THE "SUMMA THEOLOGICA"

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Q. 78. A_T. 4 THE "SUMMA THEOLOGICA " 9o Reply Obj. i. The interior sense is called common not by predication, as if it were a genus; but as the common root and principle of the exterior senses. Reply Obj. 2. The proper sense judges of the proper sensible by discerning it from other things which come under the same sense; for instance, by discerning white from black or green. But neither sight nor taste can discern white from sweet: because what discerns between two things must know both. Wherefore the discerning judgment must be assigned to the common sense ; to which, as to a common term, all apprehensions of the senses must be referred : and by which, again, all the intentions of the senses are perceived; as when someone sees that he sees. For this cannot be done by the proper sense, which only knows the form of the sensible by which it is immuted, in which immutation the action of sight is completed, and from which immutation follows another in the common sense which perceives the act of vision. Reply Obj. 3. As one power arises from the soul by means of another, as we have seen above (Q. LXXVII., A. 7), so also the soul is the subject of one power through another. In this way the imagination and the memory are called passions of the first sensitive. Reply Obj. 4. Although the operation of the intellect has its origin in the senses : yet, in the thing apprehended through the senses, the intellect knows many things which the senses cannot perceive. In like manner does the estimative power, though in a less perfect manner. Reply Obi. 5. The cogitative and memorative powers in man owe their excellence not to that which is proper to the sensitive part; but to a certain affinity and proximity to the universal reason, which, so to speak, overflows into them. Therefore they are not distinct powers, but the same, yet more perfect than in other animals. Reply Obi. 6. Augustine calls that vision spiritual which is effected by the images of bodies in the absence of bodies. Whence it is clear that it is common to all interior apprehensions.
QUESTION LXXIX. OF THE INTELLECTUAL POWERS. (In Thirteen Articles.) THE next question concerns the intellectual powers, under which head there are thirteen points of inquiry : (I) Whether the intellect is a power of the soul, or its essence ? (a) If it be a power, whether it is a passive power? (3) If it is a passive power, whether there is an active intellect? (4) Whether it is something in the soul? (5) Whether the active intellect is one in all ? (6) Whether memory is in the intellect ? (7) Whether the memory be distinct from the intellect? (8) Whether the reason is a distinct power from the intellect ? (9) Whether the superior and inferior reason are distinct powers? (io) Whether the intelligence is distinct from the intellect ? (i I) Whether the speculative and practical intellect are distinct powers? (12) Whether synderesis is a power of the intellectual part ? 03) Whether the conscience is a power of the intellectual part ? FIRST ARTICLE. WHETHER THE INTELLECT IS A POWER OF THE SOUL? We proceed thus to the First Article :_ Objection x. It would seem that the intellect is not a power of the soul, but the essence of the soul. For the intellect seems to be the same as the mind. Now the mind is not a power of the soul, but the essence : for Augustine says (De Trin. ix. 2): Mind and spirit are not relative things, but denominate the essence. Therefore the intellect is the essence of the .soul. Obj. 2. Further, different genera of the soul's powers are not united in some one power, but only in the essence of the 9 x
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THE "SUMMA THEOLOGICA"
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THE "SUMMA THEOLOGICA" OF ST. THOMA
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1749 .T5 1920 v.4 LETTER FROM THE C
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CONTENTS TREATISE ON MAN QUESTION P
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QUESTION LXXXIV. HOW THE SOUL WHILE
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