Prima Secundae
Lecture 138: Linguistic Translation and the Problem of Categories

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or reasoned-out knowledge, right? I don't try to find one word in English to correspond to episteme. And episteme in Greek has a sense of coming to a halt or a stop, right? So it's an understanding that is after emotion, right? So therefore I translate it as a reasoned-out understanding, right? As opposed to the natural understanding that's at the beginning. There's a problem sometimes in translating the philosophers, too. You know the word category, right? Well, category kind of comes from the Greek word for what? Accusation in the courtroom, right? I told you how my friend Warren Murray says, he transits the title of the categories, you know, the ten supreme accusations, the ten highest accusations. It catches your attention, right? But you lose it when you use the word category, right? It loses the frequency, you know? Because it got carried over in English, too. What? Because it got carried over in English to that second meaning. You know, you'd never say category in English referring to accusation. It's always in the sense of the ten catter. Yeah. When they're accusing Christ there, you read the Gospels, you read the Gospel in Greek there, kind of word category on there, huh? You know, he's being accused of this, right? But it's very striking because if I want to, you know, try you, I've got to accuse you of something, right? I've got to say something of you. You're a robber or you're a thief or you're a murderer or something, right? And then I'm going to try to prove that and then try to give you the punishment that you get for robbery or for murder or whatever it might be, right? I've got to say something of you, right? And so this is tied up. Now, the Latin word that they use for category is predicamentum, huh? Which comes from the Latin word for set of, huh? Now, the word predicament does come into English, right? Predicament, huh? They're going to announce it there, right? And the kind of used to be kind of amused by that because a predicament is a situation that you can't get out of, right? And there's something interesting with the original meaning, you know, the one of the categories or one of the, the genre, right? If you're in the genus of quantity, you can't get into the genus of what? Yeah. And if you're in the genus of relation, you can't be in the genus of substance or quantity. You're stuck in that genus, right? And can't get out, right? And, you know, Square can't get out of the genus of quadrilateral, can it? No, we're at the surgery. Yeah. No, we can get out of there, right? It's stuck in there right now. So we kept a little bit of the meaning of it with the English word predicament, right? It's kind of funny the way that word has worked its way in English with the meaning that it has, right? And it doesn't have much of the sense of set up, you know. But there's something in the fact that these categories were things you couldn't get out of. Yeah. People, of course, are always afraid of being labeled, you know, and stuck with sin and title. That's what I kind of destroy people, you know, and they kind of put you in the pigeonhole, you know, and then they get rid of you that way. So you see there's a connection here of growth being carried over for what? To perfection, right? You can see how that is so, right? When a plant grows, right, it's reaching its perfect what? Size, right, right? And, you know, when Thomas explains the sacraments of baptism, confirmation, Eucharist, right, he compares it to the, what, living soul, right, which has these three operations, generation, right, which corresponds to baptism, and growth, which corresponds to, what, no confirmation, right, and nutrition or eating, right, to the Eucharist, huh? And so, in a sense, what confirmation is, you're going to your, what, full height, and now you're being constituted, as they say, a soldier for Christ. You've got to take that slap on your cheek there. And depending on how much you want to emphasize that, you know, he's a pretty gentle one, you know, but it hits you a good little whack, you know, you realize that you're supposed to be ready to now what? Receive a blow, you know, for Christ, right? And so this is growing to your, what? Yes, perfection, yeah. You can see how it's committed with growth, huh? Now, he makes, in the next paragraph, though, he gives a, what? He sees a distinction, right, huh? Kind of subtle here. Now, he says, The perfection of a form can be considered in, what? Two ways, right? In one way, according to the form itself. Now, it's a little hard to see what that means exactly, right? In another way, according as the subject partakes of the, what? Form, yeah. Okay. So, insofar as there is noted a perfection of the form according to the form itself, thus it itself is said to be, what? Small or great, right? As great or little, what? Health, right? Or great or little, what? Science, yeah. So, I don't know what that means. Does that mean that if I know, you know, a