THE "SUMMA THEOLOGICA"

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Q.75. Arr. 6 THE " SUMMA THEOLOGICA " 16 is pure act and infinite. But in intellectual substances, there is composition of actuality and potentiality, not, indeed, of matter and form, but of form and participated existence. Wherefore some say that they are composed of that _hereby they are and that which they are; for existence itself is that by which a thing is. SIXTH ARTICLE. WHETHER THE HUMAN SOUL IS INCORRUPTIBLE We proceed thus to the Sixth Article :- Objection I. It would seem that the human soul is corruptible. For those things that have a like beginning and process seemingly have a like end. But the beginning, by generation, of men is like that of animals, for they are made from the earth. And the process of life is alike in both; because all things breathe alike, and man hath nothing more than the beast, as it is written (Eccles. iii. I9). Therefore, as the same text concludes, the death o[ man and beast is one, and the condition o[ both is equal. But the souls of brute animals are corruptible. Therefore, also, the human soul is corruptible. Obj. 2. Further, whatever is out of nothing can return to nothingness; because the end should correspond to the beginning. But as it is written (Wisd. ii. 2), We are bo_n o] nothing; which is true, not only of the body, but also of the soul. Therefore, as is concluded in the same passage, Alter this _e shall be as if _e had not been, even as to our soul. Obj. 3. Further, nothing is without its own proper operation. But the operation proper to the soul, which is to understand through a phantasm, cannot be without the body. For the soul understands nothing without a phantasm; and there is no phantasm without the body as the Philosopher says (De Animai. I). Therefore the soul cannot survive the dissolution of the body. On the contrary, Dionysius says (Div. Nora. iv.) that human souls owe to Divine goodness that they are intel.
_7 THE ESSENCE OF THE SOUL Q. 75. ARr.6 lectual, and that they have an incorruptible substantial li[e. I answer that, W'e must assert that the intellectual principle which we call the human soul is incorruptible. For a thing may be corrupted in two ways--per se, and accidentally. Now it is impossible for any substance to be generated or corrupted accidentally, that is, by the generation or corruption of something else. For generation and corruption belong to a thing, just as existence belongs to it, which is acquired by generation and lost by corruption. Therefore, whatever has existence per se cannot be generated or corrupted except per se; while things which : do not subsist, such as accidents and material forms, : acquire existence or lose it through the generation or corruption of composite things. Now it was shown above (AA. 2, 3) that the souls of brutes are not self-subsistent, whereas the human soul is; so that the souls of brutes are corrupted, when their bodies are corrupted; while the human soul could not be corrupted unless it were corrupted per se. This, indeed, is impossible, not only as regards the human soul, but also as regards anything subsistent that is a form alone. F.or it is clear that what belongs to a thing by virtue of itself is inseparable from it; but existence belongs to a form, which is an act, by virtue of itself. Wherefore matter acquires actual existence as it acquires the form; while it is corrupted so far as the form is separated from it. But it is impossible for a form to be separated from itself; and therefore it is impossible for a subsistent form to cease to exist. Granted even that the soul is composed of matter and form, as some pretend, we should nevertheless have to maintain that it is incorruptible. For corruption is found only where there is contrariety; since generation and corruption are from contraries and into contraries. Wherefore the heavenly bodies, since they have no matter subject to contrariety, are incorruptible. Now there can be no contrariety in the intellectual soul; for it receives according to the manner of its existence, and those things which it 1.4 •
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QUESTION LXXX. OF THE APPETITIVE PO
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QUESTION LXXXIV. HOW THE SOUL WHILE
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QUESTION LXXXVII. HOW THE INTELLECT
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