Prima Secundae
128. Q52 A2–3: Habits Don't Grow by Addition, the Four Kinds of Order, and Whether Every Act Strengthens a Habit
Class of 2013-05-30
https://berquistcourse.com/course/theology/11-prima-secundae/128-q52-a2-3-habits-dont-grow-by-addition-the-four-kinds-of-order/

[0:00] Now we'll look at the second article here, right? It depends upon the one we've just seen. An. Awful lot in that first article. To

[0:11] the second one goes forward. Thus, it seems that the growth of habits comes about by addition. Now, it's these advertisements, you know, for these companies that are managing your money, right? Wealth growth. Use the word growth, right? Well, how does your your wealth grow, right? Well, by addition, adding more money you already have, right?

[0:43] And is that the way habits grow, right? You got some justice here, and now there's more justice in and add to it, right? And then you have more justice, right? That's what people think about grace. You know, I need more grace. I got like a, I got a container full. I get a bigger container. Yeah, yeah. If you have grace here, then you bring in some more grace.

[1:04] And then. God's got this big treasury of grace. Yeah. Yeah. to give him more. Or if I love God and then you bring in some more love of God, and then I give you more more love of God, right? So by addition, right?

[1:20] Well, first objection: the name of growth, as has been said, I guess in the previous what article, right? Is carried over from bodily quantities to what forms. But in bodily quantity, does not come about growth without what addition? Once in the first book on generation corruption, it says that growth is an adding to the pre-existent what magnitude. I mean, getting fat means, huh? You're adding fat to the fat you already got, or something, right?

[1:59] Right. My mother would say, "There's more of you to love." I heard that too. A sweet way. Moreover, a habit is not what increased, right? Except by some agent. Except by some agent, right? But every agent makes something in the subject what undergoing, right? Just as the one eating something causes what or makes heat in the one heated. Therefore, there cannot be what growth. Except there should be some addition Without there being some addition, right?

[2:54] Moreover, just as that which is not white is in potency to white, so that which is less white. Is in potency to more white, but that which is not what white does not come to be white except through the arrival of whiteness. Therefore, that which is less white does not become more white except through some whiteness coming upon it.

[3:28] But again, this is what the philosopher says in the fourth book of Natural Hearing. From the hot, there comes to be something more hot, right?

[3:38] Nothing what, no hot being made in the matter, right? It would not be hot Which would not then be hot when it was less hot. Therefore, like reason, not in other forms where are increased, is there any what addition? There already hot.

[4:04] Now, I answer Thomas says that the solution of this question depends on the one that's gone before, right? The premissa. For he said above that the growth and diminution in forms, and what that criticism, there right, in the

[4:27] book of Apocalypse right book of Apocalypse, right, is now criticizing some of the diminution of charity or. Well, yeah, I mean, there's some criticism, you know, that the kind of decline. Oh, you lost your first love. Yeah, yeah, yeah. So that's that's a diminution, right, of the virtue of what charity, right? That can happen, right? Okay. I'll keep on being Euclid. my geometry will diminish, right?

[5:00] Okay. For it is said above that growth and diminution in forms, which are intended or omitted, happens in one way on the part of the form itself considered by itself, right?

[5:30] But from the diverse what partaking of the subject, yeah, there's two ways, huh? And therefore, the growth of these habits and other forms does not come about by the addition of form to form, but it comes about through this that the subject more and less perfectly partakes one and the same what form.

[6:01] And thus it is that to the agent. That is an act. There comes to be something hot in act, right? As it were, newly beginning to partake of the form, not that it becomes the form itself, but it partakes of it, right? As is said in the seventh book of metaphysics. And thus, also through the intense action of the agent, it is made more hot, as it were, more perfectly partaking of the what form, not as it were what That's something that adds to the form, right?

[6:38] Okay. And you see, sometimes students, when you're saying the same thing again, right, or talking the same thing again, oh, I heard that already. As if there's nothing to be learned, right? Huh? As if they could not partake of the same truth more what fully or more what perfectly, right? But it's a that's a common thing, right? Let's talk about something new, you know. Yeah. That's like the old lady, the old lady at midnight mass at Christmas, and the priest was preaching, and she said, "I heard this last year.

[7:15] " I heard this last year. Yeah, yeah. I have to start using my sermons. I suppose a guy who teaches high schools like that and repeats the same thing over and over again without really deep going any deeper into it himself, right? After a while, it just becomes it rots in your head. Yeah, yeah. It's not, it's not living there.

[7:43] I wouldn't know I'm up to Laval there, you know. But. I knew the physics pretty well, you know, from undergraduate, right? And especially the first two books, you know, because my teacher Kasurik translated the commentary in the first two books, and in fact, when they were redoing it one time, he had maybe one of the proofreads and so on, right? So if I knew any text, I knew that, you know, text of physics there, and especially the first chapter, right?

