Love & Friendship
11. Aquinas on Love: Review, and Jealousy and Zeal as an Effect of Love
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[0:00] Okay. So there's your stock number. I'm going to be going away for a few number of weeks this summer. That I'm in been. Let's say our little prayer. Name of the Father and the Son and the Holy Spirit. Amen. God our enlightenment, guardian angels, strengthen the lights of our minds, order and illumine images, and arouse us to consider more correctly. Saint Thomas Aquinas, angelic doctor. Pray for us.

[0:33] Help us to understand all that you've written. See my guardian angel and I. It's my co-author there. I said yeah too, you know. There was a lot of presumptions, you know. Do you need a copy? I've got some more copies of the last three. Last three effects of love. Yeah. No.

[1:05] I got the first three effects too. if someone doesn't know that. Okay. Brother, Isidore. How do you do? All right. You have a copy of the text? No. Okay, I give you these two right there. Okay.

[1:39] So, let's. I recall a little bit here. Thomas's treatise on love has how many parts? Three. Three. Yeah. Three. Yeah. And the first part, which is in the first question, was on the nature of love, right? And then the two main divisions of love.

[2:07] The love which is an emotion, and the love which is an act of the will, right? That's one division. And the other division is the love that is a called the love of wanting, and the love of what friendship or the love of wishing well.

[2:27] Okay. Of course, in that first part, that first question, he talked about the nature of love, huh? So, what is love? He defines love by reference to the heart, the power of desiring, and reference to its object, right? And love is nothing other than the what Conformity. conformity or agreement of the heart with its object. So love is more basic than wanting.

[3:07] Because I want what I love. I don't have it. So wanting arises from love in the absence of the non-possession of what it is that you love. That's why there's no desire in God.

[3:25] But if you get or possess what you want, then love gives rise to joy or delight or pleasure in the presence of the object. Okay, so love is the basic emotion. One kind of love, right? Or the basic what? Act of the will. Okay. So I like candy. That's. Like is another word for love. Maybe a weaker word, but same thing basically. And because I like candy, I want candy, but I don't have it.

[4:05] or haven't had it for a while. And when I had it, then I have joy. Okay. At least it describes me as a little boy, anyway. I play two cents a lot, sir.

[4:21] You know, the second part in this next question, question before this question, was on what the looking before, right, at the causes of love, right? Yeah. And the basic cause of love is what. The good. The good, yeah, yeah. But you could add, as he does in the second article, the good as known, right? Might be known by the senses, like the candy, right? Might be known by the reason as wisdom, right?

[4:54] So love of candy is probably in my concupiscible appetite, my emotions, right? But my love of wisdom is in my will, huh? And the love of God would be in the will, primarily.

[5:10] And then the third cause of. love, right? Love, which he contrasts, because because a kind of basicness that separates it from the good, right? But that third cause of love is what? Likeness. Likeness, yeah. And you might, from what we learned in the first article here, say likeness or identity, right? So I like you because you're what? Like me.

[5:41] Of course, I like myself, except really more than like myself. I am like myself. That's what Richard the Third says, right? Richard loves Richard. That is I am I, right? Okay. But notice, huh? This kind of of cause is different from the good.

[6:04] And so he took that example from, Wuthering Heights where the woman is attracted to men. One man because she sees his good qualities. And the other man because he's like her. And there was a more particular question raised, which is stronger, right? Okay. And in her own words, she's more drawn to the man who is like her. And that makes a certain what danger you might say, right?

[6:40] Okay. That I might be attracted to somebody who's more like me. Rather than someone who's what? Better. So those are two very basically different causes of love.

[6:59] Now the fourth article is not as basic, but it's how some other emotion or some other act of the will can cause love, but it presupposes a more basic love.

