Commentary on Aristotle's "On Sense and What Is Sensed" and by Aquinas

By Aquinas

In line with the order present in conventional catalogues of Aristotle’s works, Thomas Aquinas started his sequence of Aristotelian commentaries with a remark on "On the Soul," which he with commentaries on "On feel and what's Sensed" and "On reminiscence and Recollection," written in 1268-70. formerly, those latter commentaries have by no means been released in English translation. The translations offered during this quantity are in line with the serious Leonine version of the commentaries and comprise English translations of the Aristotelian texts on which Aquinas commented. Thomas’s statement on "On feel and what's Sensed," translated and brought by way of Kevin White, clarifies and develops Aristotle’s dialogue of sense-powers, his "application" of sense-powers to organs and items, and his concluding questions in regards to the item and medium of sensation, and the position of the "common sense." In "digressions" from his literal exposition, Aquinas provides discussions touching on psychology, epistemology, traditional philosophy, and metaphysics. The statement on "On reminiscence and Recollection," translated and brought via Edward Macierowski, offers within the first 3 chapters with reminiscence and handle 3 questions: "What is memory?" "To what a part of the soul does reminiscence belong?" and "What is the reason for remembering?" The final 8 chapters, which care for recollection, additionally deal with 3 questions: "What is recollection?" "How does recollecting take place?" and "What is the variation among reminiscence and recollection?" In "digressions," Aquinas explores extra absolutely the problems coming up from the exposition of the textual content.

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45 46 C O M M E N TA RY O N ON S ENS E AND W H AT IS S E N S E D Commentary 438b2 After the Philosopher has disproved the opinion of those who hold that vision occurs by extromission, here he determines the truth. On this point he does three things. First he makes clear how vision occurs according to his own thought. Second, on this basis, he gives the cause of something mentioned above concerning the organ of sight, where he says It is reasonable (438b5). Third he shows the cause by a sign, where he says This is also clear (438b11).

9 Accordingly he mentions anger, which pertains to the irascible power, and desire, which pertains to the concupiscible. 10 But because there are other passions of the soul pertaining to the appetitive power, he adds and appetite as a whole, to include everything that pertains to the appetitive power. 11 And so he adds, and with these, pleasure and pain, the final and ultimate passions, as it were. He adds that these features that have been enumerated are almost all found in all kinds of animals.

For what is it for light to be “united” to light? Or how is it possible, since not just anything is united with anything? And how is the inner light united with the outer, since the membrane is between? Commentary 438a5 After the opinions of Plato and Empedocles, here, in the third place, The Philosopher follows up the opinion of Democritus. On this point he does three things. First he shows what Democritus 39 40 C O M M E N TA RY O N ON S ENS E AND W H AT IS S E N S E D said correctly and what he said incorrectly.

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