[8:09] You know, I knew it in English, I knew it in Greek, I knew the Latin, I knew it the commentary in English. So here, what is the kind teaching? The first book of physics. So this will be the exciting moment, right?

[8:28] And so you know, we start to explain the thing, and I was, gee whiz, like the new text of it, you know. It's beautiful to hear that, right? Huh? You know. And then when Dionne came on the board, you know, you know, these new preachers, they really, you know, something kind of kind of said about the first thing, you know. So these teachers, you know, they were understanding the text much better than you were, right?

[8:54] Huh? And so when speaking in the modern language, I say, you know, it kind of gave me kind of a quantum leap, right, in understanding the what the first chapter there in physics,

[9:08] right? It's been my doctorate thesis where I was contrasting Descartes, you know, with Aristotle about the three roads and so on, and the three ways of proceeding in a crisis. They kind of brought that out very clearly, you know, Descartes' confusion there about certitude and what precision, right?

[9:35] And am I taller? than you or shorter than you. Probably taller. Yeah, but now let's be more precise. How much taller am I than you, right? The more precise I get, the more sure I get. No,

[9:48] I'm not sure. I'm taller than the table here, right? Then how much taller? How much? And so does precision and certitude go together, huh? Okay.

[10:22] If one was to understand by addition this growth in forms, right? This would have to be either from the side of the form itself or from the side of the subject, right? If, however, from the side of the form, as has been said, such an addition or subtraction would vary the what species, huh? Just as is varied the species of color when one goes from what. Pale to white.

[10:54] Yeah. If this addition were understood from the side of the subject, this could not be except either because some part of the subject receives the form which before did not have it, as if one is to say that what cold increases man who first what freezes in one part, huh? When now he what. Freezes in many parts. Yeah. And you go on to the ocean there, right?

[11:31] It's a cold day, you know. You get your feet, you know, accustomed to it, and then gradually go up. You know, funny temperature graph, you know. It's yeah, yeah. Then it's kind of a new subject, right? Receiving the form. Okay.

[11:53] Or because some subject is added, right? Partaking the same form, just as if heat is added to heat or white to what white, huh? But according to both of these ways, something is not said to be more white or hot, but what? magis album Greater white. Yeah.

[12:19] My whole body is now cold, right? That's one guy who's working in the summer there and kind of you know construction jobs and so on. But he had a swimming pool, so he'd come home in the afternoon and he he had his snorkel. He jumped out of the pool instead of instead of on the pool for about fifteen minutes, twenty minutes, and we bring the temperature down, right?

[12:44] Yeah, yeah. You're cool after a day of working in the hot. That's a good idea. But because some accidents grow by themselves, in some of them,

[13:13] yeah, yeah, it can be come about growth through addition. For some motion is increased through this that to it is added something either the time which it is or according to the way in which it is right, and nevertheless remains the same species in account of the unity of the what, term.

[13:39] But the motion nevertheless is increased through intensity also right, according to the participation of the subject, in so far as the same motion can be made either more or less expeditiously or promptly come about. Similarly, also a science can is able to be what increased according to itself by addition right. So I add some more theorems right, Memorize a few more lines right. Just as when someone learns more conclusions of geometry right, See, the same example I've got stole it from me.

[14:19] There grows in him the habit of the same science according to its species right. But there is growing or increase nevertheless of a science in someone according to the partaking of the what subject by intensity, in so far someone more expeditiously and clearly right, one man as himself, another in considering the same what conclusions right. Okay. So didn't they do that to you out there at TAC.

[14:53] Then they get you up at the board to do a theorem from geometry. Yeah. And some people did more expeditiously and clearly than others.

[15:02] What did you do? Oh, very clear, very clear. Or else I would just not do it. Decline. Yeah. That's two ways then of what doing it right. When I was teaching college, you know, you might do the same thing, you know, year after year, right? And sometimes it has one section of the same course, right? And so you have to try to keep these sections parallel, right?

[15:40] Huh? Because you know, one guy gets ahead, the other you can't, right? Why, I find maybe the second or third time I taught the same thing, I'm saying it better, more clearly, I think, but less time. You know what I do the last ten minutes. So I go ahead, you know, they get all mixed up, you know, you don't know what. You know, the worst thing would be if you had, you know, a Monday, Wednesday, Friday class, which is like fifty-minute classes, right?

[16:08] And then Tuesday, Thursday, never get the same chorus on Tuesdays. You all depends on where you left off and where you. It's just terrible, right? You have to, you know, make very clear notes to know where the heck you left off. You

[16:25] know. Okay. But in bodily habits or habits, yeah, non multum not much, right? Does it seem to come about growth through addition, right? Because the animal is not said to be what simplicitate or beautiful unless all his parts are such, right?

[17:00] That something, however, is led to a what more perfect commensuration. This happens according to the transmutation of simple qualities, which are not increased except according to intention on the side of the subject participating, right?

