Prima Secundae
Lecture 106: Causes of Sadness: Unity, Desire, and Greater Power

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It's hard to get rid of hunger and thirst, right? Now the third article. Here's an interesting article, sir. The third one goes forward thus. It seems that the desire of unity is not a cause of pain. That's a strange, strange thing, huh? For the philosopher says in the 10th book of the Nicomachean Ethics that this opinion, the opinion which lays down what? But repletionite, filling up to be the cause of pleasure and... But again, the cause of sadness seems to come about from the pleasures and the sadness which are about what? But not all pleasure or sadness is of this sort. Therefore the desire for unity is not the universal cause of pain. Since repletion pertains to unity and incision to what? Multitude, right? Moreover, every separation is opposed to unity. If therefore sadness or pain is caused from the desired unity, no separation would be what? Pleasant, yeah. Which is clearly false in the separation of all what? Yeah, so it's St. Francis there, right? Happy, right? Moreover, for the same reason we desire the union of the good and the removal of the bad. But just as conjunction pertains to unity, since it is a certain what? Union. So separation is the contrary of what? Unity. Therefore the desire of unity is not more the cause of pain than the what? Desire of what? Separation, right? Now against this is what Augustine says. Who is this Augustine? He's quoting all the time, isn't he? Against this is what Augustine says in the third book on free judgment. That from what? Pain, which the beast's what? Sense. It appears sufficiently in what? Ruling. And what? Insoling their bodies. That their what? Souls are desiring of what? Unity, yeah. For what other is pain except a certain sense of division? Yeah. Corruption. Impatience. How many times have they been impatience? What do you think? Impatience. Yeah. It's not like a forever else is pain but a feeling of impatience in division or corruption. Well, what does Thomas say? It's a strange article. Isn't it fresh? I think it should be said in that way in which concupiscence or cupidity of the good is a cause of what? Pain. Also, the desire of unity or love. Is he saying that love is a desire of unity? Yeah. It should be laid down to be a cause of what? Pain or sadness. Why does he say that love is a desire of unity? There's some connection between unity and goodness, right? For the good of each thing consists in a certain, what? Unity, huh? These are all among the so-called transcendentals, right? It's in the text of Thomas there where he's talking about God being ipsa veritas, being truth itself, right? And he begins with what we think of as being truth in our mind, right? And sometimes they said the truth is the equality of the mind and things, huh? Now, when Aristotle talks about equality in the 10th book of Wisdom, he takes it as involving the negation of more and less, right? And so, when you go to Shakespeare, right, huh? And false death says, right? If they say more or less than the truth, they are villains and the sons of darkness. But to say more or less than the truth is to be, what? False, right? As if truth is neither more or less, right? Sometimes we say that truth is saying that what is, is, and what is not, is not, right? And false truth is saying that what is, is not, or what is not, is, right, huh? Which of these is saying more than the truth and which is saying less than the truth? When I say what is not, is, I seem to be adding to the truth, right, huh? When I say that what is, is not, I seem to be subtracting the truth, right? Okay? So, when I go to get testimony there in the court, and the police want to know, who was in the bar at 10 o'clock, right? And suppose, just, let's say Tom, Dick, and Harry were there, right? Well, I swear to tell the truth, the whole truth, and nothing but the truth, right? When you say the whole truth, and nothing but the truth, are you really, are you really saying the same thing twice? Or three times that you said, I'm going to tell the truth? The whole truth. The whole truth is opposed to saying what? Yes. Yeah, yeah. So, if, say, Joe and Tom were there, and I say just Joe was there, then I'm what? Subtracting from the truth, right? But if I say, you know, Joe and Tom and Bill were there, because Joe and Tom are my friends, I want to get Bill involved. Well, then I'm what? Saying more than the truth, right? Nothing but the truth, right? So, okay. Then Thomas says, yeah, truth is the equality of the mind in things, but the cause of equality is unity. Okay? And that's why you take up, you know, like this is oneness in unity and quality and quality and quantity, right? So, if one is the cause of equality, then in God, the knower and the known, and that to which he knows, they're all one and the same, right? So, it's most true, God, right? You know? He says political ramifications too. Yeah, yeah. But there you see, you see how unity, how truth is a kind of what? Unity, right? Okay? But you kind of approach it, he approaches it to what we first say, that it's equality of the mind in things, right? And you see equality really means unity, right? Okay? Well, now here sometimes, and especially, this is some of the Platanists, they're very fond of, and you see, Buechis doing it too, seeing that unity and goodness really, what, are basically the same thing, right? Okay? And notice what he says here, the good of each thing consists in a sure unity, huh? That's what Buechis had said, right? What Plato had said, right, huh? Insofar as each thing has in itself joined or united those things from which its perfection, what, consists, right, huh? Whence the Platanists lay down the one to be the beginning, just as the, what, good, right? So the Platanists identified the good itself with the one itself, right? You see that in the treatise on, uh, Substance of God, right? Because one of the five attributes there is what? God is altogether one, right? And the other is that he's what? Perfect and good, right? But to be the same