[7:12] And so the more basic causes of love are really the good and likeness, huh? I was reflecting on the words of the seven wise men of Greece. According to legend, they put up over the Oracle Delphi two phrases, two exhortations: "Know thyself," and nothing too much, huh? And I was reflecting on the fact that they urged us to know ourselves, but they didn't put up there, "Love yourself,"

[7:48] because men don't really know very well what they are, right? And but they do naturally love themselves, right? So much so that in the commandments of love, you're commanded to love God, right? And then to love your neighbor as yourself, but it kind of supposes that you what? Love yourself, otherwise you couldn't love your neighbor as you love yourself, huh? Now, perhaps there's a second subtlety in the Seven Wise Men of Greece, right?

[8:20] And that is if you succeed in truly knowing yourself, not only what you are, but your individual things, you probably find you're not too lovable.

[8:32] So knowing yourself might get in the way of what I mean, truly knowing yourself, huh? Might get in the way of of loving yourself somewhat, huh? Okay. Like Richard there at the end of the play, huh? When he reflects on all the evil things he's done, right? But it's like what the scripture says, or the psalm says, you know, the man who loves iniquity hates his own soul.

[9:03] Now, the third question, which has six articles in it, is looking after love, right? At the effects of love. Now, I know no treatise, even in Aristotle or the Greek philosophers, as complete and as basic as this one on love, huh? In any more particular consideration of love, like the romantic love, let's say, right? Or the love of wisdom, or the love of God, or something of that.

[9:33] You can approach that more particular love with this general understanding of love and its causes and effects, right? Okay. If you love God, why do you love God?

[9:46] Well, part of it is because God is good, right? And because in some way you know that God is good, right? But you're also made in the image and likeness of God, right?

[10:01] So your soul, especially, is in some way what like God, right? And that's a different what reason, right? Uh than God being good, right? So you have a kind of an outline in which to fill in in the particular things, right? Okay. Why do I love wisdom, right? I know it's because I like wisdom. I think it's primarily because I see the goodness of wisdom. What a good thing it is!

[10:36] And so the goodness of wisdom and my knowing that what wisdom is are very much causes of my loving what wisdom, huh? Now, I read these six articles dealing with the effects of love. Of course, our human mind breaks down when it comes to a division into more than two or three, huh? And what you'll find the mind tries to do is to get to a division into more than three by dividing and subdividing, right?

[11:22] Or by crisscrossing two different divisions. Um, I think if you look at these six articles, you might want to distinguish the first four against the last what two, huh?

[11:44] Because the first four, and especially the first three of those four, right, are looking at the effect of love in comparison to the object of love, to the loved, right? So the first article, if you recall, the first and basic effect of love is to unite the lover with the loved in some way.

[12:13] Um, and the second and the third causes in our way are connected with that first one, maybe elaborating some things that are not so explicit in that. The second effect of love is this mutual what staying within, which Thomas breaks down into staying within on the side of your what mind, right, and on the side of your will, right.

[12:42] And then the third effect was the ecstasy, the going outside of oneself, right? Um, which is more complete, of course, in the love of wishing well. We seem to forget yourself and put yourself in other person's shoes, right? But even the love of wanting you go outside yourself is if not being sufficient, right?

[13:11] My mouth is not sufficiently sweet. I got to put some candy in it. Okay. So you see how those three effects are all reference to the what object of love, huh? But the basic one there is to unite you with it.

[13:31] Now the fourth effect, which I would distinguish against the first three, right? Because the fourth is is dealing with the what gets in the way of what you love, right? Either gets in the way of your getting or enjoying what you want, with that kind of love, right? Or what threatens to harm in some way the one to whom you wish what well, right?

[14:10] So if I love my children, there's I'm united with my children, right, huh? But then if someone or something is threatening my children, right? Then out of zeal I move against that, right? If I love my country and something insults my country or moves against it, then I move with zeal, right? You can get an example of that in our Lord, right? Where he chases the money changers out of the what temple, right?

