Articulus 2 Article 2 Utrum veritas sit solum in intellectu componente et dividente Whether truth resides only in the intellect composing and dividing? Ad secundum sic proceditur. Videtur quod veritas non sit solum in intellectu componente et dividente. Dicit enim Philosophus, in III de anima, quod sicut sensus propriorum sensibilium semper veri sunt, ita et intellectus eius quod quid est. Sed compositio et divisio non est neque in sensu, neque in intellectu cognoscente quod quid est. Ergo veritas non solum est in compositione et divisione intellectus. Objection 1: It seems that truth does not reside only in the intellect composing and dividing. For the Philosopher says (De Anima iii) that as the senses are always true as regards their proper sensible objects, so is the intellect as regards what a thing is. Now composition and division are neither in the senses nor in the intellect knowing what a thing is. Therefore truth does not reside only in the intellect composing and dividing. Praeterea, Isaac dicit, in libro de definitionibus, quod veritas est adaequatio rei et intellectus. Sed sicut intellectus complexorum potest adaequari rebus, ita intellectus incomplexorum, et etiam sensus sentiens rem ut est. Ergo veritas non est solum in compositione et divisione intellectus. Obj. 2: Further, Isaac says in his book On Definitions that truth is the equation of thought and thing. Now just as the intellect with regard to complex things can be equated to things, so also with regard to simple things; and this is true also of sense apprehending a thing as it is. Therefore truth does not reside only in the intellect composing and dividing. Sed contra est quod dicit Philosophus, in VI Metaphys., quod circa simplicia et quod quid est non est veritas, nec in intellectu neque in rebus. On the contrary, the Philosopher says (Metaph. vi) that with regard to simple things and what a thing is, truth is found neither in the intellect nor in things. Respondeo dicendum quod verum, sicut dictum est, secundum sui primam rationem est in intellectu. Cum autem omnis res sit vera secundum quod habet propriam formam naturae suae, necesse est quod intellectus, inquantum est cognoscens, sit verus inquantum habet similitudinem rei cognitae, quae est forma eius inquantum est cognoscens. Et propter hoc per conformitatem intellectus et rei veritas definitur. Unde conformitatem istam cognoscere, est cognoscere veritatem. Hanc autem nullo modo sensus cognoscit, licet enim visus habeat similitudinem visibilis, non tamen cognoscit comparationem quae est inter rem visam et id quod ipse apprehendit de ea. Intellectus autem conformitatem sui ad rem intelligibilem cognoscere potest, sed tamen non apprehendit eam secundum quod cognoscit de aliquo quod quid est; sed quando iudicat rem ita se habere sicut est forma quam de re apprehendit, tunc primo cognoscit et dicit verum. I answer that, As stated before, truth resides, in its primary aspect, in the intellect. Now since everything is true according as it has the form proper to its nature, the intellect, in so far as it is knowing, must be true, in so far as it has the likeness of the thing known, this being its form, as knowing. For this reason truth is defined by the conformity of intellect and thing; and hence to know this conformity is to know truth. But in no way can sense know this. For although sight has the likeness of a visible thing, yet it does not know the comparison which exists between the thing seen and that which itself apprehends concerning it. But the intellect can know its own conformity with the intelligible thing; yet it does not apprehend it by knowing of a thing what a thing is. When, however, it judges that a thing corresponds to the form which it apprehends about that thing, then first it knows and expresses truth. Et hoc facit componendo et dividendo, nam in omni propositione aliquam formam significatam per praedicatum, vel applicat alicui rei significatae per subiectum, vel removet ab ea. Et ideo bene invenitur quod sensus est verus de aliqua re, vel intellectus cognoscendo quod quid est, sed non quod cognoscat aut dicat verum. Et similiter est de vocibus complexis aut incomplexis. Veritas quidem igitur potest esse in sensu, vel in intellectu cognoscente quod quid est, ut in quadam re vera, non autem ut cognitum in cognoscente, quod importat nomen veri; perfectio enim intellectus est verum ut cognitum. Et ideo, proprie loquendo, veritas est in intellectu componente et dividente, non autem in sensu, neque in intellectu cognoscente quod quid est. This it does by composing and dividing: for in every proposition it either applies to, or removes from the thing signified by the subject, some form signified by the predicate: and this clearly shows that the sense is true of any thing, as is also the intellect, when it knows what a thing is; but it does not thereby know or affirm truth. This is in like manner the case with complex or non-complex words. Truth therefore may be in the senses, or in the intellect knowing what a thing is, as in anything that is true; yet not as the thing known