THE "SUMMA THEOLOGICA"

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QUESTION LXXXVIII. HOW THE HUMAN SOUL KNOWS WHAT IS ABOVE ITSELF. (In Three Articles.) WE must now consider how the human soul knows what is above itself, viz., immaterial substances. Under this head there are three points of inquiry: (x) Whether the human soul in the present state of life can understand the immaterial substances called angels, in themselves? (2) Whether it can arrive at the knowledge thereof by the knowledge of material things? (3) Whether God is the first object of our knowledge ? FIRST ARTICLE. WHETHER THE HUMAN SOUL IN THE PRESENT STATE OF LIFE CAN UNDERSTAND IMMATERIAL SUBSTANCES IN THEM- SELVES ? We proced thus to the First A_ticle :_ Objection I. It would seem that the human soul in the present state of life can understand immaterial substances in themselves. For Augustine (De Trin. ix. 3) says :As the mind itself acquires the knowledge of corporeal things by means of the corporeal senses, so it gains from itself the knowledge of incorporeal things. But these are the immaterial substances. Therefore the human mind understands immaterial substances. Obj. 2. Further, like is known by like. But the human mind is more akin to immaterial than to material things; since its own nature is immaterial, as is clear from what we have said above (Q. LXXVI., A. t). Since then our mind understands material things, much more is it able to understand immaterial things. 2_6
227 HOW THE SOUL KNOWS _.88. Atr. t Obj. 3. Further, the fact that objects which are in themselves most sensible are not most felt by us, comes from sense being corrupted by their very excellence. But the intellect is not subject to such a corrupting influence from its object as is stated De Anima iii. 4. Therefore things which are in themselves in the highest degree of intelligibility, are likewise to us most intelligible. As material things, however, are intelligible only so far as we make them actually so by abstracting them from material conditions, it is clear that those substances are more intelligible in themselves whose nature is immaterial. Therefore they are much more known to us than are material things. Obi. 4. Further, the Commentator says (Metaph. ii.) that, nature would be frustrated in its end were we unable to understand abstract substances, because it would have made what in itseI] is naturally intelligible not to be understood at all. But in nature nothing is idle or purposeless. Therefore immaterial substances can be understood by us. Obi. 5. Further, as sense is to the sensible, so is intellect to the intelligible. But our sight can see all things corporeal, whether superior and incorruptible; or lower and corruptible. Therefore our intellect can understand all intelligible substances, even the superior and immaterial. On the contrary, It is written (Wisd. ix. I6) : The things that are in heaven who shall search out? But these substances are said to be in heaven, according to Matthew xviii. Io, Their angels in heaven, etc. Therefore immaterial substances cannot be known by human investigation. I answer that, In the opinion of Plato, immaterial substances are not only understood by us, but are the objects we understand first of all. For Plato taught that immaterial subsisting forms, which he called Ideas, are the proper objects of our intellect, and are thus first and per se understood by us; and, further, that material objects are known by the soul inasmuch as phantasy and sense are mixed up with the mind. Hence the purer the intellect lap
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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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TREATISE ON MAN x. 4 J
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QUESTION LXXX. OF THE APPETITIVE PO
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