THE "SUMMA THEOLOGICA"

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QUESTION LXXXIX. OF THE KNOWLEDGE OF THE SEPARATED SOUL. (In Eight Articles.) WE must now consider the knowledge of the separated soul. Under this head there are eight points of inquiry : (I) Whether the soul separated from the body can understand? (2) Whether it understands separate substances? (3) Whether it understands all natural things ? (4) Whether it understands individuals and singulars? (5) ,Whether the habits of knowledge acquired in this life remain? (6) Whether the soul can use the habit of knowledge here acquired? (7) Whether local distance impedes the separated soul's knowledge ? (8) Whether souls separated from the body know what happens here ? FIRST ARTICLE. 'WH]ETHER THE SEPARATED SOUL CAN UNDERSTAND ANY'FHING ? We proceed thus to the First Article :-- Obiection I. It would seem that the soul separated from the body can understand nothing at all. For the Philosopher says (De Anima i. 4), that the understanding is corrupted together with its interior principle. But by death all human interior principles are corrupted. Therefore also the intellect itself is corrupted. Obj. 2. Further, the human soul is hindered from understanding when the senses are tied, and by a distracted imagination, as explained above (Q. LXXXIV., AA. 7, 8). But death destroys the senses and imagination, as we have shown above (Q. LXXVII., A. 8). Therefore after death the soul understands nothing. 236
237 SEPARATE SOUL'S KNOWLEDGE _. 89. ARt.t Obj. 3. Further, if the separated soul can understand, this must be by means of some species. But it does not understand by means of Innate species, because it has none such ; being at first like a tablet on which nothing is written : nor does it understand by species abstracted from things, for it does not then possess organs of sense and imagination which are necessary for the abstraction of species : nor does it understand by means of species, formerly abstracted and retained in the soul; for if that were so, a child's soul would have no means of understanding at all: nor does it understand by means of intelligible species divinely infused, for such knowledge would not be natural, such as we treat of now, but the effect of grace. Therefore the soul apart from the body understands nothing. On the contrary, The Philosopher says (De Anima i. I), I] the so_l had no proper operation, it could not be separated jrom the body. But the soul is separated from the body; therefore it has a proper operation, and above all, that which consists in intelligence. Therefore the soul can understand when it is apart from the body. I answer that, The difficulty in solving this question arises from the fact that the soul united to the body can understand only by turning to the phantasms, as experience shows. Did this not proceed from the soul's very nature, but accidentally through its being bound up with the body, as the Platonists said, the difficulty would vanish; for in that case when the body was once removed, the soul would at once return to its own nature, and would understand intelligible things simply, without turning to the phantasms, as is exemplified in the case of other separate substances. In that case, however, the union of soul and body would not be for the soul's good, for evidently it would understand worse in the body than out of it; but for the good of the body, which would be unreasonable, since matter exists on account of the form, and not the form for the sake of the matter. But if we admit that the nature of the soul requires it to understand by turning to the phantasms, it will seem, since death does not change its nature, that it
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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 LXXX. OF THE APPETITIVE PO
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QUESTION LXXXIV. HOW THE SOUL WHILE
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