Prima Secundae
Lecture 118: Effects of Fear: Contraction, Counsel, and Trembling

Transcript
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Okay, now the third question, right? Article 2, or is that what we do, which is the third response here? Yeah, that one, yeah. To the third should be said that that ratio proceeds about what is a cause of the terrible evil by way of what? A efficient cause, right? But love is the cause of it by way of a what? Terrible expression. Yeah, it's kind of strange that language, yeah. I suppose he means that by the love you have for this good, right? You are disposed to feel fear for what threatens to deprive you of that good. You don't love that it's going to deprive you of it. This is kind of an application, that common thing that love is a source of all the other passions. Actually, in Summa Conscientilis, Thomas argues that there's pleasure in God first. And then he reasons in that, among other arguments, that there has to be love in God, right? Because pleasure is in the possession of the good that you love, right? So there must be love in God, too. It's kind of interesting, huh? You know, we always quote St. John, you know, God is love, you know. That's kind of obvious, yeah. Yeah, yeah. But as soon as in a text, he doesn't say, God is pleasure, right? But Thomas actually argues that there's pleasure in God before he argues that there's love in God. And Summa Conscientilis. Kind of interesting, huh? Yeah. He's kind of following in the fact that there's the perfection of operation in God, right? And that's followed by pleasure, right? Then pleasure, if you suppose, is love. There must be love in God, too, you know. Whether the cause of fear is a defect, huh? The second one goes forward thus. It seems that a defect is not the cause of fear. For those who have power are most of all fear, right? Hitler, huh? But defects are, what, contrary to power. Therefore, defects is not the cause of, what? Your car. That's one side, no, the efficient cause, right? The jargon here, right? Yeah. That's the efficient way. Yeah. More of those who are now already, what, decapitated, I guess? Mm-hmm. Most of all. Are most of all defects. But such do not fear, as is said in the second book of the rhetoric, right? Therefore, defect is not the cause of fear, right, huh? That's a prison evil rather than a virtue evil, right? Moreover, to what? Dechartari, what is that? Dechartari. Oh, is that there? Yeah. From fortitude, comes from fortitude, right? Not from defect, huh? We fear those who fight for the same thing, right? As is said in the second book of rhetoric. Therefore, defect is not the, what? The cause of fear, right? But against this is that the, what? Causes of what? Contraries are the causes of contraries, right, huh? I always go back to what? Pedocles, right? Love and hate are the causes of the coming together and separation of the elements, right? There you go. Tragedy and comedy, right? That's what this is a guy. Contrary effects. This is a biker guy, there we have. Tattooed on his knuckles, he had L-O-V-E over here, H-A-T-E over here. That's the whole of life right there, between those two. But wealth and strength and a multitude of friends and power exclude, what? Fear, right, huh? As is said in the second book of the rhetoric. Fear, therefore, from some defect of these, fear is, what, cause? I got no friends, got no power. Got no money. Got no money. I'm a weak man. I don't think I say any fear of that, huh? The old, the old, uh, Charles Atlas advertisements when I was a kid, you know? Kick sand on the guy. Yeah, he sat on the beach with his grill, and he gets kick sand, and, of course, he doesn't, can't defend the grill, you know, so he goes out and gets a Charles Atlas and develops this thing, gets a rover, and then he beats the heck out of that guy, you know? Pretty simple, simple ad, yeah. One guy who had been in the Army there, and, of course, this guy kept in challenging him all the time, right? He'd beat the heck out of him each time he challenged him. And the guy'd go out and exercise for another, you know, a few months and charge him again and get beat up again. Answer, it should be said, that as has been said above, that there can be taken a two-fold cause of fear, right, huh? One, by way of a material disposition, on the side of the one who, what, fears. Another, by way of the efficient cause, on the side of the one who, what, yeah. Now, as regards the first, defect, per se speaking, is a cause of fear, right, huh? For from the defect of some power, right, it happens that one is not able easily to repel an imminent evil, right, huh? But nevertheless, for causing fear, it's required a defect with some, what, measure, huh? For a lesser defect, right, huh, which causes fear of future evil, than a defect that fouls upon a, what, evil, about which there is sadness, right, huh? And still a, what, if holy, right, the sense of the evil is, what, taken away. Or the love of the good, whose contrary is, what, fear, huh? As regards the second thing, power and strength, per se speaking, is a cause of fear. For from this, if something is apprehended as harmful or is being powerful, it happens that its effect is not able to be what repelled. It can happen, nevertheless, or atchidens, that some defect on this side causes fear, insofar as from some defect, it happens that someone