De Anima (On the Soul)
Lecture 19: The Five Powers, Four Grades, and Three Souls

Transcript
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ways of what of life see the reason for that but now why do we speak only of three souls when you're thinking about the fact that the soul is something really what kind of unique in the material world right and that it rises above nature in the ordinary sense even in the plant powers right the feeding powers where the plant grows right in opposite directions unlike nature that seems to be limited to one right but they're thinking especially the fact that the soul seems to rise above matter especially the higher soul right the kind of immaterial being so they distinguish three souls by three what degrees you might say of rising above mere matter right the feeding powers hardly rise above matter okay but they do in some way rise about them they don't just act like blind chemicalism these chemical changes in the living thing are ordered to growth and reproduction and so on but the sensing powers are the kind of what true materiality but not so much as you do when you get to the understanding powers so you have three souls right but at diverse immateriality four grades of life because one of the five powers falls upon the other right so from five you get four and eventually what three right why you eliminate one each step step because the reason for that right the reason for why five powers of life give you only four grades of life is because one kind of power the desiring power automatically falls upon the sensing powers and the thinking powers you see that it doesn't give you a separate level right now you don't have some animals that have sensation but don't have sense desire following upon sensation where there's sensation he says there's pleasure or pain and there's going to be desire or aversion the sense desire for there's agreeable to the senses and aversion broad is painful to the senses and so on okay so desire will go automatically or follow upon automatically the fact that you have sense powers but it doesn't follow automatically if you have sense powers that you necessarily have the power to move from one place to another because you might only have the lower senses like touch and maybe taste a little bit and not move from one place to another but those who move from one place to another you'll point out they're going to have those lower senses too like touch and taste but not everyone who has touch and taste will have sight and hearing and smell everyone who moves from one place to another will have senses but everyone who has senses will move from one place to another right but those that have senses will always what feed and grow and reproduce right well not everything that feeds and grows and produces has sensation and those who have sensations don't necessarily have understanding but those who have understanding in mortal things he says right he's always kept to point that out and is he's aware of what we would call the angels right and god is having understanding but all those who have understanding have senses right okay but all those who have understanding have will you have something of understanding but no will it might not be will power they got a will and they're responsible for what they they choose right okay you see that so that's why you go from five down to four right and why do they speak of four brains of life but only three souls well because they're thinking of the soul as something that's rising to some extent above matter right and the plant soul barely rises above matter right and the student ordering of matter as heisenberg the great physicist said you know that a living organism uh its order and its stability doesn't make much sense from the point of view of physical science alone right there's something there besides that but the sensing powers right are moving much more above that's merely material than batman's and thinking power is even more so right so when i have that same leap you go from those that move from one place to another and those who don't right that's not as limited and if you ever get to the point you're interested in the trinity right they have the same uh five four three because they speak of what five notions but four relations but only three persons now why did it go from five down to four down to what three right what are the five notions in the trinity well you've got fatherhood right you know and you've got sonhood right sonship and you've got common breathing and then what the proceeding of the son right but then they also speak of the father as having what he's unborn right that's kind of a nation right so one of the five notions is not really explicitly relation so you have five notions but four relations you have the relation of the father to the son and the son to the father right and then the common relation of the father and son the holy spirit and the holy spirit to them right so you have five notions four relations but one of the relations the common breathing right doesn't what it distinguishes the father and son from the holy spirit but it doesn't constitute a what separate person okay so you have father son the holy spirit we're getting ahead of ourselves all right but um it's kind of interesting that five four three right five powers of the soul right that we're going to study give us only four