therefore, the cause of anger, through time, is bit by bit paulatim, right? Diminished, until it is entirely taken away, right? Okay.

[34:01] For the injury seems to be greater when it is first sensed, and bit by bit is diminished the estimate of how bad it is, right? According as one more recedes from the present sense. Of injury,

[34:20] and it is similar about love. If the cause of love remains in what memory only, right? So we drift apart and we don't see each other, and so on, right? That's what Aristotle talks about here, right? Once the philosopher says in the eighth book of the Ethics that if long comes about the absence of the friend, right, it seems to make a what forgetfulness of friendship, right?

[34:51] But in the presence of the friend, always through time, is multiplied the cause of what friendship, right? And therefore the friendship what increases, huh? And likewise it would be about anger if continually were multiplied the cause of it, right? Huh? You know, he kept on insulting me, right? Kept on stiffing on my toe. Puffing into me in the hall, and so.

[35:22] Okay. What's the expression? Impotent rage. Remember Mark used to like that expression. If it's impotent rage, then it becomes laughable, right? Now, let's see. Yeah. I know some some parents there, you know, and the kid would get screaming, you know, on the floor, you know, and they take some cold water. and they'd make them even angry, you know. right? I was thinking of some camp that men would go to who has who was suffering from some they were repressing some anger, and so I really felt sorry for the son who was watching his father on television doing this.

[36:26] But there's this guy. He's sitting on the ground. He's got a big stick. He's sitting on the ground with his legs spread. He's got a big stick in his hand, and he's hitting the ground and he's crying. He's hitting the ground and he's crying. He's just getting his anger out. Maybe he's beating somebody. He's imagining.

[36:43] Just giving you another little example of impotent anger. Was it impotent anger? I don't know. Nevertheless, this that anger is quickly consumed, right, attests to the vehement fervor of it. For just as a great fire is quickly extinguished, right, the matter being consumed, right, huh? So anger, unaccounted vehemence, quickly fails huh To the third, it should be said that every power divided into many parts is what diminished, right?

[37:36] And therefore, when someone is angry with somebody, if he's angry afterwards to another, from this very fact, his anger is diminished to the first. First, especially to the second, there is a greater what anger, right? For the anger which, for the injury which excites the anger for the first, seems in comparison to the second injury, which is estimated to be greater, to be smaller or nothing at all.

[38:06] Yeah. Aristotle talks about the, you know, that when they were punishing the generals and that sort of thing, they were really severe at the first guy. Then the second guy said they were lesser with it, you know, because they're angry a little bit what appeased. Appeased, yeah, yeah.

[38:25] Don't the older brothers or the older children complain that the younger ones are not disciplined as much as they were? I heard that all the time from parents of our kids. We hear that sometimes with school teachers too. That the first years they teach a class to be really tough. They get a lot of work. Later years they don't give as much work to the students. Yeah.

[38:44] It was it was Hixon's class. My sister had a lot more work to do than we did. My class came along and he just kind of everyone automatic. No, not quite. Wasn't as tough. We didn't require as much. My sister, although she was teaching in kind of a rough high school there, she was really strict on the first part, you know. But then she had really control of the class later in the year with the other teachers.

[39:07] Other teachers who started out being soft, they were in trouble all year long. So that's into it. Article three now. whether anger maxime impediat rationis usum the third one proceeds thus: It seems that anger does not impede what reason.

[39:53] Makes me think of Karl Marx, you know. I used to read Karl Marx, you know, and you could see, seemed like to be seething against the capitalist system and so on, right? Real anger, you know, huh? So much you could sense it in the very reading of his words, right? You know, can a man have the full use of his reason, right? When he has that that anger.

[40:20] When I was back at school, there was an environmentalist group that was giving a talk, and there was very charismatic, very sanguine, really good guy who was the speaker. But he was controlled by the head of this group, who was seething with anger, and he was so angry about the whole environmental issues, most of which were kind of a little dubious. But he was so controlling of the speaker, and he's sitting back in the audience.

[40:47] He's like correcting him right in the middle of his talk, and it's just bizarre. It's in Boston College too. So another example. Yeah, it was in the church report today, there about the the professor there at California, Southern California, you know, really attacking Republicans, you know, but just vitriolic, you know, just.

