De Anima (On the Soul)
Lecture 137: Free Will as a Power: Nature and Objections

Transcript
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Therefore, the next life, you know, if you're turned towards the good, you're going to be turned towards the good forever. If you turn towards the bad, you're going to be turned forever, right? In the Old Testament, it says, you know, where the tree falls, there it shall lie. And the understanding that the Church Fathers give of that is talking about the will, right? But the will is here, as if we're in an upright position there during this life, and it can fall this way, or it can fall that way, as you know, if you chop a tree down, right? But whatever direction falls, it'll lie there forever, you see? And that's the way your will, right? When you die, you know, maybe that's God, and that's the devil or something, right? And my will's going to either fall like that towards God, and if it falls towards God, it's going to stay towards God forever. But if it falls towards the evil there, it's going to stay there forever. It can't make any change anymore, right? You're not in a state, in this changeable state that you're in now, right? Maybe it has to do, you know, such as a man is, so does it appear to him, right? But you see that already sometimes in this life, you know, you know, how hard it is sometimes to change people, you know, who have habitually consented to some sin or to some, you know, bad thing, right? And now they have a habit, you know, and they just can't do it. It can hardly change it, right, huh? It's very hard to change, huh? Aristotle's very strong about that in the Nicomachean Ethics, you know. He says it makes no little difference how a person has been brought up, right? Even by his spirit and so on, it makes a great deal of difference, he says, or rather all the difference, right, huh? It's going to be a very hard time changing these habits once they're formed, huh? These habits, these virtues we bring to heaven, that will determine our degree of glory in large part, too, huh? Well, I mean, primarily, though, by charity, though, so. Charity is a virtue of charity. You see, in heaven there, it's interesting, if you get the beatific vision, right, you will love God much more than you could love God in this life, huh? It's kind of striking. I've been teaching the Love and Friendship course, right, huh? And basically, there's two causes of love, huh? One cause of love is the good, although Thomas says it's really the good as known in some way, right? The good as known, he says, one cause of love. The other cause of love is likeness or union, huh? Okay? Because I've been teaching that, you know, that part of the course there for some time. So, you know, I was reading Thomas there again, and he's talking there in the third book of the Sumerkan Gentiles. He's talking about the beatific vision, right? And how we're going to see God face to face and see God as he is, right? And then Thomas is asking, well, how is this possible, right, huh? And it can't be through any created form, right, huh? And then he says that in the seeing God as he is, God has to be both what is seen and that by which he is seen, huh? Now, I say that by which he is seen, I don't mean the sense that he's the power, intellect, but he's the form by which our intellect sees him, huh? And that's why he understands the words in the Psalms there, in your light we shall see light, right? Okay? But then Thomas, you know, remarks at that point, huh? Apropos the words of St. John, right? We know, this is what, 1-3-2 there, right, in the first epistle, right? Okay? We know that when he appears, we shall be like him. St. John says, right? For we shall see him as he is. Now, why shall we be like him? Because we see him as he is, see? We're going to see him in the same way that he sees himself. Not as perfectly, obviously, right? But God sees himself through himself, right? And we're going to see God through God. God's going to be joined to our mind, huh? Okay? And this is far more intimate than bodily marriage, right, huh? Okay? You know, Shakespeare says in the famous Sonnet of Love, let me not to the marriage of true minds admit impediments, right? Okay? I use the word marriage between minds now as opposed to bodies, right, huh? But the union of God in our mind, whereby we will see God as he is, is much more intimate than the union of bodies in marriage, huh? But Scripture speaks of it under the likeness of marriage, right? You know? Because it's kind of, you know, it's like Scripture uses us, you know, metaphors in a sense, right? It leads us to the spiritual through the material. But anyway, Thomas, in talking about how we're going to see God through God, he says, and then he says, this will be when we are, and at this point he says, this is, we'll be more like God than we've ever been before, right? This will be the most like God there'll ever be, right? It's tough to me, you know, how perfectly that explains why we will love God much more in the Vedic vision than we could before that. Because what is the cause of love? It's the good as known and likeness, huh? And in here, we'll have what? Obviously the goodness of God will be most known, right? When we see God as he