THE "SUMMA THEOLOGICA"

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Q. 76. ART.X THE "SUMMA THEOLOGICA" 24 _ i the intellectual principle, since it is incorruptible, as was shown above (Q. LXXV., A. 6), remains separate from the body, after the dissolution of the body. Therefore the intellectual principle is not united to the body as its form. On the contrary, According to the Philosopher, Metaph. viii. (Did. vii. 2), difference is derived from the form. But the difference which constitutes man is rational, which is applied to man on account of his intellectual principle. Therefore the intellectual principle is the form of man. I answer that, We must assert that the intellect which is the principle of intellectual operation is the form of the human body. For that whereby primarily anything acts is a form of the thing to which the act is to be attributed : for instance, that whereby a bodv is primarily healed is health, and that whereby the soul knows primarily is knowledge; hence health is a form of the body, and knowledge is a form of the soul. The reason is because nothing acts except so far as it is in act ; wherefore a thing acts by that whereby it is in act. Now it is clear that the first thing by which the body lives is the soul. And as life appears through various operations in different degrees of living things, that whereby we primarily perform each of all these vital actions is the soul. For the soul is the primary principle of our nourishment, sensation, and local movement; and likewise of our understanding. Therefore this principle by which we primarily understand, whether it be called the intellect or the intellectual soul, is the form of the body. This is the demonstration used by Aristotle (De Anima ii. 2). But if anyone say that the intellectual soul is not the form of the body he must first explain how it is that this action of understanding is the action of this particular man ; for each one is conscious that it is himself who understands. Now an action may be attributed to anyone in three ways, as is clear from the Philosopher (Phys. v. x); for a thing is said to move or act, either by virtue of its whole self, for instance, as a physician heals; or by virtue of a part, as a man sees by his eye; or through an accidental quality, as when we say that something that is white builds, because
25 UNION OF BODY AND SOUL Q. 76. ART., it is accidental to the builder to be white. So when we say that Socrates or Plato understands, it is clear that this is not attributed to him accidentally; since it is ascribed to him as man, which is predicated of him essentially. We must therefore say either that Socrates understands by virtue of his whole self, as Plato maintained, holding that man is an intellectual soul ; or that intelligence is a part of Socrates. The first cannot stand, as was shown above (Q. LXXV., A. 4), for this reason, that it is one and the same man who is conscious both that he understands, and that he senses. But one cannot sense without a body : therefore the body must be some part of man. It follows therefore that the intellect by which Socrates understands is a part of Socrates, so that in some way it is united to the body of Socrates. The Commentator held that this union is through the intelligible species, as having a double subject, in the possible intellect, and in the phantasms which are in the corporeal organs. Thus through the intelligible species the possible intellect is linked to the body of this or that particular man. But this link or union does not sufficiently explain the fact, that the act of the intellect is the act of Socrates. This can be clearly seen from comparison with the sensitive faculty, from which Aristotle proceeds to consider things relating to the intellect. For the relation of phantasms to the intellect is like the relation of colours to the sense of sight, as he says De Anima iii. 5, 7. Therefore, as the species of colours are in the sight, soare the species of phantasms in the possible intellect. Now it is clear that because the colours, the images of which are in the sight, are on a wall, the action of seeing is not attributed to the wall : for we do not say that the wall sees, but rather that it is seen. Therefore, from the fact that the species of phantasms are in the possible intellect, it does not follow that Socrates, in whom are the phantasms, understands, but that he or his phantasms are understood. Some, however, tried to maintain that the intellect is united to the body as its motor; and hence that the intellect and body form one thing so that the act of the • ,,p _,_ -
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QUESTION LXXXVII. HOW THE INTELLECT
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