whole lot of theorems of geometry, then my geometry is great, huh? See? If I know just one or two theorems, in book, there's what? In Euclid, there's what? Thirteen books, right, huh? So, in book one, there's 48 theorems, right? So, if I know two or three theorems, what would you say? I know a little geometry. Yeah. Yeah, I know a little French. Okay. Or, large or small, what health, right? Yeah, you got a little health, you know? Okay. You notice it, he says, it said, great or little health, great or little science, right? Okay. Insofar, though, as is noted, the perfection of form, according to the subjects partaking of it, right, it is said to be more and less, right? As more or less white, more or less, what? Healthy, right? Now, this distinction does not go forward according to this, that the form has some being, aside from what? The matter, or aside from the subject which it is, huh? but because other is a consideration of it according to the notion of the species itself, another according as it is partaken of in the, what? Yeah, okay. That's a distinction there that's kind of hard to see, but, but notice, huh? I might understand the same theorem that you understand, right? But you understand it better than me, or I understand it better than you, right? That's more of my, what? What? Yeah, on the side of the subject, right, huh? But if I know ten theorems, you know only one, right? Then my geometry is greater than yours, right? That's usually more on the side of the form itself. Anyway, now Thomas goes into other difficulties here, right? He's making things difficult for us today. According to this, therefore, about the intensity and remission of habits and forms, there were four opinions among the philosophers. As some plicius, now we've met some plicius a lot here, right, huh? He's an important guy here. As he narrates in his commentary on the, what? Predicamentor, right, huh? That's the genitive of predicamentum, right? So, in Latin, they called the book on genus, species, difference, property, and accident, the predicabilia, right? And the book on substance, quantity, quality, relation, and the other ten, right? The predicamenta, right, huh? So, but we'd call it in Greek here, the categories, right, huh? So, as Simplicius narrates in his commento, predicamentorum, notice in both the word predicability. On the word predicamentum, he's tapped the word predicare, sedif, you see. So what the book, you know, when Porphyry begins this thing, he says to Chrysarius, who asked him about these words, right, he says, to know genus, difference, species, property, and accident, he says, is useful, he says, not only to know the categories of Aristotle, which is why he asked him about this, right, but also for understanding division and definition and even demonstration, right, okay? Because one of the most important divisions is the division of a genus into its, what, species. Like Euclid divides quadrilateral into square and oblong and rhombus and rhomboid and trapezium, right, huh? And he divides number into odd and even or into prime and composite and so on. And so, but also for definition, right? Because in the definition, it's speech making known what a species is to its genus and differences, huh? So the definition of square as an equilateral and right-angled quadrilateral makes known the species square by its genus, which is quadrilateral, and its differences, which are equilateral and right-angled, right? Okay? And it's useful for understanding demonstration, he says, huh? Because in a demonstration, you prove a property belongs to a species to a knowledge of what that species is, which is to the genus and the differences, right? So, my goodness, I mean, that's just to understand. This guy was trying to understand the categories of Aristotle, and Aristotle talks about genus and species and differences, whatever, what are these things, right? And so he asks, you know, the great Porphyry, you know, to explain these, right? And so Porphyry brought together things that Aristotle says in various places about genus and species and differences and so on, and brought them together. But he says, it's useful, by Storius, he says, not only to know the categories of Aristotle, but to understand the vision and definition and demonstration, and you've got to really know this, right? But one thing St. Peaches doesn't bring out, I mean, Porphyry doesn't bring out, is that he's really dividing name, said of many things, univocally. And I didn't realize that until I was reading Thomas there in the Summa Contra Gentiles, where he's talking about the name, said of God, and creatures, and so on, right? And he asks, is any name said of God and creatures univocally? And Thomas gives many reasons why it's not, right? But one of the reasons is an either-or argument, right? That every name said univocally of many things is either their genus, or their species, or their difference, or their accent. That's a complete distinction, right? You might say. A complete division, right? Of every name, right? Said univocally of many things. That's