[14:45] My father's house is a house of prayer, right, huh? You have made it in a thief's, huh? But that's the fourth effect of love, right? Okay.

[14:57] Now he goes the temple to be with God, right? As if he weren't God already, but he goes the temple to be with God. That's referring to those first effects of love, right? The union and so on. But when something threatens the temple. right, then he moves what against that, right? Huh? Okay. Now you notice how in my translation here of the fourth effect of love, I use two words, right?

[15:27] Because in English now those two words have somewhat got a different meaning, right? And jealousy is used more with the effect of what the love of what wanting, right? Huh? And especially you know if a man wants a woman or something, right? A woman wants the man and someone else is threatening your enjoyment of this person, right? Then you have jealousy, right? Huh? Okay. Or if you want to be president or you want to be some other position or, it's not right.

[16:01] And someone else is threatening to get that position that you can't both have, then you're jealous of them, right? But they got the promotion and you didn't get the promotion, or whatever it was. okay. why zeal is used more with regard to the love of what? Yeah, wishing well, right? And but in in Latin and and even the Greek you have somewhat the same word for both, huh?

[16:26] And even in English you can see a little bit the J E A L and Z E A L are basically the same root there, okay?

[16:38] You find it sometimes. These probably come from the same word, but Latin, huh? Zealous, you know, zeal. But you find sometimes these words come in which are etymologically exactly the same, basically, and they take on different meanings. I notice this with the word metaphor and the word translation. Yeah. Fora and latio meaning to carry and meta and trans over. So metaphor etymologically is the same as translation.

[17:14] But in English today, translation means carrying over the meaning from one language to another language, right? Metaphor is not carrying over the meaning, but carrying over the what? Word. Yeah. See. You eat too much, you pig. See. So I don't mean you're really a four-footed animal with a tail and a snout, right? There would be some likeness to you and that animal, right? But I really haven't carried over exactly the same meaning, right?

[17:52] You rat, you snake, you, you know. Okay. Um. But sweet honey, right? Those are metaphors, huh? and so if romeo if Romeo calls Juliet honey, it doesn't mean that she's that yellow thing produced by the bees, right? So he's carried the word honey over, right? From that substance to Juliette, but not exactly the same. What meaning, right? So, why should metaphor mean carrying over the what

[18:28] word, but not the meaning exactly, right? And translation mean carrying over the meaning, but not the word, right? Why just that? Just a question of chance and custom, now, right? Okay.

[18:48] Can you take a general question on the review? part yeah, yeah. um is then the love of wishing well really the most basic? Because the love of wanting is based on that, correct? Because you want something, because you wish yourself well. Yeah, yeah.

[19:08] Usually, when I talk about this, I'll say that for yourself, you naturally have the love of wishing well. Okay. For non-persons, right? Especially, you know, things like candy and wine and so on. You have simply the love of what wanting.

[19:31] But when you talk about another person, then there is an ambiguity there, right? Do I simply want her company, right? For what I get out of him, what you bring to my life, or do I really wish well to you? huh so i always give example in class. There, when the guy comes into the mixer and he sees a beautiful girl, right? What kind of love does he have?

[20:05] Oh, I wish well to her. No, I mean, me and my students are honest enough and know themselves enough to know that that's. not. What's going on, right?

[20:17] She's the good he wants for himself, right? Her beauty and so on. It's not that he sees himself necessarily as the best thing that could happen to her. He's wishing her well, namely wishing upon her himself. pretty, you know, crazy to think that way, right? You see. So

[20:43] when you're given the commandment, right, to love your neighbor as yourself, right, you can come back to that commandment with that distinction, right, and saying what kind of love do you have towards yourself? Well, it's the love of wishing well, right? It's not the love of wanting. So you're being commanded to love your neighbor by the love of wishing well, rather than by the love of what?

[21:11] Wanting, huh? So you see how these distinctions are the most basic ones, really, about love. When you come down and talk about, you know, the girl at the party, or talk about loving your neighbor and so on, these distinctions are the fundamental ones to begin to discuss this, right? Okay.

