THE "SUMMA THEOLOGICA"

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Q. 76. ART.8 THE " SUMMA THEOLOGICA" 5o soul by means of the light of the empyrean heaven. Now all this is fictitious and ridiculous : for light is not a body ; and the fifth essence does not enter materially into the composition of a mixed body (since it is unchangeable), but only virtually: and lastly, because the soul is immediately united to the body as the form to matter. Reply Obj. I. Augustine speaks there of the soul as it moves the body; whence he uses the word administration. It is true that it moves the grosser parts of the body by the more subtle parts. And the first instrument of the motive power is a kind of spirit, as the Philosopher says in D8 eausa motus animalium (De mot. animal, x.). Reply Obj. 2. The union of soul and body ceases at the cessation of breath, not because this is the means of union, but because of the removal of that disposition by which the body is disposed for such a union. Nevertheless the breath is a means of moving, as the first instrument of motion. Reply Obj. 3. The soul is indeed very distant from the body, if we consider the condition of each separately: so that if each had a separate existence, many means of connection would have to intervene. But inasmuch as the soul is the form of the body, it has not an existence apart from the existence of the body, but by its own existence is united to the body immediately. This is the case with every form which, if considered as an act, is very distant from matter, which is a being only in potentiality. EIGHTH ARTICLE. WHETHER THE WHOLE SOUL IS IN EACH PART OF THE BODY We proceed thus to the Eighth Article :m Obiection I. It would seem that the whole soul is not in each part of the body ; for the Philosopher says in De causa motus animalium (De mot. animal, x.) : It is not necessary [or the soul to be in each part of the body ; it suffices that it
5x UNION OF BODY AND SOUL Q. 76.Arr.8 be in some principle of the body causing the other pa_'ts to live, for each part has a natural movement of its own. Obj. z. Further, the soul is in the body of which it is the act. But it is the act of an organic body. Therefore it exists only in an organic body. But each part of the human body is not an organic body. Therefore the whole soul is not in each part. Obj. 3. Further, the Philosopher says (De "Anima ii. I) that the relation of a part of the soul to a part of the body, such as the sight to the pupil of the eye, is the same as the relation of the soul to the whole bodv of an animal. If, therefore, the whole soul is in each part of the body, it follows that each part of the body is an animal. Obj. 4. Further, all the powers of the soul are rooted in the essence of the soul. If, therefore, the whole soul be in each part of the body, it follows that all the powers of the soul are in each part of the body; thus the sight will be in the ear, and hearing in the eye, and this is absurd. Obj. 5. Further, if the whole soul is in each part of the body, each part of the body is immediately dependent on the soul. Thus one part would not depend on another; nor would one part be nobler than another; which is clearly untrue. Therefore the soul is not in each part of the body. On the contrary, Augustine says (De Trin. vi. 6), that in each body the whole soul is in the whole body, and in each part is entire. I answer that, As we have said, if the soul were united to the body merely as its motor, we might say that it is not in each part of the body, but only in one part through which it would move the others. But since the soul is united to the body as its form, it must necessarily be in the whole body, and in each part thereof. For it is not an accidental form, but the substantial form of the body. Now the substantial form perfects not only the whole, but each part of the whole. For since a whole consists of parts, a form of the whole which does not give existence to each of the parts of the body, is a form consisting in composition and order, such as the form of a house; and such a form is
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THE "SUMMA THEOLOGICA" OF ST. THOMA
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QUESTION LXXXVII. HOW THE INTELLECT
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