summa-contra-gentiles

CHAPTER LXXII
i8i
whole denotes relation to parts, it follows that whole is
taken in various senses, according to the various meanings
of parts. Now part is taken in two ways. First, forasmuch
as a thing is divided according to quantity thus two
;
cubits is a part of three cubits. Secondly, forasmuch as a
thing is divided by a division of its essence; thus form and
matter are said to be parts of a composite. Hence a whole
is
spoken of in reference both to quantity and to essential
perfection. Now whole and part in reference to quantity
are not applicable to forms save accidentally, namely in so
far as they are divided when the quantitative subject is
divided. On the other hand whole or part in reference to
essential perfection is found in forms by their very
nature. Speaking then of this kind of totality, which is
applicable to forms by their very nature, it is clear
regarding every form that the whole of it is in the whole
(subject), and the whole of it in each part thereof for :
just as
whiteness is in a whole body in respect of the whole essence
of whiteness, so is it in each part thereof. It is otherwise
with the totality which is ascribed to forms accidentally
:
for in this sense we cannot say that the whole whiteness
is in each part. Accordingly,
if there be a form that is
not divided when its subject is divided, as the souls of
perfect animals, there will be no need for a distinction,
since only one totality is applicable to them : and we must
say absolutely that the whole of it is in each part of the
body. Nor is this difficult to conceive for one who understands
that the soul is not indivisible in the same way as a
point, and that an incorporeal
is not united to a corporeal
being in the same way as bodies are united together, as we
have expounded above. ^
Nor is it inconsistent that the soul, since it is a simple
form, should be the act of parts so various. Because the
matter of every form is
adapted to it according to its
requirements. Now the more noble and simple a form is,
the greater is its
power and : consequently the soul which
is the noblest of the lower forms, though simple in substance,
» Ch. Ivi.