Whether Fear Causes Contraction?
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withdrawn inwardly.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.
Obj. 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.
Obj. 3: Further, shame is a kind of fear, as stated above (Q. 41, A.
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 (Q. 28, A. 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 (Q. 41, A. 2). But that a thing
be difficult to repel is due to lack of power, as stated above (Q.
43, A. 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 Obj. 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 Obj. 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 Obj. 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.
________________________