wishes to, what, injure somebody, yeah, an account of, for example, injustice, or because before he was, what, injured, or because he fears to be, what, injured, yeah. So, the first objection says that ratio proceeds from the, about the cause of fear on the side of the fish and claws, right? Well, that's not a defect. The weak guy is challenging me, right? Okay. Now, those, the second objection, those who are already, what? Decapitated. Yeah. Are in the sufferance of a present evil, right? Yeah. And, therefore, this defect exceeds the measure of, what? Fear. Fear. That's one way of putting it. And, like, Beth there, the king sleeps soundly now, right, huh? Right, right. To the third, it should be said that those, what? Competing. Competing. Fear not an account of power, which, by which they are able to, what? Compete. Yeah. But, an account of the defect of power, right? From which it happens that, what? Yeah. What? Maybe they don't have confidence in themselves. That they, they have themselves with superaturos that they will overcome. Yeah. Should we stop there, or what? I think so, maybe so. Yeah, maybe. Yeah. Yeah. Yeah. Son, Holy Spirit, amen. Thank you, God. Thank you, guardian angels. Thank you, Thomas Aquinas. Deo gracias. God, our enlightenment, guardian angels, strengthen the lights of our minds. Order the lumen of images, and rouse us to consider more correctly. St. Thomas Aquinas, angelic doctor, help us to understand what you have written. I was doing it with the students of logic last night, the fallacy of the accident, right? The one that Aristotle says deceives even the wise, right? And I was taking these examples of Thomas when he talks about different ones. And so I said, this is the prayer we have, you know. Now, rouse us to consider more correctly, right? He said, even if you know these kinds of error, right, these kinds of fallacies, you might make the same fallacy yourself, right? And you've got to be constantly, what, woken up by your guardian angels, huh? Let's do that. So we're up to question 44 now, right? The effects of what? Fear, I guess that's where we left off, right? Then we're not to consider about the effects of fear. And about this four things are asked. First, whether fear makes for contraction, huh? Compresses us, right? Secondly, whether it makes us take, what, counsel, right? Third, whether it makes tremor, right? And fourth, whether it impedes operation or doing, huh? Okay. Question 44. Okay, ready, go on. Now, to the first one goes forward to us. Thus, it seems that fear does not make for contraction. For when contraction is made, heat and the spirit are called back to the, what? Interior, right? But from the multitude of heat and spirits in the interiors, the heart is, what? Magnified to, what? Audaciously undertaking something. This is clear in those who are, what? Yeah. Of which the opposite, or the contrary, takes place in fear. Therefore, fear does not make for, what? Contraction, right? Now, in these first two, I noticed in these first two objections here, he's going to be quoting a work that some people attribute to Aristotle. They kind of work on problems, but we're not sure that it's by Aristotle at all, you know? But Thomas seems to quote it here. But Aristotle doesn't necessarily know exactly what the bodily changes are, right? Or whoever the author of the problematibus is. Moreover, if the spirits be multiplied in heat in the interior by contraction, it follows that man breaks forth vocally, right? As is clear in those, what? Wiggling, right? Or being sad. But those that fear do not emit a voice. And they kind of cut short, right? My mother always describes, you know, she came from a small town in Minnesota. And sometimes they have a town meeting, you know, where some get to speak, you know? And these guys have never spoken in public before, you know? They just freeze on the stage, you know? And that's something there. I think it's a high school girl, yeah. She just kind of froze on the stage, you know? With her lines, and what it was. But those fearing do not emit a voice, but more are rendered taciturn, right? Therefore, fear does not, what? Cause contraction, right? I wouldn't worry too much here about the body change, but it's kind of interesting. But the very one is more interesting. Moreover, veracundia, which means what? Shame. Shame, yeah. There's a certain species of fear, as has been said above. But those who are, what, ashamed, they, what, become red, huh? Move back so far, huh? As Tullius, who is a very Ciceroite, says in the fourth book of the Tusculum questions. And the philosopher also says this in the fourth book of the Ethics. But redness in the face does not attest to contraction, but to the, what, contrary of the blood that's coming into the face, right? Therefore, contraction is not a, what, effect of fear, right? Yeah. What is contraction? Is there a special, what is contraction? What? I mean, I understand. Yes. He's going to talk about, and apply to the first and the second objection, right? What is contracting, right? And it's a different contraction than there is in the case of any, he's going to say, right? Okay. According to the author of whoever that author really is. I guess I was going to say the contractions used by St. Thomas elsewhere to describe things. Yeah. But against this is what Damascene said, right? He's a big