Appetites with Logic
Aristotle describes man as a rational animal. The effect that having reason produces changes everything about the animal. It does so to the extent that logical propositions can change how we see our existence and that of others, or rather the narrative we see ourselves as a part of. Catholic or not, we hear almost every year about the infamous Lenten season. This is a particular time when the Church makes a renewed effort at being in the world, but not of it.[1] These practices include greater devotion to prayer, greater generosity, and the most (in)famous, an increase in temperance through asceticism. Aristotle, himself, recognized that by having reason and engaging without an order in certain goods that "when devoid of virtue, man is the most unholy and savage of animals, and the worst in regard to sexual indulgence and gluttony."[2] This is because man, since the fall, has not been wont to apply his reason to his consumption. Indeed, we cannot attain a balance of temperance without subjecting our appetites or passions to reason by considering the proper order of goods, the truth of our attachments, the end we seek in certain goods, the means we go about engaging with them, and their proper contexts.
First, let us treat the order of goods, our attachments, and the proper context of the goods we have an appetite for. There are some supernatural (non-animalic) goods man is meant for and others natural (super-animalic or animalic). This complexity in man can lead to confusion if he is not careful. The supernatural is as the etymology of the word suggests, "above" the "natural". These goods are the highest possible of any creature, including angels, i.e. communion and high degrees of similitude to God and eternal life with God. This good is only attainable through love and thereby virtue. This good is not attained by human action per se, but rather through the transformation, God's love brings upon man, when He receives it. There is no higher good than this, all-other goods find their proper place subordinated to this, their interpretive key. All animalic goods, if not the highest animalic goods, must serve this higher good and each of them has heightened meaning because of man's reason. Thus, we can misinterpret these goods if we imagine ourselves as only animals and not rational. This discussion rightly suggests that we are made for good and not evil which is a privation of good proper to things, whether ourselves, each other, our relationship with God, or our relationship with nature. Sexuality has its proper biological function, and particular interpersonal meaning, and is the highest physical expression of love between man and woman. This has its proper context, expression/means, and end. Physiologically altering substances have the proper place, from fighting cancer to social gatherings. Even physiologically sustaining goods have their place. The issue here is outside their proper context the highest world goods, can bring a proportionate lack of good i.e. damage to us who engage with them and others who may be tempted to do likewise. Moreover, they can even separate us from God, whose narrative we forsake (and act as thought changing it)in doing so.
Second, let us consider the end we seek in them and the means we go about attaining that end. Simply stated, we ought not to engage with the goods if we would use them for ends contrary to their function. (Note: contrary is distinct from contradiction) Alcoholism is perhaps the most well-known of all addictions. The curiosity here is that the end being sought by the Alcoholic is one of a few things, avoiding withdrawal, avoiding sobriety (numbing emotional pain), or seeking a "good time" which has been believed to only be possible through alcohol. In all three of these cases, we see obvious deception. The first indicates something of the second, life is good, and this method/extent of consuming alcohol deprives the alcoholic of this good. Life in this sense is understood by knowing all other goods, the eternal good of a flourishing relationship with God, fulfilling one's duties to the common good, and upholding one's mental and physical health. The third results from a myopic understanding of joy which does not derive from earthly goods so much as the aforementioned life, which "good times' improperly understood deprives us of. Sure, alcohol is the good used in this paragraph but any other good may be inserted here, as any tunnel-visioned focus on the alleged "ultimate good of life" is pursued instead of the much broader human flourishing. This begins first of all by healing the hurts and correcting misconceptions of self, created goods, and the ultimate narrative of life. God is the only thing capable of bestowing spiritual/emotional healing.
In conclusion, to grow as a human, we must learn to analyze goods, their purpose, their function, and our purpose, good, and function. Insofar as the nature and good of another creature (sentient or not) align with ours, that good may be engaged in. As Catholics, we have not only science but also philosophy and theology to comprehend these things. Where our will is not guided by our intellect, it is there we are capable of temperance. If we neglect the obligatory importance of receiving this knowledge and using that knowledge through logical judgment to guide our wills, we risk committing evils and may even bring others into our own dysfunction and extend it to them.[3] All created goods must be engaged with according to their nature and ours such that we attain the highest of all goods getting into heaven and heaven getting into us. Christ died for us to save us from ourselves when we were depraved to afford us this opportunity, if we neglect that opportunity then our choice has been made. What if we didn't? What if we rather chose unity with God over making fools of ourselves? What if we followed proper reason and the Holy Spirit, instead? The world would change for the better and it would start with us. We must allow space to receive God's love and to reflect it if we are to actualize our nominal claim to being Christian. Logic is the means to loving God with regard to our appetites, which have been corrupted ever since the first sin. There is far more to be said and explored on this matter, may God bless your effort as you do so.
Temperance, by the Catholic understanding, "is the moral virtue that moderates the attraction of pleasures and provides balance in the use of created goods. It ensures the will's mastery over instincts and keeps desires within the limits of what is honorable. The temperate person directs the sensitive appetites toward what is good and maintains a healthy discretion: "Do not follow your inclination and strength, walking according to the desires of your heart." Temperance is often praised in the Old Testament: "Do not follow your base desires, but restrain your appetites." In the New Testament it is called "moderation" or "sobriety." We ought "to live sober, upright, and godly lives in this world."
To live well is nothing other than to love God with all one's heart, with all one's soul and with all one's efforts; from this it comes about that love is kept whole and uncorrupted (through temperance). No misfortune can disturb it (and this is fortitude). It obeys only [God] (and this is justice), and is careful in discerning things, so as not to be surprised by deceit or trickery (and this is prudence).[4]
Written by Carter Carruthers & also available soon at Missio Dei
FN:
- John 15:19 and John 17:14-16.
- http://www.perseus.tufts.edu/hopper/text?doc=Perseus:abo:tlg,0086,035:1:1253a
- Matthew 18:6 and Mark 9:42
- Block quote from the Catechism of the Catholic Church, 1809.
