Prima Secundae
Lecture 129: The Ten Highest Genera and Categories of Being

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In the name of the Father, and of the Son, and of the Holy Spirit, amen. Thank you, God. Thank you, Guardian Angels. Thank you, Thomas Aquinas. Deo gratias. God, our Enlightenment, Guardian Angels, strengthen the lights of our minds, order and illumine our images, and arouse us to consider more correctly. St. Thomas Aquinas, Angelic Doctor. Amen. And help us to understand all that you have written. In the name of the Father, and of the Son, and of the Holy Spirit, amen. I was thinking about Psalm 62. Do you happen to know that Psalm? The correct number, of course. Begins, O God, you are my God whom I seek. For you, my flesh pines, and my soul thirsts. Like the earth, parts, life is without water. As have I gazed toward you, the sanctuary, to see your power and your glory. We used to try to understand, why does it say, to see your power and glory, right? And the way I used to kind of interpret it, which I think makes some sense, you know, well, this is referring to the kingdom of God, right? The power and the glory, you know? But then, I was thinking of another sense of the letter, maybe even better than that, huh? And if you look back upon the way the prayer goes, O God, you are my God whom I seek. For you, my flesh pines, that's my flesh, right? And my soul thirsts, right? That's what the body and the soul, right, huh? And then, Iran said, to see your power and your glory, right? Well, then I was recalling the conversation between Christ and the Sadducees, who didn't believe in the resurrection. And they got this cock-and-bull story about the wife with the seven husbands, right, huh? And trying to think ridiculous and so on. When Christ is saying that Iran, he used the word in Greek, you know, planaste, right? You err, right? You are mistaken, right? But then he kind of gives a reason why they're mistaken, right? Knowing neither the, what? Scriptures, nor the power of God, right? Well, of course, that's the way the Greeks had difficulty with the teaching about resurrection, right? I mean, that's ridiculous, right, huh? Because they don't know, what, the scriptures or the, what, power of God, right? Now, if you could take, then, the power, as referring back to my flesh, right, where you're looking for the resurrection, right, and the immortalizing of your body, right, huh? And then the glory to, what, the soul, right? Now, at the end, you probably know Thomas' prayer there, the Adorote, Devote, right? Well, the last quatrain, right, huh? Jezu, come, velatum, nunc, spisio, oro, fiat, ilud, quatum, sisio, right? It's that same word that you have in the song, right? Sisio, right? And then they might become, what, glory? Blessed. Blessed in your glory. Yeah. So if you take the glory, referring back to the soul which is thirsting for God, right? And the flesh which is pining for the power of God to be shown in the resurrection of the body and the mortal body taking on immortality, right, huh? That's kind of beautiful, you know, I think. Kind of interesting. You're interested in my first one. Well, maybe power and glory even signifies the kingdom of God. Well, I suppose that's correct, too, right? But here you can kind of, in the same order, right? The flesh is mentioned before the soul and the power before the glory, right? And the power corresponds to the bodies, you know, worn out, you know, and going to die and so on, right? And it's, what, looking for that resurrection and it's taking on immortality, right? And the soul is seeking the glory, right? Which is the theotipic vision, right? And then I think of the other psalm there where the Lord is king and splendor robed. Robed is Lord and grew up about with strength. We've got two things, right? Splendor, which is the light, right? We can also refer to the second person by the Trinity, but he's the light. And then power, right? The same two things, right? You're seeking those two things and there's something for your body. Maybe there's something for your soul in the kingdom, right, huh? The vision of God as he is. But there's something for your body, which is, what, the resurrection of it. And it's taking on immortality and all the other gifts, you know, agility and so on. That's what seems to have an explanation of the psalm there, right? Where the king is, you know, there's many qualities. It doesn't say anything about love there, but it speaks of, like, the Lord is king and splendor robed. Robed is the Lord and put him off his strength. We use that in it. Yeah. Yeah. And that's, of course, a metaphor, right? As Thomas points out, he's talking about the incarnation, huh? Because some people thought he took God, the second person took on, what, human flesh, kind of like we took on our clothing, right, huh? And that's Thomas, there's some texts in scripture that speak that way, but Thomas says he's speaking metaphorically, right, huh? And Shakespeare says, I need to shuffle off this mortal coil, right? Which is this body in his troubles. Okay. Just a little side here on the wonderful word to have, right? And Aristotle, in the fifth book of wisdom, huh, when he takes up the word to have and gives us a number of meanings, but then he says it seems to have as many meanings as the word, what, in, right? Now, these are not all the meanings of the word in, but they are kind of the chief meanings and the central meanings, right? But there are other meanings that are attached to these, like, to be in