Human nature refers to the set of dispositions that humans are born with. It is characterized as the way the human mind is “naturally” functioning, meaning in a state without influence from cultural or social factors. In this context, human nature is considered an innate aspect of human beings that exists independently of external shaping forces. Augustine (date unspecified): asserts that human nature exists but is corrupted by original sin, indicating that while the fundamental dispositions are present from birth, they are not perfect or unblemished.
Dispositions are the innate tendencies or inclinations that form part of human nature. These are the qualities or characteristics that individuals are born with, which influence their behavior, thoughts, and moral capacities. Dispositions are seen as fundamental to understanding what humans are inherently like, prior to any social or cultural influence.
Natural mind is the aspect of human cognition that operates in accordance with innate dispositions and natural inclinations. It is the mind’s “default” state, functioning according to the natural, unaltered human nature. The concept emphasizes that human mental processes are initially shaped by these innate dispositions before any external influences or moral development occur.
Human nature refers to the innate dispositions present at birth, meaning these are qualities or tendencies that humans possess independently of any cultural or social influence. This suggests that certain aspects of human behavior and moral capacity are built into us from the outset, not acquired through experience or environment.
The existence and characteristics of human nature are subjects of debate across multiple disciplines, including theology, philosophy, psychology, sociology, and biology. Different perspectives may emphasize varying aspects of innate dispositions or question whether such a natural state truly exists or can be clearly defined.
Augustine asserts that human nature does indeed exist but is fundamentally corrupted by original sin. This means that while humans are born with natural dispositions, these are tainted or distorted by the fall, affecting moral and spiritual qualities.
Understanding human nature is essential for grasping Augustine’s perspective on sin and morality. It highlights that humans are born with innate tendencies, but these are not pristine; they are affected by original sin, which influences moral behavior and the human condition as a whole.
Original sin | The concept that humanity inherits a fallen state or corruption of human nature due to the sin of the first humans. AUTHOR (date): not explicitly provided in the source content, but it is implied that Augustine developed this idea from his observations and biblical interpretation.
Natural predisposition to sin | The innate tendency within humans to commit sin, which Augustine observed as a common trait in himself and others. AUTHOR (date): based on Augustine’s personal and societal observations, such as his story about stealing pears, indicating a natural inclination toward sin.
Corruption of human nature | The idea that human nature has been morally and spiritually degraded, not created in a pure state, but tainted by sin inherited from the first humans. AUTHOR (date): derived from Augustine’s conclusion that humanity is responsible for sin, rooted in the biblical Genesis story.
Augustine observed a natural human inclination to sin through his own self-examination and societal observations. This predisposition to sin prompted him to question its origin, especially considering the belief in a benevolent God. He concluded that this inclination could not be the result of God's creation, as it would contradict God's omnibenevolence. Instead, Augustine reasoned that humanity itself bears responsibility for this sinfulness. To support this, he looked to the biblical Genesis story as an explanation, linking the inherited nature of sin directly to the story of Adam and Eve.
Augustine’s theory emphasizes that human beings are inherently corrupted by original sin, which is inherited rather than divinely instilled. His observations, such as the story about stealing pears, serve as evidence that human nature is naturally inclined toward sin, even if the specific mechanism of the Fall is not the sole focus. He clarifies that punishment for sin is just because it is a consequence of Adam’s original sin, which infected all of humanity. Augustine emphasizes that it is not God's fault but Adam’s, and therefore, any punishment or consequence, such as going to hell, is deserved. This perspective supports the view that predestination is just, given that humans are inherently corrupted by original sin, and their sinful state is a result of their inherited condition rather than divine injustice.
Augustine’s theory roots human sinfulness in an inherited corruption of human nature, originating from the biblical story of Adam, rather than being a direct creation of divine fault. This inherited sin explains the natural predisposition to sin observed in humans, emphasizing that human moral failing is a consequence of ancestral inheritance rather than divine design.
The Fall refers to the event when Adam and Eve disobeyed God's command and were consequently expelled from the Garden of Eden. This act of disobedience marks a fundamental turning point in human history, transitioning from a state of perfect harmony with God and nature to a state of fallen, corrupted human nature.
Garden of Eden is described as a perfect place where Adam and Eve initially enjoyed a harmonious relationship with nature and each other. It was a paradise of innocence and purity, representing the original state of human existence before the Fall.
