THE "SUMMA THEOLOGICA"

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0. 88. ART. x THE " SUMMA THEOLOGICA" 230 stances than to understand all material things. Hence it clearly follows that the knowledge of all material things would not make the active intellect to be so united to us as to enable us by its instrumentality to understand separate substances. Fourthly, this opinion is untrue, because it is hardly possible for anyone in this world to understand all material things : and thus no one, or very few, could reach to perfect felicity ; which is against what the Philosopher says (Ethic. i. 9), that happiness is a kind of common good, communicable to all capable o] virtue. Further, it is unreasonable that only the few of any species attain to the end of the species. Fifthly, the Philosopher expressly says (Ethic. i. Io), that happiness is an operation according to per]ect virtue ; and after enumerating many virtues in the tenth book, he concludes (ch. 7) that ultimate happiness consisting in the knowledge of the highest things intelligible is attained through the virtue of wisdom, which in the sixth chapter he had named as the chief of speculative sciences. Hence Aristotle clearly places the ultimate felicity of man in the knowledge of separate substances, obtainable by speculative science; and not by being united to the active intellect, as some imagined. Sixthly, as was shown above (Q. LXXIX., A. 4), the active intellect is not a separate substance; but a faculty of the soul, extending itself actively to the same objects to which the passive intellect extends receptively; because, as is stated (De Anima iii. 5), the passive intellect is all things potentially, and the active intellect is all things in act. Therefore both intellects, according to the present state of life, extend to material things only, which are made actually intelligible by the active intellect, and are received in the passive intellect. Hence in the present state of life we cannot understand separate immaterial substances in themselves, either by the passive or by the active intellect. Reply Obi. x. Augustine may be taken to mean that the knowledge of incorporeal things in the mind can be gained
23I HOW THE SOUL KNOWS Q. 88. Amr.t by the mind itself. This is so true that philosophers also say that the knowledge concerning the soul is a principle for the knowledge of separate substances. For by knowing itself, it attains to some knowledge of incorporeal substances, such as is within its compass; not that the knowledge of itself gives it a perfect and absolute knowledge of them. Reply Obj. 2. The likeness of nature is not a sufficient cause of knowledge; otherwise what Empedocles said would be true---that the soul needs to have the nature of all in order to know all. But knowledge requires that the likeness of the thing known be in the knower, as a kind of form thereof. Now our passive intellect, in the present state of life, is such that it can be informed with similitudes abstracted from phantasms : and therefore it knows material things rather than immaterial substances. Reply Obi. 3. There must needs be some proportion between the object and the faculty of knowledge; such as of the active to the passive, and of perfection to the perfectible. Hence that sensible objects of great power are not grasped by the senses, is due not merely to the fact that they corrupt the organ, but also to their being improportionate to the sensitive power. And thus it is that immaterial substances are improportionate to our intellect, in our present state of life, so that it cannot understand them. Reply Obj. 4. This argument of the Commentator fails in several ways. First, because if separate substances are not understood by us, it does not follow that they are not understood by any intellect; for they are understood by themselves, and by one another. Secondly, to be understood by us is not the end of separate substances : while only that is vain and purposeless, which fails to attain its end. It does not follow, therefore, that immaterial substances are purposeless, even if they are not understood by us at all. Reply Obj. 5. Sense knows bodies, whether superior or inferior, in the same way, that is, by the sensible acting on the organ. But we do not understand material and im-
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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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