time, right? Okay. Now, you can turn these around, right, huh? If there's wine, let's say, in the bottle, right, then the bottle has, what, wine in it, right? So here's the word has, right? Yes, right? If the part is in the whole, then the whole has this part, right? If the genus is in the species, then the species has a, what, genus, right? And the same thing can be said about the difference, right, huh? You know, the species has a genus and differences, right? And the differences are in the species, right? And so, but the species has them, right? And here are the other words, right? If the species, in other words, in the genus, the genus has species, and that's one of those funny words that can mean sing that are plural, right? So the genus has species meaning he has many species, right? Now, why did these three meanings come first? Well, it's something being actually in something. Well, when the species is in the genus, in the, is it actually in there? If dog was actually an animal, when you say cat is an animal, you'd be saying a cat is a dog, right? But it's in there in what ability? And likewise, form is originally in the matter in ability, right? So this was Uncle Angelo Wright, when he said the statue's already in the marble. In ability. Yeah, but not in act, right? So act is more known than ability, right? And the whole, in the parts, is a bit like form in matter, right? Sarastatic points out in the second book of the, uh... And this is a different kind of ability, right? This is the active ability, right? I got you in my power. I have you now. What's that saying in the what? In the power of the agent, right? Okay. And then when you say, I left my heart in San Francisco, right? Love is said to be in the thing, what? Love. Love, huh? Okay. And so our Lord said, you know, they have your treasure, you know, in heaven and so on. And where your treasure is, there you are, what? Heart. Heart shall be, right? You're laying your treasure in the local bank. That's where your heart is in the local bank, right? But if you're laying your treasure in heaven, you're laying your treasure down here. Well, then your heart's going to be there, right? Okay. Now, it may sound strange, but if someone loves me, could I be said to have their love? Have their love, have their heart in the way, right? So have has as many senses here, right? Now, when Thomas distinguishes, Aristotle distinguishes the eight senses of N, in the fourth book of natural hearing, the so-called physics, right? But he doesn't order them like he does in the fifth book of wisdom. So Thomas says, we're going to order them. And we'll order them imitating Aristotle, what he's taught us in the fifth book. So he orders them. This is the order that Thomas gives them in. He's the only guy who can do that, right? Okay. But then he says, Aristotle hasn't put to be in time, right? Well, he says, that's reduced to being in place. It's not the same sense, but time, like place, is a measure, an extrinsic measure, right? So there are other senses, but they're, what, reduced to these, right? Differences in species are reduced to this, right? Okay. So, put what C.S. Lewis says, right? C.S. Lewis criticizes the way he's thinking, you know, I've got some time, right? You can say that. Time's got you. You're in time, right? And you have to obey, you know, in a sense. Because, you know, you're always thinking of power, time, right? You're in time, right? I've got to go now, you know? You don't have time, right? Time's got you, right? It's commanding you to go now to your next place, right? So, I just go through the invitation of, I mean, to the distinction of eight senses of air corresponding to, or nine senses here, to eight senses of air, right? So, we get to see how equivocal, by reason, right, is the word, but to have, right? Now, thank goodness Thomas is not going to go through all these senses, right, huh? It's an extremely involved thing, right, huh? Okay? And there are other senses, right? He's concerned with the ones that I used to name, what? Categories, right, huh? And might be used in some species of some category, right? So, let's look back here upon this now, huh? To the first, then, one goes forward thus. It seems that habitus is not a, what? Quality, right? Now, quality is one of the ten, what? Highest gener, right? So, porphyry, after they define genus and, what? Species, right? Okay? Then you can see thereon, it's possible for the same thing to be both a genus and a, what? Species. But a species with respect to what is above it, more universal, and a genus with respect to what is below it, right? Okay? Okay? So, if odd number, let us say, is a, what? Species of number, right? But under odd number, there's three and five and seven, right, huh? So, odd number is both a genus and a species, right? Just like I'm both a father and a, what? Son, but not in comparison to the same person, right? But then we can go on and say, now, if the same man could be both a father and a son, is every man both a father and a son? There are some sons who are not fathers, right? And if there's a guy named Adam, right, he'd be a father, but not a, what? Son, right? In the same way, if you're talking about cause and effect, can the same thing be both a cause and effect, but not of the same thing, right? And then you raise the question, but is every cause and effect? And the answer to that is no, right, then? Okay? So, does every, is every genus a, what? Species. Does it have a genus above it? Well, how do you know that? I know what you don't have in your