[17:19] Okay. Now, how this has itself in regard to virtues in particular, well, we'll say something about that later on. Okay. Now, to the first objection here, right?

[17:41] To the first, therefore, it should be said that also in bodily magnitude, there happens two ways to be what grow. In one way, the addition is subject to subject, as in the growth of what living things, right? So there's there's a real what. Dictionary guess right.

[18:05] Adding fact to fact, right? Another way through only what intensity without addition, as in those things which what are rarefied, huh? Okay. So I mean, when you rarefy the the water, it gets what steam. Yeah. But are you adding more matter?

[18:34] So a lot of things to think about. That don't get into the details of what rarefaction really is, but can't see what he's saying there, right? Huh? They're not. Not not like growing by eating eating too much, you know. Hurricanes eating too much, they say. How about you guys. We had a nice big cake today, Huh? Corpus Christi. They celebrated Corpus Christi today, huh?

[19:12] Okay. Well, quite about the agent acting upon it, right? Well, to the second, it should be said that the cause increasing the habit makes always something in the subject, not, however, a new what form, but it makes the subject more perfectly partake of the pre-existent form, or what extends it what? To water. Yeah. Okay. In a sense, you know, when I studied the early Greeks, um,

[19:52] you find out something interesting that of all the changes, the one that's most known is change of place, huh? So we take money out of your pocket and put it in my pocket. That's a change of place, right? For the money, right? And that's how I get, you know, you know, get more wealthy, you know. And you get a diminution, right? I get more poverty. Right, the IRS gets it, yeah, yeah, yeah.

[20:24] And but the thing you also noticed was that the there's a tendency in the early Greeks to regard change of place as the only what real change, right? And that any other change that seemed to be different than it could be explained by a hidden change of place, right? Huh. So, Empedocles sips some coffee, right? Huh. And it's kind of bitter, right? Huh. Okay.

[21:12] And then he's distracted and goes out of the room for a moment. While he's out of the room, somebody takes some sugar and puts it in Empedocles' coffee and stirs it up so that it's you know pretty much concealed Empedocles comes back and he says, "Ah, what was bitter is now sweet, right? My coffee has changed from bitter to sweet. Huh. There's been a change of quality.

[21:35] Huh. I've discovered a new kind of change. Huh. From Empedocles we have in the fragments, "Fools, " he says. Huh. You have no far-reaching thoughts, he says. Right.

[21:49] The coffee was and still is bitter. He doesn't change its quality at all. The sugar was and still is what sweet, right? What's taken place is a change of place from sugar in the bowl to in your coffee that's mixed up in there, and you think you're tasting sweet coffee. No, you're tasting the sweet sugar that's in the coffee, dummy, right? Okay. So there you see the you know difference there, right?

[22:19] Huh. Okay. Now, you know, I make tea in the morning, so you put the water in the kettle and so on, and it's cold, and then it becomes what warm and finally hot, right? Ah, ah, ah. The water is there, stays there, and it goes from cold to hot. There's another change of what quality, huh? Well, you dummy, right? Huh. You got to realize that in the water there, there's these little tiny things you can't see them, but they call them atoms or molecules, right?

[22:52] Huh. And they're kind of snoozing, you know, and be getting there. And then what you call heating is them starting to go what faster right huh and then why that's why it starts to bounce out it's you know come you know spread out you know because it's going faster and faster right huh and that's a what change of place right huh okay and you notice that same tendency modern science began with the study of change of what place right huh and there was an attempt to reduce like this example going from cold to hot to a change of what a concealed or hidden form of change of what place right huh but now so you see this then you realize the change of place is

[23:44] really addition right huh you know forget somebody you put sugar in your coffee oh let's thank God something to be sloppy my wife was was reading somebody put five teaspoons or something like that sugar oh it's just kind of horror but but that's addition right now you put one in no no no right you know or you put salt on and some people just put too much salt in their food or something like that you know and so on but you can see how coming from the fact that change of place is what's most known to us right and this tendency to what you can imagine change of place in a way you can't imagine change of quality and then further attempt therefore to kind

[24:34] of say the change of place is the only change and they reduce the other ones to this right huh Einstein in the book the evolution of physics there you know he talks about the first theories even modern times about hot and cold right and you you put a hot body together with a cold body right and keep them together for a while and the hot body would not be so hot and the cold body would not be so what cold yeah well there's some substance called caloric I think was the name they used and some of the caloric drifted out of the what hot body into the cold body you know so they're kind of explaining what is a change of quality or it might

[25:16] appear as really a kind of disguised what change of a place right huh so kind of realized why people would speak of you know changes taking place by what addition right huh

[25:35] you know these paintings of the French school of the painting those dot things you know well it it changes color by more dots that's all right huh this addition of dots and dots and you get a little color that one by the seashore there or the one by the lake there you know Monet yeah that's kind of a kind of interesting thing but that kind of gives a lot of ideas behind this kind of thinking right huh

[26:08] So they have a hard time in realizing so the kinds of change, huh? They don't really try to. It's hard to understand ability and act, right? You know, in intrinsic sense, huh? Bodies can't what?