authority, right? In the third book of the Orthodox faith, that fear is a power secundum sistola. So, that is according to what? Contraction, huh? Now, when Thomas and Aristotle before him talk about the emotions, there's something bodily, right? And there's a formal aspect that comes from the soul and a bodily aspect from the body, right? So, I actually should be said that it has been said above, in the passions of the soul, right? In the emotions. That is formal, the emotion of the, what? Desiring power, just as that is material, which is the, what? Bodily change, huh? Aristotle talks about this in the premium to the Dianima, right? That the emotions are something that belong to natural philosophy, in a way, right? Because they involve, what? The body, right? Okay. So, if you say anger, you know, is a desire for revenge, right? You're giving the formal aspect, but you're not giving the bodily aspect, huh? Okay. But Thomas says these two things, the formal aspect and the dual aspect, one is proportional to the other, right? Now, this may not be altogether clear to us, right? But it makes some sense, huh? Whence, according to a likeness and the, what? Ratio, you might say, of the appetitive motion, there follows a, what? Bodily, what? Change. Change, yeah. Now, as far as the soul motion of appetite on the formal aspect, fear implies it's in contraction, right? You're kind of withdrawing from something, huh? Mm-hmm. You're fleeing something. Because fear arrives from the image of something bad, right, that's eminent, that it's, what? Difficult to what? It's difficult to be, what? Repelled, right, huh? Something you're not too sure you can overcome. Now, that something difficult, that something that's difficult to be repelled arises from the, what? Weakness of one's, what? Power, right, huh? Okay. And the power, the weaker it is, the fewer are the things to which it, what, extends itself, huh? And therefore, from the imagination itself, which causes fear, there follows a certain, what? Contraction in the appetite, right? Just as we see in those dying, huh? That nature is withdrawn to the, what? Interior. An account of the weakness of the virtue or power. And we see this also in cities, right? When citizens fear, but they withdraw from the, what's that? Level like potato there, right? When he tries to compare the parts of the soul to the city, huh? And they run together, as far as they're able, to the interior. And by this likeness of contraction, which pertains to the formal aspect, the animal appetite, that follows in the fear on the side of the body, a contraction of heat and spirits to the, what? Interior, right? And now he's going to reply to that, to the objection there, that isn't this what takes place in anger, right? And he says, to the first, therefore, it should be said, that as the philosopher says in the book about problems, but as I say, this is not a work that we regard as necessarily authentic, right, huh? That's probably not at all. So, just as the philosopher says in the book about the problems, huh? That although in those fearing, the spirits are withdrawn from the exterior to the interior, right, huh? Nevertheless, there's not the same motion of the spirits in those who are angry and to those who are fearing. Now, kind of the older science. Now, in those who are angry, on account of the, what? Heat and the subtlety of the spirits, huh? Which arrive from the desire for, what? Revenge, huh? There is emotion within of the spirits from the lower to the, what? Higher, no. What that exactly means, I don't know, but it's coming up to the heart, right? So I don't think that's too serious, but anyway. And therefore, the spirits and the heat are, what? Congregated around the heart, huh? From which it follows that the angry are rendered prompt and audacious to, what? Invading the thing that is causing them pain, right? But in the fearful, on account of the coldness, right? Growing heavy, right? The spirits are moved from the superior to the, what? Lower. It's kind of thinking of the elements, the theory of the four elements, right? And so the angry have more, what? Fire! From the air, and then in fear, you have more, maybe the earth or something, right? And so you're going down, as opposed to going up, right? It's a very primitive science, right? Which coldness happens from the imagination of the defect of one's power, right? And therefore, hot heat and spirit are not multiplied around the heart, but they are more, what? Withdrawn from the heart. And account of this, those who are fearful do not promptly invade the thing that they fear, right? But they more, what? Flee from it, right? Doesn't an angry person front be evil? Yeah, but basically, anger is going to make you go out to something, right? That's the kind of thing it is. So it's not a withdrawal from the thing, right? No. My typical example is, you know, you're stepping on my toes, and I like to say, you're standing on my toes, and you say, so what? But I get angry, right? And I go towards you, and they shove you off me, right? Okay. So anger is, it just has kind of the opposite emotion, right? But notice, even, you know, physically, you know, we probably notice that when somebody gets angry, he seems to get, we say, heat it up, right? We'd say, you know, he's getting hot, right? Hot under the collar. And while somebody's afraid, you think