is face to face, right? So that cause of love will be, what, the greatest? And the other cause of love, likeness, since we'll be seeing God through God being joined to our mind as the form by which we see him, right? Then we'll be seeing him in a way very much like the way he sees himself, huh? And therefore we will be, what, most like God, huh? Okay? And so both causes of love, right? The good as known, right? And likeness will be at their strongest, right? See? The goodness of God will be known much more as it is in itself, right? Not just in the, kind of, you know, from creatures and so on, the way it's known now, huh? And the likeness will be greater than we ever had any great likeness to God, huh? Therefore we're going to love him more than we could ever love him now, right? And some people interpret, you know, the words, the strange words of Christ, you know, when he's talking about St. John the Baptist, right? And, you know, there's nobody greater, you know, born a woman, right? And then he says, but he who was least in heaven is greater than John. So why can you say that? Because the only reason to be greater than somebody would be charity, right? So it must be that he who was least in heaven loves God more than John does before John sees God as he is face to face, right? Yeah. Because he has both causes of love more fully, right? Much more fully than John has before he sees God, right? So it's perfect the way things tie together there, you know? The understanding. But it's interesting that St. John will emphasize that, huh? That there's a likeness there, right? We know when he appears that we should be like him, right? As if there's really very much like him, you know, not like him in some other way, you know? Yeah. Because he speaks there of being the children of God already, right? But like there's some kind of you've mentioned greater likeness, huh? That we'll have to God once we see him as he is, huh? You know, Christ says it's kind of a metaphorical way of speaking of a big vision where he talks about you're going to sit at the same table and eat the same thing we eat, right? Well, you've got to know what? See the same thing we see, right? You're going to see it in the same way we see it. The Trinity, right? You're going to see God through God. So, I mean, Thomas would say God is both what is seen and that by which the mind sees, huh? It's only that way that you can see God as he is. Yeah. Because any created thing by which you would see God would not be adequate to seeing God as he is. Does he tell you at that same place does he comment on that, you know, we shall know as we are known? Is that the same? He doesn't comment in that particular verse, I don't think, right there, but that's probably coming in, that's in St. Paul, right? Isn't it? I think so, yeah, yeah. In the commentary of St. Paul, you comment on that, yeah. But in this particular text there, he just quotes John and he's talking about how light, yeah. But then when they get the same thing, right? We shall know even as we are known, right? Because God knows everything by knowing himself. And so if we're going to be known the way we're known, we're going to know God through what? Through God, right? Yeah, yeah. That's really impressive. Take a little break now before we go. Second article? Yeah, I think of the last sentence we didn't do. Oh, we didn't? Okay. Last two. Adhoyos, Modi, I think. Or Tom and Estad. Let's see. Oh, okay. And qualities of this sort are subject to us, right? Yeah. Insofar as it is in us to acquire such qualities by repeated acts, you could say, right? Like I was saying. Yeah. Okay. Either causally or dispositively, or to exclude them, huh? Okay, by not doing these things. In this, there's nothing that's repugnant to free will, huh? I suppose that whole homosexual question is answered in this, isn't it? Yeah, yeah. You see, you know, there's some controversy about to what extent that can be inborn, this tendency, right? And some people deny it's inborn, you know? Right. So I don't know if that's all going to get it clear, you know? Yeah. But some of these things, a man can, what, resist, right? And we've known people, you know, whoever is to this, you know? Yeah. And that's because you don't have to follow your body inclinations, huh? Yeah. Even though it might be hard to not follow, you know, body inclinations. In French, as you say, I guess it was given to England, right? You know, to be, you know, to resist this enough that he became a very mild man, right? A very modern man, right? And his advice and so on. A very prudent man, you might see his advice, right? To people. Yeah. Even if it were not inborn, it would fall under this coming upon type, right? You really sort of only have those two options, I guess. A lot of people, you know, you read about who are into this are, you know, they've had some kind of a crazy family life, too, you know? It's been... Environmental, yeah. Yeah, just... To the second one proceeds thus, it seems that free will is not a power for, and I think it's the very Latin words, right? For arbitrium, librum, right? Is nothing other than free, what? Juditium. Judgment, right? Okay? But judgment does not name a power but an act, right? Therefore, librum, arbitrium