Logic (2016)
Lecture 51: The Word of God, Wisdom of Nature, and the Soul's Immortality

Transcript
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yeah yeah so you can say the Bible right is the Word of God right okay and so someone asked what is the Bible short answer I'd give right it's the Word of God and it's chiefly about what in the sense of the Son of God right okay the Son of God and perhaps the Son of God made man right or the Word of God made man right but so this is actually got two meanings right okay it's a beautiful comparison to the two though in Scripture right in Durban D right but they say that just as the Son of God the Word of God in that sense was made flesh right so the Word of God takes on human language right the real what likeness there right they got that likeness the Word of God became flesh right the Word of God became man and the Word of God in the sense of the thought of God you might say right expressed in human ways right but the words are critical by meaning all these things the second bathroom council says that even among the books of the new testament right the gospels have a primacy right why because they're the chief witness to the words and deeds of the Word of God made flesh right okay so you could say that there's a connection between these two right now the old one I was talking about was in Shakespeare's huh he calls the philosophy of nature he calls it the wisdom of nature right and you could say the wisdom of nature is about the wisdom of nature does the wisdom of nature mean the same thing here here you mean the what we usually call the philosophy of nature right but Thomas says you know if you wind up synonym for uh philosophy you could use the word wisdom he says sabientia so the wisdom of nature is the wisdom about nature right okay but over here I always go back to what the Heraclitus said right wisdom is to speak the truth and to act in accordance with nature giving ear theory there too I think it's very concrete right so in a sense in the wisdom of nature in the flash of nature you're what you're listening to the wisdom which nature right gives us right by what it does so when I was reading I mentioned this in my students there on Wednesday night reading uh Aristotle talking about reproduction their plants and the animals and both Plato and Aristotle said that why do they reproduce well to be like God God is immortal and eternal right and these uh plants and animals aren't immortal but they get some kind of immortality by you can't seem they're what they're kind right so when Shakespeare in the sonnets right bridges them to this guy to get married right now this were to be new made when thou art old and see thy blood warm when thou feels the cold right old man's getting a cup of cold right and uh what is glass and she indeed calls back the lovely April of her prime right um girls little little real you know little Maria my daughter's little Maria one dollar screen letter you know it reminds us of very real as it's a little girl they call her little Maria so in a sense you know him and gate you know really wanted to be over here right then what I mean kind of immortality right kind of continuation but sometimes the father makes a mistake of what kind to maybe force the son to take up his what yeah yeah yeah yeah I always told him how my father seemed to see that that was a mistake right he said you could go have a better life than I had he said you know I said of course I said but I had to work in the factory in the summer you know and my father couldn't do it with one of his friends you know and so I kind of stopped and chatted him a little bit and so he stopped and shouted at us he said where are you from the ground up you'd say you know to me you know and you could you know because I'm really down there in the factory you know working you know a lot of thoughts you know you know you know that's kind of Tom Thomas man right you know I'm going to succeed him you know and so then remember my father told me I told you about the business friend of his had all these plans for his son you know so he got to go to Ambridge which is kind of a prestigious school out here and his son you know uh punked out his first year there you know he wasn't fit for Ambridge wasn't fit for college at all right he comes home and it's quite a disgrace what do you really want he said you want a feeling station right you know like cars and so on and so his father should have opened a phone station because he had the money right but I mean we're probably kind of giving this example of the bands but yeah but it wasn't the father though right now because you know you can see that the father and the son is not you know the winners are not suited for exactly how about the knowledge of God is a well God knows nothing else except by knowing himself right so God's knowledge is primarily a knowledge of what so knowledge of God means what in the first part what he has the knowledge he has and the second one tells you what it's knowledge of I mean reason defines reason right knowledge of reason is a knowledge of reason right now I don't want to say it's the same way as God because we don't know everything else but knowing what reason is right but you can say the knowledge of reason reason it's reason that knows the definition of reason right so the knowledge of what reason is is a knowledge that reason