Pre-Fall rational control pertains to the state of human rationality before the Fall, in which it was believed to have had perfect control over bodily desires, including sexual desires. In this original condition, rationality governed bodily functions, ensuring that acts such as sex were purely rational and not driven by desire.
Before the Fall, human rationality was in a state of perfect control over bodily desires, including sexual desires. This meant that human actions, especially those related to bodily functions like sex, were purely rational acts, free from the influence of desire. The harmony between reason and bodily impulses ensured that human nature remained uncorrupted and aligned with divine intention.
The Fall occurred when Adam and Eve disobeyed God's command, leading to their expulsion from the Garden of Eden into a fallen world. This event signifies the loss of the original harmony and the introduction of corruption into human nature. As a consequence of their disobedience, God pronounced specific pains and hardships: Eve would experience pain in childbirth, and Adam would have to toil the land to produce food. These consequences reflect the altered state of human existence after the Fall.
Post-Fall, human nature became corrupted, resulting in an inherent tendency to do evil. This corruption is a direct consequence of Adam and Eve's disobedience, which caused their nature to become flawed. As a result, humans inherited this corrupted nature, which now includes an irresistible desire to sin. This innate inclination to evil is inherited by every human being, signifying the profound and universal impact of the Fall on human nature.
The Fall marks the pivotal transition from a state of perfect harmony and rational control over bodily desires to a corrupted human nature characterized by an irresistible tendency to sin, fundamentally altering the human condition in Augustine's thought.
Seminal presence
This term refers to the idea that all humans were originally present in Adam in a fundamental, biological sense. According to Augustine, every individual was "seminally present in the loins of Adam," meaning that from the very beginning of human existence, each person’s existence was rooted in and connected to Adam’s own being. This concept emphasizes a shared origin, where the entire human race is spiritually and biologically linked to the first man, Adam, through a sort of collective, ancestral seed or essence.
Massa damnata
A Latin phrase meaning "the mass of the damned." Augustine uses this term to describe the collective state of humanity resulting from original sin. Because all humans inherit sin from Adam, humanity as a whole is considered to be condemned or damned. The phrase underscores the idea that humanity is not merely individually sinful but collectively fallen and deserving of damnation due to the inherited nature of original sin.
Invisible power of procreation
This concept refers to Augustine’s belief in an intangible, unseen force involved in the process of procreation. He describes it as “some sort of invisible and intangible power” located in the "secrets of nature," which transmits the sin from Adam to all subsequent generations. This power is not physically observable but is understood as the mechanism through which the inheritance of sin is biologically and spiritually transmitted, linking procreation to the perpetuation of original sin across all human descendants.
All humans were seminally present in Adam, meaning that from the very beginning, every individual was spiritually and biologically connected to Adam through a shared, ancestral seed. Augustine articulates that this presence signifies that all humans are inherently linked to the original sin of Adam, which is inherited biologically and spiritually. He emphasizes that the basis for procreation involves “some sort of invisible and intangible power,” which is located in the "secrets of nature." This power is responsible for transmitting the sin from Adam to all his descendants, ensuring that the inheritance of sin is continuous and unavoidable.
Augustine believed that all future generations of people are “in the loins of the father,” meaning that each new human being is contained within the biological and spiritual essence of their father, who is in turn connected to Adam. He claims “We were all in [Adam] … we all were that one man who fell into sin,” indicating that every individual is part of a collective fallen state originating from Adam’s original act of disobedience. The concept of a “seminal nature” refers to the initial, seed-like state from which humans are begotten; however, this nature becomes “vitiated through sin,” meaning it is corrupted or tainted by sin from the outset. Consequently, it becomes impossible for anyone to be born without inheriting original sin.
The inheritance of this sin results in humanity being described as massa damnata, the collective mass of the damned, signifying that all humans are born into a state of condemnation due to the inherited sin from Adam.
Augustine explains the inheritance of original sin through a biological metaphor, illustrating that all humans are fundamentally linked to Adam through a shared seminal presence. This connection, maintained by an invisible power of procreation, results in humanity collectively inheriting sin and being considered the massa damnata, or the mass of the damned.