in the knower, which is implied by the word truth; for the perfection of the intellect is truth as known. Therefore, properly speaking, truth resides in the intellect composing and dividing; and not in the senses; nor in the intellect knowing what a thing is. Et per hoc patet solutio ad obiecta. And thus the Objections given are solved. Articulus 3 Article 3 Utrum verum et ens convertantur Whether the true and being are convertible terms? Ad tertium sic proceditur. Videtur quod verum et ens non convertantur. Verum enim est proprie in intellectu, ut dictum est. Ens autem proprie est in rebus. Ergo non convertuntur. Objection 1: It seems that the true and being are not convertible terms. For the true resides properly in the intellect, as stated (A. 1); but being is properly in things. Therefore they are not convertible. Praeterea, id quod se extendit ad ens et non ens, non convertitur cum ente. Sed verum se extendit ad ens et non ens, nam verum est quod est esse, et quod non est non esse. Ergo verum et ens non convertuntur. Obj. 2: Further, that which extends to being and not-being is not convertible with being. But the true extends to being and not-being; for it is true that what is, is; and that what is not, is not. Therefore the true and being are not convertible. Praeterea, quae se habent secundum prius et posterius, non videntur converti. Sed verum videtur prius esse quam ens, nam ens non intelligitur nisi sub ratione veri. Ergo videtur quod non sint convertibilia. Obj. 3: Further, things which stand to each other in order of priority and posteriority seem not to be convertible. But the true appears to be prior to being; for being is not understood except under the aspect of the true. Therefore it seems they are not convertible. Sed contra est quod dicit Philosophus, II Metaphys., quod eadem est dispositio rerum in esse et veritate. On the contrary, the Philosopher says (Metaph. ii) that there is the same disposition of things in being and in truth. Respondeo dicendum quod, sicut bonum habet rationem appetibilis, ita verum habet ordinem ad cognitionem. Unumquodque autem inquantum habet de esse, intantum est cognoscibile. Et propter hoc dicitur in III De Anima, quod anima est quodammodo omnia secundum sensum et intellectum. Et ideo, sicut bonum convertitur cum ente, ita et verum. Sed tamen, sicut bonum addit rationem appetibilis supra ens, ita et verum comparationem ad intellectum. I answer that, As good has the nature of what is desirable, so truth is related to knowledge. Now everything, in as far as it has being, so far is it knowable. Wherefore it is said in De Anima iii that the soul is in some manner all things, through the senses and the intellect. And therefore, as good is convertible with being, so is the true. But as good adds to being the notion of desirable, so the true adds relation to the intellect. Ad primum ergo dicendum quod verum est in rebus et in intellectu, ut dictum est. Verum autem quod est in rebus, convertitur cum ente secundum substantiam. Sed verum quod est in intellectu, convertitur cum ente, ut manifestativum cum manifestato. Hoc enim est de ratione veri, ut dictum est. Quamvis posset dici quod etiam ens est in rebus et in intellectu, sicut et verum; licet verum principaliter in intellectu, ens vero principaliter in rebus. Et hoc accidit propter hoc, quod verum et ens differunt ratione. Reply Obj. 1: The true resides in things and in the intellect, as said before (A. 1). But the true that is in things is convertible with being as to substance; while the true that is in the intellect is convertible with being, as the manifestation with the manifested; for this belongs to the nature of truth, as has been said already (A. 1). It may, however, be said that being also is in things and in the intellect, as is the true; although truth is primarily in the intellect, while being is primarily in things; and this is so because truth and being differ in idea. Ad secundum dicendum quod non ens non habet in se unde cognoscatur, sed cognoscitur inquantum intellectus facit illud cognoscibile. Unde verum fundatur in ente , inquantum non ens est quoddam ens rationis, apprehensum scilicet a ratione. Reply Obj. 2: Not-being has nothing in itself whereby it can be known; yet it is known in so far as the intellect renders it knowable. Hence the true is based on being, inasmuch as not-being is a kind of logical being, apprehended, that is, by reason. Ad tertium dicendum quod, cum dicitur quod ens non potest apprehendi sine ratione veri, hoc potest dupliciter intelligi. Uno modo, ita quod non apprehendatur ens, nisi ratio veri assequatur apprehensionem entis. Et sic locutio habet veritatem. Alio modo posset sic intelligi, quod ens non posset apprehendi, nisi apprehenderetur ratio veri. Et hoc falsum est. Sed verum non potest apprehendi, nisi apprehendatur ratio entis, quia ens cadit in ratione veri. Et est simile sicut si comparemus intelligibile ad ens. Non enim potest intelligi ens, quin ens sit intelligibile, sed tamen potest intelligi ens, ita quod non intelligatur eius intelligibilitas. Et similiter ens