has right two different senses right but they are what connected right I'm kind of struck by that because it's similar to what I discovered words that are critical by reason right the words that are critical by reason it's a connection one meaning it's an order right in words that are critical by chance right you see by chance right um well you have this simphiboli there right there's a connection right sometimes it's kind of interesting to see that how about something like um the wisdom of reason what is the wisdom of reason is it the third book of the dianima you know thomas says at the beginning we're looking now at the third book of the dianima night class, Thomas says, rightly does, it's called the third book, because at this point Aristotle starts to investigate, reason, right, is distinct from the senses, and so he begins, you know, clearing out the things like, are there any other senses besides the five senses, and then are there any inward senses, right, he wants to do that, and then starts to see the reason is different from all the senses, huh, so you could say the third book about the soul is a wisdom about what, yeah, and there you find out that reason is not a, what, body, like the eye is a body, right, or the ear is a body, or the brain is a body, right, you know, the reason, Aristotle's going to prove that reason is not a body, so this is a kind of wisdom, right, you see, and this is kind of the starting point for realizing that our soul has an existence that's not entirely immersed in the body, right, because it has an ability and an operation understanding the universal, right, understanding all material things in some way that show that it's something being immaterial, right, and therefore the, it's in the soul, not as a part of the body, right, so this is where you get the, the, the immortality of the soul, one, Aristotle says in the beginning of the ethics, you know, in the frame, that we want to know very much whether the soul survives death, even the soul, right, yeah, and it depends upon the question does the soul have or do anything, right, not in the body, if everything it does is in the body, then the soul is tied to the body in its existence, right, and Descartes is true in saying cogito ergo sum, right, I think therefore I am, so that if the soul has, it can do something, right, then it's not in the body, then its existence is not entirely in the body, that's where Aristotle later on, in the generation of animals, he says that the human soul doesn't come from your mother and your father, the soul of a, of a, of a plant, the soul of a dog or a cat, comes from the parents, right, comes from God, I mean, but, but to the parents, right, but I got my body from God through my parents, but I didn't get my immortal soul through, my parents began my body, right, and God created an immortal soul that fits just my body, fits your body, or your body, or your body, or your body, and every one of us has a soul that fits our body, and so I can't, you know, my soul can't leave my body and go into your body, and your soul leave your body, husband and wife are two in one flesh, but the soul of one can't go and be in the other one's body, right, and so on. 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senses yeah yeah and are they connected because you find out that your soul can exist you know after death right then you realize that there can be what immaterial substances there can be separated substances as the philosophers learn to call them right so saint thomas says i think about the souls i can think about the angels right now so it's kind of opens the door through being um some knowledge that has more the character of wisdom than natural philosophy does right okay but does logic help us to get to wisdom too yeah in fact when you get you know in wisdom now wisdom is about causes and especially the first causes right or the first causes there's just one first cause right and then wisdom is about what is it called what is suitable and mainly about being and but one right but also about true and good right truth is primarily in the mind the good is primarily in things here's double points out in the sixth book of wisdom but you know books six through through what nine are all about being right but one of the main divisions of being is being according to the what yeah it belongs to logic to know the way one thing is said of another so logic contributes one of the main distinctions of being right but natural philosophy kind of introduces us to act and ability right which is the other main division of being right so anyway but going back to the senses of wisdom or reason right you can say in one way right the knowledge of the soul contributes to wisdom right and another way logic contributes to it right so although we have three senses there's some connection among the three right that's famous argument for assistance of god from things like you and me that are able to be and not be he says there are things that you know this is in the summa's right uh things are able to be and not be uh there must be something before them right or by they are rather than not be something that is what necessary to be right but then aristotle points out that something can be necessary but be necessary through something else and how does he manifest that the conclusion of the demonstration is necessary is necessary because