mind, you know. On top of every thought, you know, that more universal thought, it goes up, you know, forever. Up into the heavens, right? Somewhere. You know? How do you know that there is a genus which is not a species, which would be called also a highest genus, right? You could ask the first question, is there a species that is not a, what? Genus, right? Well, let's just stick with the other question here. Is there a genus that is not a, what? Species, huh? How do you know that, right? I read Aristotle. You know what, the numbers, right? You know, a number can be half and, what? Double, right? Like, four is double of two, and it's half of eight, right? And eight is double four, but half is 16. But is there a number which is double but not half, I mean, I think? No, numbers go on forever, don't they? It's continuous, it's divisible forever, right? I can prove that too, but I'm not going to bother to prove it right now. So, there's a series where it goes on forever, right? Now, there's a half which is not, what? Double of anything. Like, one is half of two, and three is half of six, but is it double of anything? Three? But there's nothing that is, what? Double but not half. So, how do you know there's a genus which is not a species, huh? How do you know there's a father who's not a son, right? It's a little hard to know without the Bible, right, huh? I'm just sort of guessing. It's one of those, it can't go on forever because you'd never have a thought. You'd have to have infinite thoughts to think about anything, right? Yeah, yeah. But notice, huh? If every genus had a genus above it, right? If every genus was a species of something above it, you'd never come to a most universal word, would you? As a matter of fact, you do come to a most universal word, like the word being, right? Is there anything that is, that isn't a being? Is there? Or is there something that is not something? So, being or something is most, what? Universal, right? And there wouldn't be any most universal name, right? And there wouldn't be a genus, yeah. Yeah. Because there would always be a more universal one, right? But now the next question is, is this most universal name, like being or something which is equally universal, is that one genus of everything, right? Well, we should go back to the definition of what? Genus, right? And genus is a name said with one meaning, of many things other than kind, signifying what it is. So, take that whole thing, right? So, if you take that whole thing, right? Genus is a name said with one meaning, of many things. When I say many things, I'm using the word many as opposed to what? One. Not many as opposed to few, right? So, it may have as few as two, right? That's still many, right? Of many things, other in kind, or other in species, if you want to speak Latin. Signifying what it is. So, animal, for example, is said of dog and cat and horse, right? With one meaning in mind, right? A living body that has sense. And there are many things there, cat, dog, and horse, and so on. And there are other in kind, right? And it signifies what they are, right? Okay? What is a dog? It's an animal. It doesn't signify completely or distinctly what it is, right? But in general, it states what a dog is and what a cat is and what a horse is, right? Or you could say that, you know, take an example from our friend Euclid there, my teacher. Quadrilateral is said of what? Square and oblong and rhombus and rhomboid and trapezium. It's one word said with one meaning, right? Four-sided, italian figure. Three things, other in kind, right? Signifying what is it? What is a square? It's a quadrilateral. What is a oblong? It's a quadrilateral. What is a rhombus? It's squares. It's a quadrilateral and so on. So, although there is a most universal name, right? Like being or something, right? It's just said of everything. It's that one genus said of all things, right? But you've got one name here, right? Said of many, many things, right? Other in kind. And you might say, it's such a bit, it's not like what it is. But is it said with one meaning? Well, when did I come to be? When I learned geometry? Did I come to be that? When I got married, when I came to be? In some way. Yeah. So it's not unethical. Well, when I was generated by my parents, right? So you came to be. Then I came to be? Without walking. Yeah, yeah. Is my nose and my ear the same thing? Both things. Yeah, two things, right? But is my nose and the shape of my nose two things? Like my nose and my ear are two things? Or is a man and a dog two things? Yeah. Is a man and the shape of the man two things? You might not hesitate to say that, right? Because the man and his shape are not two things in the way the man and the dog are two things, right? And so the man and the dog are two things in the sense of a substance, right? But the man and the shape are two things in the sense of a substance and an accident, right? So, this is the way we now come to this conclusion that there is a highest genius or highest genie, right? Because there are most universal names. But then we discover that the most universal names are not just one meaning. Then we realize that there's going to be more than one highest genius, right? Now, to Aristotle belongs the glory, right? Now, the next step, which is to discover, right, what those many highest genie are. And he distinguishes, in the book called Categories, ten highest, what, genie, right? And in the book on places there, kind of badly transliterated as the topics, right? He distinguishes those same