Part II (Pars Prima Secundae) Part 28 (1/2)
Whether Command and the Commanded Act Are One Act, or Distinct?
Objection 1: It would seem that the commanded act is not one with the command itself. For the acts of different powers are themselves distinct. But the commanded act belongs to one power, and the command to another; since one is the power that commands, and the other is the power that receives the command. Therefore the commanded act is not one with the command.
Obj. 2: Further, whatever things can be separate from one another, are distinct: for nothing is severed from itself. But sometimes the commanded act is separate from the command: for sometimes the command is given, and the commanded act follows not. Therefore command is a distinct act from the act commanded.
Obj. 3: Further, whatever things are related to one another as precedent and consequent, are distinct. But command naturally precedes the commanded act. Therefore they are distinct.
_On the contrary,_ The Philosopher says (Topic. iii, 2) that ”where one thing is by reason of another, there is but one.” But there is no commanded act unless by reason of the command. Therefore they are one.
_I answer that,_ Nothing prevents certain things being distinct in one respect, and one in another respect. Indeed, every mult.i.tude is one in some respect, as Dionysius says (Div. Nom. xiii). But a difference is to be observed in this, that some are simply many, and one in a particular aspect: while with others it is the reverse. Now ”one” is predicated in the same way as ”being.” And substance is being simply, whereas accident or being ”of reason” is a being only in a certain respect. Wherefore those things that are one in substance are one simply, though many in a certain respect. Thus, in the genus substance, the whole composed of its integral or essential parts, is one simply: because the whole is being and substance simply, and the parts are being and substances in the whole. But those things which are distinct in substance, and one according to an accident, are distinct simply, and one in a certain respect: thus many men are one people, and many stones are one heap; which is unity of composition or order. In like manner also many individuals that are one in genus or species are many simply, and one in a certain respect: since to be one in genus or species is to be one according to the consideration of the reason.
Now just as in the genus of natural things, a whole is composed of matter and form (e.g. man, who is one natural being, though he has many parts, is composed of soul and body); so, in human acts, the act of a lower power is in the position of matter in regard to the act of a higher power, in so far as the lower power acts in virtue of the higher power moving it: for thus also the act of the first mover is as the form in regard to the act of its instrument. Hence it is evident that command and the commanded act are one human act, just as a whole is one, yet in its parts, many.
Reply Obj. 1: If the distinct powers are not ordained to one another, their acts are diverse simply. But when one power is the mover of the other, then their acts are, in a way, one: since ”the act of the mover and the act of the thing moved are one act” (Phys. iii, 3).
Reply Obj. 2: The fact that command and the commanded act can be separated from one another shows that they are different parts.
Because the parts of a man can be separated from one another, and yet they form one whole.
Reply Obj. 3: In those things that are many in parts, but one as a whole, nothing hinders one part from preceding another. Thus the soul, in a way, precedes the body; and the heart, the other members.
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FIFTH ARTICLE [I-II, Q. 17, Art. 5]
Whether the Act of the Will Is Commanded?
Objection 1: It would seem that the act of the will is not commanded.
For Augustine says (Confess. viii, 9): ”The mind commands the mind to will, and yet it does not.” But to will is the act of the will.
Therefore the act of the will is not commanded.
Obj. 2: Further, to receive a command belongs to one who can understand the command. But the will cannot understand the command; for the will differs from the intellect, to which it belongs to understand. Therefore the act of the will is not commanded.
Obj. 3: Further, if one act of the will is commanded, for the same reason all are commanded. But if all the acts of the will are commanded, we must needs proceed to infinity; because the act of the will precedes the act of reason commanding, as stated above (A. 1); for if that act of the will be also commanded, this command will be preceded by another act of the reason, and so on to infinity. But to proceed to infinity is not possible. Therefore the act of the will is not commanded.
_On the contrary,_ Whatever is in our power, is subject to our command. But the acts of the will, most of all, are in our power; since all our acts are said to be in our power, in so far as they are voluntary. Therefore the acts of the will are commanded by us.
_I answer that,_ As stated above (A. 1), command is nothing else than the act of the reason directing, with a certain motion, something to act. Now it is evident that the reason can direct the act of the will: for just as it can judge it to be good to will something, so it can direct by commanding man to will. From this it is evident that an act of the will can be commanded.
Reply Obj. 1: As Augustine says (Confess. viii, 9) when the mind commands itself perfectly to will, then already it wills: but that sometimes it commands and wills not, is due to the fact that it commands imperfectly. Now imperfect command arises from the fact that the reason is moved by opposite motives to command or not to command: wherefore it fluctuates between the two, and fails to command perfectly.
Reply Obj. 2: Just as each of the members of the body works not for itself alone but for the whole body; thus it is for the whole body that the eye sees; so is it with the powers of the soul. For the intellect understands, not for itself alone, but for all the powers; and the will wills not only for itself, but for all the powers too.
Wherefore man, in so far as he is endowed with intellect and will, commands the act of the will for himself.
Reply Obj. 3: Since command is an act of reason, that act is commanded which is subject to reason. Now the first act of the will is not due to the direction of the reason but to the instigation of nature, or of a higher cause, as stated above (Q. 9, A. 4).
Therefore there is no need to proceed to infinity.
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SIXTH ARTICLE [I-II, Q. 17, Art. 6]
Whether the Act of the Reason Is Commanded?