grades of life and four grades of life we distinguish only three souls so why that deduction as you go from five to four and three the same when you stay in the trinity five what notions four relations but only three persons by the reduction right the next way to kind of think about this is to imagine that triangle right with the five four and three right and you're going to relate those five the four and the three but okay question yeah i was just trying to figure out the four grades of life he's going to explain it now what goes on now right okay okay because i say the reason for that is that one kind of power the desired powers right it always falls upon sense right as you're going to point out there that if you have sensation you have at least a sense of touch and therefore you sense what is agreeable or disagreeable to your body what is painful or pleasant right and so if you sense that then you're going to have a desire for what is pleasant right and you're going to flee what is what painful and destructive of your body so there does it always be that desire power those sense desired powers following upon sense right but if he's the case that the grades of life would relate to one of the souls or you could say one of the souls to cover two of the grades of life now what they're thinking about is about the soul it's so interesting you know if you study even if we didn't go through the first book you know but people in general even you know that the common persons never thought you know deeply about the soul they almost think of the soul as something kind of immaterial don't they yeah you see um um there's a common opinion there that the soul is you know kind of air-like substance and distinct from the body right well air seems to be almost what yeah but almost an immaterial thing too right yeah see like shakespeare says there vision there in the tempest now and these are actors as i have foretold you were all spirits and they're melted into air into thin air but notice the word spirit comes from the word air right and even scripture speaks that way right and god breathed into the clay right a living soul right okay so we tend to think of the soul as something uh sort of right uh immaterial right okay so it's natural then to distinguish the souls by their what immateriality although the soul is something immaterial in a way it's something of the body too right so looking at the soul as something that in a way is rising above the limitations of matter and body and uh there's a distinct rising above matter and you go from the plant to the animal of its senses right and you go from the animal of its senses to man who understands okay but moving one place to another doesn't seem to be another kind of what immaterial even though there's a way in which sometimes the higher senses seem a little more immaterial right the eye and the ear right than the sense of touch but it's not as great a difference there as there is to go from the plant that isn't sense at all to the animal that senses right and it's not as great as you go from the animal that senses but doesn't understand to man who understands right he has a completely immaterial knowledge so if you think of the soul in that way there's something very fine and subtle almost immaterial right they even you know the greeks uh thought of the soul in terms of the four elements earth air fire and water well they would tend to think of the soul as being either air or fire it seemed less material than water or what earth right okay our body seems to be more water than earth you know how when a fellow comes in and he's going to what kill desdemona you know the tragedy right but he has a candle in his thing and put out the light right and then put out the light right it's going to kill it right so you think of of the flame as being what the soul like life okay and so we tend to think of the soul as something sort of immaterial just like you know the modern scientists you know used to talk about matter and energy well energy for them is really something kind of material but yet they saw it's less material right and so they contrast energy with what matter right huh okay way forth sir they think of the soul as being more something like energy or fire or air something sort of immaterial right they think of the soul somehow as um something immaterial right and therefore a true materialist is not the sort of man who's apt to believe much in the soul right or think much about the soul right the true materialist right i think that's all it is um there's matter you know he doesn't he has requirements to talking about the soul right so if you think about the soul then it's something um in a way material or rising above matter right in some sense then there's really just three notice worthy souls right the plant so hardly rises about matter right about organized matter in a way that the physical world it's kind of amazing you go out to one of these trees out there and you see you know like the oak tree or maple tree and all these leaves you know thousands you know if you rape in the fall i remember when i was a kid there we had all these oak trees you know and it seemed like every day come home in the fall from school and mother sitting out there you know to rape the leaves and there's always the new bats but all these leaves have more or less the same what shape yeah you know