THE "SUMMA THEOLOGICA"

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Q. 76. ART. _ THE " SUMMA THEOLOGICA " 3o diverse something intelligible common to them may be abstracted. But this is contrary to the nature of the intellect; for then the intellect would seem not to be distinct from the imagination. It seems, therefore, to follow that there is one intellect in all men. Obj. 5. Further, when the disciple receives knowledge from the master, it cannot be said that the master's knowledge begets knowledge in the disciple, because then also knowledge would be an active form, such as heat is, which is clearly false. It seems, therefore, that the same individual knowledge which is in the master is communicated to the disciple ; which cannot be, unless there is one intellect in both. Seemingly, therefore, the intellect of the disciple and master is but one; and, consequently, the same applies to all men. Obj. 6. Further, Augustine (De Quant. Animce xxxii.) says : If I were to say that there are many human souls, I should laugh at myself. But the soul seems to be one chiefly on account of the intellect. Therefore there is one intellect of all men. On the contrary, The Philosopher says (Phys. ii. 3) that the relation of universal causes to universals is like the relation of particular causes to individuals. But it is impossible that a soul, one in species, should belong to animals of different species. Therefore it is impossible that one individual intellectual soul should belong to several individuals. I answer that, It is absolutely impossible for one intellect to belong to all men. This is clear if, as Plato maintained, man is the intellect itself. For it would follow that Socrates and Plato are one man ; and that they are not distinct from each other, except by something outside the essence of each. The distinction between Socrates and Plato would be no other than that of one man with a tunic and another with a cloak ; which is quite absurd. It is likewise clear that this is impossible if, according to the opinion of Aristotle (De Anima ii. 2), it is supposed that the intellect is a part or a power of the soul which is
31 UNION OF BODY AND SOUL Q. 76. Al_r.2 the form of man. For it is impossible for many distinct individuals to have one form, as it is impossible for them to have one existence, for the form is the principle of existence. Again, this is clearly impossible, whatever one may hold as to the manner of the union of the intellect to this or that man. For it is manifest that, supposing there is one principal agent, and two instruments, we can say that there is one agent absolutely, but several actions ; as when one man touches several things with his two hands, there will be one who touches, but two contacts. If, on the contrary, we suppose one instrument and several principal agents, we might say that there are several agents, but one act; for example, if there be many drawing a ship by means of a rope; there will be many drawing, but one pull. If, however, there is one principal agent, and one instrument, we say that there is one agent and one action, as when the smith strikes with one hammer, there is one striker and one stroke. Now it is clear that no matter how the intellect is united or coupled to this or that man, the intellect has the precedence of all the other things which appertain to man ; for the sensitive powers obey the intellect, and are at its service. Therefore, if we suppose two men to have several intellects and one sense,--for instance, if two men had one eye,--there would be several seers, but one sight. But if there is one intellect, no matter how diverse may be all those things of which the intellect makes use as instruments, in no way is it possible to say that Socrates and Plato are otherwise than one understanding man. And if to this we add that to understand, which is the act of the intellect, is not affected by any organ other than the intellect itself; it will further follow that there is but one agent and one action: that is to say that all men are but one " understander," and have but one act of understanding, in regard, that is, of one intelligible object. However, it would be possible to distinguish my intellectual action from yours by the distinction of the phan- tasms--that is to say, were there one phantasm of a stone in me, and another in youuif the phantasm itself, as it is
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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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QUESTION XCI. THE PRODUCTION OF THE
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