is not a power, right? Okay? Now, of course, you've got to be careful there because sometimes a power is named from what? It's act, right? And so you take the word understanding, right? Okay. Or understanding can name the act of understanding, right? Yeah. But understanding can name the ability to understand, right? Yeah. And so when John Locke writes the essay on human understanding, he's talking about the ability to understand, okay? And sometimes, you know, we do that, right? Sometimes we'll say, you know, about a blind man, he doesn't see, right? What does that mean? You know, he doesn't see, you know, you don't want to tell you that he's blind, huh? You don't mean he doesn't have the act of seeing. He's not seeing right now. Like, I don't see you when I close my eyes, right? You know? But he doesn't have the ability to see, right? Right. So sometimes the power is named to the act. And Thomas would indicate that in the reply to this first objection, right? Let's just look at the reply to the first objection, because it's kind of independent of that. To the first, therefore, it should be said that it is, what, customary, huh? Consuetum, huh? That a power be signified by the name of its act, huh? Okay? And sometimes, you know, we're going to have to reply to the first objection, huh? Sure. And thus, through this act, which is free judgment, is named the power which is the, what, source of this act, right? Otherwise, if free arbitrium named an act, it would not always remain in man, right? Okay? Oh, yeah. Remember how we learned before how we know the powers of the soul by their acts and the acts by their object, right? And sometimes you have a word like, well, sight, you know? Sight sometimes means the act, right? And sometimes it means the object, right? Or taste, right? Mm-hmm. I don't like the taste of a salmon, you know? Well, then I'm talking about the object there, right? But then taste could name the act, too, right? To taste something. But sometimes maybe we might name the sense power itself. Taste is one of the five senses, right? So, you know, I've got to bear that in mind, right, huh? Okay. Moreover, Librium Arbitrium is said to be a, what, facultas, huh? Of will and of reason, right? But facultas names the facility of a power, right? Which is through some habit, right? Therefore, free will is a habit, huh? And Bernard says that free will is a, what, habit of the soul, right, huh? It is free of itself, huh? Let's again look at the implied there. To the second, it should be said that facultas, that's a Latin word, I'm sorry, I'm getting it in there, name sometimes a power that is, what, expeditious, you might say, right? That is, been kind of habilitated or habituated, right, to doing something, right? And thus, facultas is placed in the definition of free judgment, huh? Bernard Harvard takes habitum, not as it's divided against power, right? But according as it signifies a certain relation by which something is in some way disposed towards some act, right? Now, that shouldn't strike you as too strange, because Aristotle called the Latin, huh? In the Greek too, I guess, he calls the act of understanding a habit to us there, right? And some people took it to be an habit as opposed to a power, right? And Thomas said, well, he's not using it in that sense, he's using it in the way in which every act is called a habit to us, right? As opposed to the lack, huh? These are problems here more with the words, right, than with the thing itself, huh? Which, he says, is both through a power as through the habit, huh? For through the power, a man has himself as able to do something, but through the habit, he is apt to do it, what? Well, or what? Badly, right, huh? Okay? And that goes back to Aristotle in the second book of the Nicomachean Ethics, right? Okay. So you can say, is the ability to feel anger, is that a virtue or a vice? It's undetermined. Yeah, see? That should be the power, right, huh? Yeah. You see? But then you can be habituated to feel anger, right? More than you should, et cetera, right, huh? And outside of reason, then you have the vice, right? Or you can be habituated to listen to reason and to follow reason like it did in our Lord, right? Yeah. Okay? And then it's by the habit, the virtue or the vice, in short, that you are, what? You're going to do that act either well or badly, right? Okay? Okay? Moreover, no natural power is taken away through sin, right? But free will is taken away through sin. For Augustine said, man, badly using his free will, loses both himself and his free will, right? Okay? The third, it should be said that man, by sinning, is said to have lost free will, not as regards, what? His natural liberty or his natural freedom from force, right? As far as being free from, what? Some kind of guilt and from, what? Misery, right? In other words, man is not able to entirely, what? Avoid all sins, right? At least venial sins, right? Okay? So he hasn't, you know, lost his natural freedom, but he has it somewhat, what? Diminished, right, huh? And, of course, Thomas said, you know, by... A great concentration, you're going to avoid here and now this sin, right? But you're going to, what? You can't be always that diligent, can you? So you fail some