St. Thomas Aquinas

The Summa Theologica

(Benziger Bros. edition, 1947)
Translated by
Fathers of the English Dominican Province

 

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First Part of the Second Part  [<< | >>]
Question: 22  [<< | >>]

TREATISE ON THE PASSIONS (Questions [22]-48)

OF THE SUBJECT OF THE SOUL'S PASSIONS (THREE ARTICLES)

ost hoc considerandum est de passionibus animae, et
  • primo, in generali;
  • secundo, in speciali.
   We must now consider the passions of the soul:
  • first, in general;
  • secondly, in particular.
In generali autem, quatuor occurrunt circa eas consideranda,
  • primo quidem, de subiecto earum;
  • secundo, de differentia earum;
  • tertio, de comparatione earum ad invicem;
  • quarto, de malitia et bonitate ipsarum.
  Taking them in general, there are four things to be considered:
  • (1) Their subject:
  • (2) The difference between them:
  • (3) Their mutual relationship:
  • (4) Their malice and goodness.
Circa primum quaeruntur tria.    Under the first head there are three points of inquiry:
Primo, utrum aliqua passio sit in anima.     (1) Whether there is any passion in the soul?
Secundo, utrum magis in parte appetitiva quam in apprehensiva.     (2) Whether passion is in the appetitive rather than in the apprehensive part?
Tertio, utrum magis sit in appetitu sensitivo quam intellectivo, qui dicitur voluntas.     (3) Whether passion is in the sensitive appetite rather than in the intellectual appetite, which is called the will?

 

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Question: 22  [<< | >>]
Article: 1  [<< | >>]

Whether any passion is in the soul?