you kind of see you know this uh ordering and so on something uh there's control over matter right you think of all these you know even cells that there are in the planet they're all kind of coordinated right the way the thing grows in a certain way it's in shape and so on um but then the the animal soul the animal the animal that senses is aware of its surroundings and to some extent you know retain the colors and the sounds and the shapes of other objects right that animal seems to be what much more above matter right and you get to man right even more so you get to the understanding so that's why you see they're just three souls with four grades of life is the second and the third grade of life would that be animal phone or animal soul both of them yeah yeah yeah yeah but down here you have the plant right that's the bones right okay okay and everything above that has those same powers right okay then you have the second grade here the ones that don't yet have the moving powers and they very much like plants right yeah and these things that don't move around on the floor of the ocean Aristotle was a green biologist right after he left Athens on green biology and these things uh might seem to be plants almost growing in the ground they don't move from place to place but if you stick with them again you know they they contract it they're in pain in a way that a you know a tree doesn't behave their way to stick with them again right because you know unless you have one of these ants what is it yeah yeah but that's that's fiction right okay um but then the animals we're more familiar with like the dog and the cat and even the insects right they have the moving powers right but the higher one now include the lower one plus something more right it's a little bit like you know one two three four right four includes three but something more three includes two with something more two includes one something more that's where Aristotle will say that the natures of things are like numbers right there's some truth what Caleb said right but not not numbers but the light numbers right and one has what the other has plus something more okay and then you come to man the highest grade of life among mortals but one of the five general powers didn't give rise to a separate grade and that was the desiring powers right because as you'll point out there are desiring powers that follow upon the lowest of sensation like sense desire right and in other words they use it in the text of latin they'll call that in latin the appenditus sensitivos right but that shows this picture of the senses and then the will that calls sometimes the intellectual habitat so you say why doesn't the desiring power give you a separate creative life well it's because it always goes with the sensing powers and with the power but the moving power doesn't always go with sensation and the sensing doesn't always go with the what feeding powers right you don't always have sensing powers those that feed and those who sense don't always have understanding right okay that's where you go from five powers of life down to four grades of love but you have to understand that there's an order among these powers right and there's an order something like that second sense of order right in mortals and mortal bodies right the feeding powers can be without the sensing powers but not vice versa the sensing powers can be without the moving powers but not vice versa the moving powers can be without the power of understanding but not vice versa right but you can't have the sensing powers without desiring power you can't have understanding without some desiring power the sensing powers are automatically also linking it into the feeding power, because whatever has the sensing power will also have the feeding power. Yeah, but also the order is different. Sure. In other words, in the second sense of before, right, when I first called, one can be without two, but two down. The same way here. This can be without that, but vice versa. By the order of sensing and desiring, it's not that. One might be, in some sense, a cause of another, because you have sensations when you have your senses are. Because you have understanding, that's why you have will, right? Even if you try to understand why God has will, even though God's will is understanding not to do things like that in us. But when you try to understand that, we first understand that God has understanding, and then we see you must have will, that is understanding. So in a sense, this is more like cause and effect. But the other is that second sense of before. One can be without the other, but not vice versa. As he goes on in this chapter, he's going to talk about the order there a bit, right? Look at 140. The nutritive alone. Now again, here's the English, the feeding, growing powers and so on. These alone are present in the plants. That's all they have. But in others, meaning in the animals, you have both the nutritive powers, the feeding powers, and the sensing powers, right? But if the sensing, right? Also the desire, right? Now, he gives a division here, right? And I'm going to give you the Greek here now, right? Orexisa, that's the Greek word for desire. And the three words in Greek are epithumia, which the translator here translates as desire, but that's maybe not as precise as it could be, because the pedative is more