Cupiditas is a form of love characterized by selfishness and a focus on earthly, impermanent things. It involves love of self and material possessions, driven by desire and attachment. This love is associated with ignorance because it blinds individuals to higher, spiritual realities, and it often leads to unhappiness due to its fleeting and insubstantial nature.
Caritas (also known as Agape) is a selfless and virtuous love directed toward others. It reflects love rooted in virtue and aligned with God's will. This love is characterized by altruism, concern for others’ well-being, and a recognition of the divine in others. It is an expression of moral goodness and spiritual virtue, emphasizing the importance of loving beyond oneself.
Agape is the Greek equivalent of Caritas, sharing the same meaning of selfless, unconditional love. Both terms emphasize love that seeks the good of others without selfish motives, embodying divine love as an ideal moral virtue.
Augustine posits that the human will is fundamentally rooted in two types of love: Cupiditas and Caritas. These two loves are opposed in their nature and influence, shaping human moral orientation and spiritual development.
Cupiditas is the love of earthly, impermanent things. It is characterized by selfishness and love of self, which leads individuals to prioritize material possessions, pleasures, and personal desires. This love fosters ignorance because it diverts attention from spiritual truths and higher virtues. Consequently, love rooted in Cupiditas often results in unhappiness, as worldly possessions and desires are transient and ultimately unsatisfying.
Caritas (Agape), on the other hand, is a love of others motivated by virtue and aligned with God's will. It is selfless, seeking the good of others without selfish motives. This love reflects moral virtue and divine intention, emphasizing concern for others’ well-being and embodying spiritual goodness. Augustine highlights that Caritas is an expression of divine love, which elevates human moral character and fosters genuine happiness rooted in virtue.
Augustine’s distinction underscores that human will is shaped by these two fundamental loves. The dominance of Cupiditas leads to moral and spiritual ignorance and unhappiness, while the cultivation of Caritas guides individuals toward virtue, truth, and true happiness.
Augustine’s distinction between Cupiditas and Caritas reveals that human love is fundamentally divided into two opposing forces—selfish love of worldly things and selfless love of others—that shape moral and spiritual orientation. Recognizing and choosing Caritas over Cupiditas is essential for moral development and true happiness.
Concupiscence is a hallmark of original sin, characterized by bodily desires that overpower reason. It signifies a condition where the natural inclinations of the body tend to dominate rational control, leading to internal conflict between the body and the mind. Augustine (date not specified) highlights that this overpowering of reason by bodily desires is a fundamental aspect of original sin, illustrating how human nature is affected by this fallen state.
Bodily desire overpowering reason refers to the situation where physical urges or instincts take precedence over rational thought and moral judgment. It indicates a loss of mastery over one's bodily impulses, which in a state of original innocence would have been subject to reason and moral discipline.
Sexual desire as example exemplifies concupiscence vividly. It demonstrates how bodily urges, such as sexual instincts, can act independently of the mind’s intentions or moral considerations. Augustine specifically pointed out that sexual organs can be active even when the mind does not want them to be and, conversely, can remain inactive when the mind desires to suppress them. This example underscores the dissonance between bodily impulses and rational control, a core feature of concupiscence.
Concupiscence is a defining feature of original sin, representing the tendency of bodily desires to override rational control. It highlights a fundamental internal conflict where the body's natural urges tend to act independently of the mind’s rational and moral directives. This loss of mastery over bodily desires is a direct consequence of original sin, marking a departure from the pre-Fall state where reason maintained control over the body.
Sexual desire serves as a prime example of concupiscence. It vividly illustrates how bodily urges can operate autonomously, without regard for the rational or moral will. The body’s sexual organs may become active even when the mind does not wish them to be, and they can remain inactive despite the mind’s desire to suppress or control them. This dissonance exemplifies the broader phenomenon of bodily desires overpowering reason, emphasizing the internal struggle faced by humans due to original sin.
This contrast between the pre-Fall state and the fallen condition underscores the shift from rational mastery over the body to a state where bodily desires often act independently. Before the Fall, reason would have maintained control over bodily impulses, ensuring harmony between body and mind. After the Fall, this harmony is disrupted, leading to the ongoing internal conflict characterized by concupiscence.
Concupiscence vividly illustrates the internal conflict caused by original sin, where bodily desires tend to overpower reason, leading to a loss of rational mastery over the body. This internal struggle between the mind and bodily urges is a fundamental aspect of the fallen human condition.
