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All Collections > The Ordinatio of John Duns Scotus > Ordinatio. Book 4. Distinctions 43 - 49. > book four. distinctions 43 - 49 > forty fourth distinction. second part. about the condition of malignant spirits and damned men in respect of infernal fire > question one. whether infernal fire will torment the malignant spirits > i. to the question > c. scotus’ own response to the question > 1. about pain properly speaking
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The Ordinatio of John Duns Scotus
cover
Ordinatio. Book 4. Distinctions 43 - 49.
Book Four. Distinctions 43 - 49
Forty Fourth Distinction. Second Part. About the Condition of Malignant Spirits and Damned Men in Respect of Infernal Fire
Question One. Whether Infernal Fire will Torment the Malignant Spirits
I. To the Question
C. Scotus’ own Response to the Question
1. About Pain Properly Speaking

1. About Pain Properly Speaking

79. The first of these, namely pain properly speaking, must not be looked for in spirits or angels or separated souls, unless it be imagined that there is in a separate spirit sense appetite and (for like reason) senses, and that there can be in a spirit both passion in the sense appetite and passion as to sense, which is trifling, because according to Aristotle On the Soul 1.4.408b11-13, “to say the soul is sad or joyful is nothing other than to say it weaves or builds.” This is indeed true insofar as they are properties of the soul, for they are properties of the composite [of body and soul]; just as sensing too, on which follow such sorts of property, belongs first to the whole composite (On Sense and Sensible 1.436a11-b8, On Dreams 1.453b11-14).

80. Nor yet do I deny that there is in the sensing soul the perfection which is completive in idea of the sensing power, for this is not different from the essence itself of the intellective soul - when one holds what I held in Rep. II.A d.16 n.17, that the principles of operation on the part of the soul are not accidents of the soul. But this perfection, which remains in the soul (rather is really the nature of the soul) is not the visual or auditory power save partially.

81. But the visual power is something that essentially includes this perfection of the soul as well as some perfection of the mixed body (corresponding to it) for their common operation. And in the same way sensation belongs first to the whole that is a conjunct of the two, so that the proximate receiver, and the reason for receiving, is not the soul, nor anything precisely in the soul, nor the form of the mixture in the organ, but the form of the whole that is composed of mixed body and soul; and such perfection is the proximate idea of the receiving of sensation. And therefore the total form is the sensitive power, and not one part of it (namely the form of the mixture) without the other part (namely the form of the intellective soul).

82. Therefore the cause of pain, as it is distinguished from sadness, should not be looked for either in a separate spirit or in a separate soul, because it cannot be in them.