Tratado 28 (IV, 4, 31) – NATURAL ACTIONS ARE BOTH ON WHOLES AND ON PARTS (Guthrie)

NATURAL ACTIONS ARE BOTH ON WHOLES AND ON PARTS.

31. Let us in general consider the actions and reactions produced in the universe either by nature or by art. In the works of nature, there is an action of the whole on the parts, of the parts on the whole, and of the parts on the parts. In the works of art, art either alone accomplishes what it has undertaken, or depends on natural forces to effect certain natural operations. We may call actions of the universe, all that the total circular expanse affects on itself or its part. For in fact, the heavens by moving themselves, somehow effect themselves and their parts, both those in its own revolutions, or on the earth. The mutual reactions and passions of the parts of the universe are easy to recognize, such as the positions taken up by the sun, and the influence the sun exercises on the other stars, and especially in regard to the earth; further, the processes in its own elements, as well as in those of the other constellations, and of objects on earth — all of which deserve separate consideration.

MOST OF THE ARTS ACHIEVE THEIR OWN ENDS.

Architecture and the fine arts, fulfil themselves in such an object. Medicine, agriculture and similar professions, however, are auxiliary arts, and obey the laws of nature, assisting their efficient production so as to make them as natural as possible. As to rhetoric, music, and other arts of refinement, which serve the education of souls in improving or degrading men, it remains an open question how many there are of them, and what power they possess. In all these things, we will have to examine what may be of use to us for the questions we are treating, and we will have to discover the cause of the facts, as far as possible.

ABSURDITY OF PTOLEMEAN ASTROLOGY.

It is evident that the revolution of the stars exercises an influence first by disposing them in different arrangement; then the things contained within its spheres; then terrestrial beings, not only in body, but in soul; further, each part of the heavens exercises influence on terrestrial and inferior things. We shall indeed inquire whether the lower things in turn exercise some influence on the superior ones. For the present, however, granting that the facts admitted by all, or at least a majority, are what they seem to be, we shall have to try to explain how they are produced, by following them up to their origins. We must indeed not say that all things are caused exclusively by heat or cold, with possibly the other qualities named the “primary qualities of the elements,” or with those that derive from their mixture; neither should we assert that the sun produces everything by the heat, or some other star (like Saturn), by cold. For indeed what would cold amount to in the heavens, which are a fiery body, or in fire, which has no humidity ? Moreover, in this manner it would be impossible to recognize the difference of the stars. Then there are many facts that could not be traced to their influence. If the influence of the stars is to be made to account for the differences of human character, which are supposed to correspond to mixtures of corporeal elements, producing a temperament in which there is an excess of cold or heat, to which such causes would one trace hate, envy, and malice? Granting even that this were possible, how would one then by the same causes explain good and bad fortune, poverty and wealth, nobility of fathers and children, and the discovery of treasures? A thousand facts equally as foreign to the influence exercised by the physical qualities of the elements on the bodies or souls of animals, could be cited.

NO CRIMES SHOULD BE ATTRIBUTED TO THE INFLUENCE OF SUBLUNARY DIVINITIES.

Neither should the things which happen to sublunary beings be attributed to either a voluntary decision, or to deliberations of the universe, or the stars. It is not permissible to imagine that the divinities sway events in a manner such that some should become thieves, others should enslave their fellow-beings, or capture cities, or commit sacrilege in temples, or be cowards, effeminate in their conduct, or infamous in their morals. To favor such crimes would be unworthy of men of the most commonplace virtue, let alone divinities. Besides, what beings would be likely to busy themselves favoring vices and outrages from which they were not to reap any advantage?