[21:35] I remember a girl one time in the love and friendship class, you know, kind of reflecting conversation outside of class. There, you know that, and how her father and mother, you know, had stuck together, you know, for thirty, forty, however years it was, right, huh? But kind of secret it was that they really did wish well to each other, huh? You know. In other words, if you went into to she kind of saw this.

[21:59] If you went into wedding, simply with the love of wanting, right? Well, then when the beauty of the woman goes away, right, you might look for a younger woman or something, right? Um, um.

[22:14] So she kind of saw that was a secret of their what? Stable marriage, huh? That they had the love of wishing well. They really did wish well to each other. It's kind of interesting. She saw that, huh? Okay. So let's look a little bit at the little quotes here. I think we saw them before, but I know we just begin there. The fourth effect of love: jealousy or zeal, right?

[22:44] The first one is from Shakespeare's play, there, Troilus and Cressida. More vindicative than jealous love, huh? I like the way Shakespeare speaks. He often speaks this way: jealous love, where the cause is the what noun, right? In this case, and the adjective is the what? Is effect, yeah. Okay. Scornful pride. Once in a while, he reverses it, right? And has the effect, right? The noun and the cause, the adjective, right?

[23:25] But here, he makes it the adjective, huh? So jealous is not really a property of love, but an effect of love, huh? But when some impediment to what you love comes up, huh? This is getting more romantic love. Now the same way in the second one here in the Two Gentlemen of Verona, Valentine is fallen in love with the daughter of the duke, right? Of course, he's a nobody, so to speak, in that society, right?

[24:00] And the father's planning to marry her off to some rich moneybags, huh? My foolish rival that her father likes, only for his possessions are so huge, is gone with her along. I must after, for love though knowest is full of jealousy.

[24:19] But notice, is is love filled with jealousy, like my glass is filled with water? Nice way of speaking, right? But it's really a what? An effect, yeah. And true love and strong love is full of jealousy, right? That's going to be very, going to be a very strong thing, huh? As

[24:49] soon as you get someone who's kind of sick with jealousy, right? He said, "Have you seen this? " They mentioned a case. The guy worked at one time. His wife was insanely jealous. I think was quite innocent. And did I tell you these stories? I don't know. I Can't remember. Um One time there's a kind of a little social thing at the boss's house, right? And the boss's sister wanted to show Charlie something in one of the bedrooms, right?

[25:24] And she got jealous because he went in the bed with one of the. That's not the time you're going to do something. if you're after doing something, right? But the other thing was kind of funny.

[25:37] Sometimes the clerks from the bank around the corner from the store would come in in their half-hour break, or it was, and get a coke in our shop, right? Just you know, a bit cold drinks. And so you know, we get funny talking to them and so on. And one day Charlie, in the summer, there was talking to one of the bank clerks and, got talking. You know, where are you going on vacation this year, right?

[26:02] It seemed that she and her husband were going at the same place where Charlie and his wife were going. Oh. And Charlie says, "For heaven's sakes, he says, if you see me down there, don't say hello. "

[26:16] well apparently his wife is kind of insanely, insanely jealous, right? I mean. So. Who's that? It's a bit funny to see that. And the third one from again a love narrative poem by Shakespeare. For where love reigns, right, where love is in control and power, disturbing jealousy doth call himself affection sentinel, right? So this is the guard there, right? To guard what you want, so no one else gets it, huh?

[27:02] Now the brothers Karamazov. Did you ever see the movie version of that? The one with Yul Brynner and so on. Not that he's worth seeing, but. But the one who plays Grushenka, and actually she really is, she's a German actress, you know, and she's really kind of you know very pleasing thing, smile and everything in that thing. And she's driving people crazy with jealousy, right?