a marvelous thing, right? Yeah. Now, the categories of Aristotle is about, what? In the highest genre, right, huh? And there's ten of them we find in the categories, right? And these highest genre are said of everything that is below them, all the species below them, all the way down to the individuals, right? So substance is said of bodies, and bodies is said of animals, and animals is said of man, and a set of me and you. You know? And so, you realize in the titles of these words, especially in Latin, predicabilia and predicamenta, right? They're tied up with something said of something, right? The genus is a name said of many things other than kind signifying what they are, right? And so, when Thomas is in the metaphysics, right, and Aristotle is leading us by the hand from logic and then leading us by the hand from natural philosophy, right? And he says, he says very briefly, in one case, he's leading them per modem predicationis by way of how this is said of that, and that's to lead them from logic. Because it's logic that it's about the way this is said of that. But it's very brief, you know, the brevity of wisdom, right? It just says per modem predicationis, right? And then later on, Aristotle is leading us per modem motus, son, by way of motion. And this is the way of the natural philosopher, right? So this is all the way through natural science, right? You're being led by way of what? Motion, right? And that's the way proper to natural philosophy, right? So he's taking us by the hand from natural philosophy and metta-tahuzika, right? And it's up to what comes metta after tahuzika, the books, natural books. But in the seventh book of wisdom, he's getting, you know, by way of how this is said of that, right? And so that's what logic is about, right? Then you get into, say, the next book in logic, actually categories the perihemeneus, which is about statements, right? Then you find out that a statement is, you know, composed of a noun and a verb, but the verb signifies the sign of something said of another, right? So you speak of the subject and the predicate, right? So you get the idea of predikari again. Then you get to the book of the prior analytics, which is about the syllogism in general, right? And then you say it's all based upon the said of all and the said of none, right? You have to have something said of all. And therefore, if A is said of all B, then A is said of whatever B is said of, right? And if A is said of none of B, then it's said of none of what B is said of, right? But it's the idea of said of, right, huh? And then you get into the posture analytics, and then he talks about how in demonstration things have to be said of something necessarily and per se, et cetera, et cetera, right? But again, you're talking about the way something is said of something, right? And you get into the book on places, which they call topics, which is a very translation, not a translation, which would be said in the book of places, right, huh? But then the places to examine whether this is said of that as an accident or not, whether it's said of that as a genus or not, whether it's said of that as a property or not, whether it's said of it as a definition and so on, right? But how it's said of, right, huh? You can see how logic is kind of dominated by that, right, huh? But that's because this is said of that where? In the mind, yeah. This is rational philosophy, yeah? Logica, logica, you know? So this is the way of logic, right? To consider the way this is said of that. That's very important, right? But, you know, when Thomas gets into then, you know, to the consideration of substance, right, huh? He starts from the way something is said of substance, right, huh? And he breaks it down. It's the way something is said of it substantially, right? And then, but you get into theology, and, you know, the care that Thomas has is the way something can be said of God, right? And he's always quoting, you know, Danesius, you know. Danesius says, well, you can say it, but it's imperfect so you can deny it then of God, and then you can say, but it does belong to God, but in a higher way, you know, and so on. So he's always distinguishing the way this is said of that, right, huh? Very important. So anyway, according to this, therefore, about the intention and remission of habits and forms, there were four opinions among the philosopher, as Simplicius narrates in the commento predicamentor, right? In the commentary in the Latin word predicamentor. Plotinus in them and other platonists lay down that qualities and habits receive more or less on account of this, that they are, what? Material, yeah. Like the water can be more or less hot, right, huh? Your candy can be more or less sweet, right, huh? But your sweet is not as sweet as other ones, right, huh? Okay? Wine can be sweeter, less sweet, right, huh? Dry, you know? Dry wine. So on account of this, it's their materials. And from this, they have... a certain, what, indetermination on account of the unlimited quality of what? Matter, right? Others, contrarily lay down that