time, right? And for me, the light doesn't always happen when I'm typing, right? If I really concentrate, but if I just type it quickly, I always make a reverse letter or something. Not that I don't know how to spell, but I think one finger works quicker and the other one, or the keys are there, you know? You know, it's just, you know, you can't, you know, it's an email. People who don't read over their emails, they always misspellings, right? You see? So you're bound to, see, even though you know what letter, even though you know how to spell these words you're using, right? You're still going to misspell a word, you know? You're not, you know? You can't be concentrating that much always on the little things, right? So we are liars, and we say we're not. We have no sin, as St. John says, right? But against all this is that nothing is the subject of a habit, as it seems, except a power, an ability. But free will is the subject of grace, by which assisting it, it chooses the good. Therefore, free will is a power. Now, Thomas is going to reply now. I answer that, although Librium Arbitrium, free judgment, nominates or names, right, a certain act, according to the proper signification of the word, right, nevertheless, according to the common use of people speaking, right, this is a common, as I say, not common in English, right, but it's common in Latin, right, huh? Librium Arbitrium, we call, what is the principle of this act, right? Okay, that was according to the common custom, right, by which man, what, freely judges, right? But the source of an act, the principle or beginning of an act in us, is both, what, a power and a habit, right? For we are said to know something both by a science and by the, what, understanding power, right, huh? Okay. So do I syllogize by my reason or by logic? Both. Yeah, yeah. And do I demonstrate, you know, a geometrical theorem there by my reason or by the science of geometry, my reason? We said by both, right, huh? Okay. In the prima secundi is where Thomas takes up exactly what a habit is, right, huh? Okay. Because all the way back to the categories Aristotle comes down, huh? It's necessary, therefore, that Librium Arbitrium is either a, what, power or a habit or perhaps a power with, what, some habit, right, huh? Okay. And he's going to eliminate two of those, right? Include that it's the name of the power, huh? Yeah. That, however, it is not a habit nor a power with a habit appears clearly from two things, huh? First, because if it is a habit, right, it would be necessary that it be a natural habit, huh? For this is natural to man that he have, what, free will, we'd say, right? Yes. Okay. But no natural habit is present to us for those things which are, what, under free will or free judgment. Yeah. Because to those things with respect to which we have natural habits, we're naturally inclined, huh? Just as to assenting to the first, what, principles in the sciences, huh? Wow. So that's why I call, you know, the habit by which we, what, assent to things like the whole was more than a part, I call that natural understanding, right, that habit, huh? Yeah. It's a natural habit, huh? But those things to which we are naturally inclined is not subject to, what, free will, as has been said above about our desire to be, what, blessed or happy, huh? Whence it is against the very definition of free will that it be a natural habit, huh? And it'd be against the naturalness of free will that it'd be a habit that is not natural. Okay? Now, as you're saying, free will is something that we naturally have, right, huh? Okay? And, uh, therefore, if it was a habit, it would have to be a natural habit, right? But if it was a natural habit, then, um, it would incline us by way of nature, and, therefore, you know, we'd be determined, by a kind of natural necessity, like we naturally will happiness, right? But if it was a habit that is not natural, yeah, yeah, yeah, yeah. Then we wouldn't, by nature, have free will, but we'd acquire it by some. Okay, yeah. It'd be kind of strange to acquire free will by, by... Yeah. Yeah, yeah, yeah. Free will. So those virtual advice, then, would be a natural habit, huh? Yeah, yeah, it'd be a natural habit, or a habit that's not natural, right? Yeah. And if it was a natural habit, it would incline by way of nature rather than... Right. ...but by freedom. And if it was not a natural habit, it was the same thing as free will, then free will would not be natural to us, huh? Okay? Do you follow that? Yeah. Would a virtue be an example of a non-natural habit? Yeah, the acquired virtues, yeah, yeah. But, see, there's a natural virtue, too, see? Like, when Aristotle distinguishes the virtues of reason, for example, there's nous, which in Latin they translate intellectus, right? In Greek there's nous, and in Latin they translate it by intellectus. And then you have epistemia, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah. So when it's the love of your neighbor as yourself, right? Right. Well, where's the command to love yourself? It doesn't have to be commanded. Yeah, yeah, yeah, it's kind of natural to love yourself, right, huh? What do you call it a natural habit? I'm still puzzled about the phrase natural habits. I thought a habit by definition