of, kind of a, what? Chilling, right? And just like, you know, when you're out in the cold, you might start to shiver a bit, right? And so, you know, Charles, the first time they're going to chop his head off, he wanted to have a coat so he wouldn't appear to be shivering or something, you know? They want people to think he was afraid, right? And whether it was cold, you know? So you might shiver from being cold, but if you're fearful, you have that too, right? Remember holding a little, you can hold your little kit in there, you know? And the dog was, argh! I could feel the, you know, the... Now, the second objection, huh? About the voice sounds kind of unusual. I can understand fully. The second should be said that it is natural to anyone who is in sorrow, right? Whether a man or a, what, animal, to use whatever aid he can, right? To repelling the, what, harmful thing that is present that is causing the sadness or the pain, right? Once we see that animals that are in pain or sorrow, they strike either by their, what, their horns or their, what? So, it's how it's supposed to be. The jaws. The jaws, okay. Yeah, the dog, yeah. Yeah, yeah. We were talking yesterday about the mailman, you know, huh? And they've got to have a sprain, you know? They've got to have a club and... You know, they're really, really, their body's in danger there from the dog, yeah? And then people moved across the feet there. They've got a little dog, you know? Very, very thingy. He goes, barking fierce! And then they're like, went out to the mail box, you know? My brother Mark describes it. He was riding on a bike one time. He came there and another guy, you know, and this dog come out and was snapping at their feet. You know, this guy stopped his bike, got off, and he gave the dog one whack and a kick, you know? And the dog go, brrrr! But they seem to have a, you know, a lot of anger in them, these dogs, right? Yeah. About nothing, you know? Remember the girl there in grade school there, you know? You're writing the little papers there, and she's writing about the new dog. They have a big dog in the family there, right? Now she feels much more safer at that time. You know, but, you know, they say these criminals, you know, are more afraid of the police dog than they are of the police dog, right, you know? It's just that dog that scares the wits out of the criminals. Now that is most of all an aid to all in animals is what? Heat and what? Spirit, right, no? And therefore, in the one in pain, nature conserves what? Heat and the interior spirit. And uses this to repel the thing that is what? Harmony, right? And therefore, the philosopher, or somebody, right, says in the book about the problems, that being multiplied inwardly, the spirits and the heat, it's necessary that they be emitted through what? Voice, huh? And on account of this, those in pain can hardly, what? Contain themselves, but they cry out, huh? That's it. Take that explanation, you know? It's a grain of salt, right? It's a grain of salt, right? But in those fearing, huh, there comes about a motion of the, what? Interior heat and spirits from the heart to the inferior, right? I guess it's too much, what? Water and earth, right? Which are the, what? Cold, what? Elements, right? You know, with the Greeks, they kind of look upon air as being a little bit like what we call steam, you know, which is moist but hot, right? But not as hot as fire, right? So those are the hotter elements, and then water and the earth are the cold, right? The cold and death, right? You know, the poets always talk about that, right? And the cold goes down and the hot goes up, right? You got that? Okay, let me know that this. I guess there's something around who still holds strongly to the four elements. And Shakespeare, in his time, is, you know, belief in the four elements, right? And you talk about that a lot. I think the modern science is still, you know, it seems to me it's just, you know, talk about the three forms, a lot of men, and some, that wouldn't get us. Yeah, and then energy, yeah. And there you go. Yeah. Oh, yeah. Oh, yeah. That's the last thing, what? The longest, the last thing. And therefore, fear is contrary to the formation of the voice, which comes about through the mission of the spirits to the upper parts, through the mouth, right? And account of this, fear makes one, what? Silent kind of, right? And hence it does also that fear makes one, what? Trembling, I guess, right? As the philosopher says in the book about problems, right? I used to use the book of problems as a kind of joke book when I was younger, you know? All these odd questions, you know, and odd answers to them, you know? But Thomas didn't take it fairly seriously here, huh? Now what about this thing about the very kundakya, right? They become red, right? To the theory it should be said that the dangers of death are not only, what? Contrary to the animal desiring power, but also they're contrary to, what? Nature, right? And on account of this, in fear of this sort, there not only comes about a contraction on the side of the appetite, but also on the side of the bodily nature. For thus, the animal is disposed from imagination, right? Of death. To be contracting, what? Heat to the interior. Just as when, what? Death is naturally imminent, right? Right. Kind of go back to the source of life, right? So the blood