thing, right? Whence naturally each thing desires unity just as what? Goodness, right? And an account of this, just as the love or the desire of the good is a cause of pain, right? So also love or the desire of what? Unity, right? So why do people want to get divorced, huh? Now to the first, therefore, it should be said that not every union perfects the notion of the what? Good, right? But only that from which depends the what? Perfection of the thing, right? So you know the play of Shakespeare's there? There's a beautiful play, King John, one of the early history plays. Well, the French and English are fighting as usual, right? And they want the city, you know, in France there to declare which side it's on, right? And the city says, no, we're not going to declare. We're going to let your base fight it out and then we'll open up to the winner. And they say, why don't you put up with this nonsense, right? And so they're going to attack it from two different sides. The French one side. And so then one of the citizens there notices the young princess that has been accompanying King John, right? And the young prince Dauphin and the heir to the French throne. And, you know, these two guys, these two are, you know, he's as handsome as you can get and strong and brave and she's beautiful and virtuous and everything. They're complete except for each other, right? And he talks about how they have to be united, you know, to complete each other, right? And so that's when I came here for your, yeah, and I came with my wife, Rosalie, right? And so the advocate comes down and says, I see you brought your better half today, he says. So, but we do speak of, you know, better half, you know? There's some union there, right, huh? Okay. So I suppose if you want to get divorced, don't see there as being perfected by this thing, huh? So Thomas is saying, not every union perfects the notion of good, but only that from which depends the, what? Perfection of the thing, right? An account of this also, not just any desire of unity is a cause of, what, pain or sadness, as some opine, right, as some think, right? Of which opinion there, whose opinion the philosopher there excludes, do this, that some, what? Repetionism, filling up, right? Are not, what? Desirable. Just as those filled up with food are not delighted, taking the food, huh? You know, some people, you know, they get a very comfortable on Thanksgiving Day because they eat them too much, and so on, right? For such a repletion or union is more repugnant to the, what? Perfect being, right, huh? Than does it constitute it, right? So it's not good for the body to be stuffed, you know? Whence sadness or pain is not caused from the desire of just inunity, but of that in which consists of perfection of nature, right? Again, it's where the desire for the good is a cause in some way of, what? It owes to it, right? Like when a fellow describes or discovers his wife is faithful, right? And he's been deceived, right? He's a rude man now, right? To second, then it should be said that separation can be, what? Pleasant. Even insofar as he moves that which is contrary to the affection of the thing, right? Or, insofar as the, what? Separation has some union joined to it. As that is sensible to the, what? Sense, huh? I don't know exactly what his point is on the second thing here. First part is clear enough, huh? So people, you know, they sit down, they hump in front of the TV set, and they watch a lot of damn nonsense. They fill a lot of nonsense. And that doesn't, that's not the perfection, right, huh? And they signalize that they've done a terrible thing, right? I remember the first days of TV there, you know, they, it was in the newspaper, the story, you know, the father goes back from work, you know, you know, in the afternoon and so on. And his little daughter is spreading in front of the TV there, watching some stupid program, right? And he says to the interior, he says, Shut up, Daddy, I'm watching TV. So he picked up the TV, took it out of the driver's way of us, and smashed the whole damn thing. And I guess the neighbors are cheering, you know? That's what they said. So he says, separation can be pleasant, either insofar as it removes that which is contrary to the perfection of the thing, or insofar, I suppose, maybe as it makes possible some other union, right? The same answer to the theory, that the separation of harmful and corrupting things is desired insofar as they take away the suitable, what, unity, right? Whence the appetite of the separation is not the very first cause of pain, but more the appetite of what? Unity, right, then? Okay. You should go into the restaurant or something like that, and they've got the lousy music playing, you know, right? You'd like to be separated from this, I told you that story, you know, Father Boo lay there at the mall, in the restaurant there, and it had this horrible music, and so he sends money up to the band, you know, for the stuff. That's sufficiently insulting that it is stuff, right? So he was separated from the music, you know, huh? If I walk into a, you know, a place like that, I was playing this, boom, boom, you know, rocking this thing, you know, Warren Murray said, let's get out of here, let's get out of here! Super unity, right, huh? You don't be joined to that sort of music, right? That's why it's very depressing to go to these old folk home, you know, because they've got this music playing in the background, and some of this, and they hate to be stuck in one of these, and they're unable to move. And do your purgatory act. I know guys, you know, one guy's in the army, I know, you know, and he says, you know, Christy, I love him, play these little things all night long, you know, so it's going through your head all day long. My cousin's in the Navy, Christy, the same thing, but I guess he, what he did was go sleep in the shop that he worked in, to get away from the music, right? The scribe's going big in one of the big cities there, and there's a symphony orchestra playing, and he wanted to hear it, you know, just overwhelming to hear it after you think all the same. These guys