when the body is
already in a state of tension resembling its condition when we are
angry. Here is a still clearer case: in the absence of any external
cause of terror we find ourselves experiencing the feelings of a man
in terror. From all this it is obvious that the affections of soul are
enmattered formulable essences.
Consequently their definitions ought to correspond, e.g. anger
should be defined as a certain mode of movement of such and such a
body (or part or faculty of a body) by this or that cause and for this
or that end. That is precisely why the study of the soul must fall
within the science of Nature, at least so far as in its affections
it manifests this double character. Hence a physicist would define
an affection of soul differently from a dialectician; the latter would
define e.g. anger as the appetite for returning pain for pain, or
something like that, while the former would define it as a boiling
of the blood or warm substance surround the heart. The latter
assigns the material conditions, the former the form or formulable
essence; for what he states is the formulable essence of the fact,
though for its actual existence there must be embodiment of it in a
material such as is described by the other. Thus the essence of a
house is assigned in such a formula as 'a shelter against
destruction by wind, rain, and heat'; the physicist would describe
it as 'stones, bricks, and timbers'; but there is a third possible
description which would say that it was that form in that material
with that purpose or end.
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