Genetic diversity: As per the source content, genetic diversity refers to the variation in genes within a population. Geneticists argue that the level of genetic diversity observed in humans today cannot be explained if all humans descended from just two individuals, such as Adam and Eve. This diversity indicates a much larger ancestral gene pool, which contradicts the idea of a recent, singular pair as the sole ancestors of all humans.
Evolutionary evidence: Although not explicitly defined in the source, evolutionary evidence in this context supports the idea that human development occurred gradually over time through processes such as natural selection and genetic variation. The source states that this evidence aligns with the view that humans evolved rather than being created in a single act, such as the Fall event described in religious narratives.
Unscientific nature of Adam and Eve story: The source explicitly states that the story of Adam and Eve is considered unscientific. This judgment is based on the incompatibility of the narrative with scientific findings, particularly those related to genetics and evolution. The story does not align with the scientific understanding of human origins, making it incompatible with empirical evidence.
The scientific evidence directly challenges the literal interpretation of the Fall story. Genetic evidence demonstrates that the level of genetic diversity among humans today cannot be reconciled with the idea that all humans descended from just two individuals. If everyone had a common origin in two people, the genetic variation observed would be far less than what is currently documented. This contradiction indicates that the story of Adam and Eve, as a literal historical event, is incompatible with scientific data.
Furthermore, the broader body of evolutionary evidence supports a gradual development of humans over time, rather than a sudden creation event or a single Fall event. Evolutionary science emphasizes processes like mutation, natural selection, and genetic drift, which operate over long periods, leading to the diversity and complexity of human life observed today. This perspective conflicts with the notion of a single, recent event of creation or fall, which is central to the traditional narrative.
The story of Adam and Eve is therefore regarded as unscientific because it does not align with the empirical data provided by genetics and evolutionary biology. It lacks support from scientific methodology and evidence, making it incompatible with the scientific understanding of human origins.
Scientific findings, particularly in genetics and evolution, challenge the literal historicity of the Fall and the story of original sin. These scientific insights support a view of human development as a gradual process, rather than a sudden event involving just two ancestors.
Homunculus theory: A mistaken biological concept believed by Augustine that suggested tiny humans, or "little persons," resided inside the sperm. According to this theory, these miniature humans would develop into full-sized individuals after fertilization, implying that the process of reproduction involved the transfer of fully formed, miniature humans rather than the combination of genetic material.
Misunderstanding of reproduction: Augustine’s incorrect belief that reproduction involved the presence of tiny humans within the sperm, which led him to assume that all future humans were pre-existing in some form within the male reproductive material. This misunderstanding contributed to his view of inheritance and original sin transmission.
Invisible power in procreation: The notion that procreation involves an unseen or mysterious process, which Augustine acknowledged he did not fully understand. Despite this admission, he still maintained that all humans were contained within Adam’s loins, implying a hidden, powerful influence or force that carried human essence from one generation to the next.
Augustine incorrectly believed in the homunculus theory, which posited that tiny humans existed inside sperm. This biological assumption was central to his understanding of reproduction, despite the fact that it is factually wrong. He admitted that the process of procreation was a mystery to him, indicating his awareness of the limits of his biological knowledge. Nevertheless, he continued to assert that all future generations of humans were “in the loins of the father,” meaning that he thought that the entire human race was pre-existing in some form within Adam’s descendants. This belief underpinned his theory of inherited original sin, suggesting that sin was transmitted through this hidden, biological process. However, these assumptions are factually incorrect, as they are based on a misunderstood and flawed view of biological reproduction. Augustine’s reliance on these erroneous biological ideas weakens the scientific credibility of his theory that original sin is passed down through generations via biological inheritance.
Augustine’s flawed biological assumptions, particularly his belief in the homunculus theory and the idea that all humans are contained within Adam’s loins, undermine the scientific credibility of his theory of original sin transmission. His misunderstanding of reproduction highlights the limitations of his biological knowledge and weakens the foundation of his theological claims.
Moral progress refers to the observable improvement in human moral behavior over time, demonstrated through societal changes such as increased justice, fairness, and compassion. This concept is supported by historical and sociological evidence indicating that societies have become more morally advanced as time has passed.
