THE "SUMMA THEOLOGICA"

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Q. _. ART.4 THE " SUMMA THEOLOGICA " 40 matter; it would follow that it ranks among the most imperfect forms which inhere to matter immediately. Obj. 4. Further, the human body is a mixed body. Now mingling does not result from matter alone; for then we should have mere corruption. Therefore the forms of the elements must remain in a mixed body; and these are substantial forms. Therefore in the human body there are other substantial forms besides the intellectual soul. On the contrary, Of one thing there is but one substantial being. But the substantial form gives substantial being. Therefore of one thing there is but one substantial form. But the soul is the substantial form of man. There- fore it is impossible for there to be in man another substantial form besides the intellectual soul. -' I answer that, If we suppose that the intellectual soul is i not united to the body as its form, but only as its motor, as the Platonists maintain, it would necessarily follow that in man there is another substantial form, by which the body is established in its being as movable by the soul. If, however, the intellectual soul be united to the body as its substantial form, as we have said above (A. I), it is h impossible for another substantial form besides the intel- i lectual soul to be found in man. t In order to make this evident, we must consider that the ! substantial form differs from the accidental form in this, that the accidental form does not make a thing to be simply, but to be such, as heat does not make a thing to be simply, but only to be hot. Therefore by the coming of the accidental form a thing is not said to be made or generated simply, but to be made such, or to be in some particular condition; and in like manner, when an accidental form is removed, a thing is said to be corrupted, not simply, but relatively. Now the substantial form gives , being simply ; therefore by its coming a thing is said to be i generated simply; and by its removal to be corrupted simply. For this reason, the old natural philosophers, who held that primary matter was some actual being--for instance, fire or air, or something of that sort--maintained
41 UNION OF BODY AND SOUL O. 76.ART'4 that nothing is generated simply, or corrupted simply ; and stated that every becoming is nothing but an alteration, as we read Phys. i. 4. Therefore, if besides the intellectual soul there pre-existed in matter another substantial form by which the subject of the soul were made an actual being, it would follow that the soul does not give being simply ; and consequently that it is not the substantial form : and so at the advent of the soul there would not be simple generation ; nor at its removal simple corruption, all of which is clearly false. Whence we must conclude, that there is no other substantial form in man besides the intellectual soul; and that the soul, as it virtually contains the sensitive and nutritive souls, so does it virtually contain all inferior forms, and itself alone does whatever the imperfect forms do in other things. The same is to be said of the sensitive soul in brute animals, and of the nutritive soul in plants, and universally of all more perfect forms with regard to the imperfect. Reply Obi. I. Aristotle does not sav that the soul is the act of a body only, but the act of a physical organic body which has lqe potentially; and that this potentiality does not ,eject the soul. Whence it is clear that when the soul is called the act, the soul itself is included ; as when we say that heat is the act of what is hot, and light of what is lucid; not as though lucid and light were two separate things, but because a thing is made lucid by the light. In like manner, the soul is said to be the act of a body, etc., because by the soul it is a body, and is organic, and has life potentially. Yet the first act is said tobe in potentiality to the second act, which is operation ; for such a potentiality does not _'eject--that is, does not exclude the soul. Reply Obi. 2. The soul does not move the body by its essence, as the form of the body, but by the motive power, the act of which presupposes the body to be already actualized by the soul : so that the soul by its motive power is the part which moves; and the animate body is the part moved.
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