Based on 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. previously, those latter commentaries have by no means been released in English translation. The translations offered during this quantity are in keeping with the severe 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 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 about the item and medium of sensation, and the function of the "common sense." In "digressions" from his literal exposition, Aquinas offers discussions concerning psychology, epistemology, typical philosophy, and metaphysics. The statement on "On reminiscence and Recollection," translated and brought through Edward Macierowski, offers within the first 3 chapters with reminiscence and deal with 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 bobbing 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"
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.
For instance, a sheep flees a wolf as something harmful, but a wolf pursues a sheep that is seen, heard, or smelled, as suitable food. 437a1 Then, when he says And they are in those that have prudence, he gives another, specific cause why these senses are in some more perfect animals. First he presents this cause. Second he compares the senses with reference to the causes mentioned, where he says Of these, sight is better (437a3). )_ On the first point it must be considered that prudence is directive in what is to be done.
He says that the second premise, that sense is common to soul and body, is clear both by argument and without argument. The argument is ready to hand. Since a sense-power is affected by something sensible, as was shown in the book On the Soul,14 and sensible things are bodily and material, what is affected by the sensible is necessarily bodily. Even without argument this is clear from experience, because if the bodily organs are disturbed, the operation of the sense-power is impeded; and if they are removed, the sense-power is completely removed as well.
Commentary on Aristotle's "On Sense and What Is Sensed" and "On Memory and Recollection" by Aquinas