is going back to the heart, the source of life, or your bodily life, right? When you're what? Fear. Yeah, or when you have the fear of something going to kill you or something, right? Okay. But the evil that, and hence it is that those fearing, right, death, they become palatural, I guess it means. They whiten, right? They become pale, right? As it's said in the fourth book of the Ethics. But the evil that shame fears is not opposed to nature, but only to the animal desire, right? And therefore there comes a contraction according to the, what? Animal appetite, but not according to the bodily nature. But more of the soul, as it were in itself contracted, sends out, right? Our motion of spirits and heat, whence there becomes a diffusion to the exterior. And account of this, fair kundati, who's ashamed, become red, right? So the blood goes out because, this is an exterior thing, right? You know, you've got to be disgraced, right? So your blood goes out where the enemy is, okay? When your body is formed with death, right, and you've been injured or something, or, you know, then the blood goes in, right? Okay. I give another little passage here from Shakespeare, you know? Or he's complaining that his beloved has stolen all these things from the flowers, right? The forward violet, thus did I chide, sweet thief. Whence didst thou steal thy sweet that smells, if not from my love's breath? As if they've stolen from his beloved, right? They're beautiful, and they smell. The purple pride, which on thy soft cheek for complexion dwells, in my love's veins, so hast to grossly die. The lily I condemned for thy hand, and buds of marjoram had stolen thy hair. Now he comes to the roses, right? And he's, you know. The roses thriftily on thorns did stand. One blushing shame, another white despair. No, it's one blushing shame. That's the... The right one. The right one, right, huh? And the other one, you're going to destroy him or something, right? Now the white despair, right, huh? Okay? So they used to call him the red fear and the white fear, right? That's kind of the colors there, right? A third nor red nor white had stolen about, Until his barbary had a next thy breath. But for his theft and pride of all his growth, A vengeful canker eat him up to death. More flowers I noted, yet I none could see, But sweet or color it had stolen from thee. I think it's a man. I think it's a poet, Shakespeare. So I had the third objection, That applies most interesting, right, huh? Article 2, Where the fear makes us, what? Take counsel, right? What? To the second one goes forward thus, It seems that fear does not make us take counsel, right? For it is not of the same to make us take counsel, And to impede counsel, right? But fear impedes counsel, For every passion disturbs the quiet, Which is required for the good use of, what? Reason. Therefore fear does not make us take counsel, right? So Aristotle in the seventh book of the physics, There he talks about that, right? That quieting down, right? The soul becomes wise and rooted, right? Moreover, counsel is an act of reason, Thinking about the future things, And deliberating about them. But some fear is, what? I excuse the answer, It's striking, right? The thoughts, And removing the mind from its, what? Place, right? As Tullius says in the fourth book of the Tuscany, And questions. Therefore fear does not make us take counsel, But it more impedes counsel, right? Something like the first objection. Moreover, since counsel is practiced to avoiding evils, So it is also practiced to achieving, what? Good things, right? But just as fear is about evils to be avoided, So hope is about achieving goods. Therefore fear does not make us more, what? Consiliatilis, more counselable, Taking counsel, than what? Hope, huh? Now, all you have to do is look at a political campaign, right? You see, you have to run, what? Scared, right? And then you bang yourself, you know? If you have too much hope of getting re-elected, You know, sometimes, you know, The guy doesn't come back in time, you know, He's going to be re-elected again, right? Another guy has made progress in his district there, right? But again, this is what the philosopher says, In the second book of the rhetoric, That fear makes us, what? Take counsel, right? Aristotle, I mean, Thomas, you notice a lot of times, Quotes Aristotle in this part of the Prima Secundae From the rhetoric, right? Because Aristotle talks a little more in detail About the emotions there, Because that's part of the way that the, what? Yeah, yeah. So Obama's going around there, you know, All the awful things are going to happen with the sequester, right? All the things are going to happen with the sequester, right? There's going to be delays in the airports, There's going to be children, We're losing teachers, you know? It's going on and on, All these things, Fear from the sequester. What is the sequester? Well, they made this kind of a silly thing, But they couldn't agree later. Oh, that was the between the two parties. Yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah. Yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah It will seem worse than it might be, right? If you're, you know, if you're very confident and so on, it will seem less than it is, right? So sometimes we underestimate the danger and sometimes we overestimate it, right? Let's go on with a