THE "SUMMA THEOLOGICA"

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QUESTION LXXXV. OF THE MODE AND ORDER OF UNDERSTANDING. (In Eight Art;cles.) WE come now to consider the mode and order of understanding. Under this head there are eight points of inquiry: (l) Whether our intellect understands by abstracting the species from the phantasms? (2) Whether the intelligible species abstracted from the phantasms are what our intellect understands, or that whereby it understands ? (3) Whether our intellect naturally first understands the more universal ? (4) Whether our intellect can know many things at the same time? (5) Whether our intellect understands by the process of composition and division ? (6) Whether the intellect can err ? (7) Whether one intellect can understand better than another? (8) Whether our intellect understands the indivisible before the divisible ? FIRST ARTICLE. WHETHER OUR INTELLECT UNDERSTANDS CORPOREAL AND MATERIAL THINGS BY ABSTRACTION FROM PHANTASMS ? We proceed thus to the First A¢ticle :- Objection I. It would seem that our intellect does not understand corporeal and material things by abstraction from the phantasms. For the intellect is false if it understands an object otherwise than as it really is. Now the forms of material things do not exist as abstracted from the particular things represented by the phantasms. Therefore, if we understand material things by abstraction of the species from the phantasm, there will be error in the intellect. Obj. 2. Further, material things are those natural things t82
183 HOW THE SOUL KNOWS Q. 85. ART.I which include matter in their definition. But nothing can be understood apart from that which enters into its definition. Therefore material things cannot be understood apart from matter. Now matter is the principle of individualization. Therefore material things cannot be understood by abstraction of the universal from the particular, which is the process whereby the intelligible species is abstracted from the phantasm. Obj. 3- Further, the Philosopher says (De Anima iii. 7) that the phantasm is to the intellectual soul what colour is to the sight. But seeing is not caused by abstraction of species from colour, but by colour impressing itself on the sight. Therefore neither does the act of understanding take place by abstraction of something from the phantasm, but by the phantasm impressing itself on the intellect. Obj. 4. Further, the Philosopher says (De Anima iii. 5) there are two things in the intellectual soul--the passive intellect and the active intellect. But it does not belong to the passive intellect to abstract the intelligible species from the phantasm, but to receive them when abstracted. Neither does it seem to be the function of the active intellect, which is related to the phantasm, as light is to colour ; since light does not abstract anything from colour, but rather streams on to it. Therefore in no way do we understand by abstraction from phantasms. Obj. 5. Further, the Philosopher (De Anima iii. 7) says that the intellect understands the species in the phantasm ; and not, therefore, by abstraction. On the contrary, The Philosopher says (De Anima iii. 4) that things are intelligible in proportion as they are separable [rom matter. Therefore material things must needs be understood according as they are abstracted from matter and from material images, namely, phantasms. I answer that, As stated above (Q. LXXXIV., A. 7), the object of knowledge is proportionate to the power of knowledge. Now there are three grades of the cognitive powers. For one cognitive power, namely, the sense, is the act of a corporeal organ. And therefore the object of every sensi-
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THE "SUMMA THEOLOGICA"
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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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QUESTION LXXVI. OF THE UNION OF BOD
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QUESTION LXXX. OF THE APPETITIVE PO
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QUESTION XC. OF THE F1RST PRODUCTIO
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QUESTION XCI. THE PRODUCTION OF THE
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QUESTION XCIII. THE END OR TERM OF
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