got to have the music doing, you know. There was one of the funniest stories he told was, this guy was getting bad reception for his little radio, because of all the metal and the thing. So he went out and saw where the water line was, and he drilled a hole in the side of the ship, and he stuck his rod out. Well, then they loaded up the ship, you know, what kind of minds these guys have, you know. One guy's working as a waiter, you know, and you hear this same song being played over and over again all day long, you know, by the customers. That's a unit you don't need, right? It's destructive. Okay, now we go to article four here. To the fourth one proceeds thus, it seems that a greater power ought not to be laid down as a cause of what? Sadness, huh? Pain. For what is in the power of the agent is not yet present, but its future. But pain is about a present evil. Therefore, a greater power is not a cause of what? Pain, huh? Moreover, the harm forced upon oneself, right, is a cause of pain, right? But pain can be inferred even from an illicit power. Therefore, a greater power ought not to be laid down as a cause of pain. Moreover, the causes of the appetitive motions are the interior inclinations of the soul. But the greater power is an exterior thing, huh? Therefore, it ought not to be laid down as a cause of what? Pain, huh? Seriously, he has these articles, right, huh? I'm sure he has a good reason for doing so, right? Except we might be too dumb to figure it out. But again, this is what Augustine says in the book. There, he's calling that Augustine again. In the book on the nature of the good, huh? In the soul, the will, what? Resisting a greater power makes, what? Pain. In the body, yes, in the soul, I guess, yeah. In the body, the sense resisting a more potent body makes, what? Pain, huh? The answer should be said, as has been said above, the evil, what? Joined to one is a cause of pain or sadness in the way of a, what? Object, right? Just as the good joined is a cause of joy, right? In the way of the object. In general, the emotions, the object is a cause of the emotion, right? The thing feared is what causes the fear, right? The thing hated is what causes the hate, and so on. That, therefore, which is a cause of bad being joined, ought to be laid down as a cause of, what? Pain or sadness. And it manifests that this is against the inclination of the desiring power, that it inheres in the present to something bad. But what is against the inclination of something, never comes to it except through the action of something, what? Stronger, right? And, therefore, a greater power is laid down to be the cause of, what? Pain by, what? Augustine, huh? Because Augustine is responsible for us getting these strange articles, huh? I think that he is responsible for some of these things. But it should be known that if the stronger power, to such an extent, right, is, what? Strong? That it changes the contrary inclination into, what? One's own inclination. Then there will no longer be any repugnance or, what? Violence, right, huh? Some of them say in the spiritual life, you have to do violence to yourself, huh? Okay, and then change your inclination, right? Just as when a, what, more strong agent, encrypting, right, a heavy body, takes away from it the inclination by which it tends down it, right? And then to be born upward is not violent to it, but natural. So it changes the heavy body into a light body, right? Burns it up, huh? Fire is a light body. Goes up. If, therefore, if some greater power is so strong that it, what, takes away the inclination of the will, the sensitive appetite, from this there does not follow, what, pain or sadness. But then only does it follow when there remains the inclination of the appetite in the contrary direction, right? And hence it is that Augustine says that a will resisting be stronger power. Resisting, that's the important thing there, right? It still has this thing. It causes what? Pain. Pain, right? If it, what, did not resist, but gave way by consenting, they would no longer follow, what? Pain. What? What? To be fair, it should be said that the greater power causes pain, not according as it is acting in ability, but according as it's acting in act. When it actually, what? To it makes for a joining of the bad that is corrupting the thing, huh? So this loud music is asserting itself against the ear, right, huh? Intonation in the ear. As C.S. Lewis called, hell, the kingdom of noise. Don't be the music down, I guess. To the second it should be said that nothing prevents some power which is not greater simply to be greater to some extent, right? Quantum without liquid, right? And according to this, it is able to infer somewhat harm. For however, if in no way it were greater, in no way could it, what? Harm, right? Whence it could not infer, what? Yeah. Yeah. So something that is, what? Weaker than me, right? Could be in some way stronger, right? Sceeto? Okay, now the last argument is easy to answer. Exterior agents can be the cause of the emotions of the better powers, insofar as they cause the presence of the, what? Object. And this way the greater power is laid down to be a cause of pain. Take a little break here now. Thank you. Thank you. Then we're not to consider about the effects of pain or sadness, right? I noticed he had a question on the causes and a question on the effects now. He had the same thing with what? Love and with what? Pleasure, right? As if he saw some importance of these among the visible ones. And about this, four things are sought. Either pain takes away the faculty of learning. That's pretty good. Whether the weighing down of the soul is an effect of sadness or pain, right? Third, whether sadness or pain debilitates every activity, right? Every operation. And fourth, whether sadness harms the body more than other passions of the soul. That should be interesting to find out, huh? Okay. To the first, one goes forward thus. It seems that pain does not take away the faculty of what? Learning thus. For it is said in Isaiah chapter 26, verse 9, When you make your judgments on the earth, all the dwellers of the earth will learn justice. That's a great moment. 