[27:25] But anyway, she herself has some of this too, right? I am not offended that he is jealous of a girl like me. I would be offended if you were not jealous. Now, why would you be offended if you were not jealous? Lover, ain't even. Yeah, that would be a scientist, right? That doesn't really what. Lover, yeah. Okay. Of course, you know Shakespeare's great play there, the othello, right?

[27:55] you see the jealousy there. She says, "I am like that. " She herself, I am not offended, jealousy. I have a fierce heart too. I can be jealous myself. Thank you.

[28:13] Now Tobias Smollett here, The Adventures of Roderick Random. The ball night being arrived, I dressed myself in the suit I had reserved for some grand occasion, and having drunk tea with Narcissa and her brother, conducted my angel to the scene, where she in a moment eclipsed all her female competitors for beauty, and attracted the whole, the admiration of the whole assembly. My heart dilated with pride on this occasion, and my triumph rejected all bounds.

[28:41] When after we had danced together, a certain nobleman, remarkable for his figure and influence in the ball room, came up in the hearing of all present, honored me with a very particular compliment upon our accomplishments and appearance. but now no sudden change. But this transport was soon checked when I perceived his lordship attach himself with great assiduity to my mistress, and say some warm things which I thought savoured too much of passion.

[29:09] Right? So now this is competition. Right? It was then that I began to feel the pangs of jealousy. I dreaded the power and the address of my rival. I sickened at his discourse. When she opened her lips to answer, my heart died within me. When she smiled, I felt the pains of the damned. I was enraged at his presumption. I cursed her complacence at length he quitted her and went to the other side of the room.

[29:37] Narcissa, suspecting nothing of the rage that inflamed me, put some questions to me as soon as he was gone, to which I made no reply but assumed a grim look, which too well denoted the agitation of my breast and surprised her not a little. She no sooner observed my emotion than she changed color and asked what ailed me.

[30:03] Now from James Fenimore Cooper, one of the first famous novelists here in America. Francis had with the keen eye of jealous love. What's that The. Keen eye of jealous love, right?

[30:18] So you got love, the effect of love, jealousy, and that makes your eye keen, right, to see. Easily detected the attachment of Isabel Singleton to Dunwoodie. Now, notice all the examples up to this ones are from very well known examples, right? Of romantic love, right? And jealousy being an effect of that, right? Okay. Now this next one here, it's a different kind of love, right? It's more a love of wishing well, right?

[30:50] Where this man truly wishes well to the other man, right? I could not stay behind you, huh? Although it's kind of dangerous for Antonio to be in the city if you'll find out later on. I could not stay behind you. My desire more sharp than filed steel did spur me forth, and not all love to see you, though so much as might have drawn one to a longer voyage.

[31:17] But jealousy, there he's using jealousy in the sense in which we probably more today use the word zeal, right? But zeal for his what friend's safety in this town of sharpsters and other dangers. But jealousy, what might befall your travel, being skilless in these parts, right? Which to a stranger, unguided and unfriended, often prove rough and inhospitable. By willing love, the rather by these arguments of fear set forth in your pursuit, right?

[31:49] So he he loves this other man, and he has enemies in the city, Antonio. So he doesn't want to go too much out into the open, right? But then he gets what? His love gives rise to a concern, a zeal that something might, or someone might take advantage of his friend, right? And so, even at the risk of his own what? Life, right? He goes forth, right?

[32:17] Okay. So this is this is more. A jealousy or a zeal, you might call it, right? A movement against what might threaten the one to whom he wishes well, right? The one that is his what friend, Sebastian.

[32:40] And King John, King John is. Wants the throne of England, and he's kind of looks at one of his courtiers, you know, and kind of hints to get rid of that prince boy, you know, that's a rival for the throne, right?

[33:06] And this act so evilly born shall cool the hearts of all his people. Talking about King John, and freeze up their zeal, right? In other words, when they see that John has killed the little boy prince, right, they'll cease to love him, right, and that will what Freeze up their zeal, right? They're not going to move to protect John from his what enemies, right? If they love the king, right, then they will fight to protect the king, right, from whatever threatens the king and his throne, right.

