Tuesday, April 27, 2010

1a 2ae q27 a2: Whether knowledge is a cause of love? Yes.

Amor requirit aliquam apprehensionem boni quod amatur quia bonum est causa amoris per modum obiecti, sed bonum non est obiectum appetitus, nisi prout est apprehensum.

Love demands some apprehension of the good that is loved because good is the cause of love, as being its object, but good is not the object of the appetite, except as apprehended.

Augustinus probat, in X de Trin., quod "nullus potest amare aliquid incognitum."

Augustine proves (De Trin. x, 1,2) that "none can love what he does not know."

Aliquid requiritur ad perfectionem cognitionis, quod non requiritur ad perfectionem amoris. Cognitio enim ad rationem pertinet, cuius est distinguere inter ea quae secundum rem sunt coniuncta, et componere (quodammodo) ea quae sunt diversa, unum alteri comparando. Et ideo ad perfectionem cognitionis requiritur quod homo cognoscat singillatim quidquid est in re (sicut partes et virtutes et proprietates).

Something is required for the perfection of cognition, that is not requisite for the perfection of love. For cognition is oriented towards formal aspect, whose [function] it is to distinguish between aspects which in the thing are united, and to unite together (in some sort of way) aspects that are distinct, by comparing one [aspect] with another. Consequently the perfection of cognition requires that a man should cognize one by one whatever is in a thing (such as its parts, powers, and properties).

Sed amor est in vi appetitiva, quae respicit rem secundum quod in se est. Unde ad perfectionem amoris sufficit quod res prout in se apprehenditur, ametur. Ob hoc ergo contingit quod aliquid plus amatur quam cognoscatur, quia potest perfecte amari, etiam si non perfecte cognoscatur.

On the other hand, love is in the appetitive power, which regards a thing according to what it is in itself. Wherefore it suffices, for the perfection of love, that a thing be loved as far as it is known in itself. Hence it is, therefore, that something is loved more than it is known; since it can be loved perfectly, even without being perfectly known.