Decrease in violence signifies a reduction in the frequency, severity, and acceptance of violent acts within societies over history. It is characterized by a decline in warfare, homicide rates, and other forms of physical harm, leading to greater life security for individuals. This trend is often attributed to the application of human reason, which fosters better understanding, empathy, and conflict resolution.
Human reason is the capacity for rational thought, critical analysis, and logical decision-making. It is considered a driving force behind moral progress, enabling humans to evaluate their actions, learn from past mistakes, and develop more ethical societal norms. The influence of human reason is linked to the decline in violence and the overall improvement in moral standards.
Empirical evidence from history and sociology demonstrates that moral progress has occurred over time. Societies have shown a consistent trend toward greater justice, fairness, and compassion, which indicates an overall moral improvement. This progression challenges the notion of an unchangeable, original human flaw or sin that inevitably leads to moral decline.
The decrease in violence is a significant aspect of this moral progress. Data shows that violence has diminished across different eras, leading to increased life security for individuals. This reduction in violence is largely attributed to the power of human reason, which has enabled societies to develop laws, ethical standards, and conflict resolution mechanisms that prevent and reduce violent behavior.
Furthermore, the increase in life security—such as longer life expectancy, safer living conditions, and reduced warfare—corresponds with the decline in violence. These developments suggest that human behavior is capable of moral improvement, contradicting the idea that original sin causes an irresistible temptation to sin that cannot be overcome.
This evidence collectively challenges the idea of an irresistible, universal original sin. If original sin were an unavoidable and unchangeable human condition, moral behavior would not have shown such consistent improvement. Instead, the observable progress indicates that human reason and societal development can lead to moral betterment over time.
Empirical evidence of moral progress, including the decrease in violence and increased life security, questions the idea that the effects of original sin are inevitable and unchangeable. It suggests that human behavior can morally improve through reason and societal development, challenging the notion of an irresistible, universal human flaw.
Grace
Grace is an undeserved gift from God that enables humans to attain salvation. It is not something that can be earned or deserved through human effort but is bestowed freely by God's mercy. Grace acts as the divine assistance necessary for humans to overcome their inherent corruption and to pursue faith in Christ.
Gift of God
The gift of God refers to grace as a divine endowment that God grants to individuals. It is characterized as a gift because it is given freely and without merit, emphasizing that salvation is not a human achievement but a divine act of generosity. This gift is essential for humans to be able to have faith and persevere in that faith.
Salvation
Salvation is the state of being saved from sin and its consequences, ultimately leading to eternal life in heaven. According to Augustine, salvation is made possible solely through God's grace, as humans are incapable of achieving it by their own efforts due to their fallen nature.
Grace is fundamentally an undeserved gift from God that makes salvation possible. It is not earned by human actions but is given freely by God's mercy. Humans, because of original sin, are unable to achieve salvation through their own efforts. This inherent corruption means that humans cannot be good enough or deserving enough to merit salvation on their own.
Humans can only attain salvation through God's grace, which is a divine gift that enables faith and perseverance. Faith and perseverance are thus possible only because of this grace; they are not solely human achievements. Grace predestines some individuals to receive this divine assistance, allowing them to keep faith in Christ and become part of the elect who will be saved.
Humans' inability to achieve salvation independently underscores the importance of God's grace. Since grace is a gift from God, it cannot be taken credit for by humans. This aligns with the biblical reference from Ephesians 2:8, where grace is described as a gift from God, emphasizing that salvation is not a result of human effort but of divine generosity.
Grace is central to overcoming human corruption and attaining salvation in Augustine's theology. It is an undeserved divine gift that enables humans to have faith and persevere, making salvation possible despite their fallen state.
Predestination is the doctrine that one's eternal fate—whether one will attain heaven or be condemned to hell—is fixed by God in advance. This means that the outcome of an individual's spiritual destiny is determined by divine decree and is unchangeable. The concept emphasizes the sovereignty of God over salvation and damnation, asserting that human actions or decisions do not alter this divine plan.
Election refers to God's specific choice to grant grace to certain individuals. It involves God's act of selecting some people to receive salvation, thereby enabling them to attain heaven. Election is a subset of predestination, focusing on the divine decision to bestow grace and salvation upon particular persons.