[41:26] Yeah, yeah. Now that which is with reason does not seem to be an impediment of reason, right? Remember how we said that before, right? But anger is with reason, as is said in the seventh book of the Ethics, right?

[41:43] There you go. So one has a reason to be angry, right? Even though may not be reasonable. Therefore, anger does not impede reason, huh? Okay.

[41:58] Moreover, the more reason is impeded, the more its manifestation is what diminished, huh? But the philosopher says in the seventh book of the Ethics that the angry man is not a what insidious in reacting and doesn't conceal his own person. Yeah, but he's manifest, right? Huh? Okay. Therefore, anger does not seem to impede the use of reason, just as cupiscence, which is insidious, right? As is said there, right?

[42:37] Moreover, the judgment of reason becomes more evident from the joining of the what contrary, because contraries laid alongside each other more what shine forth, right? But from this also anger what increases, huh? The philosopher says in the second book of the rhetoric that more men are angry if what contraries pre-exist, as the honored, if they are what dishonored, right? And thus about others. Therefore, from the same thing, both anger increases and the judgment of reason is what helped, sustained.

[43:24] Yeah. Therefore, anger does not therefore impede the judgment of what reason, huh? But against this is what Gregory says in the fifth book of the Moralia that anger subtracts against the light of the intelligence. I blacked out. That's what he said. Got it to the point, right? Yeah. You blacked out.

[43:55] I struck. When it confounds, right? The mind by what moving it, I guess. Yeah, by commotion, I'd say. Yeah. Well, I answer Thomas says that the mind or the reason, although it does not use a body organ in its own what act, right? Nevertheless, because it needs for its act certain sense powers, whose acts are impeded by the body being disturbed, right? It is necessary that the disturbances, the body disturbances, also impede the what judgment of reason, right?

[44:43] As is clear in the drunkenness and even in what sleep, where you don't have control of your images. But has been said before. That's why he did the article before. That anger most of all causes this body disturbance around the heart. So much so that even it is derived to the exterior members, right? Passes out to. Whence anger, among the other passions, manifestly or manifestly impedes the judgment of reason.

[45:22] According to that of Psalm 30, now my eye is disturbed, what in what anger, huh? That's what there's a line here in Psalm six. He says also, if I could find it, just has it there. Yeah, my eye is disturbed from anger or rather indignation. My eye is troubled.

[46:02] Well, to the first one about it being with reason, right? Huh. To the first, therefore, it should be said that from reason is the beginning of anger, as regards the what. Desiring, yep, the emotion of the desire. Yeah. Which is the formal aspect of anger, right? But the passion of anger preoccupies them.

[46:30] The perfect judgment of reason takes the place of it, right? As the word not perfectly hearing what reason, right? An account of the commotion of heat, violently or quickly impelling it, right? Huh. Which is the material aspect in what anger, right? And regards this impedes the what judgment of what reason, right?

[47:00] So, when the word anger is applied to God metaphorically, right? What aspect is it of anger, right? Basically, reason, right? But not the idea of the bodily, right? There's not a bodily aspect there, but the formal aspect is there, right?

[47:22] Just like when you carry these dames of the emotions over to the acts of the will, right? You kind of drop out the bodily aspect, huh? Before it's really when you apply them to God metaphorically. To the

[47:40] second, it should be said that the angry man is said to be manifest, not because it is manifest to him what he ought to do,

[47:52] but because he operates openly, right, manifestly, not seeking any what secrecy. Yeah. Which partly happens on account of the impediment of reason, which does not, which is not able to discern what should be what hidden and what should be made manifest.

[48:27] Ah. Nor even is able to what. Think of hiding. The ways of hiding, right? Yeah, ways of hiding. Okay. Okay. It's like a bull in a china shop. It's

[48:48] kind of interesting there about about Iago, right? Now, is Iago motivated more by anger or by hate of Othello? Yeah. Which? Is he more motivated by anger or by hate of Othello? Iago.

