summa-contra-gentiles

156 THE SUMMA CONTRA GENTILES
Again. A habit is that whereby
one acts at will.^ Consequently
a habit must be in the same subject as the operation
that is
according to that habit. But to consider by
understanding, which is the act of the habit of science,
cannot be in the passive intellect, but belongs to the possible
intellect, because in order that a power understand, it
behoves it not to be the act of a body. Therefore the habit
of science is not in the passive but in the possible intellect.
Now science is in us, since according thereto we are said to
know scientifically. Therefore the possible intellect also is
in us, and has not a being separate from us.
Further. The assimilation of science is of the knower to
the thing known. Now the knower is not assimilated to the
thing known, as such, except in respect of universal species,
for science is about such things. But universal species
cannot be in the passive intellect,
— since it is a power using
an organ,
— but only in the possible intellect. Therefore
science is not in the passive, but only in the possible
intellect.
Moreover. The intellect in habit, as the opponent admits,^
is the effect of the active intellect. Now the effects of the
active intellect are things actually intelligible, the proper
recipient of which is the possible intellect, to which the
active intellect is
compared as art to material, according to
Aristotle (3 De Anima).^ Consequently the intellect in
habit, which is the habit of science, must be in the possible,
and not in the passive intellect.
Further. It is impossible that the perfection of a higher
substance depend on a lower. Now the perfection of the
possible intellect depends on the action of man, for it
depends on the phantasms which move the possible intellect.
Therefore the possible intellect is not a higher substance
than man. Therefore it must be part of man as his act
and form.
Again. Whatsoever things are separate as to being, are
also separate as to operation, because things are for the
sake of their operations, as first act for the sake of the
*
Averroes, 3 De Aninia, text i8.
^
Ibid.
^ v. i.