[33:41] But if their love for the king cools, right, then their zeal will what cool or freeze up, huh? That none so small advantage shall step forth to check his reign, huh? But they shall cherish it, right? They'll instead of moving against what threatens his kingship, they will actually welcome it.

[34:14] Okay, so let's look now at the body of the of the article of Thomas here in the Summa, the fourth article. But bear in mind, now, in the Latin there, I think there's just one word, right? And I translate it by two words because of the way in English that jealousy and zeal have come up, right?

[34:39] One goes forward to the fourth. Thus, it seems that jealousy is not an effect of love, for jealousy is the beginning of strife. Whence it is said in the first Epistle of the Corinthians, chapter three, verse three: "Since there is jealousy and strife among you, but strife is opposed to love, right? Therefore, jealousy is not an effect of love, huh?"

[35:11] I was down visiting the grandchildren. there down in Kentucky. And one day we went over to Tennessee, there to the Hermitage, which is the home of Andrew Jackson. There, you know, the guy with the twenty-dollar bill, who's president. And then another day we went up to the to Ashland, which is the home of Henry Clay, right? So both places have biographies—one of of Jackson, which I read while still down there, and then a biography of Henry Clay, right?

[35:45] And of course, in the life of Henry Clay, you get you know Daniel Webster, and you get Calhoun, you know, and they call him the triumvirate because they dominate the Senate, and but they're all interested in being president. And the others, but you know, you see a lot of other conflicts going on like that between men who want to be president, huh? Jealousy, fighting, strife, huh? Okay.

[36:12] So since you're down at the time of George, Yeah. Moreover, the object of love is the good which communicates itself. huh? Of course, that's a famous statement going back to Danisius, huh? Bonum est diffusivum sui, right? You hear that being quoted all the time in the Middle Ages.

[36:34] But jealousy is opposed to communication. I don't want to share my wife with you. I don't want to share my candy with you. I need to hold myself. For it seems to pertain to jealousy that someone does not endure sharing of the love, as men are said to be jealous about their wives, whom they do not want to have in common with others. Therefore, jealousy is not an effect of love.

[37:04] Further, jealousy is not without hate, just as not without love. For it said in Psalm 72, verse 3, "I was jealous over the wicked." Therefore, it ought not to be said to be an effect of love more than of hate.

[37:25] But against this is what Dionysius says in the fourth chapter about the divine names, that God Himself is called jealous, huh? Zeal, because of the great love which He has for existing things, huh? Of course, you know how in Scripture sometimes it will speak metaphorically, right? As if the the the Jewish nation say, "As what? Turn away from God like a faithless wife, huh? " You see that, right?

[37:55] And God is said to be jealous, right? Can understand that properly, but. So Thomas in the body article says now, "I answer that jealousy, in whatever way it is taken. Comes from the what intensity of love, right?

[38:21] For it is clear that when some power tends more intensely towards something, the more strongly does it repel everything contrary or opposing. That's the basic reason.

[38:34] Since, therefore, love is a certain motion toward the loved, as Augustine says in the Book of the Eighty-three Questions, an intense love seeks to exclude everything which is repugnant to it. Okay. You can see why Thomas orders this after the first three effects, right? The first three effects are talking about the effect of love in comparison to the loved itself, right? And now the effect of love in comparison to what gets in the way, um,

[39:07] to what is contrary or in some way opposed to what you love. But then, in the second paragraph, he points out there's going to be a distinction in this regard between the two kinds of love, right? So, the effect will be somewhat different for the love of wanting and the love of what friendship, which which could be called the love of wishing well, right? Okay. You got to be kind of careful with that Latin term of friendship because it doesn't mean that you have friendship necessarily, right?