[49:09] Yeah, I think so. Yeah. Like just as Stalin says, you've got to hate your opponent right in order to overcome him, right? See. So I mean, the anger would impede him more in

[49:24] carrying out his plans, right? Mm hmm Why hatred, would like Stalin said. Right Just can measure everything Yeah. And he doesn't. He's not manifest to

[49:41] Iago. I mean, he's not manifest to Othello. For Iago doesn't manifest to Iago. I mean, himself to Othello. It's brought out later on by the testimony of Iago's wife, right? Then Iago, you know, is made manifest, but not to himself, right? Like an angry man would do, right?

[50:10] Better to have somebody angry with you than hating you. Yeah. Forget the exact words there. William Buckley there talking about some of his enemies, though, you know, about their inveterate hate, you know. Yeah. yeah. He just, uh... The tenacity, something about tenacity. Yeah, tenacious ill will. I think he used the word. he used, yeah, which is more hate than than anger, you know. experiencing their tenacious ill will.

[51:02] Okay. Partly from the what expansion of the heart, right? Huh. Which pertains to what magnanimity, which anger what makes. Yeah. And that that fits Coriolanus there, right? Now. Yes. And yeah, when's about the magnanimous man said, huh? In the the Philosopher says in the fourth book of the Ethics that he's a manifest hater and lover, right? And he manifestly says and and does like Coriolanus does, right?

[51:50] But concupiscence is said to be hidden and insidious, huh? Because for the most part, huh, the delightful things that are desired have a certain Ugliness. Yeah, turpitude. huh? And a certain softness, huh, which a man wishes to be hidden, right? Okay. Then those things which are virility and excellence, of which mode are the what revenge? A man seeks to be what manifest? huh. That's, you know, good understanding there of these different vices, huh?

[52:28] You ever see Thomas's disputed questions de malo, right? I always say that's the greatest understanding of evil that exists, huh? De malo, huh? But he sets off with you know evil in general, what it is, you know, it's a lack and so on, and all the way down to the different vices, you know, and the capital vices and so on, the kingdoms of the vices, right? Capital vice needing its own army of tyrants, yeah, what the successive tyrannies, Yeah, Yeah.

[53:09] To the third, it should be said, as has been said, huh? The emotion of anger begins from reason, right, huh? And therefore, according to the same, the addition of what, or laying aside of contrary to contrary, aids the judgment of reason and increases the what? Anger, right? Huh?

[53:36] When someone has honor or wealth, right, and afterwards incurs the what? Loss. Loss. That loss appears what? Greater, right? So during the Great Depression, in '29, they were jumping out of the things there on Wall Street, jumping out the window and so on.

[53:57] Both on account of the vicinity of the contrary, and also because it was not opined, huh? Unexpected, yeah. And therefore, it causes greater what? Sadness. Sadness, huh? Just as great goods coming about when unexpected, huh, cause more what? Pleasure, right, huh?

[54:22] And therefore, according to the growth of the preceding sadness, there's constantly a growth also of the what? Anger. Anger, yeah. Take another article here before we take our break. Okay. So, their anger, most of all, causes what? Silence. Yeah. What? Taciturnity Taciturnity That's what they translated Is that the. Passivity Passivity It's kind of silence. isn't it Taciturnity What? Oh, it's a tacking Yeah yeah. This is my translation, okay.

[55:14] Um Was your question closer. to passivity or silence. Is it the same thing. No. taciturnity is more a judicious use of speech. Silence is just no speech. I think

[55:28] Yeah Withholding speech taciturnity withholding speech. To the fourth one proceeds thus. It seems that anger does not cause. Taciturnity right? Taciturnity Who is it? Taciturnity Taciturnity Yeah.

[55:57] The priest we have is from Poland and the parish there. The word was prefer, you know, and he's saying prefer, prefer, prefer. Yeah. Prefer. Yeah.

[56:09] So, taciturnity yeah, as opposed to locutioni speaking a lot, huh? But through the increase of anger, one arrives usque to speaking right, huh? As is clear through the grades of anger which the Lord assigns in Matthew chapter five, saying, "With anger at his brother, he says to his brother, 'Raca. '" And afterward, he says something more. Yeah. He says, "Fatue fool." Okay. Therefore, anger does not cause taciturnity right?

