According to the order present in conventional catalogues of Aristotle’s works, Thomas Aquinas begun his sequence of Aristotelian commentaries with a remark on "On the Soul," which he with commentaries on "On experience 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 awarded during this quantity are in accordance with the serious Leonine version of the commentaries and contain English translations of the Aristotelian texts on which Aquinas commented. Thomas’s observation on "On experience and what's Sensed," translated and brought via 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 function of the "common sense." In "digressions" from his literal exposition, Aquinas offers discussions touching on psychology, epistemology, average philosophy, and metaphysics. The statement on "On reminiscence and Recollection," translated and brought by way of Edward Macierowski, bargains 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 take care of recollection, additionally tackle 3 questions: "What is recollection?" "How does recollecting take place?" and "What is the adaptation 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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Additional info for Commentary on Aristotle's "On Sense and What Is Sensed" and "On Memory and Recollection"
And they are in all that have them because of health, so that, pre-sensing, they might pursue food, but avoid what is bad and harmful. 437a1 And they are in those that have prudence for the sake of the “well”: for they announce many differences, from which there arises in them discernment of what can be contemplated and what can be done. 437a3 Of these, sight is better for what is necessary and of itself, but hearing for understanding and by accident. 437a5 For the power of sight announces many and many kinds of differences, because all bodies participate in color.
436a17 Because he said that the abovementioned features are the “greatest,” he adds something about some that are not so outstanding, namely health and disease, which are not both found in all individuals of the genera in which they exist by nature, as does happen with the abovementioned, but which are by nature found in all living things, animals as well as plants. He says that it also pertains to the natural philosopher to discover first and universal principles of health and sickness. Consideration of particular principles pertains to the physician, the artisan who makes health, as it pertains to any operative art to consider particulars about its own business, because operations take place in particulars.
438a12 For it is indeed true that sight is made of water, but seeing does not occur according as it is water, but according as it is transparent, which is something common to it and air. But water is more preservable than air and denser, which is why the pupil and eye are made of water. 438a17 This is manifested in the very workings. For when eyes are destroyed, water can be seen flowing out. And in completely new-formed ones, there is extreme cold and brightness. And in those that have blood, the white of the eye is fat and thick, to keep the moisture unfrozen; and so the eye is the part of the body that feels cold least, for no-one has ever felt cold inside the eyelids.
Commentary on Aristotle's "On Sense and What Is Sensed" and "On Memory and Recollection" by Aquinas