[26:32] Heisenberg and his field thing. There he talks about the well-known formula: every elementary particle is composed of all the rest. And when he says the well-known formula, I think he means not well-known to the public in general, but among the students of the elementary particles, right? Because in the experiments, out of any elementary particle, you could eventually get all the rest. So they must be what composed of all the rest, right?

[26:59] Can't get something out of nothing, right? But does that really what follow, right? If you can get tables and chairs and other things out of the trees, then they must be composed of chairs and tables and.

[27:18] No. There's not actually a chair and a table and a bed in the trees out there. I don't think anyway. You know, Anaxagoras, you know, he kind of saw, you know, that you can start anywhere in the natural world and eventually get everything else. So he said everything must be composed of everything else.

[27:47] And then he, you know, but then he had the idea of this greater mind, right, that was going to separate out these things, right? The greater mind began to separate things out. So.

[28:01] And order things. You're kind of tied still to change of what place, huh? And Empedocles has love and hate, and all love does is bring things together, and hate separates them. But that's really just a change of what place, right?

[28:23] Now, if you can get hydrogen, oxygen from water, does that mean the water is composed of hydrogen, oxygen? If you can get protons and electrons from atoms, they must be composed of them. Well, maybe. But then you see when they got to these experiments of the elementary particles, the particles you get out of the elementary particle might be bigger than the original one. It doesn't make too much sense if you think of this as simply a change of place, right?

[28:56] And they have to be what smaller, right? Huh? So when Warren Murray talked to Heisenberg, you know Heisenberg insisted upon his admiration for Aristotle's understanding, potency, right? Ability, right?

[29:17] He talks about it very much in the Gifford lectures, right? Heisenberg. I reminded those things to you when you had these problems of people who want.

[29:32] Give me a little more love, right? Give me a little more justice and a little more. To third, it should be said that that which is not yet white is in potency to what the form itself, right? As it were, not having the form, right? And therefore, the agent then causes a new what form and subject. But that which is less hot or white is not in potency to the form, since it already in act has the form.

[30:10] But it's in potency to a more perfect participation or mode of participation, and this follows from the action of the agent, right? Now we come to the third. Should we take a little break here? Now, there's a you know in the famous text there of in in the ethics there, right? Where Thomas divides order in comparison to reason, right? And he says it makes a distinction of four, right?

[30:53] There's the order which reason does not make but considers, and that's the order of natural things, right? Then there's order which reason makes in its own acts and thoughts, and that's considered in logic, right? Then there's the order which reason makes in the acts of the will and the acts proceeding from that, and that's considered in ethics and domestics and politics. Then there's the order which reason makes in exterior matter, like in the wood or something else, and that pertains to what they called mechanical arts, right?

[31:23] Okay. So, but when he says the order not made by reason, he says, and here then we conclude include besides the natural order, the order that's considered in metaphysics, right? Okay. Well, he's got all the parts of philosophy there, plus the mechanical arts, but he doesn't make mention of what mathematics, right? Okay.

[31:50] Now, usually when he divides, you know, if you divide theoretical philosophy, like you do in the sixth book of metaphysics, right? You you have natural philosophy, mathematics, metaphysics, and so some some of the the texts, I guess, do put mathematics there too, right? But but the original texts, you know, the ones that I first saw, didn't mention mathematics at all, right? Well, I don't know what the Leonine is goofing there because because if you go to this other text, right, uh, where do you speak of the three orders, right, then you get kind of a problem there with mathematics, right?

[32:30] Because the order is that an order made by reason or is an order found in things, right? Well, there's a foundation for the order of mathematics and things, right? But it's really completed in what? Reason, right?

[32:49] That's what I was thinking when you were talking before. I think that's kind of like mathematics because quantity is in things, but mathematics is more. It's abstract, yeah. yeah. yeah, yeah. It's taken out of things. Yeah. And so it is kind of an abstract quantity, right? And

[33:06] it has a foundation in things, right? So in some sense it resembles logic, right? Now we talk about the universal, right, which has a foundation in things, but you know it's universal when it's in the mind, right? As opposed to Plato, I guess the separated forms, right? And then then the universals would exist, but in things, right? Just like you and I do, you know. But the when

[33:38] we talk about what a man is, right? What is a man if his chief good and so on? But now you are talking something universal, right? Now, but you know, you are not you are not just playing, right, with the chimera here, you know, the unicorn or something, you know, because you are dealing with something as a foundation in things, right? And but you separated what a man is from you and you, right?

[34:05] And we separated what a a dog is from this dog and that dog, right? And separated only the mind, and then only there is a universal, right? And so the universal has a foundation in things, but the man is completed, right? And the same thing is true about mathematical abstraction, saying, "you know, who is He speaks of, them, you know. So it may be that the Leonine has made a mistake.