of something else right okay um distinction like academic example distinction necessarily comes before what order right then why is that so because nothing is before or after itself right so one necessary thing can be the cause of another thing being necessary so if things are necessary through another there must be something that is necessary what yeah notice he manifested from the fact in the demonstration one necessary thing is the cause another thing being necessary so something there is necessary through another he manifested through logic right of course thomas you know will use the fact that god is necessary to be through himself he must be to be itself one after all is what so being that one is what is so if god is not being itself then he would he he wouldn't be being he wouldn't be necessarily being to himself god martin is the way those things things thing out but notice how logic you know helps him to you know to lead you by the hand right so thomas you know points out that sometimes aristotle in the uh in first philosophy right and the wisdom of reason the reason contained sometimes he leads you by the hand from logic right when he leads you from the way one thing is said of another right and sometimes he leads you by the hand from what natural philosophy when he what leads you from motion right motion is the act which is most known to us things in motion when i catch the eye not stirs but the first proof of existence of god comes from what motion so it goes from the act that is most imperfect but most known to us to the act which is what pure act right and in no way imperfect that's universally perfect right i mean this is the way he leads you in from natural philosophy but sometimes in logic right so he's taking up substance right in the in the seventh and the eighth books right and the seventh book he's leading you from logic and in the eighth book from what actual philosophy from matter and form so it's kind of amazing this this but this is what kind of equivocation but what amphiboli words right you know what you can do the greeks are the guys who could free these things out right because the latin where they're amphibolo logica i can pronounce it okay okay so he's going to what he divides deception from speech and outside of speech right and from speech he's going to divide that into what three right and the first of all is what the bottom of page four here right is triplex actual potential and fantastical right now he's going to subdivide actual into one word right a name that has many meanings right okay and into what amphiboli right where you have speech right that is what has many meanings right so it goes back to your understanding of the distinction between name and speech right which is fundamental to logic name and speech they're both vocal sound right signifying by human agreement right but the name has no parts that what yeah but the what at least two parts right okay someone asked us to give a ride to a lady last night there i think she's a luthan you know but her name was anderson right huh so of course uh they're talking about the name burquist right you know which put together for two things right it means you know berg quest was written in g she knew that was written in g in my name right which means mountain berg and in anything on quest branch right you see but when i'm said to be burquist does it have two meanings now two parts of the meaning why speech has more than what i was telling her about in the soviet governor elmer al anderson and then anderson you know elmer el anderson right just the l before or after isn't two different guys right they're both collected we always used to have a scandinavian you know governor you know bjornquist and so on and that's i that's my father got you know swedish and my mother irish because st paul he had an irish mayor you know and the state had a scandinavian governor so they represent the state of minnesota very good so he subdivides the first actual into two right now what's the second thing here right well potential right on the top of page five he's going to subdivide that you can see that latin word there for amphiboli yeah amphibonogia oh my god okay and the common example is the book of aristotle right but i could talk that you know just talk about my book you know the book that i wrote right or my book the book that i own right Now, what does potential mean, right? Well, it means a vocal sound, right, that doesn't actually have any meanings, right? But by the way you say it, the accent, right? Or sometimes it's called pronunciation, right? This is one way. Or because it can be combined differently, right? Now, give an example of what I mean here. I saw you laying down. What does that mean? Well, if I compose laying down with you, I saw you laying down, right? Laying in your bed or something, right? But you could put it with me too, right? Because I could be laying down in my bed and I see you come in, right? So I saw you laying down, right? Yeah. I heard you walking. Was I walking when I heard you? Or did I hear the sound that I'm making when you were walking, right? I heard you walking. So that's called potential right now. You can put together or divide, right? So they call this composition or division, right? Depending on which one is deceiving you, right? I kind of lumped them together, you know. But composition and division. But that's with speech, right? Okay. It would be in order to statements so that they're... Well, a word can be pronounced in more ways than one, right? And it has a different meaning when it's pronounced this way. And sometimes people, you know, mispronounce, you know, the thing and everybody kind of jokes, you know, because it means something. What would be a good example of that? I'm thinking of one, I think. I didn't say you were stupid. I think the word awful can have two meanings, right? God is awful, you know. You might just understand what I mean by saying, you know, huh? My wife's awful. 