Double predestination is the belief that God has predestined some individuals for heaven and others for hell. This doctrine holds that God's sovereign will encompasses both the salvation of the elect and the damnation of the reprobate, emphasizing the absolute authority of divine choice in determining eternal outcomes.
Predestination signifies that an individual's eternal fate is already fixed by God, emphasizing divine sovereignty over salvation and damnation. It implies that human efforts or choices do not influence the final outcome; instead, God's predetermined plan governs who will be saved and who will be condemned.
Election is the divine act of choosing certain individuals to receive grace. This choice is made by God and results in those individuals being granted the possibility of salvation. The concept underscores God's active role in salvation, highlighting that it is not based on human merit but on divine will.
Double predestination asserts that some people are predestined for heaven while others are predestined for hell. This view suggests that God's sovereignty extends to both salvation and damnation, with divine decree unalterably determining each person's eternal destiny from the outset.
Augustine's doctrine emphasizes divine sovereignty over salvation and damnation, asserting that God's predestining will unerringly determines who will be saved and who will be condemned, reflecting a view that divine choice is central to the understanding of eternal fate.
Free will: The capacity of humans to make choices that are not determined by prior causes or divine predestination. According to Pelagius, humans possess free will to choose between good and evil, and this ability is fundamental to moral responsibility. Pelagius emphasizes that free will is a gift from God, enabling individuals to act morally or immorally based on their own decisions.
Moral responsibility: The accountability individuals have for their actions. Pelagius argues that because humans have free will, they can be justly held responsible for their moral choices. This responsibility is grounded in the belief that humans are capable of choosing good, and thus, praise or blame is appropriate depending on their actions.
Education in evil: The process by which humans are corrupted through upbringing and societal influences. Pelagius contends that human sinfulness results from this education rather than an innate, unchangeable nature. When humans are "educated in evil," their environment and upbringing distort their natural capacity for good, making their sinful behavior a product of external influence rather than internal depravity.
Pelagius challenges the notion that human sinfulness is innate or inevitable. He argues that what appears to be a natural inclination toward evil is actually a consequence of upbringing—what he describes as being “educated in evil.” This perspective suggests that humans are not inherently sinful by nature but are corrupted by external influences, namely their environment and education.
Pelagius asserts that humans possess free will, which allows them to choose good or evil. This capacity to choose is crucial for moral responsibility. Because humans are free to make moral choices, it is just to hold them accountable for their actions. Pelagius emphasizes that moral responsibility is justified precisely because humans are not incapacitated by original sin; instead, their ability to choose good remains intact.
He also points out that God's commands in the Bible imply that humans can obey them. If humans were incapable of obeying due to original sin, then God's commands would be pointless or unjust. Pelagius finds it inconsistent that God would command moral actions if humans lacked the ability to perform them. This line of reasoning supports his view that free will is preserved and that humans are capable of moral goodness.
Pelagius concludes that the ability to do good originates from God—"That we are able to do good is of God"—but the actual doing of good is dependent on human free will. When humans choose to do good, it is a result of their own free decision, and they deserve praise for their willing and acting. This view underscores his emphasis on human responsibility and the importance of free choice in moral life.
Pelagius emphasizes that human freedom and accountability are central to morality, asserting that humans are capable of choosing good because they possess free will granted by God. This stands in opposition to Augustine’s view of determinism, highlighting Pelagius’ belief that moral responsibility is justified by human capacity for autonomous moral choice.
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| Aspect | Before the Fall | After the Fall | Key Author / Concept |
|---|---|---|---|
| Human rational control | Perfect control over bodily desires | Loss of control, corruption of human nature | Augustine: original harmony and subsequent corruption |
| State of human nature | Innocent, unblemished | Corrupted by original sin | Augustine: inherited sin from Adam and Eve |
| Relationship with God | Harmonious, obedient | Alienation, disobedience | Biblical account of Adam and Eve's disobedience |
| Consequences of the Fall | No pain or hardship | Pain in childbirth, toil of work | Biblical narrative, Augustine's interpretation |
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1. How can scientific critique be applied to the biblical story of the Fall?
2. What is the primary role of the doctrines of predestination and election in Christian theology?
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Human nature — definition?
Innate dispositions humans are born with.
Dispositions — role?
Innate tendencies influencing behavior and morals.
Natural mind — function?
Operates according to innate dispositions.
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