deur: nico patrick swartz

van die aardse lewe, waaruit alles ontstaan en vergaan, wat individuele vorm betref. Die
gedagte van beweging tree baie sterk op die voorgrond. 43
1.2.8 Vorm-motief : ou;sia
Volgens Thomas Aquinas is die vorm onvernietigbaar en is dit in die intellek vergestalt.
Die intellek wat ook volgens hom die siel is, is ook die liggaam van die mens. 44
“ IN his quae sunt sine materia, idem est intellectus et quod intelligitur, ut dicitur III De An. Sed mens
humana est sine materia “, non enim est actus corporis alicuius, ut supra dictum est. Ergo in mente
humana est idem intellectus et quod intelligitur. Ergo intelligit se per essentiam suam…
( That the intellect knows matter only according to its proportion to form. )
Summa Theologica I, Questio LXVI, Articulus II: “ Utrum una sit materia informis omnium corporalium
“ Videtur quod una sit materia informis omnium corporalium. Ergo una est materia omnium corporalium.
Diversus actus fit in diversa potentia, et unus in una. Sed omniuim corporum est una forma, scilicet
corporeitas. Ergo omnium corporalium est materia una. Materia in se considerata est solum in potentia.
Sed distinctio est per formas. Ergo materia in se considerata est una tantum omnium corporalium.
( That things that are one in genus are one in matter.)
43 H. Dooyeweerd, Vernieuwing en Bezinning, Zutphen, 1959, P. 111.
44 James F. Anderson, Treatise on Man. St. Thomas Aquinas.
Summa Theologica III, Q. LXXVI, A. I, p. 15.
“ It seems that the intellectual principle is not united to the body as its form. For Aristotle says that “ the
intellect is separate,” and that “ it is not the act of any body. “ Die vorm kan nie sonder sy eie behoorlike
materie nie. Maar bestaan in die intellektuele beginsel omdat dit nie-korrupteerlik is nie. En dit bly
geskeie van die liggaam na die liggaamlike ontbinding.
Summa Theologica I, Q. LXXV, A. II. “ Die intellektuele beginsel is nie verenig met die liggaam as sy
vorm nie. Volgens Aristoteles word differensie afgelei van ‘n ding se vorm. ( Metaphysics VII, 2
( 1043a19 ) ). Die differensie wat die mens konstitueer is egter rasioneel wat van die mens gesê kan word
weens sy intellektuele beginsel. Dus is die intellektuele beginsel die mens. “For the soul is the primary
source of our nourishmen, sensation, and local movement; and likewise our undertstanding. Therefore the
primary source of understanding in us, whether it be called the intellect or the intellectual soul, is the form
of the body.” Dit is die demonstrasie gebruik deur Aristoteles. ( On the Soul II, 2 ( 414a12 ).
“But if anyone says that the intellectual soul is not the form of the body, he must explain how it is that this
action of understanding is the action of this particular man; for each one is conscious that it is he himself
who understands. Now an action is attributed to anyone in three ways, as is clear from what Aristotle
says.” ( Physics V, I ( 224a31 ). ‘n Ding kan gesê word beweeg of handel deur sy geheel self of deur ‘n
aksidentele kwaliteit. “ One cannot sense without a body, and therefore the body must be some part of
man.”
Summa Theologica I-II, Q. XLIX, A. II: “ Utrum summum bonum quod est deus sit causa mali.”
Videtur quod summum bonum, quod est Deus, sit causa mali. Dicitu enim Isaiae XLV: “ Ego Dominus,
et non est alter Deus, formans lucem et creans tenebras, faciens pacem et creans malum.”
( That the form and nature of a thing is an end.)
Summa Theologica I-II, Q. LII, A. I: “ Utrum Angelus sit in loco. “ Videtur quod angelus non sit in loco.
Dicit enim Boëthius in libro De Hebdom: “ Communis animi conceptio apud sapientes est incorporalia in
loco non esse.” Et Aristoteles, in IV Physic, dicit quod “ non omne quod est, est in loco sed mobile
corpus.” Locus est quantitas positionem habens. Hoc enim convenit corpori locato, prout est quantum
quantitate dimensiva…
35