these qualities and habits in themselves do not receive more or less, right? But they are said to be things that are qualia, that's the what, the concrete there, qualified, right? Are said more or less according as a diverse, what? Yeah. That justice is not said more or less, but what? Yeah. Now if you take these things kind of in the abstract like that, you don't seem to be more or less, right? Is heat more or less, or what? Or is heat something you can partake of more or less? Okay. So justice is not more or less, but I partake of justice more or less, right? A man has his price, huh? I'll take much more for me to reach my price, right? That I'm more just than you. Or less unjust. In this opinion, Aristotle touches upon the predicamentis, right? It's a Latin word for that. How do they translate predicamentis in the English there? Predicaments. Yeah, predicaments, yeah. Predicaments. But you don't see the ideas set up there, right? Like you do in the Latin, the predicare, right? Set up. The third was the opinion of the Stoics, huh? Middle between these, huh? They lay down that some habits in themselves receive more or less as the arts, right? Some not as the, what? Virtues, right? The fourth opinion was of some saying that immaterial qualities and forms do not receive more and less, right? But material ones receive more or less, huh? So it's quite an abundance of opinions, right, huh? Now, Thomas has got to sort things out, huh? You've seen these descriptions of Thomas, you know, where he would fall down and start to pray and think, ah, now I see it. So, therefore, that the truth of this thing might be made known, huh? It should be considered that that by which something obtains a certain species is necessarily something fixed and what? And stoned, standing, right? Okay? And as it were, indivisible, right? Whatever things arrive at that are contained under the species, huh? Whatever things we see from it, either more or less, pertain to another species, either more perfect or imperfect. Whence the philosopher says in the eighth book of the metaphysics that species of things are as numbers, right? And Plato had said that before, I saw that, right? In which the addition or diminution varies the species, huh? So, you know, they'll take things like this. What is a man, huh? His chief good and market of his time be but to sleep and feed. He beasts no more, right? Okay? I know it's the word no more there, right? So, what does man have more than the beast, right? Well, we go on in the agitation and we find out that it's reason that man has more than the beast, right? Okay? So, I told you how my mother didn't like it when I said one day that man is an animal. She didn't like that at all. I said, well, I don't mean he's just an animal, right? He's an animal that has reason. She says, well, that's better. My mother never got into college and like that, right? I went to secretarial school, right? I thought she landed my father. He hired her as a secretary. But, notice the word more there, right? So, you take away reason from man and what you have is just a, what? Beast, right? Now, if you take away from a beast sensation, right? Or sense. Well, you have nothing more than a plant, really. And you take away, what? Life from a plant and you have nothing but just a body, right? Okay? So, the body is like one and the plant is like two because the body plus life, right? And then, the beast is like, what? Three. You add sense. And then, man is like four. You add reason, right? So, the natures of things are like, what? Numbers, right? And by adding or subtracting, right? If you add reason to animal, you get a man, right? You subtract sense from animal and you get a plant, right? Okay? So, in that sense, it's like numbers, right? And this is how we kind of explain in a simple way how God knows other things by knowing himself, right? You know, if four knew itself, then they would know also three and two and one, right? So, you can partake of four more or less, right? And the creatures partake of God more or less. and he knows them in that way, huh? Knowing himself, right? Because he's everything. Yeah. So, it's kind of a subtle thing, right? Well, there's nothing between four and three, right? Or three and two, right? And, of course, the nature of the thing is what makes it to be what it is, right? Okay? So, can there be more or less in regards to what the nature of the thing is? No, they have a different nature. Okay? So, if, therefore, there is some form or some thing by itself or according to something of itself, it sorts the, what? Notion of that species. It's necessary that, considered by itself, it has a determined, what? Ratio. reason that neither in more exceeds nor is able to, what? Less fail, right, huh? To be more or less than that, right, huh? And, of this sort are, what? Heat and white and other qualities which are not said, and this is a distinction of this he's making, which are not said in order to another, right? There's something kind of, what? Absolute, right, huh? And much more substance even than them, which is