Ad primum sic proceditur. Videtur quod nulla passio sit in anima. Pati enim est proprium materiae. Sed anima non est composita ex materia et forma, ut in primo habitum est. Ergo nulla passio est in anima.   Objection 1: It would seem that there is no passion in the soul. Because passivity belongs to matter. But the soul is not composed of matter and form, as stated in the FP, Question [75], Article [5]. Therefore there is no passion in the soul.
Praeterea, passio est motus, ut dicitur in III Physic. Sed anima non movetur, ut probatur in I de anima. Ergo passio non est in anima.   Objection 2: Further, passion is movement, as is stated in Phys. iii, 3. But the soul is not moved, as is proved in De Anima i, 3. Therefore passion is not in the soul.
Praeterea, passio est via in corruptionem, nam omnis passio, magis facta, abiicit a substantia, ut dicitur in libro topicorum. Sed anima est incorruptibilis. Ergo nulla passio est in anima.   Objection 3: Further, passion is the road to corruption; since "every passion, when increased, alters the substance," as is stated in Topic. vi, 6. But the soul is incorruptible. Therefore no passion is in the soul.
Sed contra est quod apostolus dicit, ad Rom. VII, cum essemus in carne, passiones peccatorum, quae per legem erant, operabantur in membris nostris. Peccata autem sunt proprie in anima. Ergo et passiones, quae dicuntur peccatorum, sunt in anima.   On the contrary, The Apostle says (Rm. 7:5): "When we were in the flesh, the passions of sins which were by the law, did the work in our members." Now sins are, properly speaking, in the soul. Therefore passions also, which are described as being "of sins," are in the soul.
Respondeo dicendum quod pati dicitur tripliciter. Uno modo, communiter, secundum quod omne recipere est pati, etiam si nihil abiiciatur a re, sicut si dicatur aerem pati, quando illuminatur. Hoc autem magis proprie est perfici, quam pati. Alio modo dicitur pati proprie, quando aliquid recipitur cum alterius abiectione. Sed hoc contingit dupliciter. Quandoque enim abiicitur id quod non est conveniens rei, sicut cum corpus animalis sanatur, dicitur pati, quia recipit sanitatem, aegritudine abiecta. Alio modo, quando e converso contingit, sicut aegrotare dicitur pati, quia recipitur infirmitas, sanitate abiecta. Et hic est propriissimus modus passionis. Nam pati dicitur ex eo quod aliquid trahitur ad agentem, quod autem recedit ab eo quod est sibi conveniens, maxime videtur ad aliud trahi. Et similiter in I de Generat. dicitur quod, quando ex ignobiliori generatur nobilius, est generatio simpliciter, et corruptio secundum quid, e converso autem quando ex nobiliori ignobilius generatur. Et his tribus modis contingit esse in anima passionem. Nam secundum receptionem tantum dicitur quod sentire et intelligere est quoddam pati. Passio autem cum abiectione non est nisi secundum transmutationem corporalem, unde passio proprie dicta non potest competere animae nisi per accidens, inquantum scilicet compositum patitur. Sed et in hoc est diversitas, nam quando huiusmodi transmutatio fit in deterius, magis proprie habet rationem passionis, quam quando fit in melius. Unde tristitia magis proprie est passio quam laetitia.   I answer that, The word "passive" is used in three ways. First, in a general way, according as whatever receives something is passive, although nothing is taken from it: thus we may say that the air is passive when it is lit up. But this is to be perfected rather than to be passive. Secondly, the word "passive" is employed in its proper sense, when something is received, while something else is taken away: and this happens in two ways. For sometimes that which is lost is unsuitable to the thing: thus when an animal's body is healed, and loses sickness. At other times the contrary occurs: thus to ail is to be passive; because the ailment is received and health is lost. And here we have passion in its most proper acceptation. For a thing is said to be passive from its being drawn to the agent: and when a thing recedes from what is suitable to it, then especially does it appear to be drawn to something else. Moreover in De Generat. i, 3 it is stated that when a more excellent thing is generated from a less excellent, we have generation simply, and corruption in a particular respect: whereas the reverse is the case, when from a more excellent thing, a less excellent is generated. In these three ways it happens that passions are in the soul. For in the sense of mere reception, we speak of "feeling and understanding as being a kind of passion" (De Anima i, 5). But passion, accompanied by the loss of something, is only in respect of a bodily transmutation; wherefore passion properly so called cannot be in the soul, save accidentally, in so far, to wit, as the "composite" is passive. But here again we find a difference; because when this transmutation is for the worse, it has more of the nature of a passion, than when it is for the better: hence sorrow is more properly a passion than joy.
Ad primum igitur dicendum quod pati, secundum quod est cum abiectione et transmutatione, proprium est materiae, unde non invenitur nisi in compositis ex materia et forma. Sed pati prout importat receptionem solam, non est necessarium quod sit materiae, sed potest esse cuiuscumque existentis in potentia. Anima autem, etsi non sit composita ex materia et forma, habet tamen aliquid potentialitatis, secundum quam convenit sibi recipere et pati, secundum quod intelligere pati est, ut dicitur in III de anima.   Reply to Objection 1: It belongs to matter to be passive in such a way as to lose something and to be transmuted: hence this happens only in those things that are composed of matter and form. But passivity, as implying mere reception, need not be in matter, but can be in anything that is in potentiality. Now, though the soul is not composed of matter and form, yet it has something of potentiality, in respect of which it is competent to receive or to be passive, according as the act of understanding is a kind of passion, as stated in De Anima iii, 4.
Ad secundum dicendum quod pati et moveri, etsi non conveniat animae per se, convenit tamen ei per accidens, ut in I de anima dicitur.   Reply to Objection 2: Although it does not belong to the soul in itself to be passive and to be moved, yet it belongs accidentally as stated in De Anima i, 3.
Ad tertium dicendum quod ratio illa procedit de passione quae est cum transmutatione ad deterius. Et huiusmodi passio animae convenire non potest nisi per accidens, per se autem convenit composito, quod est corruptibile.   Reply to Objection 3: This argument is true of passion accompanied by transmutation to something worse. And passion, in this sense, is not found in the soul, except accidentally: but the composite, which is corruptible, admits of it by reason of its own nature.

 

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First Part of the Second Part  [<< | >>]
Question: 22  [<< | >>]
Article: 2  [<< | >>]

Whether passion is in the appetitive rather than in the apprehensive part?