what? Desire, right? Epithumia. Let me just write the Greek words on the board. If I have these words in Plato as well as in Aristotle, I don't know if you've ever read it, maybe you've ever read it in public, or? Okay. So, in the Greek here, yeah, you have, you have, you have, you have, you have, you have, you have, you have, you have, you have, you have, you have, you have, you have, you have, you have, you have, you have, you have, and then you have, you have, epithumia and thumas, in Latin, the way they translate those, they'll call epithumia the concupiscible appetite, and they'll call thumas the irascible. How would you translate that in English? Epithumia or concupiscence. These are words sometimes, they're English, concupiscence, right? But sometimes I translate simply as, what, sense desire, right? Okay. I would like to probably use sense desire for both of these things, called sense desire. Well, over here, you have, reasonable desire, what we could call, the will in English, late season. Now, if you read the Republic of Plato, he's making a comparison in there, Socrates, between the parts of the city, and the parts of the soul, and he's comparing, what, reason, thumas, I'll emphasize this, and epithumia, the three parts of the, what, city. The rulers, right, who direct others, that reason directs the rest of us, right? The soldiers, and then the, what, the laborers, the common people, right? Okay. Well, under the concubes of appetite, as we call it, or epithumia, you would put such things as, what? The desire for what is pleasing to the senses, right? And, the opposite of that, the aversion for what is painful to the senses, so hunger, and thirst, and the desire to reproduce, right? These would all be under the concubes of appetite. We talked a little bit about these before, right? These are what we call the emotions, or the passions, right? The feelings sometimes. But the concubes of appetite is concerned with those emotions or feelings that are directly related to what is agreeable or disagreeable to the senses. And so, if something is agreeable to my senses, I have a feeling of, what, liking it, or loving it, right? They're basically the same thing, liking or loving, but loving is a strong word, obviously. And if I don't have what I like or love, I desire or want, like I'm hungry or thirsty or so on. But then if I get what is agreeable to my senses, I get that candy bar, I get a piece of candy, then I have joy, pleasure, right? Okay? And then you have three emotions like that, but they're painful. If something is disagreeable to my senses, like, I dislike salmon, I dislike the liver. And so, if I can avoid them, I turn away from them, right? I eat crackers and eat salmon. But if I'm forced to eat salmon, I say, then I have pain and sadness. I can't wait. Now, why do you, why aren't those enough, you see, for the animal? Well, sometimes there is a difficulty, right? In getting what you want. Sometimes there's a difficulty in avoiding, right? What you have aversion for, right? Sometimes something that you hate is forced upon you, right? causing you pain, right? And it might be difficult, right? So, that's what the rascal appetite is for. So, if I desire something that is pleasing to my senses, but, there's a difficulty in getting it, right? Like, two men want the same thing in the department store, right? And it's the last one, right? Also there, okay? Now, if you think you can overcome the difficulties, right? Then there arises the feeling of hope, right? If you think you can't overcome the difficulties, overcome the difficulties, ...culties, there arises despair, right? If my bowl of candy or popcorn is right there, and I can just be able to help myself, right? I don't need irascible to reach out to that scene. If two men want the same woman, right? And both have her, right? Then they might have a, what? Fight, right? So Aristotle says the animals fight over, what? Food and sex, right? Now, you have two emotions like that in compared to that. If something is threatening me, and I'm not too sure I can overcome it, then I have a feeling of what? Fear, right? I remember having one of my cats on my shoulder, and the big dog went around, and the cat, you know, you feel them shivering on them, you know? You see? We were out the lake there, and the cat ran up the tree, you know, she was afraid of this dog. He's a big dog. He's a friendly dog. He turned the arm to the cat, but, you know? We finally got the cat down to the tree, and that she ran in the house under the bed. We had these beds on the porch in the summer and the late. And she ran out of the beds, and we'd come out for about a day or two, you know? And the first day she came out, she took off from the bed, she came to the door, and she said, and she saw the dogs, and she ran back in the house. That's fear, right? But, no, fear does give you a little, what? A little to what? Resist, huh? Even if it's only resisting by running away, right? And so it's that fable there where the one animal is chasing the other animal. Eat it. And the other animal gets away, and they're kind of laughing at the hunter, right? He says, well, it's one thing to be running for your dinner. Another thing to be running for your life. It's amazing how fat two can run sometimes, you know? You have these chases for the police and so on, right? They're running for your cock, right? So