[34:32] the new Leonine right? In in adopting those texts to put the three together, right? But somebody said they would always go together, so put them together, right?

[34:43] And that's a mistake. So in fourfold division, you are saying in mathematics. Well, it's a little complicated, there, right? And to say, are you dealing with an order in things like you are doing with in natural philosophy, right? Or are you dealing with an order in in reason, like in logic, right? What's kind of a a little bit of both, right? You know, it's got a foundation.

[35:14] It doesn't fit. Yeah! Yeah! Yeah! Yeah! And this little complication, right? Now, myself, you know, when Aristotle talks about rhetoric, right? Okay. Rhetoric is sometimes considered part of logic, sometimes not. But Aristotle says that rhetoric is a parafues What Parafues? Which could be translated English by an offshoot. It's an offshoot, he says, of logic and of political studies, right? Now, if you read through Aristotle's right

[35:57] rhetoric, there he will talk about enthymeme and example, which are two kinds of arguments, right? Which are like you know, syllogism and induction and dialectic, right? Okay. But then he'll talk about the various kinds of government, you know, and talk about the emotions, all these things. He references the emotions, which take up the rhetoric, right? So, what is the rhetoric, right? Would you put it with the third, or political philosophy goes in that third, right?

[36:38] The order which reason makes in the acts of the will and acts received from that, Or you put with logic, right? Well, it's an offshoot of both, right? So you can use the text, you know, to explain what this is, but you wouldn't put it simply under one or the other, right? Okay. Well, then when I was teaching philosophy of science, let me just put the order of the orders.

[37:04] So by making here, huh? The order not made by reason, but nevertheless considered by reason, right? And this is the natural order, and this is a concern of actual philosophy, right? And Thomas has the footnote, says, and the order considered in wisdom, right? Okay. So order not made by reason. Then there is the order made by reason, but he doesn't bother with the, you know, you know, you know, the rule two or three.

[37:48] He said he didn't do it. I mean, see that, right? But the next three orders are the orders made by reason, right? So we have the order not made by reason, the order made by reason, but he immediately divides it into four, right? Aristotle's even worse if he divides into ten categories, right? But when Thomas explains it, he always divides it two or three. It's the order made by reason in

[38:17] its own acts and thoughts, right? Okay. And this is considered in the science of logic. Then there is the order made by reason in the acts of the will, right? And emotions too, if you have. Okay, and then the acts proceeding from those. And. This belongs to practical philosophy, ethics, domestics, and politics, right? And then finally, there is the order made by reason in he says exterior matter.

[39:04] Okay, and so you have all these practical arts, like carpentry, cooking, and so on, right? Okay, and these things done by the matter in which they make, right? Which requires different tools and different way of working, right? So I used to take example of wood and and glass, right? You know, you don't take glue. You don't take a hammer and a saw. I used to contrast my wife and my brother-in-law.

[39:39] Brother-in-law is a carpenter, you know. And his tools are the hammer and the saw, and my wife, she makes, you know, she makes dresses, she makes things, but she uses the needle and the, you know, and the scissors and so on, right? To cut the material, right? Well, you don't see my brother-in-law; they're trying to cut the wood. So when you have a a matter that requires different tools, you can use the same tool to do different kinds of wood, right?

[40:06] But but but wood and cloth, right? You use the scissors the one and the saw for the other, right? Or the hammer for one and the needle to put a little. Right? Doesn't he's a man? Yeah, the dress, right? He doesn't out there trying to you know with a needle. Okay. So this is what they call the the the uh mechanical arts right? as opposed? To the liberal arts right Okay.

[40:33] Well, in the in the text I actually saw which is in the very end there you have the natural and then the reference to metaphysics, right? Some people want to stick in mathematics there, right? Maybe it's not purely that,

[40:50] but in the case of rhetoric, where does you put rhetoric, right? Because rhetoric is the art of persuasion, right? And you persuade men to some extent by some argument or current argument, as Aristotle says, and that seems to be what, like this, because you talk about arguments, talk about logic, right? But then you also what persuade men even more so by moving their emotions and their prejudices, right?

[41:23] Huh? And that's something you know that belongs to what political philosophy, the customs of men, right? Okay. There was some guy who hated Nixon out there in California, right? And so he'd follow Nixon on a tape recorder. So if Nixon's talking to businessmen, you know, you might get a different talk. than he's talking to laboring men, right? Huh? And so on and so. But you have to adapt yourself to these things, right?

[41:49] But the most persuasive things is the image you project of yourself, right? I'm a man, you know, who's I'm talking about, Right? I'm a man. that, uh, has your good in mind, you know. I'm, uh, I'm one of you. you know, some. Nonsense. I feel your pain. Yeah, yeah, yeah. And that's that's the thing when uh, the uh, the Japs strafed McCarthy's rookie, you know, he's in the office there, you know, and bullets came through, you know.

