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Objection 1: It would seem that fear does not cause contraction.
For when contraction takes place, the heat and vital spirits are
withdrawn inwardly. But accumulation of heat and vital spirits in the
interior parts of the body, dilates the heart unto endeavors of
daring, as may be seen in those who are angered: while the contrary
happens in those who are afraid. Therefore fear does not cause
contraction.
Objection 2: Further, when, as a result of contraction, the vital
spirits and heat are accumulated in the interior parts, man cries out,
as may be seen in those who are in pain. But those who fear utter
nothing: on the contrary they lose their speech. Therefore fear does
not cause contraction.
Objection 3: Further, shame is a kind of fear, as stated above
(Question 41, Article 4). But "those who are ashamed
blush," as Cicero (De Quaest. Tusc. iv, 8), and the
Philosopher (Ethic. iv, 9) observe. But blushing is an
indication, not of contraction, but of the reverse. Therefore
contraction is not an effect of fear.
On the contrary, Damascene says (De Fide Orth. ii, 23) that
"fear is a power according to systole," i.e. contraction.
I answer that, As stated above (Question 28, Article 5), in
the passions of the soul, the formal element is the movement of the
appetitive power, while the bodily transmutation is the material
element. Both of these are mutually proportionate; and consequently
the bodily transmutation assumes a resemblance to and the very nature of
the appetitive movement. Now, as to the appetitive movement of the
soul, fear implies a certain contraction: the reason of which is that
fear arises from the imagination of some threatening evil which is
difficult to repel, as stated above (Question 41, Article 2).
But that a thing be difficult to repel is due to lack of power, as
stated above (Question 43, Article 2): and the weaker a power
is, the fewer the things to which it extends. Wherefore from the very
imagination that causes fear there ensues a certain contraction in the
appetite. Thus we observe in one who is dying that nature withdraws
inwardly, on account of the lack of power: and again we see the
inhabitants of a city, when seized with fear, leave the outskirts,
and, as far as possible, make for the inner quarters. It is in
resemblance to this contraction, which pertains to the appetite of the
soul, that in fear a similar contraction of heat and vital spirits
towards the inner parts takes place in regard to the body.
Reply to Objection 1: As the Philosopher says (De Problem.
xxvii, 3), although in those who fear, the vital spirits recede
from outer to the inner parts of the body, yet the movement of vital
spirits is not the same in those who are angry and those who are
afraid. For in those who are angry, by reason of the heat and
subtlety of the vital spirits, which result from the craving for
vengeance, the inward movement has an upward direction: wherefore the
vital spirits and heat concentrate around the heart: the result being
that an angry man is quick and brave in attacking. But in those who
are afraid, on account of the condensation caused by cold, the vital
spirits have a downward movement; the said cold being due to the
imagined lack of power. Consequently the heat and vital spirits
abandon the heart instead of concentrating around it: the result being
that a man who is afraid is not quick to attack, but is more inclined
to run away.
Reply to Objection 2: To everyone that is in pain, whether man or
animal, it is natural to use all possible means of repelling the
harmful thing that causes pain but its presence: thus we observe that
animals, when in pain, attack with their jaws or with their horns.
Now the greatest help for all purposes, in animals, is heat and vital
spirits: wherefore when they are in pain, their nature stores up the
heat and vital spirits within them, in order to make use thereof in
repelling the harmful object. Hence the Philosopher says (De
Problem. xxvii, 9) when the vital spirits and heat are concentrated
together within, they require to find a vent in the voice: for which
reason those who are in pain can scarcely refrain from crying aloud.
On the other hand, in those who are afraid, the internal heat and
vital spirits move from the heart downwards, as stated above (ad
1): wherefore fear hinders speech which ensues from the emission of
the vital spirits in an upward direction through the mouth: the result
being that fear makes its subject speechless. For this reason, too,
fear "makes its subject tremble," as the Philosopher says (De
Problem. xxvii, 1,6,7).
Reply to Objection 3: Mortal perils are contrary not only to the
appetite of the soul, but also to nature. Consequently in such like
fear, there is contraction not only in the appetite, but also in the
corporeal nature: for when an animal is moved by the imagination of
death, it experiences a contraction of heat towards the inner parts of
the body, as though it were threatened by a natural death. Hence it
is that "those who are in fear of death turn pale" (Ethic. iv,
9). But the evil that shame fears, is contrary, not to nature,
but only to the appetite of the soul. Consequently there results a
contraction in this appetite, but not in the corporeal nature; in
fact, the soul, as though contracted in itself, is free to set the
vital spirits and heat in movement, so that they spread to the outward
parts of the body: the result being that those who are ashamed blush.
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