being per se by itself, right, huh? Okay? But those which receive their species from this that they are, what? Ordered to something, right, huh? They are able by themselves to be diversified in more or in less. And nevertheless, they are the same in species on account of the unity of that which they are ordered from which they receive their, what? Species, huh? This is a definition. It's a definition. I don't think he's saying it, right? But now he gives an example here, right? Just as motion, right? Now motion is towards what? Another, right? See? So when I'm coming into this room, right? This activity of coming to this room is ordered to what? Another, right? To being in the room, right? And so I can be, what, coming more or less into the room, right? Nevertheless, it's still the same species you're talking about. I'm still coming into the room. Strange, right? Okay. And then nevertheless, they are the same in species in account of unity of that which they ordered, from which they received their species. I'll give an example of motion. And the same thing can be considered in what? Health, right? For the body pertains to the notion of health. Why? Because according to what, it has a what? Disposition suitable to the nature of the, what? Animal, right? To which there can be diverse dispositions that are, what? Suitable, right? Okay. Once it can vary decision in more or in less, and nevertheless, always remains the notion of, what? Yeah. The idea of health, right? Okay. 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and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms and arms You know, strong than your dog, right, huh? But my dog is not more or less a dog than your dog. Okay, that's the way we're all equal. That's the way we can figure out, right? Because I said, you know, if you get up in slave-owning Athens and say, all men are created equal, what do you mean? Some are free, some are slaves, right? But that's not our substance, right, to be slave or not. And I understand this divorce today with egalitarianism, where we're created equal by God as men, by substance, but they see it, everybody has to be equal, everybody has to have the same memory. So he says, therefore, every form which is substantially a partaken of in this subject lacks intensity and nourishment. Whence in the genus of substance nothing is said according to more and less. and because quantity is popinqua, near, right? Substance, right? This is very interestingly sincere. You know, in the book on the categories, right? The first highest genus the Aristotle gives is what? Substance, right? The second one he gives is how much? Quantity, right? The third one is how? Quality, right, huh? Okay? So quantity is placed nearer to substance, right? Okay? And because quantity is popinqua, right? Nearer to substance. And figure, which is the, what, termination of quantity. And figure follows quantity. Hence it is that neither, even in these, is something said more or less, huh? Okay? So is one line 10 feet long? Another line 10 feet long? Is one line more 10 feet long than another line? If we're telling the quantity, isn't it? Yeah. But if you take the quantity, 10 inches, let's say, right, huh? Okay. Is one line 10 inches long, longer or shorter than another line 10 inches long? Or is one line more 10 inches long than another? You either are 10 inches long or not, right? You can't be more or less 10 inches, right? You might say that, right? But if you say you're more or less 10 inches, you mean you're reading something, what, a little longer than 10 inches or less. You're not reading 10 inches, right? Okay? So one line can't be more 10 inches long than another line, can it? I mean, if we get up and they say, oh, you're the same height, you and I, huh? But I'm more that height than you are. Isn't that so? Okay. And how about figure, right, huh? You know? Can one circle be more circular than another circle, right? And sometimes we speak loosely and we say, you know, this is more circular than that, right, huh? So you might say, for example, that the Earth is more a sphere than a box in the store, right? But strictly speaking, it's the Earth a sphere, you know? And can one sphere be more a sphere than another sphere? I mean, someone says, you know, a rubber ball is more a sphere than the Earth. But then, strictly speaking, the Earth is not a sphere, right? Because, you know, it's up and down the mountains and the valleys and so on, right? It makes you think of animal farms. All animals are equal, but some are more equal than others. Yeah, yeah, yeah. It's good that he says that, right, huh? That's tied up with quantity equal, right, huh? In the original sense, right? Okay. So, you know, the famous saying, you know, quantity is equal to the same to each other, right? But someone comes back and says, yeah, but one is more equal to it than the other. So, they're not the same. Yeah, I mean, you know, then you'd be denying the action, right, huh? You know? In other words, if I'm equal to you, and he's equal to you, right, then he and I are equal, according