[39:45] Because friendship, in strict sense, means a mutual love, right? Yeah. But I can wish well to someone who doesn't love me in return. Yeah. Okay. Can love your enemies? Is scripture says something right? Okay. But they call it the love of friendship because that's the kind of love you're supposed to have for your friend, right? If I don't wish you well, I'm not really your friend, am I?

[40:07] I'm just trying to get out of you whatever you're useful for, right? That's not friendship in the full sense. For in the love of wanting, the one who intensely desires something is moved against everything that opposes the getting, right? Of what he wants, or the quiet enjoyment of what is loved.

[40:34] And in this way, men are said to be jealous for their wives, lest, through the sharing of others, there be impeded the uniqueness which they seek in a wife.

[40:45] Likewise, those who seek excellence, huh, to be president or something of that sort, are moved against those who seem to excel, as impeding their excellence.

[40:59] And this is the jealousy of envy about which it is said in Psalm 36: Do not be jealous of the wicked, nor envious of those who do wrong.

[41:12] But the love of friendship seeks the good of the friend. Whence, when it is intense, it makes the man move against everything which is opposed to the good of the friend. And according to this, someone is said to have jealousy, or maybe I think you should say more zeal, right? For a friend, when if anything is said or done against the good of the friend, a man is eager to what?

[41:39] Repel it, huh? And in this way, someone is said to be jealous or zealous for good, when he tries to drive away, according to his ability, those things which are, for example, against the honor or the will of God. According to that, in the third book of Kings, chapter 19, verse 14, with zeal have I been zealous for the Lord God of hosts.

[42:07] And John chapter 2 verse 17. The gloss says about the words, the zeal for thy house has eaten me up, and that he is consumed with a good zeal who strives to correct the evils he sees. And if he is unable to do so, he tolerates them, but laments them.

[42:31] But there was one Psalm there, you know, where one is asking God to have mercy because one is filled up, one is filled up with the contempt and the pride. Remember. And it's not so much, I think, the contempt you might have for you, right? But contempt might have for the church or for God or for good and noble things, right? Okay. So you're moved against them, right?

[42:56] Because you're in love with those things that they are attacking or having contempt for. Okay. Now, notice the first objection, huh? Talking about jealousy being the being of strife, wasn't that more result of hate than of love that you have strife with somebody, right? But that's because you're dealing here now with a second object, right? An object which is not the good itself, but something that is preventing you from getting or enjoying the good, or that is attacking, right?

[43:37] And fighting to harm the one to which you wish well. To the first, therefore, it ought to be said that the Apostle speaks there of the jealousy of envy, which is a cause of strife, not against the thing loved, but for the thing loved against the what impediments to it, huh? So this is a different object there, right? It's not simply the good there, right? But something else that is bad because it prevents you from getting the good.

[44:08] The second objection was talking about, well, doesn't the good spread itself around? And how then can this jealousy, which makes one want to hold on and not share something with others, right? Well, Thomas is going to point out that there are little goods and big goods, right?

[44:35] To the second, it ought to be said that the good is loved in so far as it is communicable to the one living; hence, everything that impedes the perfection of this communication is made hateful, and thus jealousy is caused in the love of the good. Now, the important distinction, but it happens from defective goodness that some small goods are not able, as a whole, to be possessed together by what many, right?

[45:05] Instead of having one glass of wine, a little glass of wine there, if I share with all you guys, why even bother, right. You know what I. mean Just too small, right? You know, just drop the unit, drop the unit, drop the unit, and it's gone, right? No, I got to keep all for myself and make it all myself, right? Although it's not worthwhile, right?

[45:28] I am seeing why. So when he gets home, I guess he came from a big family, right? So he says, if he came back with it, I said, "I'll pack some candy here, you know." And if he walked in the house and shared with everybody, ten kids something like that, you had to taste, right? So he stuffs your mouth before you go in the house. He says, "Well, that's it's a small good, right?"