[42:19] It's the guy in the other office there? The officer runs in to see if McCarthy's okay. and McCarthy says, yes, what, what's the problem.

[42:27] You know, that'd be cool, right? huh? Yeah. He goes out, you know, you know where the, he's going with the Jap, you know, what do you call him? Sniper. Sniper's yelling, and the guys come right up to the crowd. Runs again. We just kill the sniper over here. He says, "That's that's the thing to do." He says, "That's the right thing." That's what you're supposed to do, you know.

[42:47] He's got to be, you know, he's not afraid at all, right? Yeah. So, but you got to understand the word courage, right? And these other things, right? To be able to project this, so it's an offshoot of what logic and of political philosophy, right? And let's take an example there, you know, of Demosthenes, right? Looking at one of Demosthenes' speeches, right? And he's making fun of the opponent there because he came up the hard way, right?

[43:17] He's describing plinches and so on. Well, in a slaveholding society, the aristocratic thing, you know, you know, that's you know that's going to be very bad rhetoric in a democracy, right? Oh yeah. Because we admire a man who's self-made rather than a man who was born. wealthy right, Huh? And a man who worked his way up and started off from the very, you know, that—that's political philosophy, right?

[43:42] It tells you what the customs are of the democratic man and what the customs are of the aristocratic man. So, I wouldn't try to put rhetoric and try to shove it into one of these four. I'd say, as as my teacher Aristotle says, it's a paraphuas? You know, and

[44:06] it's kind of an off-shoot, the way he translates English. right, So it's an off-shoot of these, right? Okay, well, then we're now studying experimental science, right? It's a philosophy, science course and so on. Well, as my good friend Heisenberg points out, you know, modern science is a union of natural and technical science, right?

[44:33] So experimental science, you know, is based on the experiment. Is the experiment something natural or artificial? Well, it's a little bit of both, right? So it's kind of an offshoot of what these two, right? Just like right is an offshoot of these two, right? So you couldn't simply, you know, Heisenberg insisted, we can't simply talk about the natural as natural anymore in experimental science because there's no way to know these things without acting upon them, right?

[45:01] And acting upon them in a way that that very much changes them, right? So what do you have? See, it's kind of an offshoot, right? So I was trying to to borrow this word of Aristotle and say, you know, okay. Well, then the question was, where do you put mathematics, right? Is mathematics purely one of these, right? Well, if, as as Thomas said, mathematics has a foundation in things in the natural order, right?

[45:33] But it's what Abstracted, right? It's completed in reason, right? It's a little bit like the other example, it is universal, right? Universal, you know, has a foundation in things, right? If I get these universals, I get universals in my mind: cat, dog, cheetah, horse, you know. You know, I'm not talking about these universals of man, woman, animals. Universals, where the heck did I get these universals? Right?

[45:57] There's a foundation in things, but they weren't universal in things, really. And does this, in some way, explain at least? I mean, this is kind of related, but it explains the difficulty of Anselm's argument. Because I think his argument has, I I think it has a foundation in his experience of reality, and he's trying to reason from that. That's my that's my impression of it, but I mean that's kind of off topic Yeah it's a little different.

[46:33] So. Now, okay, so the paraphuas is, you know, a little complicated. So this doesn't include everything, right? The original thing, but it does help you to understand rhetoric, right? And experimental science.

[46:53] That's what I've heard. Remember when my mother used to work at the art institute and the field museum in Chicago, both places. Yeah. She said it was a big argument among artists whether photography was an art or a technical science, which is because while you're dealing with a contraption, a gadget, you know, a tool. Yeah. But it's a question of seeing the light in things and the shapes of things, the composition of certain limits of things.

[47:27] So it's kind of a combination in some way. Yeah, and you see these exhibitions at the museum of photographs, right? But they're they're done in such a way that that you. Well, you look at Ansel Adams or whatever his name was. It. They're just black and whites, and they're just nature, but they're stunning. I was standing in my backyard and I was looking, you know, over and towards the neighbors across the, you know, because that'll be a nice picture, except for those damn wires.

[47:53] I thought taking the wires down. I just want to take a photograph, without the wires in there. That's that's what they do now on the computer. They can change all. Yeah, yeah. Take the wires down on the computer.

[48:15] So. Article three: Whether any act increases the habit, right? To the third one goes forward. Thus, it seems that any act increases the habit. For multiplying the cause, the effect is multiplied, right? But the acts are causes of the what? Of some habits, as has been said above. Therefore, the habits are increased with the acts being multiplied.

[48:46] Moreover, about the same, there's the same judgment. I gotta be careful about that now. But all acts proceeding from the same what habit are similar. Therefore, if some acts increase the habit, any act would increase it, right?

[49:04] Moreover, like is increased by like. But each act is similar in habit, similar to the habit from which it proceeds. Therefore, each act increases the what habit?