running does give you something, right? It does give you some strength, right? But then you have the other side, which would be boldness, so you think you can overcome it, right? If I think I can beat the heck out of you, you know? I'm going to be bold, you know? I'm going to fight with you, maybe, you see? Now, there's a fifth erasical emotion, which you mentioned before, which is anger, right? And you see, if I think I can get rid of the thing that's causing me pain, then anger will arise, you see? So if you're stepping on my foot, and I say, hey, you're on my foot, and you say, so what? Then I arouse anger, you know? And his anger will give you the strength, maybe, to, what? Shove you off, right? One guy had a very bratty kid living big store, right? And the kid comes over to his backyard there, and there's kind of a porch, or whatever it is, and there's a plant there in a pot, right? And the kid's looking at the guy, and he knocks the plant over and breaks it. It's like, I'm going to have to kill him. He's like, what? You know? So the mother was indignant, but the father applauded it. So anger is just in strength, right? If you look out the window, and your neighbor was using your kids for cardinal practice, you know, you'd be out there, you know? Very angry, right? One guy might have a gun, and he looked out the window, and he was trying to steal his car, so he started shooting. They ran away, but he would have been in trouble, I suppose. That's the same fault of his horse, but anyway. So that's why the thumash, or the irascible, was seen there as being kind of characteristic of a soldier, right? Because a soldier has to be bold and courageous, so that the common people are more down there in the pursuit of beer and peanuts and so on. So those are the names in Greek, and these are the names in Latin, and we've kind of taken a breath from one's over. It's a kind of naming the irascible appetite from era anger, right? Just like thumash in Greek is named, thumash in Greek can mean anger, and can mean boldness, right? But it includes all of the emotions that I mentioned. Hope, despair, right? Boldness, fear, anger, right? Those five. And epithymia, the one that's concerned directly with what is pleasant or painful. So in Greek, thumash would be the same word for all of the names for one in particular. Yeah, yeah. Now you're naming the whole from the more known, right? But notice, huh? When you name this whole thing like you do in Greek, the Erecticon, or Erexis, as he says, right? Or you name it in Latin, a pity to us, right? Or I name it in desiring power, I say. Well, desire really is used to name one particular emotion, right? Or even one particular act of the will. Desire is for a good that you like or love, but don't have, right? So desire is not the same thing as liking or loving. It's not the same thing as joy or pleasure. But the whole thing is being named from desire because that's the one that is, what, most known to us, huh? And I think this irascible is named in the way that you can see in the back and from anger, right? Because that's the emotion that is most manifest, huh? When somebody's anger, that's very quickly noticeable, isn't it? Even the tone of voice changes, huh? People notice it right away. It's your anger, right? With the very tone of your voice. An animal knows that, too. You yell at an animal, right? An animal's doing something. A child knows that, too. Even if they don't understand your words, though. The irascible arises from a desire for something that's difficult to achieve. Oh, just a minute. The irascible arises when there's a difficulty in getting what you desire, right? Or a difficulty in avoiding what you want to avoid, or in getting rid of something that's been forced upon you, right? Okay? Now, the irascible is considered, in the public, in general, to be higher than the incubusable, because it's not so much tied to the immediate, what, altered senses, huh? So, through the irascible, you may pursue something that's actually painful to the senses, like a fight, right? A fight can actually be painful to the senses, huh? So it seems to hear reason more, right? And when I start to kind of contrast even anger with sensual desire, let's say, right? Anger hears reason, but imperfectly. Because I have a reason for getting angry with you, and somehow you've done something, right? I may exaggerate it, or, you know, not be too much aware of what you've done, but I seem to be hearing it to some extent and reason to be angry with you, right? So, through the irascible, you may pursue, right? Something even that's painful to the senses, right? And so the time, it's more like closer to reason, right? Looking before and after, right? Question again about that? Well, I was just wondering, one of the irascible emotions, despair, this awareness of the inability to obtain it. Fear would arise from the aversion of something that's difficult to avoid, perspective evil, and boldness. How does boldness relate to fear? Now, if I think, you see, if you and I want the same piece of meat, right? Or the same woman or something to start, right? Now, I'll get you and I see you're kind of a weak thing and I'm, you know, bulging with muscles and so on, then I, you know, come right over, right? The way it kind of, what's, Rick Van Winkle started, not Rick Van Winkle, but the legend of Stevie Hall