THE "SUMMA THEOLOGICA"

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Q. 75. ART.4 THE " SUMMA THEOLOGICA " 12 composed of this soul, of this flesh, and of these bones; so it belongs to the notion of man to be composed of soul, flesh, and bones; for whatever belongs in common to the substance of all the individuals contained under a given species, must belong also to the substance of the species. It may also be understood in this sense, that this soul is this man; and this could be held if it were supposed that the operation of the sensitive soul were proper to it, apart from the body; because in that case all the operations which are attributed to man would belong to the soul only ; and whatever performs the operations proper to a thing, is that thing; wherefore that which performs the operations of a man is man. But it has been shown above (A. 3) that sensation is not the operation of the soul only. Since, then, sensation is an operation of man, but not proper to him, it is clear that man is not a soul only, but something composed of soul and body.--Plato, through supposing that sensation was proper to the soul, could maintain man to be a soul making use of the body. Reply Obj. I. According to the Philosopher (Ethic. ix. 8), a thing seems to be chiefly what is principle in it; thus what the governor of a state does, the state is said to do. In this way sometimes what is principle in man is said to be man; sometimes, indeed, the intellectual part which, in accordance with truth, is called the inward man ; and sometimes the sensitive part with the body is called man in the opinion of those whose observation does not go beyond the senses. And this is called the outward man. Reply Obj. 2. Not every particular substance is a hypostasis or a person, but that which has the complete nature of its species. Hence a hand, or a foot, is not called a hypostasis, or a person; nor, likewise, is the soul alone so called, since it is a part of the human species.
_3 THE ESSENCE OF THE SOUL Q. 75. ARr. 5 FIFTH ARTICLE. WHETHER THE SOUL IS COMPOSED OF MATTER AND FORM ? We proceed thus to the Fifth Article:- Objection I. It would seem that the soul is composed of matter and form. For potentiality is opposed to actuality. Now, whatsoever things are in actuality participate of the First Act, which is God; by participation of Whom, all things are good, are beings, and are living things, as is clear from the teaching of Dionysius (Div. Nora. v.). Therefore whatsoever things are in potentiality participate of the first potentiality. But the first potentiality is primary matter. Therefore, since the human soul is, after a manner, in potentiality ; which appears from the fact that sometimes a man is potentially understanding ; it seems that the human soul must participate of primary matter, as a part of itself. Obj. 2. Further, wherever the properties of matter are found, there matter is. But the properties of matter are found in the soul--namely, to be a subject, and to be changed; for it is subject to science, and virtue; and it changes from ignorance to knowledge and from vice to virtue. Therefore matter is in the soul. Obi. 3. Further, things which have no matter, have no cause of their existence, as the Philosopher says Metaph. viii. (Did. vii. 6). But the soul has a cause of its existence, since it is created by God. Therefore the soul has matter. Obi. 4. Further, what has no matter, and is a form only, is a pure act, and is infinite. But this belongs to God alone. Therefore the soul has matter. On the contrary, Augustine (Gen. ad lit. vii. 7, 8, 9) proves that the soul was made neither of corporeal matter, nor of spiritual matter. I answer that, The soul has no matter. We may consider this question in two ways. First, from the notion of a soul in general; for it belongs to the notion of a soul to be the
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