to what the action is saying, right? Quantity is equal to the same, right? They're equal to each other, right? But if he could be more equal to you than I am, then he and I might not be equal, right? Even if they're both equal to you. But because he's more equal to you than I am, then he and I are not equal. But then you're not really understanding what equal means, right? So if two lines are equal to a third line, then they must be equal to what? Each other. And the first theorem a nucleus is at, right, huh? It's on a straight line to construct a, what? Equilateral triangle, right, huh? What he does is take the straight line, and using one end point, he makes a circle, right? And then using the other end point, he makes another circle, right? Then where they meet, he draws, what? Lines to the end points, right? Well, these two lines are radiated the same circle, so this line is equal to this line. And these two, right, are equal, are radiated the same circle. So this is equal to that. Well, since these two are equal to that one, then he says they must be equal to each other. That assumes that one cannot be more equal to the original line, right, than the other, right? So, figure is an interesting thing there, right, huh? One circle cannot be more circular than the other, right? But he points out this because the proximity to the substance, right? Once the philosopher says in the 7th book of the Physics, that when something takes on a form or a figure, it is not said to be altered, right, but more to come to be, right? But other qualities, which are more distant from substance, and are joined to passions and actions, they receive more or less according to the participation of the subject. So I can be more or less, what, hot or the water they put on the stove, right? It can be more or less hot, right, huh? Now, Thomas says, he seems to accept what the great subteachist is saying, right, huh? But one says, he goes on, he says, but it is possible also to more explain the reason for this, what, diversity, right, huh? For as has been said, that from which something has its, what, species, is necessary to remain fixed and standing in something, what, indivisible, like numbers. In two ways, then, it can happen that a form does not partake, is not partaken of, according to more and less. In one way, because the thing partaking has a species by itself, huh? And hence it is that no substantial form is partaken of according to more and less, huh? An account of this, the philosopher says in the Eighth Book of the Metaphysics, that just as a number does not have more nor less, so my daughter has how many children? Ten, yeah, right, okay? I heard other people, you know, they're talking, some people have ten, too, you know? Can one have more ten than the other? No. Okay, numbers, huh? Either more nor less, right? So as the philosopher says, just as number does not have more or less, so neither does substance, which is according to the species, right? That is as regards partaking of the specific, what, form. But if they are with matter, right, that is, according to material dispositions, there is found more or less in substance, right? My body can be more or less disposed, right? Just keep it. In another way, it can happen from this, that the indivisibility itself is of the, what? Reason of the form itself. Once it is necessary that if something partakes of that form, it partakes of it according to the reason of indivisibility. And this is the reason why the species of number are not said by more or less. Because each species in them is constituted by what? Yeah. So three is two plus one, right? So it's that third one that makes it to be three, right? And that third one is as indivisible as the point is, right? So you can't have more or less, right? The very indivisibility is of the notion of the form, right? And the same is true. The same reason is found in the species of continuous quantity, which are taken according to numbers as, what? Two cubits, three cubits, right? And of populations as double and what? Triple, right? So can one number be more double than another number? Is five more double of two than four is? Five is not even double of two, is it? Just four is double of two, right? And figures like triangle and quadrilateral, we'd say, right? Notice the word there. Triangle is named from angle, right? And quadrilateral is named from the side, right? But in Greek, sometimes they name it from the angle, tetrabronum, right? You know, we call it triangle. It's kind of funny, huh? Triangle is named from three angles, right? Rather than from three sides, I know sometimes you do call it trilateral, right? And quadrilateral is named from four sides, but it could be called quadrangle, right? Right. And we suddenly speak of a quadrangle on a campus, you know? Yeah, right. Quadrangle, right? Rather than quadrilateral, huh? Then go on in the quadrangle, huh? It's kind of funny, I don't know why, it's pretty custom there, right? And this reason Aristotle lays down in the Predicamentes, right? Where, assigning the reason, wherefore