Ad secundum sic proceditur. Videtur quod passio magis sit in parte animae apprehensiva quam in parte appetitiva. Quod enim est primum in quolibet genere videtur esse maximum eorum quae sunt in genere illo, et causa aliorum, ut dicitur in II Metaphys. Sed passio prius invenitur in parte apprehensiva quam in parte appetitiva, non enim patitur pars appetitiva, nisi passione praecedente in parte apprehensiva. Ergo passio est magis in parte apprehensiva quam in parte appetitiva.   Objection 1: It would seem that passion is in the apprehensive part of the soul rather than in the appetitive. Because that which is first in any genus, seems to rank first among all things that are in that genus, and to be their cause, as is stated in Metaph. ii, 1. Now passion is found to be in the apprehensive, before being in the appetitive part: for the appetitive part is not affected unless there be a previous passion in the apprehensive part. Therefore passion is in the apprehensive part more than in the appetitive.
Praeterea, quod est magis activum, videtur esse minus passivum, actio enim passioni opponitur. Sed pars appetitiva est magis activa quam pars apprehensiva. Ergo videtur quod in parte apprehensiva magis sit passio.   Objection 2: Further, what is more active is less passive; for action is contrary to passion. Now the appetitive part is more active than the apprehensive part. Therefore it seems that passion is more in the apprehensive part.
Praeterea, sicut appetitus sensitivus est virtus in organo corporali, ita et vis apprehensiva sensitiva. Sed passio animae fit, proprie loquendo, secundum transmutationem corporalem. Ergo non magis est passio in parte appetitiva sensitiva quam in apprehensiva sensitiva.   Objection 3: Further, just as the sensitive appetite is the power of a corporeal organ, so is the power of sensitive apprehension. But passion in the soul occurs, properly speaking, in respect of a bodily transmutation. Therefore passion is not more in the sensitive appetitive than in the sensitive apprehensive part.
Sed contra est quod Augustinus dicit, in IX de Civ. Dei, quod motus animi, quos Graeci pathe, nostri autem quidam, sicut Cicero, perturbationes, quidam affectiones vel affectus, quidam vero, sicut in Graeco habetur, expressius passiones vocant. Ex quo patet quod passiones animae sunt idem quod affectiones. Sed affectiones manifeste pertinent ad partem appetitivam, et non ad apprehensivam.   On the contrary, Augustine says (De Civ. Dei ix, 4) that "the movement of the soul, which the Greeks called {pathe}, are styled by some of our writers, Cicero [*Those things which the Greeks call {pathe}, we prefer to call disturbances rather than diseases (Tusc. iv. 5)] for instance, disturbances; by some, affections or emotions; while others rendering the Greek more accurately, call them passions." From this it is evident that the passions of the soul are the same as affections. But affections manifestly belong to the appetitive, and not to the apprehensive part. Therefore the passions are in the appetitive rather than in the apprehensive part.
Respondeo dicendum quod, sicut iam dictum est, in nomine passionis importatur quod patiens trahatur ad id quod est agentis. Magis autem trahitur anima ad rem per vim appetitivam quam per vim apprehensivam. Nam per vim appetitivam anima habet ordinem ad ipsas res, prout in seipsis sunt, unde philosophus dicit, in VI Metaphys., quod bonum et malum, quae sunt obiecta appetitivae potentiae, sunt in ipsis rebus. Vis autem apprehensiva non trahitur ad rem, secundum quod in seipsa est; sed cognoscit eam secundum intentionem rei, quam in se habet vel recipit secundum proprium modum. Unde et ibidem dicitur quod verum et falsum, quae ad cognitionem pertinent, non sunt in rebus, sed in mente. Unde patet quod ratio passionis magis invenitur in parte appetitiva quam in parte apprehensiva.   I answer that, As we have already stated (Article [1]) the word "passion" implies that the patient is drawn to that which belongs to the agent. Now the soul is drawn to a thing by the appetitive power rather than by the apprehensive power: because the soul has, through its appetitive power, an order to things as they are in themselves: hence the Philosopher says (Metaph. vi, 4) that "good and evil," i.e. the objects of the appetitive power, "are in things themselves." On the other hand the apprehensive power is not drawn to a thing, as it is in itself; but knows it by reason of an "intention" of the thing, which "intention" it has in itself, or receives in its own way. Hence we find it stated (Metaph. vi, 4) that "the true and the false," which pertain to knowledge, "are not in things, but in the mind." Consequently it is evident that the nature of passion is consistent with the appetitive, rather than with the apprehensive part.
