THE "SUMMA THEOLOGICA"

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Q. 76. Aar.3 THE " SUMMA THEOLOGICA " 36 tive power is in the liver, the concupiscible in the heart, and the power of knowledge in the brain. Which opinion is rejected by Aristotle (De Anima ii. 2), with regard to those parts of the soul which use corporeal organs ; for this reason, that in those animals which continue to live when they have been divided, in each part are observed the operations of the soul, as sense and appetite. Now this would not be the case if the various principles of the soul's operations were essentially different, and distributed in the various parts of the body. But with regard to the intellectual part, he seems to leave it in doubt whether it be only logically distinct from the other parts of tile soul, or also locally. The opinion of Plato might be maintained if, as he held, the soul were supposed to be united to the body, not as its form, but as its motor. For it involves nothing unreasonable that the same movable thing be moved by several motors; and still less if it be moved according to its various parts. If we suppose, however, that the soul is united to the body as its form, it is quite impossible for several essentially different souls to be in one body. This can be made clear by three reasons. In the first place, an animal would not be absolutely one, in which there were several souls. For nothing is absolutely one except by one form, by which a thing has existence: because a thing has from the same source both existence and unity; and therefore things which are denominated by various forms are not absolutely one; as, for instance, a white man. If, therefore, man were living by one form, the vegetative soul, and animal by another form, the sensitive soul, and man by another form, the intellectual soul, it would follow that man is not absolutely one. Thus Aristotle argues, Metaph. viii. (Did. vii. 6), against Plato, that if the idea of an animal is distinct from the idea of a biped, then a biped animal is not absolutely one. For this reason, against those who hold that there are several souls in the body, he asks (De Anima i. 5), what contains them?Jthat is, what makes them one ? It cannot be said that they are
37 UNION OF BODY AND SOUL Q. 76. ART.3 united by the one body; because rather does the soul contain the body and make it one, than the reverse. Secondly, this is proved to be impossible by tile manner in which one thing is predicated of another. Those things which are derived from various forms are predicated of one another, either accidentally, (if the forms are not ordered one to another, as when we say that something white is sweet), or essentially, in the second manner of essential predication, (if the forms are ordered one to another, the subject belonging to the definition of the predicate; as a surface is presupposed to colour; so that if we say that a body with a surface is coloured, we have the second manner of essential predication). Therefore, if we have one form by which a thing is an animal, and another form by which it is a man, it follows either that one of these two things could not be predicated of the other, except accidentally, supposing these two forms not to be ordered to one another, ---or that one would be predicated of the other according to the second manner of essential predication, if one soul be presupposed to the other. But both of these consequences are clearly false : because a,timal is predicated of man essentially and not accidentally; and man is not part of the definition of an animal, but the other way about. Therefore of necessity by the same form a thing is animal and man; otherwise man would not really be the thing which is an animal, so that animal can be essentially predicated of man. Thirdly, this is shown to be impossible by the fact that when one operation of the soul is intense it impedes another, which could never be the case unless the principle of action were essentially one. We must therefore conclude that in man the sensitive soul, the intellectual soul, and the nutritive soul are numerically one soul. This can easily be explained, if we consider the differences of species and forms. For we observe that the species and forms of things differ from one another, as the perfect and the imperfect; as in the order of things, the animate are more perfect than the inanimate,
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QUESTION LXXXVII. HOW THE INTELLECT
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