question, I'd say, but then it's all nonsense, you know, just saying, you know. And others are, you know. But if you start to fear this, you know, it's going to seem worse than it is. The things that we love seem, to the one loving, to be better, right? The things the one fearing, the de-fears, seem to be more, what? Terrible, right? And thus from the defect of the rightness of judgment, every passion as such impedes the faculty of, what? Good counsel, right? So that's the distinction Thomas says, right? You know, you want to take counsel because there's something you fear, you know, if you can avoid it, right? What can I do, you know? And, but it interferes with taking counsel well, right? You know, I read sometimes about these military men and some of these officers, you know, they really are, what? They really are cool. For the rest of us, I'm all excited, you know, and couldn't take, you know. But, I was reading about the Chosin there, the Green Corps guy there, you know, who saved his troops there, you know, in the Korean War, right? He was a cool guy, you know, he was really something, you know. He just knew what to do, you know, what they actually love you to save them, you know. And, of course, a whole bunch of them got the Medal of Honor and so on, you know. But it's just, but he was reading a book on the generals there, and he didn't realize how many generals were removed from command, you know, during the Second World War, right? They were removed. Yeah. And they were hesitant or they were, you know, confident in some way or other, you know. So he said, that's, make the third response to the first one, right? Because the first one is just talking about every passion disturbs, right, someone, in his thinking, and Thomas admits that, right? And then to the second objection, right, we're taking the Tullius there about it, he's a novice. The stronger a passion is, right, the more a man according to it is affected, is impeded, right, in his thinking, he spokes. And therefore, when fear becomes, what, very strong, a man wishes to, what, take counsel, right? But he's therefore disturbed in his, what, thoughts, huh? That he's not able to find, what, counsel, right? If I were to be a little feared, right, which induces the solicitude of, what, taking counsel, also, it does, nor does it much disturb reason, right, then, he's able to, what, conferre, huh, to bring together, right, then, to the faculty of counseling, well, by reason of his solicitude, following, right? So a little bit of fear is good, right, huh? Mm-hmm. You know? And so, you know, the guys have a little bit of fear, you know, you watch us, even the football games there, you know, they beat the heck out of somebody last week, you know, so they go into the escape, you know, it kind of, mm-hmm. But other guys go in there, they're scared still, you know, on his team, you know, and they really prepare it, right? And they don't get too fearful, you know, of them, you know? They take counsel better, and then they pull it off sometimes, huh? So you're kind of surprised, last week they won, like, 40 points, and this week they lost, like, 10 points, and that's what happened, you know? So, some fear. And that's what we say in philosophy, too, huh, the fear of being, what, mistaken, right? The fear that Socrates has, that he might think he knows, and he doesn't know. That's a good thing to have, right? We used to say about what's India on, his principal passion is fear, right? You propose a new idea, you know, he's very fearful, but you may be mistaken. You've got to really justify it. But that's good, though, right, huh? It's good for the mind, huh? We were talking about the modern philosophers last night, you know, and I've never really seen the modern philosophers, not that I've read them completely exhaustively, but, you know, where they discuss the various kinds of fallacies, and point out some examples of them, you know? You don't do that, you know? And, as I said, I mean, if you know the kinds of fallacies, you can still, you know, make the mistake yourself, but unless you know the kinds of mistakes, and you've found at least some examples of them, your mind is kind of, what, alert to these things, and you have a certain, you know, fear, right, of being mistaken, you know? It's kind of funny, you know, one time I had a sabbatical there, and I was working on the idea of mistakes, and how the mind makes mistakes, and so on, and it reminded me of this guy who was a psychiatrist, yeah, but he had a medical degree, too, you know? Anyway, he said, after studying all these mental disorders, you know, he thinks everybody's about, you know, this far away from me. He thinks everybody's about ready to explode, you know, it just takes a little bit to make me or you explode, you know, and so on. And I was getting that way at the stage, so I could see how easy it is, you and mine, to make a mistake, and you're thinking, you know, it's, and when Aristotle talks about the Greeks in the second book there, the Dianna, he says, you know, they tried to assign the cause of knowledge in man and the other animals, but they didn't give him the explanation of mistakes or errors, and that seems to be more common than knowing. So their treatment of man and the other animals was insufficient, right? That's one of his arguments. And so man spends a longer time in error than