was, you know, acquired by repeated acts, so. Yeah, well, that's more virtue you're thinking, yeah, yeah, moral habits, yeah, yeah. But they speak of a habit, but natural habit more in the case of the mind than the will, there, see, because you have to have some kind of, what, forms in the mind, right, by which it understands, huh? Okay. Okay? But you naturally come to have a whole and part and things of that sort in your mind, huh? Sure. So you can't really say, I mean, you can't say, you know, I remember going to school in dinner, I remember that a whole was more than a part, no, you seem like you always knew it, right? Yeah. You kind of naturally come to know it, huh? It almost seemed to be innate, huh? Yeah. But you probably have to have some experience of wholes and parts before you understand what a whole and what a part is, right? Yeah. And when you understand what a whole and what a part is, you see that a whole is always more than a part. Okay, secondly, this appears. There's... Because habits are said according or that by which we have ourselves to passions or to acts well or badly is said in the second book of the Ethics. Okay. Where are we then? We're down here right after each guy through eliminating. It's a habit, right? Oh, we're still in the middle of his response. Yeah. Okay. Yeah. So a habit is that by which we might say we are disposed well or badly towards either our passions or towards our, what, acts, right? For by temperance, for example, or moderation, we have ourselves well towards, what, our sense desires, right? Through intemperance, badly, right? Through scientia, through science, we are disposed well towards the act of the understanding, which is, you know, the truth, right? Or wouldn't we know the truth? But through the contrary habit, we are disposed, what, badly, right? Okay. But free will indifferently has itself to, what, choosing well or badly, right? So by free will, you can choose, what, well or badly, right? So it doesn't seem to be a habit, right? Or even a power enforced by a habit, because then you'd be limited to one or the other, right? Okay. Once it's impossible that free will be a habit, it remains, therefore, that it be a, what, power, right? Yeah, yeah. And it doesn't explicitly exclude the possibility there'd be a power, kumali, kohabitu, right? But that's, that's, could be seen from what he's done, right? Because it was as soon as some habit, too, as I just said, it'd be the virtue of vice, and then it would be, you know, not indifferent to one or the other, right? By free will, I can choose to do this or not to do it, right? To do this way or to do it that way, right? Okay. Always free to choose. Yeah, yeah, yeah. But now, if you're naming the power from the act, you know, you might think, gee, isn't this name more the act of the reason? Because judgment is an act of reason, right? Yeah. Well, then, that's just in the third article, which I'll take up next time, right? Because in the third article, he's going to ask whether it's a, if it's a potencia, a power, is it a desiring power, or is it a knowing power, right? Yeah. And it's kind of an easier way it's named, huh? Okay. We'll either wait until next week to find out. I know. I know. Right? Well, that, to my mind, what you just said to Dr. Perkins, is that the will is free to choose the good or the bad. Yeah. How is it not sort of constrained, you know, in being the big vision where it's fixed in the good now? Yeah. How is it going to be? Okay, that's going to be a kind of natural necessity. It's not going to be. Natural necessity? Yeah. Just like it naturally wills, what, in general, happiness, right? Sure. Well, now that it sees clearly, right, and without any possibility of doubt, that this is what it is to live well, then this is how he wills it, you know? Just as it naturally, just as now it naturally wills in a confused way, right? Yes. I want to live well, right? See? But, you know, I used to work on the shipment doctor, right? So the guy says to me one day, you know, Perkins, what would you do if you won the state lottery, you know, it was, you know? No, I'd find a quiet place and do some reading. Okay? And they say, what would you do if you wanted to state lottery? I'd say, I'd get a harum, he says. A harum. And then he says, I know. But I mean, the point is, we both want to live well, but I think it would be to find a quiet place and do some reading. It would be to get a harum, right? Right. And so. It was kind of funny with the shipping dock, right? You know, sometimes they have these, you know, brilliant pictures up, like they have down at the factories, you know? One summer there, this guy was going on vacation, so my brother Mark had to take over the docks. Oh. He didn't want all these pictures there, so he just tore them all down and threw away. Guy goes back, where are my pictures? Yeah. He didn't say anything. Right. Where are all my pictures? Yeah. But you have these, you know, factories, things like that. But, you know, in this life, you see, we can be deceived as to what it is to live well, right? Yes. See? And, you know, I like to say, I feel sometimes, you know, I haven't even been living it up, you know? Yeah. Thomas or the Bible or something, you know? But, you