over there, right? Yeah. You know? Or Bo Brumbo is real, you know, he's a top athlete in the whole country, right? So anybody who challenges him, you just beat that guy now, right? You see? He's bold, right? With any competition for Katrina, as we made. You know, he eventually drives Ichabod training out of town, right? Scares one's out of town, right? So, I mean, Ichabod training can really, you know, talk about seeing him, but it's a physical contest, right? Well, Brumbo's going to beat the heck out of him. Yeah. So he's going to be bold, you know, with respect to him. Think about Katrina's going to be so much fearful, right, huh? But notice, they're bold in regard to the difficulty, right? There's some difficulty, Katrina, because many people want her, because she's lovely and she's the daughter of the rich, well-to-do farmer there, right, then? That's farmer, right, then? Watch her rise as farmer. I mean, if one of these men wanted her, and she wanted them, wanted to marry them, right? There'd be no difficulty, right? If you have two men, or more than two men, who are pursuing the same woman, right, then it's been difficult in getting it, right? You've got competition, huh? And maybe you have to fight, you see? The same way animals will fight over that matter, but also they'll fight over a piece of meat or something like that. Put the food out there outdoors now for Moppet there in the back, you know, and sometimes a little cat in the woods comes over there, right? And of course, you know, Moppet's not as aggressive, but the cat we had before, Tabitha, she was known as the queen of Bumblebee Circle, right? I'm going to go everywhere, right? And I've seen, you know, a cat come in there in the backyard, you know, and Tabitha comes around the thing, and she charges like a maverick, and you know, and another cat just turns around, zoom, and the cat's like out of the yard. And she said, Moppet doesn't do that, she doesn't have that, it's not that bold, right? But Tabitha was afraid of nothing and nobody, right? When I first got Tabitha, my daughter, when I got her through the piano teacher, and I brought Tabitha home and had her down the basement there, and I was kind of white. And I was a little bit afraid of Tabitha, and she was kind of white, you know? You know, but I mean, you know, if you would, we tend to put the cat down in the basement, you know, with little cat boxes at night time and close the door. But Tabitha didn't want to go down there, Moppet doesn't want to go down there. Moppet goes, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, Oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh Oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh Oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh Oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh Oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh Oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh Oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh Oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh Oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh Oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, Oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, Oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, But this here is a little more precise, right? So in English, we don't always have more precise names for these things, right? So you borrow the lifetime names, right? Now you see, wuleces in Greek is the one used for the act of the will. And wule in Greek means what? Counsel, right? Whether it be the act of taking counsel or the counsel that liberates, right? So it names more a what? Desire that grows out of counsel, the use of reason. So it's well-named in that sense. Now, if we have a chance to look at Thomas' treatise in love there, right? In Latin, you have the word, let's say, amor, right? And then you have the word dilexio. But dilexio names more the love that is in the will. And it's related to the word for what? Choice, dilexio. So sometimes I translate that in English by saying it's a chosen love. While amor is more like, in Greek, of course, one's more to eros, right? And for this higher love, in Greek, you have a number of words. For the agape, for charity, and so on. But in English, we don't have as many distinct words for love, huh? If you look at that famous work by C.S. Lewis there called The Four Loves, right? Well, he's talking about, in the Greek there, he's using the Greek words there, referring to them in the text, right? There's four different words, right? Eros, and storge, and philia, and then agape, right? And eros is a very sensual love, right? That's why they're erotic, you know, that sort of thing. Ambrose, right? Latin, but amor, huh? And then you have storge, which is more of the love that the parents have for the children, kind of a natural love, but not a sensual love, okay? And then you have philia, which is more like friendship, right? And then agape, which is what we call cheritian. So, we don't have quite the distinction of words there to name the same thing, right? To name the different things. In English, it's not as rich as the Greek is there. It may be in Latin, right? So, we use the word love now sometimes, you know, to mean eros, sometimes we use the word love to mean charity, right? Equivocal, in some sense in English. So, sometimes, you know, I will call, you