he does in the truth, right? With all these, you know, modern philosophers, they all say something different, one from another, either all wrong, or at least all but one. So to be mistaken is kind of the usual state of your mind. To be mistaken is usually, yeah, it's pretty bad. Now what about the, so he says if you have a little bit of fear, that's probably good, right? Not comfortable. Now the last objection was something about doesn't, a little different type of objection. Doesn't hope make one take counsel just as much as one. Now, the third should be said that hope also makes one take counsel, right? Because, as is said in the second book of the rhetoric, the philosopher says, no one takes counsel about those things about which he, what? Despair is, right, huh? Just as neither about impossible things, right, huh? But nevertheless, he says, fear makes us more take counsel than what? Hope, hope, yeah. Because hope is about the good insofar as we, what? Are able to, what? Achieve it, right, huh? But fear is about something bad insofar as we are not able to, what? We are hardly able to be felt, right? Couldn't bear to be felt. And therefore, it more has the aspect of something difficult, fear, than what? More hope. But in difficult things, right, and most of all in those things in which we do not have confidence in ourselves, right, we take counsel, right, huh? So fear more than hope, right, huh? Now, I talked about how the great dialogue there of the, in the last case, Socrates' life, right, huh? And Socrates gets into discussion about whether the soul is, what, immorto or not, right? Okay. And he starts to develop some arguments for the immortality of the soul, and they seem pretty good. And then everybody seems to be kind of satisfied with the discussion and so on. But Simeas and Sibes over there in the corner kind of talking, you know, and Socrates says, are you still thinking about this, you know, or are you going to something else? And they say, well, think of what you said, Socrates. Well, why don't you, you know, share with us, Socrates, and Simeas and Sibes come in with their, what, objections, and all of a sudden the arguments of Socrates, you know, seem to collapse and not be good, right? And then they fall into a kind of, what, despair, right, huh? Well, then it's the duty of the teacher to lead them out of the despair, right, and give them hope that they can find the truth, right? And Socrates does it in a very beautiful way in the dialogue, right? And then when he's restored there to some hope, then he, what? And then when he's restored there to some hope, then he's restored there to some hope. And then when he's restored there to some hope, then he's restored there to some hope. And then when he's restored there to some hope, then he's restored there to some hope. And then when he's restored there to some hope, then he's restored there to some hope. And then when he's restored there to some hope, then he's restored there to some hope. And then when he's restored there to some hope, then he's restored there to some hope. He starts to reply to Simmias first, and Simmias is easier to reply to, boom, boom, boom, you know? Oh, now they're getting more confident, right? So he says, wait, wait, wait, wait, wait, wait, not going to be so easy to answer. See this, right? And then, you know? So again, he's going to make them take some what? Closha. Closha, yeah, yeah, yeah. Now, it's a good example there, you know, a little bit of Monsignor Dion there, you know, where my own teacher certainly could study under, you know, DeConnick and Dion before me. But he was following the course of Dion and so on, and he had some difficulties, and so he went to see Dion in the office after the class, right? And Dion talked much differently in the office than he did in the class. He said, why did you speak so differently in class? Well, it's a business of a professor to encourage the student, he said. But then he's got a guy who's really, you know, fresh and so on, and so he's doing that right now. And then when I came, I wrote my doctoral thesis under Monsignor Dion, and, but when I first came in with the outline of my thesis, what I intended to do, you know, and he asked me some, you know, type of little questions, what I meant by that, and so on. It's now a more serious objection to propose changing the order of my thesis, right? And the minute he said it, I could see that that's the way it should go, you know. He said, oh yeah, it's not good the way it is now. He said, oh, I don't have any evidence he says. You know, he's almost shocked that I didn't give them in a way, you know. But there's kind of a carefulness to do with the man, huh? So, I mean, if a teacher can see that maybe in his, what, students, that they need to be encouraged sometimes, right? And other times they need to be, what, cautioned, right? But as I went from Kisurik, you know, to De Kahnik, to Dion, you suddenly got more and more, what, element of this fear or carefulness, right, huh? So Kisurik, you know, encouraged me very much, you know, to read and think and so on. And with De Kahnik, too, but, you know, a little more caution there, you know, and Monsignor died even more, right, huh, you know? So fear, in that sense, in Socrates or in Monsignor and so on, makes a man, what, receive more, what, yeah, yeah. If it's not too