[49:19] Using the expression here all the time now, huh? Take it to a new level, right? But not every act takes you to a new level, right?

[49:33] But against this, the same is not a what cause of contraries. But as is said in the second book of the ethics, some acts proceeding from habit diminish it, as when they are negligently what? Done. Yeah. So if you're saying your prayers, you're negligently, you might be what? Decreasing, diminishing your hope. Yeah. I mean, you're hopeless yet, but I mean, you know, yeah. Think some people just sit there, kind of rattle off their prayers, and

[50:07] therefore not every act increases the habit. I answer: It should be said that similar acts cause similar habits, as is said in the second book of the ethics, right? You know, in a sense, Meno is asking Socrates, right, how virtue is acquired, right, whether it can be taught or not, right? Chrysostom Of course there is too argues that the moral virtues are caused by what repeated acts.

[50:40] So if you're a father there, you know, usually your your little boy or girl is going to pick up something in the store they shouldn't. You know, that isn't theirs, right? Piece of candy or something, you know, or a little toy, you know, or you see them with it with a they go to some other kid's house and and they like some toy and they take it home without.

[51:02] So you see them playing with it, and you say, "Now, did Jane say you can take that? " You know. Not confirming advice yet, right? You know. Don't you think Jane might do such? You know? Maybe she should take that back. Oh, you know, huh? I think I used to get the kids in there a little bit, you know, and they had some candy, you know. I'd say, "Oh, could I have one of those pieces?"

[51:25] At first, you know, then okay. And after a while, they become you know generally quite generous, right? Now they don't think, you know. I wonder with with all those ones out there in in Kansas or in Missouri, you know, you know the one of my colleagues they were colleagues saying they come home, you know, and he had you know maybe some candy here, but he's got about six or seven brothers and sisters, you know, so it would be gone like that, you know.

[51:52] So I need stuffing your mouth before you go in the house, you know. Yeah, but little things like that, you know, huh? You know, it's okay. Nice, nice, nice. And then you finally they start to share. You know, similar actions producing soon in what habit, right?

[52:13] I told you that story there the time we found that billfold there, you know, in the Minneapolis there, my brothers and I, and we know somebody dropped in the Minneapolis parks there, and so we go down to the food thing, and they didn't have any record of somebody, you know, asking for it. So we brought it back home and looked in the paper there and find some guy advertised for it, you know.

[52:35] So comes out junkyard card, but but but but. But he definitely got worried, you know. So he wanted to get us a new award, and my father says, "You know, I'm coming out to check any financial thing. I wanted to be down to the drugstore and buy me a soda. No, no, no, no, nothing. You know, you used to return something, somebody else's, you know. But that's kind of a good example, you know, huh?

[52:55] You know, the idea that you know you don't even you don't even think of getting a reward for giving somebody what is somebody else's thing, you know. Yeah. But that's where they're you kind of inculcate this, you know. Makes it hard for me to steal like this. Get just this can't get myself up to doing, you know. Can't take your billfold or your money, just you know, just loose cash or all that.

[53:17] Just can't try. But if I had a special edition of Shakespeare, I think I'd be I'd be worried about. it Well, I help, you know. You know, I count the county house. I go and I count the money for the church now. You know, I mean, some other cases for counting it now. So it's just a joke. There we go. Cut off our little bones, you know.

[53:36] But you know, you could you could do it. Just just just just just just try it if I can't do it. Um. See, as soon as we started taking I soon start taking a little bit today, you know, and next week a little bit more. Yeah, sometimes even the priests are getting troubled on some of the parishes, you know. Fortunately, okay. Now it says likeness and and dissimilitude, uh unlikeness, are not only to be noted according to what the same quality or diverse quality, but also according to a diverse what?

[54:16] The same or diverse way of partaking, right? For black is not only dissimilar to white, but also what? Less white. Less white to something more white.

[54:32] For also motion comes from something less white to something more white, as it were from opposite to the opposite, right now. Aristotle talks about changes being between contraries, but you don't always have to go from black to white. You can go from gray to white, or gray to white is like black in comparison to it. and so on. Like what's her name in *Two Gentlemen of Verona* when he's when when what's his name sees Sylvia and his former girlfriend, he thought she was the swarthy Ethiope compared to this one.

[55:09] Yeah, yeah, Valentine yes. Proteus not Proteus, Proteus, Proteus. Yeah, Proteus. Yeah. Name for the character there in Greek mythology, right? Always changing his shape.

[55:30] Because therefore the use of habits consists in the will of man who uses them. Just as it happens that someone having a habit does not use it right, or even does the what contrary act, right now. So also it can happen that he uses a habit according to an act, not corresponding proportionally to the what intensity of the act. If therefore the intensity of the act is proportional, equal to the intensity of the habit, or even exceeding it, any act will either increase the habit or at least dispose for the what growth of it.

