THE "SUMMA THEOLOGICA"

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Q. 75. AR_. 3 THE " SUMMA THEOLOGICA " Io corporeal principle, as has been said (A. x). Plato, however, drew a distinction between intellect and sense; yet he referred both to an incorporeal principle, maintaining that sensing, just as understanding, belongs to the soul as such. From this it follows that even the souls of brute animals are subsistent. But Aristotle held that of the operations of the soul, understanding alone is performed without a corporeal organ. On the other hand, sensation and the consequent operations of the sensitive soul are evidently accompanied with change in the body; thus in the act of vision, the pupil of the eye is affected by a reflexion of colour : and so with the other senses. Hence it is clear that the sensitive soul has no per se operation of its own, and that every operation of the sensitive soul belongs to the composite. Wherefore we conclude that as the souls of brute animals have no per se operations they are not subsistent. For the operation of anything follows the mode of its being. Reply Obj. I. Although man is of the same genus as other animals, he is of a different species. Specific difference is derived from the difference of form; nor does every difference of form necessarily imply a diversity of genus. Reply Obj. 2. The relation of the sensitive faculty to the sensible object is in one way the same as that of the intellectual faculty to the intelligible object, in so far as each is in potentiality to its object. But in another way their relations differ, inasmuch as the impression of the object on the sense is accompanied with change in the body ; so that excessive strength of the sensible corrupts sense; a thing that never occurs in the case of the intellect. For an intellect that understands the highest of intelligible objects is more able afterwards to understand those that are lower. DIf, however, in the process of intellectual operation the body is weary, this result is accidental, inasmuch as the intellect requires the operation of the sensitive powers in the production of the phantasms. Reply Obj. 3. Motive power is of two kinds. One, the appetitive power, commands motion. The operation of
II THE ESSENCE OF THE SOUL Q. 75. ART.4 this power in the sensitive soul is not apart from the body ; for anger, joy, and passions of a like nature are accompanied by a change in the body. The other motive power is that which executes motion in adapting the members for obeying the appetite; and the act of this power does not consist in moving, but in being moved. Whence it is clear that to move is not an act of the sensitive soul without the body. FOURTH ARTICLE. WHETHER THE SOUL IS MAN IVe proceed titus to the Fourth Article:- Objection t. It would seem that the soul is man. For it is written (2 Cor. iv. I6) : Though our outward man is corrupted, yet the inward man is ,enew, ed day by day. But that which is within man is the soul. Therefore the soul is the inward man. Obj. 2. Further, the human soul is a substance. But it is not a universal substance. Therefore it is a particular substance. Therefore it is a hypostasis or a person ; and it can only be a human person. Therefore the soul is man; for a human person is a man. On the contrary, Augustine (De Cir. Dei xix. 3) commends Varro as holding that man is not a mere soul, nor a mere body; but both soul and body. I answe, that, The assertion, the soul is man, can be taken in two senses. First, that man is a soul ; though this particular man, Socrates, for instance, is not a soul, but composed of soul and body. I say this, forasmuch as some held that the form alone belongs to the species; while matter is part of the individual, and not of the species. This cannot be true ; for to the nature of the species belongs what the definition signifies; and in natural things the definition does not signify the form only, but the form and the matter. Hence in natural things the matter is part of the species; not, indeed, signate matter, which is the principle of individuality; but the common matter. For as it belongs to the notion of this particular man to be
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