ten, right? And in the same order, right? Now, how the hell did he do that? Because who can understand a division into ten? The human mind simply breaks down, right? Okay? What's wrong with that thing? And God gave us ten commandments, but, you know, they had to put them on two tablets and put three on one and seven on the other, you know? You had to subdivide the seven, too, you know? The mind just cannot see that there's ten. There can't give you a reason why there should be ten, right? Okay? But now, what's the clue, right? Well, Aristotle doesn't give us what's come down to us, right? Okay? What's wrong with that, right? But Thomas, when he takes up these ten, as he must do in the very book, when the question comes up about the categories, with emotions the same as acting upon and undergoing, and so on, these are two of the ten, and in the metaphysics, when Aristotle touches upon the ten again, well, Aristotle calls these the figures of predication, right? Because they're distinguished by the way something can be said of individual, what, substances, like you or me or the dog out there, right? Okay? And that's because Aristotle has shown in the categories that everything apart from individual substances either exist in or are said of individual substances. So you can use that one thing, individual substances, to distinguish the ten by how something is, what? A set of them, right? A set of them. Okay? But if you do that, you've got to divide it into two or three, right? Of course. Thomas is not abandoned in the rule of two or three or both that purpose is done, right? Now, what is the division into three? A set of individual substances, huh? Individual substance is a thing that doesn't exist inside of anything else, it's not in anything else, nor is it said of anything else, right? So Dwayne Burkis does not exist in anything else as a subject, that is to say, nor is Dwayne Burkis said of anybody else, right? But something can be said of individual substances, like let's take Socrates, right? Let's take Phyto, for example, see, right? Something can be said of individual substances by reason of what it is. So what is Socrates? A man. More generally, he's saying what? Animal, right? More generally, he's a living body, right? More generally, he's a body, right? And most generally, he's a what? A substance, right? What can be said of the Phyto reason of what he is? Well, Phyto's a dog. A dog is a what? Phyto pet, right? It's a phyto pet, an animal, right? It's an animal, a living body. It's a living body. It's a body. It's a substance, right? So, this gives rise to one highest genius, huh? And wisdom is chiefly about substances, as Aristotle shows us in metaphysics, right? Now, or something can be said of individual substances for a reason of what? Something in them, right? It's in the subject, right? But not what they are, right? Or something in them. And that's going to be subdivided, huh? So, you can see maybe of Socrates, if you can believe in Mino, right? He shows the slave boy of Mino there, that the way to double the square is not to double the side, but it's to, what? Take the diagonal, right? So, I can say that Socrates, he's a geometry, right? And he has a famous conversation with Theotelius, who's a famous geometry in the history of mathematics, right? Now, he's said to be a geometry by reason in a certain science that's in his mind, right? Okay? Of course, Socrates is quite a healthy man, right? Everybody else gets drunk on the table, and Socrates, you know, goes away and spends his usual normal day, right? Thinking, huh? Okay? Now, some things are said of Socrates, or of you and me, by reason of something, what? Outside of us, right? Okay? Let's raise it in my seat. By reason of something outside of us. A simple example of that is, I am said to be clothed now, right? Mm-hmm. Okay? Well, the clothing is not in me like the geometry is in me, right? Right. This is the threefold distinction of Thomas. Now, I am going to be clothed now. Mm-hmm. Mm-hmm. Divides this into what, too? Either absolutely or towards what? Another, right? So, fatherhood is something in me towards Paul or Maria or Marcus, right? Okay? Maybe in some way towards Sophia, too, right? That's oblique. I think that's a great thing. Now, usually they call this, what, relation, right? But that's kind of, you know, the capital is abstract words, right? Christel, in Greek, calls this category pros-ti, right? In the commentaries, they translate it ad-aliquid, right? That brings out the nature of this category, right? It's towards another, right? So, towards my wife, I'm a husband, right? Towards my father, I'm a son, huh? Towards my brother, I'm a brother, right? Towards my son or daughter, I'm a, what, father, right? Towards you, I'm a teacher, I guess. I'm a teacher, I'm a teacher, I'm a teacher, I'm a teacher, I'm a teacher, I'm a teacher, I'm a teacher, I'm a teacher, I'm a teacher, I'm a teacher, I'm a teacher, I'm a teacher, I'm a teacher, I'm a teacher, I'm a teacher, I'm a teacher, I'm a teacher, I'm a teacher, I'm a teacher, I'm a teacher, I'm a teacher. I'm a teacher, I'm a teacher, I'm a teacher, I'm a teacher, I'm a teacher, I'm a teacher, I'm a teacher, I'm a teacher, I'm a teacher, I'm a teacher, I'm a teacher, I'm a teacher, I'm a teacher, I'm a teacher, I'm a teacher, I'm a teacher. 