[56:15] If we speak of the growth of habits in the likeness of the growth of what an animal, right? For not just any what food taken in act increases the animal, just as not just any drop of water causes the stone to fall, right? Or breaks it. down. But multiplying the growth, the food finally becomes about growth, right now. So likewise, multiplying the acts, the habits increase. If, however, the intensity of the act is proportionally deficient from the intensity of the habit, such an act is not disposed to the growth of the habit, but more to the what diminution of it, right?

[57:00] So if I had kept you know down St. Paul, there talking to my friends you know about the first chapter of physics, I would not have grown in my habit, right? I get cognizes very intensity, right? You know, and and it makes me understand the first chapter more, right now. Then Monty, yeah, are you? You know,

[57:23] see, I was one of my brother Marcus's friends. You know, he says this is kind of tiring. You know, I mean, you know, he's so intense. You know, are you? You know,

[57:36] one chorister. You know, I forgot to text to Thomas. He says, you know, you know, because the reference forgotten text to Thomas. You know, and waiting for him when the text in all the classes before he got to the forgotten text. You know, you're really, you're really up up for it. You know, when it comes out, you know, the text for Thomas compares what logic to natural philosophy rather than grammar.

[58:03] You know, where there's a likeness to between logic and natural philosophy, and not unlikeness to grammar. I think grammar would be with logic because they're both liberal arts right? Forgot the text

[58:21] Yeah I told you that at the party one time with Monsignor, Dionne, he's not much good making small talk, you know. I could see it a little bit, you know, getting rid of the ears there, talking to the ladies and so on. So I come over and say, "Can I ask you a question?" Oh yeah. So I had to ask him a question We start going like this, you know.

[58:42] and so all the guys, all the students, oh yeah. Yeah. But I think is there something like that? I mean, even like for a ball player or something like that, right? Huh? You know, he might go to something and get a certain what increase in his ability, right? Because he gets into a little more of what structured exercises or something of that sort, huh?

[59:13] We go out golfing or doing some other sport with somebody who really knows what he's doing, you know, and and you start imitating him and so on, and you start to what come back better, you know.

[59:24] Now we sent my daughter over to Rome there, you know, and then the next year it was uh, where is that place? For the study of the language there, what is it? Forget the town. Where is it? I guess at one. Where is this? Yeah, and she went there and really helped her, you know, get her accent of the Italian better. I don't know how good her accent was at the end, but uh, but, uh, yeah, Warren Murray's talking to me on the phone there about these.

[59:54] looking at Dante, again, he says, you know, people say he's great, so I think. I better get him. in, But you know, he's talking about the Italian, right? Huh? He's got you know somebody reciting it in Italian, and he got a real sense of the kind of rhythm of it, huh? I guess he doesn't have a meter. He has a different meter at different times in different ways and so on.

[1:00:11] But he's playing over the over the telephone a little bit. That's a second-rate good work. I just have to read Dante in English, huh? Coe, there

[1:00:27] we had this professor of English there at the College of Saint Thomas, you know. How many languages he had? You know, he had a photographic memory, right? Huh? So he says to me, brother Marcus, says, "Do you know Italian?" Marcus says, "No." Do you know Latin? Says, "Yeah, that's good enough." Let's do Dante in Italian. And another guy, he did Arabic, huh? And I read Greek with him, and you know, he wanted me to read, read, including German there, but I didn't get involved in that.

[1:00:57] he knew all these languages. Oh, it was a difficult language, he said. Look at the grammar book twice, he said. And then, and then one one Christmas we we had a high Mass in the parish there. We had the auxiliary bishop there. You know, resided there, you know, and so on. So. Christmas, is a big thing you have that music, ready, isn't it? And the? Organist got sick or something like that.

[1:01:17] desperate, so they called his professor. He comes over and plays the organ, and I'm not an expert in that, but I couldn't see any any false notes or anything like that, you know. Yeah. They say he knew mathematical physics too. I don't know.

[1:01:34] Yeah. My old teacher, Kasurik, you know, he defined a poet as a man with his brains kicked out, right? And Crowell says that's the first definition of a poet. I agree with. He says. He's an English professor, the head of the English department, you know. So he's a solid guy, you know. You go in and see him, you know, for a while and talk to him. and he says, you know, get the hell out of here, he'd say, you know.

[1:01:56] He'd come into class and kind of slam the chair down. Can't you imagine? And then class, you know. Something just. The people used to come, even even the seminarians used to come over to St Paul Seminary just sit in his afternoon, you know, class. " there and kind of the great books, you know. Of course, he gave so many books, nobody could read them all, you know.

[1:02:19] You guys read all these books? And he didn't give you absolution, you know, for not reading all the books. that he had assigned. He's a

[1:02:28] great guy? a great guy? I heard recently that Cardinal O'Malley knows 8 languages. Mm. I didn't know that. No. It's pretty impressive. I guess we have to stop now. I guess so. At the beginning of the next question: the corruption and diminution of habits. huh? Mm. That's. Great stuff here.