THE "SUMMA THEOLOGICA"

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Q. 84- A_T.4 THE " SUMMA THEOLOGICA " ffa6 with the angels, but not in the same degree of perfection : just as the lower grades of bodies, which merely exist, according to Gregory (loc. cir.), have not the same degree of perfection as the higher bodies. For the matter of the lower bodies is not totally completed by its form, but is in potentiality to forms which it has not : whereas the matter of heavenly bodies is totally completed by its form, so that it is not in potentiality to any other form, as we have said above (Q. LXVI., A. 2). In the same way the angelic intellect is perfected by intelligible species, in accordance with its nature; whereas the human intellect is in potentiality to such species. Reply Obj. 2. Primary matter has substantial being through its form, consequently it had need to be created under some form : else it would not be in act. But when once it exists under one form it is in potentiality to others. On the other hand, the intellect does not receive substantial being through the intelligible species ; and therefore there is no comparison. Reply Obj. 3- If questions be put in an orderly fashion they proceed from universal self-evident principles to what is particular. Now by such a process knowledge is produced in the mind of the learner. Wherefore when he answers the truth to a subsequent question, this is not because he had knowledge previously, but because he thus learns for the first time. For it matters not whether the teacher proceed from universal principles to conclusions by questioning or by asserting; for in either case the mind of the listener is assured of what follows by that which preceded. FOURTH ARTICLE. WHETHER THE INTELLIGIBLE SPECIES ARE DERIVED BY THE SOUL FROM CERTAIN SEPARATE FORMS ? We "proceed thus to the Fourth Article :- Objection I. It would seem that the intelligible species are derived by the soul from some separate forms. For whatever is such by participation is caused by what is such
x67 KNOWLEDGE OF BODIES Q. 84. Art.4 , essentially; for instance, that which is on fire is reduced : to fire as the cause thereof. But the intellectual soul for- asmuch as it is actually understanding, participates the thing understood: for, in a way, the intellect in act is the thing understood in act. Therefore what in itself and in its essence is understood in act, is the cause that the intellectual soul actually understands. Now that which in its essence is actually understood is a form existing without matter. Therefore the intelligible species, by which the soul understands, are caused by some separate forms. Obj. 2. Further, the intelligible is to the intellect, as the sensible is to the sense. But the sensible species which are in the senses, and by which we sense, are caused by the sensible object which exists actually outside the soul. Therefore the intelligible species, by which our intellect understands, are caused by some things actually intelligible, existing outside the soul. But these can be nothing else than forms separate from matter. Therefore the intelligible forms of our intellect are derived from some separate substances. Obj. 3. Further, whatever is in potentiality is reduced to act by something actual. If, therefore, our intellect, previously in potentiality, afterwards actually understands, this must needs be caused by some intellect which is always in act. But this is a separate intellect. Therefore the intelligible species, by which we actually understand, are caused by some separate substances. On the contrary, If this were true we should not need the senses in order to understand. And this is proved to be false especially from the fact that if a man be wanting in a sense, he cannot have any knowledge of the sensibles corresponding to that sense. I answer that, Some have held that the intelligible species of our intellect are derived from certain separate forms or substances. And this in two ways. For Plato, as we have said (A. i), held that the forms of sensible things subsist by themselves without matter ; for instance, the form of a man which he called per se man, and the form or idea
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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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QUESTION LXXXVII. HOW THE INTELLECT
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