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

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 statement on "On the Soul," which he with commentaries on "On feel and what's Sensed" and "On reminiscence and Recollection," written in 1268-70. previously, those latter commentaries have by no means been released in English translation. The translations provided during this quantity are in accordance with the serious Leonine variation 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 through Kevin White, clarifies and develops Aristotle’s dialogue of sense-powers, his "application" of sense-powers to organs and gadgets, and his concluding questions about the item and medium of sensation, and the position of the "common sense." In "digressions" from his literal exposition, Aquinas offers discussions concerning psychology, epistemology, usual philosophy, and metaphysics. The observation on "On reminiscence and Recollection," translated and brought through Edward Macierowski, bargains within the first 3 chapters with reminiscence and tackle 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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Extra resources for Commentary on Aristotle's "On Sense and What Is Sensed" and "On Memory and Recollection"

Sample text

437b15 For what is “extinction” of light? What is hot and dry is extinguished by either moisture or cold, as can be seen in the case of the embers of a fire, and flame. But neither appears to be the case with light. 31 32 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 437b19 If it were the case, but the light escapes our notice because of “weakness,” it would have to be extinguished by day, and in water, and it would be more darkened where there is ice, for flame and burning bodies are affected in this way.

On the first point he does three things. First he presents the cause that moved some to assign the organ of sight to fire. Second he raises a difficulty, where he says But this presents another difficulty (437a26). Third he determines the truth about both points, where he says Now the cause of this (437a30). Accordingly he first says that all who assign the organ of sight to fire do so because they do not know the cause of a certain affection that occurs in the eye: if the eye is pressed and forcefully moved, it seems that fire shines.

And so more things are manifested by sight than by hearing. CHAPTER 1 29 Also, the common sensibles are better known by this sense, because inasmuch as sight has a power of knowing that is more universal and extends to more things, it is more effective in knowing, because the more universal any power is, the more powerful it is. And those are called “common” sensibles that are known not by one sense only, as are the proper sensibles, but by several, for instance size, shape, movement, and number.

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