THE "SUMMA THEOLOGICA"

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Q. 79- ART.4 THE " SUMMA THEOLOGICA " IOO phantasms as it were, makes them to be actually intelligible. But, even supposing the existence of such a separate active intellect, it would still be necessary to assign to the human soul some power participating in that superior intellect, by which power the human soul makes things actually intelligible. Just as in other perfect natural things, besides the universal active causes, each one is endowed with its proper powers derived from those universal causes: for the sun alone does not generate man; but in man is the power of begetting man: and in like manner with other perfect animals. Now among these lower things nothing is more perfect than the human soul. Wherefore we must say that in the soul is some power derived from a higher intellect, whereby it is able to light up the phantasms. And we know this by experience, since we perceive that we abstract universal forms from their particular conditions, which is to make them actually intelligible. Now no action belongs to anything except through some principle formally inherent therein; as we have said above of the passive intellect (Q. LXXVI., A. I). Therefore the power which is the principle of this action must be something in the soul. For this reason Aristotle (De Anima iii. 5) compared the active intellect to light, which is something received into the air: while Plato compared the separate intellect impressing the soul to the sun, as Themistius says in his commentary on De Anima iii. But the separate intellect, according to the teaching of our faith, is God Himself, Who is the soul's Creator, and only beatitude; as will be shown later on (Q. XC., A. 3; I.-II., Q. III., A. 7). Wherefore the human soul derives its intellectual light from Him, according to Ps. iv. 7, The light of Thy countenance, 0 Lord, is signed upon us. Reply Obj. I. That true light enlightens as a universal cause, from which the human soul derives a particular power, as we have explained. Reply Obi. 2. The Philosopher says those words not of the active intellect, but of the intellect in act : of which he had already said: Knowledge in act is the same as the
_o_ THE INTELLECTUAL POWERS Q. 79.ART.4 thing. Or, if we refer those words to the active intellect, then they are said because it is not owing to the active Intellect that sometimes we do, and sometimes we do not understand, but to the intellect which is in potentiality. Reply Obj. 3. If the relation of the active intellect to the passive intellect were that of the active object to a power, as, for instance, of the visible in act to the sight; it would follow that we could understand all things instantly, since the active intellect is that which makes all things (in act). But now the active intellect is not an object, rather is it that whereby the objects are made to be in act : for which, besides the presence of the active intellect, we require the presence of phantasms, the good disposition of the sensitive powers, and practice in this sort of operation : since through one thing understood, other things come to be understood, as from terms are made propositions, and from first principles, conclusions. From this point of view it matters not whether the active intellect is something belonging to the soul, or something separate from the soul. Reply Obj. 4. The intellectual soul is indeed actually immaterial, but it is in potentiality to determinate species. On the contrary, phantasms are actual images of certain species, but are immaterial in potentiality. Wherefore nothing prevents one and the same soul, inasmuch as it is actually immaterial, having one power by which it makes things actually immaterial, by abstraction from the conditions of individual matter: which power is called the active intellect; and another power, receptive of such species, which is called the passive intellect by reason of its being in potentiality to such species. Reply Obj. 5- Since the essence of the soul is immaterial, created by the supreme intellect, nothing prevents that power which it derives from the supreme intellect, and : whereby it abstracts from matter, flowing from the essence _ of the soul, in the same way as its other powers.
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THE "SUMMA THEOLOGICA" OF ST. THOMA
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1749 .T5 1920 v.4 LETTER FROM THE C
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CONTENTS TREATISE ON MAN QUESTION P
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