summa-contra-gentiles

I20
THE SUMMA CONTRA GENTILES
form nor matter, but only the composite. Therefore the
intelligent substance is not composed of matter and form.
Again. The forms of sensible things have a more perfect
being in the intellect than in sensible things since they are
;
the one
more simple and extend to more objects
: for by
intelligible form of man, the intellect knows all men. Now
a form existing perfectly in matter makes a thing to be
actually such,
for instance to be fire or to be coloured : and
if it does not make a thing to be actually such, it is in that
thing imperfectly, for instance the form of heat in the air
that carries it, and the power of the first agent in its instrument.
Consequently were the intellect composed of matter
and form, the forms of the things understood would make
the intellect to be actually of the same nature as that which
is understood. And this leads to the error of Empedocles,
who said that the soul knows fire by fire, and earth by
earth, ^ and so on. But this is clearly unreasonable. Therefore
the intelligent substance is not composed of matter and
form.
Further. Whatever is in something is therein according
to the mode of the recipient. Wherefore if the intellect be
composed of matter and form, the forms of things would be
in the intellect materially, just as they are outside the mind.
Consequently, just as outside the mind they are not actually
intelligible, neither would they be when they are in the
intellect.
Again. Forms of contraries, according to the being
which they have in matter, are contrary
: hence they exclude
one another. But according as they are in the intellect they
are not contrary : in fact one contrary is the intelligible
ratio of the other, since one is understood through the
other. Consequently they have not a material being in the
intellect. Therefore the intellect is not composed of matter
and form.
Further. Matter does not receive a fresh form except by
movement or change. But the intellect is not moved
through receiving forms ;
rather is it perfected, and is at
^
I De Anima ii. 6.