know, if you're living it up, you know, you've been partying, you know, or doing some kind of, but this is really living it up, you know, this is living it up. I mean, partying and getting drunk and losing the use of your reason, or diminishing the use of your reason, that's living it down. It's very simple. Have you heard anything, any updates, say, like, maybe on the Pope, or, you know, I'm doing it? Not anything, just, uh, just a few days ago, didn't you have to interrupt something, but I've done it before, anyway. I mean, there's no finished speeches sometimes. Now, whether liberum arbitrium, uh, free judgment, as it were, is a desiring power, huh? To the third one proceeds thus. Thus, it seems that free judgment is not a power that desires, but a knowing power. For, Damascene says that with the rational follows what? The free judgment, huh? But the rational, or reason, is a knowing power. Therefore, free judgment is a knowing power. Moreover, moreover, free judgment is said, as it were, free judgment, right? Okay, two different words in Latin, arbitrium and judicium, huh? But to judge is an act of the, what? Knowing power, right? Therefore, free judgment is a knowing power, huh? What's the definition of judgment, by the way? By or separate? Mm-hmm. To separate the true from the false, by some beginning in our knowledge. Okay? So, in geometry, you may go back just to the axioms, right? To the postulates, huh? But eventually, you go back to the senses, ultimately, huh? So, it's a separation of the true from the false, by some beginning in our knowledge. But one beginning depends on another one, right? So, that's why we express our judgment sometimes, by saying, that makes sense. Yes, or nonsense. Or a man of good sense is a man of good judgment, because the sense is the beginning of our knowledge. Moreover, to free judgment especially pertains choice. But choice seems to pertain to knowledge, because choice implies each other in comparison of one to another. And that's that proper, which is proper to the knowing power. Therefore, free judgment is not a, what? Free judgment is, rather, a knowing power, huh? But against this is what the philosopher says in the third book of the Ethics, that choice is the desire of those things which are in our us, which are in our power. But desire is an act of the appetitive power, therefore choice. But Librium Arbitrium is that by which we choose. Therefore, Librium Arbitrium is a, what? Power of desiring, right? And Thomas says, I answer that. It should be said that it is proper to, or appropriate to, or private to, free judgment choice. It should be said that it is proper to, or private to, or private to, or private to, or private to, private to, private to, private to, private to, private to, private to, private to, private to, private to, private to, private to, private to, private to, private to, private to, private to, private to, private to, private to, private to, private to, private to, private to, private to, private to, private to, private to, private to, private to, private to, private to, private to, private to, private to, private to, private to, private to, private to, private to, private to, private to, private to, private to, private to, private to, private to, private to, private to, private to, private to, private to, private to, private to, private to, private to, private to, private to, private to, private to, private to, private to, private to, private to, private to, private to, private to, private to, private to, private to, private to, private to, private to, private to, private to, private to, private to, private to, private to, private to, private to, private to, private to, private to, private to, private to, private to, private to, private to, private to, private to, private to, private to, private to, private to, private to, private to, private to, private to, private to, private to, private to, private to, private to, private to, private to, private to, private to, private to, private to, private to, private to, private to, private to, private to, private to, private to, private to, private to, private to, private to, private to, private to, private to, private to, private to, private to, private to, private to, private to, private to, private to, private to, private to, private to, private to, private to, private to, private to, private to ...is private or appropriate to free judgment. For from this we are said to be a free judgment, that we are able to receive one having refused the other, which is to what? To choose, huh? And therefore it's necessary to consider the nature of free judgment from choice, huh? Now to choice, something runs together from the part of the knowing power and something from the, what? Appetitive power. It involves both, right? On the part of the knowing power is required counsel, right? By which one judges what should be preferred to another. From the part of the appetitive power is required that by desiring or by wanting is accepted that which is judged by counsel. And therefore the philosopher, no less the man than the philosopher himself, Aristotle, in the sixth book of Nicomachean Ethics, subdubio, right? He leaves it into doubt, huh? 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