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verse 10, verse 10, verse 10, verse 10, 10, verse 10, verse 10, verse 10, verse 10, verse 10, verse 10, verse 10, verse 10, verse 10, verse 10, verse 10, verse 10, verse 10, verse 10, verse 10, verse 10, verse 10, verse 10, verse 10, verse 10, verse 10, verse 10, verse 10, verse 10, verse 10, verse 10, verse 10, verse 10, verse 10, verse 10, verse 10, verse 10, verse 10, verse 10, verse 10, verse 10, verse 10, verse 10, verse 10, verse 10, verse 10, verse 10, verse 10, verse 10, verse 10, verse 10, verse 10, verse 10, verse 10, verse 10, verse 10, verse 10, verse 10, verse 10, verse 10, verse 10, verse 10, verse 10, verse 10, verse 10, verse 10, verse 10, verse 10, verse 10, verse 10, verse 10, verse 10, verse 10, verse 10, verse 10, verse 10, verse 10, verse 10, even what he for what knows in this over there is to be noted diversity according to the diversity of the love which a man has to learning or what considering because the greater it is the more it retains the intention of the soul lest it be altogether what born towards what he said these tell these stories enough tom's getting going to be operated on you know so he's thinking about something that's kind of a yeah yeah yeah he could he could think about something you know make it operate in this painful way upon the body it's doubtful doubtful to say especially after this yeah yeah yeah to the first therefore should be said that moderate right sadness right huh which excludes the what wandering instead of the soul can confer to what receiving a discipline right huh and especially those things which a man hopes himself to be able to be liberated from what sadness sadness yeah and in this way tribulation men receive the what more we see the teaching of god right huh so i was taking from the text of isaiah so so let's look at that text of isaiah so so especially those things to which a man hopes to be liberated from sadness so yeah crucial 593 you know what he's talking about crucial 593 the d major quintet of mozer that's that's representation of fossa complete with one yes oh yes so you say it's a moderate sadness right especially if you're trying to overcome sadness by this but you learn better by a moderate sadness yeah yeah yeah because you want to be freed from when uh when uh when i was sad about some girl there i'd read through the summa you know and then kind of forget about her you're escaping the fear of failure so you're studying harder for your exams yeah yeah but yeah there's a moderate sadness about this girl that don't go out here or something you know otherwise and then i'd read through the summa and you know pushing me on right you know forget about these things but just like people say sometimes you know when some you know tragedy you know a loved one you know dies or something like that you know and they you know intensify the work right they bury themselves in the work you know a little bit it's like it's an intensity right huh and they and they do so partly with the view to what escape dwelling upon this sadness here you know right so that to absorb that sadness of the death of this person moves what close to him right that's what he's talking about right okay now two seconds should be said that both pleasure as well as what pain insofar as they draw the intention of the soul to themselves right they both impede the consideration of what reason reason right huh whence it is said in the seventh book of the ethics that it's impossible in the pleasure of venereal things right to understand something right huh but nevertheless in the pain more draws to itself the intention of the soul than pleasure does huh that's interesting right so i'm sticking a pin in here you know it's gonna get that's your attention right you know just as we see in natural bodies that the action of a body match of a body's the action is natural is more what uh increased in the contrary just as water heat is more what suffers from the cold they'd be more what congealed right now i don't know if that science is if therefore the sadness or pain was moderate right um courage it ends it can confer to learning right insofar as it takes away the superabundance of what pleasures right then but per se it what impeach right and if it be intense right it takes away entirely right to the third it should be said that exterior pain happens from the injury of the body right then and therefore it more has a bodily change joined to it than the interior what pain does right which nevertheless is greater according to that which is formal in pain which is on the part of the what soul right and therefore the bodily pain more impedes contemplation which requires what altogether quiet right the soul becomes wise and prudent right quieting down is there stuff says then the interior what sadness right and nevertheless the interior sadness or pain if it is much intensified so it also draws intention right that a man is not able to what they know to know to learn something right whence gregory himself an account of sadness stopped you know interrupted his what exposition or laying out of what ezekiel apparently my text has got a reference to ezekiel i must maybe said something about that something about that right right right right right right right right right right right right right right right right right right right right right right right right right right right right right right right right right right right right right right right right right right right right right right right right right right right right right right right right right right right right right right right right right right right right right right right right right right right right right right right right right right right right right right right right right right right right right right right right right right right right right right right right right right right right right right right right right right right right right right right right right right right right right right right right right 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