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But you would express grammatically, you know, acting upon, probably the I-N-G word, right? And those are all the different categories, right? They might lump them together because they seem to do what? Yeah, because of the I-N-G, right? But you imagine them to be the same. They're not really the same, are they? Because walking belongs in where? And kicking, kicking you belongs in acting upon, right? Walking home belongs in where? What about understanding? Yeah, I guess so. Habit or disposition, right? But that, yeah, but now, how about standing? Where does that belong? Yeah, yeah. Standing, sitting, right? Yeah, yeah. Laying down, right? Sitting, standing. Can you see how it's kind of what you could imagine to be something other than it is, though, right? What are you doing? I'm lying down. Yeah, yeah, yeah. What are you doing, though? Standing there for so much time. So sitting, doing something. So the, this is the distinction he gives, then, right? Into three, right? Actual, potential, and what? The magnitude, yeah. And he subdivides actual into what? Two, right? Which are what? Yeah. He subdivides potential into what? Maybe three, maybe three, if you make composition and division separate, right? And accent or pronunciation, right? And imagine if he doesn't subdivided, right? So then Thomas divides the categories, right? Substance is not subdivided, right? It's one genius. But the other ones are something about gift and hope, okay? And that's what Albert says now in the next passage from Albert here. Because actual multiplicity is before, what? Potential multiplicity or fantastic ones. Equivocation and fibrillity are said to be, what? Actual multiplicity. The other fallacies in speech are, what? Either a potential multiplicity, right? Or a fantastic or imaginative one, right? Therefore, first we're not to tweet of, what? The paralegisms, right? That means the, um, not this pronounced spelled right there. Um, equivocation and amphiboli, right? And because equivocation is in dictione, the name, fiboli, in oration, or speech, first we ought to speak about equivocation, then of amphiboli, right? But maybe you could say, well, why does he reverse the order then and take the speech first when he gets to the second kind, right? Well, we'll see. Okay, now we've got another text here, right? This is really terrible stuff. Still got another half hour, right? First, we're not to speak about equivocation. Equivocation is the, what? Diverse signification of one and the same, what? Name, right? It actually does have more than one meaning, right? So the word in, or to be in, has actually what? At least eight meanings, right? Jesus senses, right? Or the word before has four senses, right? I was reading the question, was it 28 there, next to the last question there in the Deiritate. It's on, it's kind of crazy, but it's on the justification of the impious, right? And get into the question, you know, of does the repentance of the sinner there come before the infusion of grace? It's in, you know, but it's the order, right? But Thomas, you know, he goes into, going back to the senses of before in Aristotle, right? And of course, he's pointing out that in the fifth sense that Aristotle gives there, the cause is before the effect, right? Something can be said to be before in, what? According to one cause, and after according to another cause. It's kind of, you know, so you realize that not only do you have these four central senses, to which one is attached, or laid alongside it, that cause or the effect, but two things, as Aristotle simply gives the distinction, the four kinds of causes. Two things can be causes of each other, right? Yeah, yeah. And so he gives the idea, you know, of healing the sick, right? You know, where the yin is the cause of the action, and vice versa, right? And in different ways, right? So, does learning come before knowing, or knowing before learning? Well, learning is for the sake of knowing, so knowing is the end or purpose of what? Yeah. So it's the cause, in the sense of that, for the sake of which you do this, right? But learning, what? Yeah. But learning is the cause of knowing, in what sense of cause? Want the maker, yeah, yeah. It's producing knowledge, right? Learning, producing knowledge, right? So it's more like a maker, right? Learning makes you know something, you might say, right? Okay. So is learning the cause of knowing, or is knowing the cause of learning? Yeah. Two different senses of this, right? Okay. So learning is before knowing in one sense, and knowing those first in what? You go to school to learn, right? But for the ultimate purpose, it's to know something, right? That you wouldn't know. Otherwise, you didn't go to school. Yeah. And then they talk about