[56:45] Hmm. So people get angry and they they speak, say things they wish they had not said, right? Sometimes. Spills over. Moreover, from this that the custody of reason fails, it happens that man breaks forth in verba inordinata, huh? That sort of words, huh? Whence it is said in Proverbs twenty-five, huh? That just as a what? Open city, city without walls. Without the walls. So is the man who is not able to restrain or to.

[57:32] Speaking his spirit. Yeah, speaking his spirit. But anger, most of all, impedes the judgment of reason. As has been said. Therefore, most of all, makes one flow out into disordered words.

[57:47] Therefore, it does not what cause taciturnity, right? Moreover, it is said in Matthew chapter twelve, from the abundance of the heart, the mouth speaks, right? But through anger, the heart is most of all disturbed, right? Therefore, most of all, causes locution, speech. Therefore, it does not cause taciturnity.

[58:17] Well, it's interesting, huh? Against this is what Gregory says in the fifth book of the Moralia, that anger closed off through silence, right? Burns what more vehemently within the mind, huh?

[58:36] That's how they sometimes they increase the heat of a fire. They they can there's a way to not put out a fire, but you can close it up so that actually gets more intense. I imagine the barbecue. Well, they make they make charcoal that way. You start to burn wood, and then you're able to bury it somehow, so it actually continues to burn, but it's somehow I don't know something like that.

[58:56] At least this is an image in my mind. That's how you do the barbecue. Yeah, what's called that thing that burns on it? Yeah, and then it's ready

[59:12] to. Yeah. Okay. We should test that out, though. Yeah, yeah, yeah. I got the light on. I answer. It should be said that anger, as has been said, is with reason and impedes reason, right? That's not a contradiction, is it? No.

[59:39] And from both sides or both parts, it is able to what? Cause taciturnity. Yeah. For on the side of reason, when the judgment of reason is what to that extent vigorous, that although it does not stop the affection, affection from a disordered desire of revenge, nevertheless it prevents the from disordered speech. Yeah. Whence Gregory says in the fifth book of the Moralia, sometimes anger, the soul being disturbed, as it were, from judgment, indicates what?

[1:00:24] Silence. Silence. Supposed to count to ten. What what what is the quote? Does Jefferson said you know count to ten? If very angry, count to a hundred. Yeah, something like that.

[1:00:38] But on the side of its being an impediment of reason, right? Huh? Because as has been said, the disturbance of anger extends even to the what exterior members, right? And most of all to those members in which more expressly there shines up a vestige of the heart, as in the eyes, in the face, and in the tongue. Whence, as has been said, the tongue, what? Falls before itself.

[1:01:08] Yeah. Falls over itself. Yeah. The face becomes ignited in anger. The eyes. Exasperated. Irritated. It can be therefore so great a disturbance of anger that it altogether impedes the tongue from the use of speaking, and then there follows taciturnity, right? Okay. So.

[1:01:36] Okay, watch yourself, around this Thomas. right, He'll see right through you, right? Whether you erupt in words or whether you are taciturn with him, right? Shakespeare's got a

[1:02:00] metaphor there in the sonnet there, where he speaks of anger. I mean, if reason is being angry because its advice is not being taken, has now abandoned the man, right? And now he's like a madman, right? Kind of funny. Applying anger is almost to the to reason itself.

[1:02:26] Okay, so we get to the first. To the first, therefore, should be said that the growth of anger sometimes goes so far as to what impeding reason from. Uses. Yeah. And sometimes further proceeds to the impeding the motion of the tongue and of the other what. Member. Yeah. And to this also is clear the solution to the what. Second, right?

[1:03:01] To the third, it, should be said that the disturbance of the heart sometimes can abound as far as this: that through a disordered motion of the heart, there is impeded a motion of the exterior members, and then there is cause taciturnity and immobility of the exterior members, and sometimes even what. Death.

[1:03:26] Watch out! Death, an old man, right? He's too angry and he just collapses, right? The heart attack, whatever it is. Yeah, that's what Jonah's problem. I am

[1:03:37] angry enough to die. That's pretty angry. If there's not so great a disturbance, then from the abundance of the disturbance of the heart, there follows a what? Speech of the mouth. Yeah, yeah.

[1:03:56] So, again, Thomas distinguishes right. It makes you silent, right, and it makes you say too much. Guess we take a little break now here.