A Mind Is a Slave of Passion

A Mind is a Slave of Passion

While he may best be remembered for his classic autobiography Confessions, St. Augustine was also the author of The Problem of Free Choice, which raises many questions and provides answers for a plethora of questions regarding human life and the ability to think. He titles one of the sections of his book "A Mind is the Slave of Passion Through its Own Choice" (MS). In this section, he reveals many interesting thoughts on human nature through dialogue between two characters, Augustine and Evodious. (E. and A.) St. Augustine looks to discuss reason, knowledge, the concept of mind and control over it, and passion. The conclusion that is reached at the end of MSPOC by E. and A. is, not surprisingly, the point of the title itself. Throughout most of the dialogue A. seeks to show E. the error of his ways and to take him step-by-step to discover the power of the mind to govern itself.

The first major point in the text is that living and being conscious of living, due to reason, is not the same. A. uses the following logic to show E. how humans possess the ability to differentiate between the two. Since humans are considered superior to beasts, something must obviously be present in humans that does not exist in beasts. A. asks E, "Is it what we usually call reason or understanding?" (7.16) They agree on this and also on the logical assumption that a man who is alive therefore has reason. A. continues on to ask E. if he believes that living is better than knowing he is alive. E. answers that knowing he is alive is obviously the more "excellent" thing. A. replies that he believes that E. then prefers a "better life" as opposed to a "less perfect life." As they discuss this, St. Augustine's second point is revealed.

When A. asks E. if he "knows" what is better, he is questioning E's knowledge. Thus arises the issue, "Is knowledge a higher and purer form of life?" AÐ''s answer is yes and he explains it: "...no one can know unless he has understanding. What else is understanding than a life brighter and more perfect through the very light of the mind?" (7.17 ). This also ties into the first point in that the possession of reason can only allow a person to lead a deeper, more meaningful life. Knowledge is the highest form of living. A. goes on to further prove that knowledge can never be evil in the most proper and purest sense of the word because it is produced by reason and understanding. Logically, then, a man is in "due order" when reason controls his soul and any other thing that makes him a man. But what happens when a man's reason does not control his mind?

Thus begins Augustine's third point: the power of the mind and its control in wise and foolish men. He begins with the claim that a "man who possesses reason cannot lack mind" (9.19). He explains to E. that while all men have minds, not all allow it to be in control. These men, therefore, are foolish, even though they do have a mind that can use reason. The mind is only in control in wise men. A. proves this point with the example of shepherds and herdsmen. These men tame beasts, which have already shown to be inferior, yet not all these men are wise. However, because they are men, they must have a mind that is able to reason; it is simply their choice to not be governed by reason and that makes them foolish. As a result, E. reaches the following conclusion: "human wisdom consists in the control of the human mind, and that it is also possible for the mind to not be in control" (10.20).

As soon as E. says this, A. immediately questions if passion is more powerful than the mind. This is Augustine's fourth and final point. He believes it does not, since due order could not exist if the weak had power over the strong. Consequently, the mind must have more power than desire since it is the logical thing for the mind to control desire. A. then goes on to offer the hypothetical situation that if two people have "equal" minds and a sense of control over their mind, then one cannot corrupt the other because the same excellence exists in both. E. immediately agrees, but adds one's mind will become wicked if corruption of another mind is attempted (10.20). Later, the men agree that the only thing more excellent than a rational and wise mind is God. Since God is excellent, He is therefore virtuous and just, and although He has the power to, He would never force a person's mind to serve passion. Through this process of thinking, the men decide "nothing makes a mind give way to desire except its own will and free choice" (11.20).

In the text, Augustine provides definitions for several key terms that are essential to understanding his argument. Without a doubt, the most important word in the text is "reason" for if the meaning of this word is not clearly understood, then it is impossible to fully comprehend the full meaning of the text. Reason is man's ability to think and understand what goes on around him. That is, a man knows he is alive; he does not just live. Another vital word in the text is "knowledge" which Augustine defines as perception through reason (6.16). He believes "to know is to understand," and this concept applies to any and everything in life, the greater a person's understanding of something, the greater his knowledge. Knowledge is synonymous with wisdom, another vital word used in MS. Additionally, the term "mind" is used at great length. Basically, the mind is the faculty in which a person utilizes reason and knowledge. Lastly, Augustine seeks to identify the definition of "passion." This one is slightly harder to find because the meaning is implied. Passion