matter and form, right? Which is the cause of which? Is each a cause of the other? What makes this a chair and this a table? Yeah, yeah. So the form is the cause of this wood being actually a table, and the wood here being actually a what? Chair. But the shape of the chair, and the shape of the table, and the shape of the, in case of what it might be, can't exist by itself. It's got to exist in what? it's the matter right i can't take the shape of the chair here and send it over here and leave the wood over here can i no it can only exist in there right so the matter in some sense sustains the form right but the form makes the matter to the wood to be actually a table or a chair so um they're both causes of each other right so what comes first right penance or the infusion of grace because in these things you know something can be before in the genus of what material cause sometimes right and be after in the more fundamental of course the end is said to be the cause of cause our right the cause of the causes right so some digitare thomas will say that uh end and the mover are before and the ends above before everything else right because the the mover acts the sake of the end and then he makes the matter and the form be united right it's involved learning comes before what no but example material too right because learning is disposing your mind to know dispositions like on the side of the matter right yeah but are the the axioms you know what kind of a cause are they the conclusion when you define the soldiers as speech in which some statements laid down another follows necessarily because of those laid down right well it's more what like the but of course it's kind of a subtlety there too you know just going back to the the form of the sojism right formal sojism simplicity here we won't tell your way if you lay down every b is a and every c is b what follows necessarily every c is a okay and it's because of the statements laid down right okay i remember i always quote shakespeare there and i say this above all to thine own self be true as follow as the night today canst not then be false to thee well for the tool of dialectic right consideration of lightness here right there's night follow day in the same way as true to other men of these let's take the example of their marriage right now and uh thomas was saying just reading thomas the text are you saying you know that the the um consent of the of husband and wife right you know is the cause of it being married right now okay and so um um we always say this to this now does does a priest say you know do you have wonderful feelings about each other well then i should tell your husband and wife no no it's not an act assuming you have emotions about each other but that doesn't marry you but what marries you yeah and choice the act is choice right so you're mutually choosing each other right so you're choosing each other as husband and wife right okay so um if you're false to your wife or vice versa right maybe in marriage then you're not being true to your own what choice right you chose this person as your husband or your wife right okay but now is that true about night and day right this is above all to thine own self be true and it must follow as night today though can something be false to any man right i say consider the likeness as aristotle said right what way do you like well you can say that being true to another person follows necessarily from being true to yourself right you're true to the other person because you're true to yourself right but what about night following day you say night follows day necessarily right but because of what day is how does night follow the day necessarily yeah yeah but it's the third thing you might say right is the earth let's say the earth turning on its axis right that's how do we solve it yeah but um if that's but then you're saying that's not day or night is it the earth turning on its axis right but the third thing is the cause of night following day necessarily right when aristotle defines syllogism right he says it's speech in which some statements lay down another falls necessarily not because of some third thing but because of these statements what laid down right then so in what way is shakespeare's likeness there and what way do you like well it's a likeness in the sense that just as this this falls necessarily from those right so right night follows necessarily day right but this falls necessary from that because of these right night doesn't fall necessarily from day because of day but because of the earth the third thing right okay so it's like in one way but another way unlike right you see that you see that it's kind of kind of beautiful okay because now in what sense are the premises a cause and a conclusion the cause he's got four senses matter form mover in yeah but aristotle sometimes says with the matter he says mover and sometimes he says matter because all parts are like matter right that conclusion is put together from cna right the premises so the matter out of which the conclusion is made right the parts that is to say out of which the conclusion is made cna in this example right are in the premises so in some sense premises premises are a cause of the conclusion sense of what yeah yeah but unfortunately it's a cause in the sense of what a mover maker and 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