intellectum est verum, non tamen intelligendo ens, intelligitur verum. Reply Obj. 3: When it is said that being cannot be apprehended except under the notion of the true, this can be understood in two ways. In the one way so as to mean that being is not apprehended, unless the idea of the true follows apprehension of being; and this is true. In the other way, so as to mean that being cannot be apprehended unless the idea of the true be apprehended also; and this is false. But the true cannot be apprehended unless the idea of being be apprehended also, since being is included in the idea of the true. The case is the same if we compare the intelligible object with being. For being cannot be understood, unless being is intelligible. Yet being can be understood while its intelligibility is not understood. Similarly, being when understood is true, yet the true is not understood by understanding being. Articulus 4 Article 4 Utrum bonum secundum rationem sit prius quam verum Whether good is logically prior to the true? Ad quartum sic proceditur. Videtur quod bonum secundum rationem sit prius quam verum. Quod enim est universalius, secundum rationem prius est, ut patet ex I Physic. Sed bonum est universalius quam verum, nam verum est quoddam bonum, scilicet intellectus. Ergo bonum prius est secundum rationem quam verum. Objection 1: It seems that good is logically prior to the true. For what is more universal is logically prior, as is evident from Phys. i. But the good is more universal than the true, since the true is a kind of good, namely, of the intellect. Therefore the good is logically prior to the true. Praeterea, bonum est in rebus, verum autem in compositione et divisione intellectus, ut dictum est. Sed ea quae sunt in re, sunt priora his quae sunt in intellectu. Ergo prius est secundum rationem bonum quam verum. Obj. 2: Further, good is in things, but the true is in the intellect composing and dividing as said above (A. 2). But that which is in things is prior to that which is in the intellect. Therefore good is logically prior to the true. Praeterea, veritas est quaedam species virtutis, ut patet in IV Ethic. Sed virtus continetur sub bono, est enim bona qualitas mentis, ut dicit Augustinus. Ergo bonum est prius quam verum. Obj. 3: Further, truth is a species of virtue, as is clear from Ethic. iv. But virtue is included under good; since, as Augustine says (De Lib. Arbit. ii, 19), it is a good quality of the mind. Therefore the good is prior to the true. Sed contra, quod est in pluribus, est prius secundum rationem. Sed verum est in quibusdam in quibus non est bonum, scilicet in mathematicis. Ergo verum est prius quam bonum. On the contrary, What is in more things is prior logically. But the true is in some things wherein good is not, as, for instance, in mathematics. Therefore the true is prior to good. Respondeo dicendum quod, licet bonum et verum supposito convertantur cum ente, tamen ratione differunt. Et secundum hoc verum, absolute loquendo, prius est quam bonum. Quod ex duobus apparet. Primo quidem ex hoc, quod verum propinquius se habet ad ens, quod est prius, quam bonum. Nam verum respicit ipsum esse simpliciter et immediate, ratio autem boni consequitur esse, secundum quod est aliquo modo perfectum; sic enim appetibile est. Secundo apparet ex hoc, quod cognitio naturaliter praecedit appetitum. Unde, cum verum respiciat cognitionem, bonum autem appetitum, prius erit verum quam bonum secundum rationem. I answer that, Although the good and the true are convertible with being, as to suppositum, yet they differ logically. And in this manner the true, speaking absolutely, is prior to good, as appears from two reasons. First, because the true is more closely related to being than is good. For the true regards being itself simply and immediately; while the nature of good follows being in so far as being is in some way perfect; for thus it is desirable. Second, it is evident from the fact that knowledge naturally precedes appetite. Hence, since the true regards knowledge, but the good regards the appetite, the true must be prior in idea to the good. Ad primum ergo dicendum quod voluntas et intellectus mutuo se includunt, nam intellectus intelligit voluntatem, et voluntas vult intellectum intelligere. Sic ergo inter illa quae ordinantur ad obiectum voluntatis, continentur etiam ea quae sunt intellectus; et e converso. Unde in ordine appetibilium, bonum se habet ut universale, et verum ut particulare, in ordine autem intelligibilium est e converso. Ex hoc ergo quod verum est quoddam bonum, sequitur quod bonum sit prius in ordine appetibilium, non autem quod sit prius simpliciter. Reply Obj. 1: The will and the intellect mutually include one another: for the intellect understands the will, and the will wills the intellect to understand. So then, among things directed to the object of the will, are comprised also those that belong to the intellect; and conversely. Whence in the order of things desirable, good stands as the universal, and the true as the particular; whereas in the order of intelligible things the