successful, right, huh? Because then it would lead you to kind of a despair, right, huh? But there's something like that in the Christian life, right, huh? Because you get the mercy and the justice of God, and the mercy of God causes, what, hope in us, right, you know? And the justice of God arouses, what, fear, right? Well, sometimes you have to, what, encourage somebody's hope, right? But sometimes you have to, what, encourage his, what, fear. And, you know, like if you're a woman who's had an abortion, let's say, right now, she might be close to despair, you know, when she realizes the evil that she's done and so on, and so you might have to, what, yeah, in the mercy of God, right, that God is willing to forgive you and so on, you know? I was hearing a story there, which is kind of interesting, the doctor told me this in the parish recently, I guess he had a friend, you know, who went over to Italy, right, he went to, he was kind of a cocky guy, you know, he thought he was something, but he got to go to a mass of Padre Pio, right, and I guess at the consecration, Padre Pio, he went into elevation, and his hand started to beat, you know? So it was his ass. Padre Pio, yeah, he hit the thing, but he was off the ground, his hand was beating, that sobered this guy up, he came back, a completely changed man, the doctor said, yeah, yeah, yeah, you'd be a very, very, very good man from then on, you know, you know, I mean, sometimes I think, well, you know, sometimes, you know, you need to, a little bit, some people have to, well, be jacked up a little bit with some fear, you know, nowadays people don't actually have much fear, you know, there's a hell around it, you know, purgatory, you know, and so on, and they need to be, but, you know, in a sense, if you are an ideal, you know, guide of souls, then you know when you have to encourage them, and when you have to, what, give them some fear, right, you know? That's what you see in Socrates, in the way, in philosophical life, right, it's not a different thing, but there's some balance there of hope and what, fear, right? Well, the same thing is true in a political campaign, though, isn't it, right? The man had not hope of getting elected, even the spirit of getting elected is just going to go through the motions, right, not going to run a very good campaign, he's got to have a, but if he had no fear of losing, right, he's not going to run a good campaign either, right? So you have to kind of balance these things, right, huh? Interesting, the pro-life movement now, you know, they pass a lot of laws on the state level, right, that curb a little bit abortion, right, huh? So, I mean, that gives them a certain hope, you know, huh, you know, they can do things. Otherwise, you'd be despair, you know, and they'd say, this country's going to go into the pot, you know, I mean. Okay, whether fear makes for what? Tremor, right, huh? Did you speak of tremor mortis? Did you speak of that? Tremor mortis, yeah. To the third one proceeds thus, it seems that tremor, trembling, I guess, right, huh? Not an effect of fear, for trembling happens from what? The cold, right, huh? We see that those who are what? Refrigidated. Refrigidated. Fear. But fear does not seem to what? Cause the cold, but more a heat that is what? Drying things out, huh? A sign of which is that those who are feeling fear become, what? Thirsty. That's a shield, right? Don't you get that way, huh? What? Thirsty or fearful? Yeah, yeah. And the rest of the world that's happening. The world's going to be dry. Yeah, yeah, yeah. I'm getting dry, I must be feeling fear, right? And especially in those, in maximis timoribus, in those of the greatest fears, right? As in those who are led to what? To death, right, huh? Therefore, fear does not cause tremor, right, huh? Moreover, the emission of superfluous things happens from heat, right? When, for the most part, laxative medicines are what? Hot, right, huh? But emissions of this sort, these things as superfluous, happens from fear frequently, right, huh? Therefore, fear would seem to cause heat, right? And that's not cause, what? People who have felt out of fear, they can have bodily emissions, right? Moreover, in fear, heat from the exterior is called back to the interior. If, therefore, an account of this recalling of heat, in the exteriors, parts, man, what? Trembles, right? It seems, likewise, that in all the exterior members, why not to cause, what? Trembling from fear. But this does not seem to be so. Therefore, the tremble of the body is not an effect of fear, huh? Against this is what Tullius says on that Cicero, in the fourth book of the Tuscanian Questions, that a trembling follows upon terror, right, huh? And, I suppose, getting pale, right, and the shattering of T's, you know, tensiom crepitus, huh? Thomas answers something. I answer, it should be said, that in fear there comes a body student contraction from exterior things to the interior, right? So, kind of, that first article is going to be supposed to this, right? Okay, I don't know why this article didn't follow immediately. And, therefore, the exterior parts remain, what? Cold, huh? An account of this in them there happens, what? Fear, which is caused from the weakness of the power contained in members, to which weakness, most of all, the defective heat contributes, huh? Which is the tool by which the soul, what?