[45:50] So you can't share it. And from the love of such things is caused the jealousy of what envy, right? But this does not properly happen in those things which are able as a whole to be possessed by many. And so, truth as such, right, should not be a cause for what jealousy, right? Because no matter how many people understand the Pythagorean theorem, right, it doesn't prevent me from understanding it too, right?

[46:25] Okay. It's communicable to infinity of people, right? But you are talking about the truth as truth, right? If you are talking about now the honor and glory of being the first man to discover the Pythagorean theorem, right? So the theorem is now called after you, the Pythagorean theorem. Only Pythagoras can have that honor, apparently, right? Archimedes can't have it. Nobody later can have that honor, right?

[47:02] But honor, the honor of being the first man to have seen something, right? It's a very small good compared to the truth itself, right?

[47:18] So scientists, you know, will fight as to who first discovered something. And if you know a little bit of the history of science, there are examples you know where one man maybe published before the other man did, so he got credit as being the first man. And they said, "What? But I saw it first, you know." And you find these fights going on, and you read about you know different groups of scientists are trying to find the solution to the same problem, right?

[47:42] And trying to beat the other guy. And the one scientist said, "You know, nobody remembers you're the second guy to have seen it. You've got to be the first guy to have seen it." Okay, but honor is a very what small good compared to the truth itself.

[48:01] So if there is jealousy in intellectual matters, it's not because truth is not able to be shared, right? But because some other good is more loved by somebody, right? He wants the honor of having been the first man to have seen this or discovered it, right? Preoccupation with small goods makes for small minds. But more jealousy, right?

[48:31] Okay. Henry Clay is supposed to be the famous guy who, in fact, in the book I just ran across again. You know, he's the famous man who said, "I'd rather be right than be president." Oh wow! I remember years ago, I was telling this I remember who had said it? You know, I didn't remember Henry Clay had said it. And I was talking to one of the historians.

[48:51] You know, kind of cynical guys. you know, history of mankind is you know pretty bad. I said, "Who was it that said, 'I'd rather be right than president'?" I said, "Probably a guy didn't have a chance." That's the attitude. you know? But you know the old saying, You know the politics, just like it is nowadays. You know, and even go back to Washington's second term. You know, I mean, the tax, the newspapers, you know, personal attacks upon the president.

[49:30] The language was even worse than it is today. It can be. So these things don't change too much. But there are men who are fighting to get good that only one of them can have, right? Only one can be the president. Only one can be the senator from the state here, you know, or only two can be, but

[49:50] it's one election. Only one team can win, right? Only one guy can be the gold medalist, right? One girl. Only one religion can be the true. So this does not properly happen in those things which are able as a whole to be possessed by many, for no one envies another in the knowledge of truth, which is able to be known as a whole by many, except perhaps about the excellence of such knowledge, right?

[50:33] Because I'm always trying to teach the students, you know, in the original meaning of the word philosopher is a lover of wisdom, right? But I say if you love wisdom for the sake of the honor of being wise, then you're really a lover of honor, not of wisdom. And so it's easily and easily what distracted, you might say, huh?

[51:07] Now, the third objection. huh Back again to the third objection there. Jealousy is now without hate. this is not without love. To the third, it should be said that the very fact that someone hates those things which are opposed to the loved proceeds from love, huh? Hence, jealousy is placed more as an effect of love than of what hate. So I love the girl, and therefore I hate that guy who's coming in, going to take her away from me, or something, right?

[51:37] Especially if he seems more suave, and you know, like the nobleman there in that example there from Tobias Smollett's novel, right? So if I hate this other man, it's because I love the girl, right? So the love is the original cause, right? You see how Thomas has ordered the effects so perfectly, right? He gives this effect after the first three effects, because the first three effects involve just the love, right?

[52:04] But this one here, is something that is in addition to the love that is impeding one from getting or enjoying it, or that might harm what one loves.