Part I (Prima Pars) Part 118 (1/2)

Obj. 3: Further, one opposite does not arise from the other opposite; but everything arises from that which is like it in species. Now the powers of the soul are oppositely divided, as various species.

Therefore one of them does not proceed from another.

_On the contrary,_ Powers are known by their actions. But the action of one power is caused by the action of another power, as the action of the imagination by the action of the senses. Therefore one power of the soul is caused by another.

_I answer that,_ In those things which proceed from one according to a natural order, as the first is the cause of all, so that which is nearer to the first is, in a way, the cause of those which are more remote. Now it has been shown above (A. 4) that among the powers of the soul there are several kinds of order. Therefore one power of the soul proceeds from the essence of the soul by the medium of another.

But since the essence of the soul is compared to the powers both as a principle active and final, and as a receptive principle, either separately by itself, or together with the body; and since the agent and the end are more perfect, while the receptive principle, as such, is less perfect; it follows that those powers of the soul which precede the others, in the order of perfection and nature, are the principles of the others, after the manner of the end and active principle. For we see that the senses are for the sake of the intelligence, and not the other way about. The senses, moreover, are a certain imperfect partic.i.p.ation of the intelligence; wherefore, according to their natural origin, they proceed from the intelligence as the imperfect from the perfect. But considered as receptive principles, the more perfect powers are principles with regard to the others; thus the soul, according as it has the sensitive power, is considered as the subject, and as something material with regard to the intelligence. On this account, the more imperfect powers precede the others in the order of generation, for the animal is generated before the man.

Reply Obj. 1: As the power of the soul flows from the essence, not by a trans.m.u.tation, but by a certain natural resultance, and is simultaneous with the soul, so is it the case with one power as regards another.

Reply Obj. 2: An accident cannot of itself be the subject of an accident; but one accident is received prior to another into substance, as quant.i.ty prior to quality. In this sense one accident is said to be the subject of another; as surface is of color, inasmuch as substance receives an accident through the means of another. The same thing may be said of the powers of the soul.

Reply Obj. 3: The powers of the soul are opposed to one another, as perfect and imperfect; as also are the species of numbers and figures. But this opposition does not prevent the origin of one from another, because imperfect things naturally proceed from perfect things.

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EIGHTH ARTICLE [I, Q. 77, Art. 8]

Whether All the Powers Remain in the Soul When Separated from the Body?

Objection 1: It would seem that all the powers of the soul remain in the soul separated from the body. For we read in the book _De Spiritu et Anima_ that ”the soul withdraws from the body, taking with itself sense and imagination, reason and intelligence, concupiscibility and irascibility.”

Obj. 2: Further, the powers of the soul are its natural properties.

But properties are always in that to which they belong; and are never separated from it. Therefore the powers of the soul are in it even after death.

Obj. 3: Further, the powers even of the sensitive soul are not weakened when the body becomes weak; because, as the Philosopher says (De Anima i, 4), ”If an old man were given the eye of a young man, he would see even as well as a young man.” But weakness is the road to corruption. Therefore the powers of the soul are not corrupted when the body is corrupted, but remain in the separated soul.

Obj. 4: Further, memory is a power of the sensitive soul, as the Philosopher proves (De Memor. et Remin. 1). But memory remains in the separated soul; for it was said to the rich glutton whose soul was in h.e.l.l: ”Remember that thou didst receive good things during thy lifetime” (Luke 16:25). Therefore memory remains in the separated soul; and consequently the other powers of the sensitive part.

Obj. 5: Further, joy and sorrow are in the concupiscible part, which is a power of the sensitive soul. But it is clear that separate souls grieve or rejoice at the pains or rewards which they receive.

Therefore the concupiscible power remains in the separate soul.

Obj. 6: Further, Augustine says (Gen. ad lit. xii, 32) that, as the soul, when the body lies senseless, yet not quite dead, sees some things by imaginary vision; so also when by death the soul is quite separate from the body. But the imagination is a power of the sensitive part. Therefore the power of the sensitive part remains in the separate soul; and consequently all the other powers.

_On the contrary,_ It is said (De Eccl. Dogm. xix) that ”of two substances only does man consist; the soul with its reason, and the body with its senses.” Therefore the body being dead, the sensitive powers do not remain.

_I answer that,_ As we have said already (AA. 5, 6, 7), all the powers of the soul belong to the soul alone as their principle. But some powers belong to the soul alone as their subject; as the intelligence and the will. These powers must remain in the soul, after the destruction of the body. But other powers are subjected in the composite; as all the powers of the sensitive and nutritive parts. Now accidents cannot remain after the destruction of the subject. Wherefore, the composite being destroyed, such powers do not remain actually; but they remain virtually in the soul, as in their principle or root.

So it is false that, as some say, these powers remain in the soul even after the corruption of the body. It is much more false that, as they say also, the acts of these powers remain in the separate soul; because these powers have no act apart from the corporeal organ.

Reply Obj. 1: That book has no authority, and so what is there written can be despised with the same facility as it was said; although we may say that the soul takes with itself these powers, not actually but virtually.

Reply Obj. 2: These powers, which we say do not actually remain in the separate soul, are not the properties of the soul alone, but of the composite.

Reply Obj. 3: These powers are said not to be weakened when the body becomes weak, because the soul remains unchangeable, and is the virtual principle of these powers.

Reply Obj. 4: The recollection spoken of there is to be taken in the same way as Augustine (De Trin. x, 11; xiv, 7) places memory in the mind; not as a part of the sensitive soul.

Reply Obj. 5: In the separate soul, sorrow and joy are not in the sensitive, but in the intellectual appet.i.te, as in the angels.

Reply Obj. 6: Augustine in that pa.s.sage is speaking as inquiring, not as a.s.serting. Wherefore he retracted some things which he had said there (Retrac. ii, 24).