Ad primum ergo dicendum quod e contrario se habet in his quae pertinent ad perfectionem, et in his quae pertinent ad defectum. Nam in his quae ad perfectionem pertinent, attenditur intensio per accessum ad unum primum principium, cui quanto est aliquid propinquius, tanto est magis intensum, sicut intensio lucidi attenditur per accessum ad aliquid summe lucidum, cui quanto aliquid magis appropinquat, tanto est magis lucidum. Sed in his quae ad defectum pertinent, attenditur intensio non per accessum ad aliquod summum, sed per recessum a perfecto, quia in hoc ratio privationis et defectus consistit. Et ideo quanto minus recedit a primo, tanto est minus intensum, et propter hoc, in principio semper invenitur parvus defectus, qui postea procedendo magis multiplicatur. Passio autem ad defectum pertinet, quia est alicuius secundum quod est in potentia. Unde in his quae appropinquant primo perfecto, scilicet Deo, invenitur parum de ratione potentiae et passionis, in aliis autem consequenter, plus. Et sic etiam in priori vi animae, scilicet apprehensiva, invenitur minus de ratione passionis.   Reply to Objection 1: In things relating to perfection the case is the opposite, in comparison to things that pertain to defect. Because in things relating to perfection, intensity is in proportion to the approach to one first principle; to which the nearer a thing approaches, the more intense it is. Thus the intensity of a thing possessed of light depends on its approach to something endowed with light in a supreme degree, to which the nearer a thing approaches the more light it possesses. But in things that relate to defect, intensity depends, not on approach to something supreme, but in receding from that which is perfect; because therein consists the very notion of privation and defect. Wherefore the less a thing recedes from that which stands first, the less intense it is: and the result is that at first we always find some small defect, which afterwards increases as it goes on. Now passion pertains to defect, because it belongs to a thing according as it is in potentiality. Wherefore in those things that approach to the Supreme Perfection, i.e. to God, there is but little potentiality and passion: while in other things, consequently, there is more. Hence also, in the supreme, i.e. the apprehensive, power of the soul, passion is found less than in the other powers.
Ad secundum dicendum quod vis appetitiva dicitur esse magis activa, quia est magis principium exterioris actus. Et hoc habet ex hoc ipso ex quo habet quod sit magis passiva, scilicet ex hoc quod habet ordinem ad rem ut est in seipsa, per actionem enim exteriorem pervenimus ad consequendas res.   Reply to Objection 2: The appetitive power is said to be more active, because it is, more than the apprehensive power, the principle of the exterior action: and this for the same reason that it is more passive, namely, its being related to things as existing in themselves: since it is through the external action that we come into contact with things.
Ad tertium dicendum quod, sicut in primo dictum est, dupliciter organum animae potest transmutari. Uno modo, transmutatione spirituali, secundum quod recipit intentionem rei. Et hoc per se invenitur in actu apprehensivae virtutis sensitivae, sicut oculus immutatur a visibili, non ita quod coloretur, sed ita quod recipiat intentionem coloris. Est autem alia naturalis transmutatio organi, prout organum transmutatur quantum ad suam naturalem dispositionem, puta quod calefit aut infrigidatur, vel alio simili modo transmutatur. Et huiusmodi transmutatio per accidens se habet ad actum apprehensivae virtutis sensitivae, puta cum oculus fatigatur ex forti intuitu, vel dissolvitur ex vehementia visibilis. Sed ad actum appetitus sensitivi per se ordinatur huiusmodi transmutatio, unde in definitione motuum appetitivae partis, materialiter ponitur aliqua naturalis transmutatio organi; sicut dicitur quod ira est accensio sanguinis circa cor. Unde patet quod ratio passionis magis invenitur in actu sensitivae virtutis appetitivae, quam in actu sensitivae virtutis apprehensivae, licet utraque sit actus organi corporalis.   Reply to Objection 3: As stated in the FP, Question [78], Article [3] the organs of the soul can be changed in two ways. First, by a spiritual change, in respect of which the organ receives an "intention" of the object. And this is essential to the act of the sensitive apprehension: thus is the eye changed by the object visible, not by being colored, but by receiving an intention of color. But the organs are receptive of another and natural change, which affects their natural disposition; for instance, when they become hot or cold, or undergo some similar change. And whereas this kind of change is accidental to the act of the sensitive apprehension; for instance, if the eye be wearied through gazing intently at something or be overcome by the intensity of the object: on the other hand, it is essential to the act of the sensitive appetite; wherefore the material element in the definitions of the movements of the appetitive part, is the natural change of the organ; for instance, "anger is" said to be "a kindling of the blood about the heart." Hence it is evident that the notion of passion is more consistent with the act of the sensitive appetite, than with that of the sensitive apprehension, although both are actions of a corporeal organ.