know, if you want to say, the love that is in the kids' appetite, and the love which is in the will, how would you name those in English? You just use the word love, you know, I mean the love of the will, but sometimes I call this sense love, okay? And I call this, imitating that, a chosen, what? Love, right? But in a sense, the Greek word is the sense of, what? I would say deliberate love, right? Meaning, a love that is a result of some deliberation of reason. And say, if you look at the Greek, you know, look at the Greek word that Ertava has there, it's bulesis, right? As I say, it goes back to the word bule, right? Which means consul, right? The act of reason, deliberating about something, right? And those two things are related, you know, in English we have the word, a lot from the Latin, consul with a C-I-L, then you have consul in the sense of S-E-L, right? But a consul, consul, the word that works, consul in this sense, you know, they have a consul that makes advice to the governor or somebody, you know, okay? But the consul here is what? Consul. Consul. Consul, it's really basically the same word, right? But they think about what they deliberate about, right? So, bule is that sense in Greek, huh? So bulecis, right? The word itself would indicate a, what? A desire, right? That follows upon, what? The use of reason, right? And d'alexio-maximus is the word for choice, but choice, in a strict sense, involves, what? Some deliberation of reason, huh? So, strictly speaking, a newborn baby doesn't have choice. He can't even think, huh? You know, I always refer to those words in Hamlet there, where Shakespeare says, he's talking about why he chose, really, Horatio's a friend, right? You know, I think there's a scene there where he's going to ask Horatio to watch the king, right? And he puts on this play within the play. You know, no play? But, you see, the ghost of Hamlet's father has told Hamlet that he's been, what, killed by his uncle, right? Okay? By his father's brother, right? And what he did was to pour poison in his ear, he said. Now, nobody knows that, except Hamlet's been told by the ghost. But do you leave a ghost? Does this be his father speaking to him? So, he decides to have the actors reenact the scene of a murder, right? And then he wants to watch how the king reacts to that. So, if I committed a murder, right? And nobody knew how I had done it, but I knew how I had done it. And all of a sudden, the very way I had done it was being, you know, I might, you know? And, of course, what happens in the scene is the king gets up and has to leave, right? He's disturbed by the scene. And so, Hamlet's now sure that he's guilty of this, huh? But he wants his best friend, Horatio, to watch the king and see how he reacts to the scene. But then he says something there about why he had chosen Horatio as a friend. He says, since my dear soul was mistress of her choice and could have been distinguished, her election has sealed before herself. But thou hast been as one in suffering all, and the other suffers nothing. He goes on to give all these reasons why he had chosen, right? Give me that man that is not a passion slave. Now, where in my heart, in my heart of hearts, and right in thee, right? But notice what he's saying at the beginning there. Since my dear soul was mistress of her choice, when was the soul mistress of her choice? Yeah, when it could distinguish among men and see the order. Why one man is better than the other man, right? You can see that this man is a slave of some passion, and this man is not a slave of passion, right? And you can see that this man who's not a slave of passion is a better man than this man who's a slave of some passion, right? So I tell you, if you could distinguish and, you know, see order, right? You couldn't really choose, right? It's the emotional feeling you have with somebody, right? But friendship in the strict sense involves a choice, right? So the very precise Shakespeare's words. Since my dear soul was mistress of her choice, and could have been distinguished, right? By his reason, right? Okay? So, if you say, a chosen love, right, is one that involves some deliberation of reason. So if this word, dilexio, is taken from the word for choice, alexio, which we get our word election, right? And Shakespeare uses that word, too, right? Since my dear soul was mistress of her choice, and could have been distinguished, her election, you know? In other words, for choice, has sealed me for herself, right? So, sometimes I call this love a chosen love. And I call the love here a sense love, right? So, I can remember, you know, as a child being in church there, and the priest is talking about love, and I'm thinking of this kind of love, the love of a girl or something. And what does it mean to love God, right? Well, it's not a love in emotion, but it's a love that's in the will, right? Well, the Greeks, they say, have a separate word for the love of God, agape, right? Which is fine, you see. In Latin, they translate it as akaritas, right? Akaritas now has been kind of used for the exterior works of charity, you know? It's kind of lost that sense. So, a lot of times they speak of, you know, love. They translate agape, love, in Greek, so this is love, they say, right? As I say, there's a distinct word for that kind of love in Greek or in Latin, but not appearing in English, right?