converse is the case. From the fact, then, that the true is a kind of good, it follows that the good is prior in the order of things desirable; but not that it is prior absolutely. Ad secundum dicendum quod secundum hoc est aliquid prius ratione, quod prius cadit in intellectu. Intellectus autem per prius apprehendit ipsum ens; et secundario apprehendit se intelligere ens; et tertio apprehendit se appetere ens. Unde primo est ratio entis, secundo ratio veri, tertio ratio boni, licet bonum sit in rebus. Reply Obj. 2: A thing is prior logically in so far as it is prior to the intellect. Now the intellect apprehends primarily being itself; second, it apprehends that it understands being; and third, it apprehends that it desires being. Hence the idea of being is first, that of truth second, and the idea of good third, though good is in things. Ad tertium dicendum quod virtus quae dicitur veritas, non est veritas communis, sed quaedam veritas secundum quam homo in dictis et factis ostendit se ut est. Veritas autem vitae dicitur particulariter, secundum quod homo in vita sua implet illud ad quod ordinatur per intellectum divinum, sicut etiam dictum est veritatem esse in ceteris rebus. Veritas autem iustitiae est secundum quod homo servat id quod debet alteri secundum ordinem legum. Unde ex his particularibus veritatibus non est procedendum ad veritatem communem. Reply Obj. 3: The virtue which is called truth is not truth in general, but a certain kind of truth according to which man shows himself in deed and word as he really is. But truth as applied to life is used in a particular sense, inasmuch as a man fulfills in his life that to which he is ordained by the divine intellect, as it has been said that truth exists in other things (A. 1). Whereas the truth of justice is found in man as he fulfills his duty to his neighbor, as ordained by law. Hence we cannot argue from these particular truths to truth in general. Articulus 5 Article 5 Utrum Deus sit veritas Whether God is truth? Ad quintum sic proceditur. Videtur quod Deus non sit veritas. Veritas enim consistit in compositione et divisione intellectus. Sed in Deo non est compositio et divisio. Ergo non est ibi veritas. Objection 1: It seems that God is not truth. For truth consists in the intellect composing and dividing. But in God there is not composition and division. Therefore in Him there is not truth. Praeterea, veritas, secundum Augustinum, in libro de vera Relig., est similitudo principii. Sed Dei non est similitudo ad principium. Ergo in Deo non est veritas. Obj. 2: Further, truth, according to Augustine (De Vera Relig. xxxvi), is a likeness to the principle. But in God there is no likeness to a principle. Therefore in God there is not truth. Praeterea, quidquid dicitur de Deo, dicitur de eo ut de prima causa omnium, sicut esse Dei est causa omnis esse, et bonitas eius est causa omnis boni. Si ergo in Deo sit veritas, ergo omne verum erit ab ipso. Sed aliquem peccare est verum. Ergo hoc erit a Deo. Quod patet esse falsum. Obj. 3: Further, whatever is said of God, is said of Him as of the first cause of all things; thus the being of God is the cause of all being, and His goodness the cause of all good. If therefore there is truth in God, all truth will be from Him. But it is true that someone sins. Therefore this will be from God; which is evidently false. Sed contra est quod dicit dominus, Ioan. XIV, ego sum via, veritas et vita. On the contrary, Our Lord says, I am the Way, the Truth, and the Life (John 14:6). Respondeo dicendum quod, sicut dictum est, veritas invenitur in intellectu secundum quod apprehendit rem ut est, et in re secundum quod habet esse conformabile intellectui. Hoc autem maxime invenitur in Deo. Nam esse suum non solum est conforme suo intellectui, sed etiam est ipsum suum intelligere; et suum intelligere est mensura et causa omnis alterius esse, et omnis alterius intellectus; et ipse est suum esse et intelligere. Unde sequitur quod non solum in ipso sit veritas, sed quod ipse sit ipsa summa et prima veritas. I answer that, As said above (A. 1), truth is found in the intellect according as it apprehends a thing as it is, and in things according as they have being conformable to an intellect. This is to the greatest degree found in God. For His being is not only conformed to His intellect, but it is the very act of His intellect; and His act of understanding is the measure and cause of every other being and of every other intellect, and He Himself is His own existence and act of understanding. Whence it follows not only that truth is in Him, but that He is truth itself, and the sovereign and first truth. Ad primum ergo dicendum quod, licet in intellectu divino non sit compositio et divisio, tamen secundum suam simplicem intelligentiam iudicat de omnibus, et cognoscit omnia complexa. Et sic in intellectu eius est veritas. Reply Obj. 1: Although in the divine intellect there is neither composition nor division, yet in His simple act of intelligence He judges of all things and knows all things complex; and thus there is truth in His intellect.