 

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First Part of the Second Part  [<< | >>]
Question: 22  [<< | >>]
Article: 3  [<< | >>]

Whether passion is in the sensitive appetite rather than in the intellectual appetite, which is called the will?

Ad tertium sic proceditur. Videtur quod passio non magis sit in appetitu sensitivo quam in appetitu intellectivo. Dicit enim Dionysius, II cap. de Div. Nom., quod Hierotheus ex quadam est doctus diviniore inspiratione, non solum discens, sed etiam patiens divina. Sed passio divinorum non potest pertinere ad appetitum sensitivum, cuius obiectum est bonum sensibile. Ergo passio est in appetitu intellectivo, sicut et in sensitivo.   Objection 1: It would seem that passion is not more in the sensitive than in the intellectual appetite. For Dionysius declares (Div. Nom. ii) Hierotheus "to be taught by a kind of yet more Godlike instruction; not only by learning Divine things, but also by suffering [patiens] them." But the sensitive appetite cannot "suffer" Divine things, since its object is the sensible good. Therefore passion is in the intellectual appetite, just as it is also in the sensitive appetite.
Praeterea, quanto activum est potentius, tanto passio est fortior. Sed obiectum appetitus intellectivi, quod est bonum universale, est potentius activum quam obiectum appetitus sensitivi, quod est bonum particulare. Ergo ratio passionis magis invenitur in appetitu intellectivo quam in appetitu sensitivo.   Objection 2: Further, the more powerful the active force, the more intense the passion. But the object of the intellectual appetite, which is the universal good, is a more powerful active force than the object of the sensitive appetite, which is a particular good. Therefore passion is more consistent with the intellectual than with the sensitive appetite.
Praeterea, gaudium et amor passiones quaedam esse dicuntur. Sed haec inveniuntur in appetitu intellectivo, et non solum in sensitivo, alioquin non attribuerentur in Scripturis Deo et Angelis. Ergo passiones non magis sunt in appetitu sensitivo quam in intellectivo.   Objection 3: Further, joy and love are said to be passions. But these are to be found in the intellectual and not only in the sensitive appetite: else they would not be ascribed by the Scriptures to God and the angels. Therefore the passions are not more in the sensitive than in the intellectual appetite.
Sed contra est quod dicit Damascenus, in II libro, describens animales passiones, passio est motus appetitivae virtutis sensibilis in imaginatione boni vel mali. Et aliter, passio est motus irrationalis animae per suspicionem boni vel mali.   On the contrary, Damascene says (De Fide Orth. ii, 22), while describing the animal passions: "Passion is a movement of the sensitive appetite when we imagine good or evil: in other words, passion is a movement of the irrational soul, when we think of good or evil."
Respondeo dicendum quod, sicut iam dictum est, passio proprie invenitur ubi est transmutatio corporalis. Quae quidem invenitur in actibus appetitus sensitivi; et non solum spiritualis, sicut est in apprehensione sensitiva, sed etiam naturalis. In actu autem appetitus intellectivi non requiritur aliqua transmutatio corporalis, quia huiusmodi appetitus non est virtus alicuius organi. Unde patet quod ratio passionis magis proprie invenitur in actu appetitus sensitivi quam intellectivi; ut etiam patet per definitiones Damasceni inductas.   I answer that, As stated above (Article [1]) passion is properly to be found where there is corporeal transmutation. This corporeal transmutation is found in the act of the sensitive appetite, and is not only spiritual, as in the sensitive apprehension, but also natural. Now there is no need for corporeal transmutation in the act of the intellectual appetite: because this appetite is not exercised by means of a corporeal organ. It is therefore evident that passion is more properly in the act of the sensitive appetite, than in that of the intellectual appetite; and this is again evident from the definitions of Damascene quoted above.
Ad primum ergo dicendum quod passio divinorum ibi dicitur affectio ad divina, et coniunctio ad ipsa per amorem, quod tamen fit sine transmutatione corporali.   Reply to Objection 1: By "suffering" Divine things is meant being well affected towards them, and united to them by love: and this takes place without any alteration in the body.
Ad secundum dicendum quod magnitudo passionis non solum dependet ex virtute agentis, sed etiam ex passibilitate patientis, quia quae sunt bene passibilia, multum patiuntur etiam a parvis activis. Licet ergo obiectum appetitus intellectivi sit magis activum quam obiectum appetitus sensitivi, tamen appetitus sensitivus est magis passivus.   Reply to Objection 2: Intensity of passion depends not only on the power of the agent, but also on the passibility of the patient: because things that are disposed to passion, suffer much even from petty agents. Therefore although the object of the intellectual appetite has greater activity than the object of the sensitive appetite, yet the sensitive appetite is more passive.
Ad tertium dicendum quod amor et gaudium et alia huiusmodi, cum attribuuntur Deo vel Angelis, aut hominibus secundum appetitum intellectivum, significant simplicem actum voluntatis cum similitudine effectus, absque passione. Unde dicit Augustinus, IX de Civ. Dei, sancti Angeli et sine ira puniunt et sine miseriae compassione subveniunt. Et tamen, istarum nomina passionum, consuetudine locutionis humanae, etiam in eos usurpantur, propter quandam operum similitudinem, non propter affectionum infirmitatem.   Reply to Objection 3: When love and joy and the like are ascribed to God or the angels, or to man in respect of his intellectual appetite, they signify simple acts of the will having like effects, but without passion. Hence Augustine says (De Civ. Dei ix, 5): "The holy angels feel no anger while they punish . . . no fellow-feeling with misery while they relieve the unhappy: and yet ordinary human speech is wont to ascribe to them also these passions by name, because, although they have none of our weakness, their acts bear a certain resemblance to ours."

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