figures do not receive more or less, says, huh? What things receive the, what? Reason of triangle or circle are in a like manner, what? Triangles and circles, right? But not more or less, I guess is what he means, right? Because, to wit, indivisibility is of their reason, right? Whence whatever partake of their reason is necessary that in an undivided way they particulate, huh? It's a real mouthful, you know, see, Tom, something. You know, a little. You ever seen a nest there, you know, the birds are, and the mother come back with a worm, you know? We're like, oh, Tom, you know? But it's just too much for us. Okay. Now, the grand conclusion. Thus, therefore, it is clear that since habits and dispositions are said by an order to something, right? As is said in the seventh book of the physics. In two ways, one is able to consider intensity and omission and habits and dispositions. In one way, by themselves, huh? Insofar as that is said to be more or less help, or more or less science, which extends to more or, what? Few. Okay. Now, I have heard it said, huh? That if you wanted to go study theology at the University of Paris in the Middle Ages, right, you had to know the first book of what? Euclid. Euclid, right? It was 48 Theorans, right? But there are 13 books of Euclid, right? So, the man who I just got through reading the seventh book again, the eighth book, you know? Okay? So, my... I have more geometry than you have if you only made that minor requirement of the University of Paris, right? You just know the first book of Euclid, right? You extend to 48 Theorems. I extend to, what? A couple hundred terms, right? But that's in the habit itself, right? What does it extend to? Okay? Another way, according to partaking of the subject, right, huh? Insofar as equal science, or what? Health, is more received in one than another, according to diverse aptitude, either from nature or from, what? Custom, right, huh? Okay? For habit and disposition do not give the species to the subject, neither in their reason is included, what? Indivisibility, right? Now, later on, we'll talk about this, about fridges in particular, right? That they can grow, right? But now, what's the difference there, right? You know, I sometimes say, you know, I go through these theorems in Euclid there, and I think I follow, you know, Euclid's arguments, right? I kind of know the theorems, I guess, right? But if they had a big blackboard here, which unfortunately you don't have today, I'd say, well, get up now and demonstrate that before the class, right? Well, maybe I, you know, so my geometry extends to those theorems in some way, but I don't partake of them fully, right? This is the second kind of thing, right? Okay? Now, you know, I'm kind of tied up with the Summa Concentitus of Thomas, right, huh? So I've been through the, every chapter in the four books many times, right, huh? But when I go through it again, I seem to understand the same things, but even better, right, huh? You know, Euclid had been teaching the physics since the 1930s, and I had him in, uh, under, huh? Uh, 58, you know, 50, yeah, I guess it was 58, yeah, yeah, 58, 59, yeah. He said he still saw something new in the very time he went through there, right? Right, so, um, uh, does his knowledge extend to more things now? Maybe not, right? But he understands the same things better, right? There seems to be a difference there, right, huh? Okay? I was listening to Mozart's Symphonies again, huh? And starting from the first one, the only way up to the last one, he said, gee, that is really, that is really something, that symphony, you know? So, I've heard Mozart's Symphonies many times, right? But, gee, I appreciate the symphony in a way I've never appreciated it before, right? I just, you know, just so much of the symphony. So, does my knowledge of Mozart's Symphonies extend to more symphonies now? No, no, there's only a few questions about whether this is a symphony or not. It is, because the second and third ones, I think, are kind of by his father, rather than by Mozart, right? But there's other ones that aren't in the numbers, right? And then there's no 37th, but there is a 36th, a 38th. 37th is really Michael Haydn's symphony, Mozart wrote an introduction to it, you know? But anyway, I have heard August of all the Mozart's Symphonies, right? And I say, discover someone, right? So, my knowledge of Mozart's Symphonies can't extend to any more symphonies than he wrote, apparently, right? But I keep on hearing more in them, right? So, I partake of these symphonies more and more, right? So, that's a little different, right? I'm hearing them more and more, right? You think rather than broadening? Yeah, yeah, yeah, yeah. But, you know, I remember when I was first learning these things, you know, I said, oh, these are wonderful. And I'm looking for the next, you know, for another symphony Mozart and see what he does in some other symphony, right? And I remember looking for the 37th symphony and saying, you know, you know, I wonder what that is like, you know? That final period of time.