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Before earlier, I was talking to Father Ambrose, and in fact I was trying to explain to him

this diagram which I put here.

And I'm afraid that not everyone can see it, but he didn't mention, he thought

that, you know, I explained it to him and he says, well, it's useful, it'll be useful

just for understanding exactly what I'll be arguing.

So, so let me just, let me just explain what it, what it says, what it's about.

And for those that can't see it, it's just a circle,

and then there's a sort of narrow arrow in the middle, which is marked N, and then on either

side of it, there's not N, not N, and then outside of the circle is P. Okay. The argument is this,

basically, a lot of what I'll be saying has to do with prima secundi 94-2,

and which is a famous article which speaks about inclinations.

And in fact, it speaks explicitly about natural inclinations and the natural law.

A lot of people use that article in order to just reduce ethics

itself to inclinations and goods, sometimes intention, et cetera, et cetera. But my argument is basically

that in that article, Thomas identifies one very central type of inclination or group of inclinations, and those are the natural

inclinations. And outside of those, there are other inclinations which are not natural,

and yet they're still within reason. And then outside of reason, this circle is kind of reason,

you in fact, then you find the passions.

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