Part I (Prima Pars) Part 120 (1/2)

Reply Obj. 3: As one power arises from the soul by means of another, as we have seen above (Q. 77, A. 7), so also the soul is the subject of one power through another. In this way the imagination and the memory are called pa.s.sions of the ”first sensitive.”

Reply Obj. 4: Although the operation of the intellect has its origin in the senses: yet, in the thing apprehended through the senses, the intellect knows many things which the senses cannot perceive. In like manner does the estimative power, though in a less perfect manner.

Reply Obj. 5: The cogitative and memorative powers in man owe their excellence not to that which is proper to the sensitive part; but to a certain affinity and proximity to the universal reason, which, so to speak, overflows into them. Therefore they are not distinct powers, but the same, yet more perfect than in other animals.

Reply Obj. 6: Augustine calls that vision spiritual which is effected by the images of bodies in the absence of bodies. Whence it is clear that it is common to all interior apprehensions.

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QUESTION 79

OF THE INTELLECTUAL POWERS (In Thirteen Articles)

The next question concerns the intellectual powers, under which head there are thirteen points of inquiry:

(1) Whether the intellect is a power of the soul, or its essence?

(2) If it be a power, whether it is a pa.s.sive power?

(3) If it is a pa.s.sive power, whether there is an active intellect?

(4) Whether it is something in the soul?

(5) Whether the active intellect is one in all?

(6) Whether memory is in the intellect?

(7) Whether the memory be distinct from the intellect?

(8) Whether the reason is a distinct power from the intellect?

(9) Whether the superior and inferior reason are distinct powers?

(10) Whether the intelligence is distinct from the intellect?

(11) Whether the speculative and practical intellect are distinct powers?

(12) Whether ”synderesis” is a power of the intellectual part?

(13) Whether the conscience is a power of the intellectual part?

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FIRST ARTICLE [I, Q. 79, Art. 1]

Whether the Intellect Is a Power of the Soul?

Objection 1: It would seem that the intellect is not a power of the soul, but the essence of the soul. For the intellect seems to be the same as the mind. Now the mind is not a power of the soul, but the essence; for Augustine says (De Trin. ix, 2): ”Mind and spirit are not relative things, but denominate the essence.” Therefore the intellect is the essence of the soul.

Obj. 2: Further, different genera of the soul's powers are not united in some one power, but only in the essence of the soul. Now the appet.i.tive and the intellectual are different genera of the soul's powers as the Philosopher says (De Anima ii, 3), but they are united in the mind, for Augustine (De Trin. x, 11) places the intelligence and will in the mind. Therefore the mind and intellect of man is of the very essence of the soul and not a power thereof.

Obj. 3: Further, according to Gregory, in a homily for the Ascension (xxix in Ev.), ”man understands with the angels.” But angels are called ”minds” and ”intellects.” Therefore the mind and intellect of man are not a power of the soul, but the soul itself.