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If you're getting married, right, you can't show up like, on the beach, like the ten-meter shoe, right, for yourself, you know, and these ready clothes to teach our lesson, you know, okay. So there's man's category, you might say, right, but he's going to touch upon that, but in Greek, it's called heke, right, no, so you can say about me that I am clothed, you can even say I'm housed, I'm not houseless, right, I'm housed, you see, but something's being said to me for a reason, something outside of me, right, this is said to be man's category because the other animals don't wear clothing, right, things of that sort, right, except they come in the service of man, right, so you might put something over the horse, you know, or the dog, I think they're kind of a, you know, a little drummer, just a cat, but they don't normally go around doing this themselves, right, okay, so to be clothed is the best example of this down here, right, a king, to have. Sometimes they call it Latin habitus, right, and we'll repeat this again in the text there, right, that's, we're going to have the same word that's tied up with the word to have, right, that's what it would have here right now, you know, but the way it's set of all the categories, right, okay, then, Thomas sees two ways that a thing is named from something outside of it, in general, and not just man, right, and one is by a, what, measure, right, and the other is by, what, acting upon or what, undergoing, right, so, acting upon and undergoing, by another, right, by the agent, right, so it's a cause and effect, right, and notice, huh, to be hot would be up here in quality, right, but to be heated would be down here under undergoing, right, and being heated by another, right, by being hot is just, in myself I'm hot, right, but being heated is from another, right, okay, kicking, and being kicked, right, huh, for example, now the extrinsic measures are place and time, right, so from time you get when, right, you're going to execute me at dawn, huh, when, dawn, because the sun rises, right, well, that's some, what the hell that could do with me at the sun rises, you're going to execute, right, okay, so, when, that's an important part, right, get me to the church on time, you know, the guys, in the musical, right, I'm going to marry you in the morning, you know, get me to the church on time, I'm going to play, he's a disgusting man back then, my mother, you know, I see, you're a great actor man, isn't it, pretty, sorry, now in place, you get what, where, right, well, as Thomas points out, huh, there's another category, type of place, which is the position of what, parts in place, huh, and this would be called position, like you are sitting now, right, here, okay, he says there's no category in addition to when, because in time, it's already implied number, right, not number, I mean order, right, okay, time is the number of motion according to before and after that, in fact, if you know the chapter on before categories, the first thing of before is in time, right, what's already got there, you can order in there, right, okay, but if you say, where are we now, we're in this room, yeah, two guys are sitting and I'm standing, right, so to be in this room doesn't say whether we're sitting or standing or laying down, someone's at it, and, you see, but it's the order of what, parts in place, right, so it's more or less vertical like me, it's, you know, and you're like this, right, if you're laying down, it'd be laid out this way, right, okay, now, you see, Isn't that in the body? Isn't that intrinsic? The shape of my body is different now than the shape of your body, right? Your body is in this shape, right? If you just take the shape of the body, it's going to be up in quality. But sitting, huh? If I, you know, crouch like this, am I sitting? Am I sitting here? You're squatting. Yes, you see? Because if you don't be sitting, I've got to have something outside of me, like a chair around which I am, right, huh? If you invite someone to your house, this is the example I said. Sit down. And say, well, I can't sit down. You can't even go like this. A little bit crazy, right? Or, let's take an example of it. If a guy jumps off the airplane, right, and he's going down like this, the guy is probably like this, right? It's in the same shape as a man standing. But is he, what, standing? No, I'm going to find out if he doesn't have a parachute. He's not standing, right? And then, you know, if he's standing, I have to have something outside of me that my parts are arranged with respect to the floor, right? And I'm going to go straight down, right? Okay? You know, it's important to sit right in the chair. I was going to get a bed back. I don't know if you don't sit properly in the chair, you know. I haven't discovered that myself, especially the older I get. So, substance is one, quality is two, how much a quantity is three. Towards another, or nation is four. And then you have, what, six down here, right? Man is one, right? And then three, in general, I'll measure, and two because of cause and effect, right? Well, it's a brief introduction to the ten highest, what? Schoenler, right? Okay? I regret to say that Albert was so, you know. And he has, towards another down with his last six of our own, right? Yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes But then when he defines or quotes Aristotle's definition of the habit as a disposition, not easily moved, right? Well, he's got the word position in there, right? Or disposition, right? Here we have a category called position, right? It's not that, right? And so he's got to take some of the senses that are especially relevant to seeing that this is not them, right?