THE "SUMMA THEOLOGICA"

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O. 8a. ART.2 THE " SUMMA THEOLOGICA " 232 material substances in the same way. The former we understand by a process of abstraction, which is impossible in the case of the latter, for there are no phantasms of what is immaterial. SECOND ARTICLE. WHETHER OUR INTELLECT CAN UNDERSTAND IMMATERIAL SUBSTANCES THROUGH ITS KNOWLEDGE OF MATERIAL TIIIBI'GS ? We proceed thus to the Second Article :_ Objection I. It would seem that our intellect can know immaterial substances through the knowledge of material things. For Dionysius says (Coel. Hier. i.) that the human mind cannot be raised up to immaterial contemplation of the heavenly hierarchies, unless it is led thereto by material guidance according to its own nature. Therefore we can be led by material things to know immaterial substances. Obj. 2. Further, science resides in the intellect. But there are sciences and definitions of immaterial substances ; for Damascene defines an angel (De Fid. Orth. it. 3); and we find angels treated of both in theology and philosophy. Therefore immaterial substances can be understood by us. Obj. 3- Further, the human soul belongs to the genus of immaterial substances. But it can be understood by us through its act by which it understands material things. Therefore also other material substances can be understood by us, through their material effects. Obj. 4. Further, the only cause which cannot be comprehended through its effects is that which is infinitely distant from them, and this belongs to God alone. Therefore other created immaterial substances can be understood by us through material things. On the contrary, Dionysius says (Div. Nora. i.) that Intelligible things cannot be understood through sensible things, nor composite things through simple, nor incorporeal th*'o**gh corporeal. ] answer that, Averroi_s says (De Anima iii.) that a philo,.
z33 HOW THE SOUL KNOWS 0.88. ART.2 sopher named Avempace" taught that by the understanding of natural substances we can be led, according to true philosophical principles, to the knowledge of immaterial substances. For since the nature of our intellect is to abstract the quiddity of material things from matter, anything ma_erlal residing in that abstracted quiddity can again be made subject to abstraction; and as the process of abstraction cannot go on for ever, it must arrive at length ag some immaterial quiddity, absolutely without matter; and this would be the understanding of immaterial substance. Now this opinion would be true, were immaterial substances the forms and species of these material things; as the Platonists supposed. But supposing, on the contrary, that immaterial substances differ altogether from the quiddity of material things, it follows that, however much our intellect abstract the quiddity of material things from matter, it could never arrive at anything akin to immaterial substance. Therefore we are not able perfectly to understand immaterial substances through material substances. Reply Ob i. I. From material things we can rise to some kind of knowledge of immaterial things, but not to the perfect knowledge thereof ; for there is no proper and adequate proportion between material and immaterial things, and the likenesses drawn from material things for the understanding of immaterial things are very dissimilar therefrom, as Dionysius says (Ccel. Hier. ii.). Reply Obj. 2. Science treats of higher things principally by way of negation. Thus Aristotle (De Ccel. i. 3) explains the heavenly bodies by denying to them inferior corporeal properties. Hence it follows that much less can immaterial substances be known by us in such a way as to make us know their quiddity; but we may have a scientific knowledge of them by way of negation and by their relation to material things. Reply Obj. 3. The human soul understands itself through its own act of understanding, which is proper to it, showing perfectly its power and nature. But the power and nature * Ibn-Badja, Arabian Philosopher ; ob. H38.
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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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