Ad tertium dicendum quod emanatio propriorum accidentium a subiecto non est per aliquam transmutationem; sed per aliquam naturalem resultationem, sicut ex uno naturaliter aliud resultat, ut ex luce color. Reply Obj. 3: The emanation of proper accidents from their subject is not by way of transmutation, but by a certain natural resultance; thus one thing results naturally from another, as color from light. Articulus 7 Article 7 Utrum una potentia animae oriatur ab alia Whether one power of the soul arises from another? Ad septimum sic proceditur. Videtur quod una potentia animae non oriatur ab alia. Eorum enim quae simul esse incipiunt, unum non oritur ab alio. Sed omnes potentiae animae sunt simul animae concreatae. Ergo una earum ab alia non oritur. Objection 1: It would seem that one power of the soul does not arise from another. For if several things arise together, one of them does not arise from another. But all the powers of the soul are created at the same time with the soul. Therefore one of them does not arise from another. Praeterea, potentia animae oritur ab anima sicut accidens a subiecto. Sed una potentia animae non potest esse subiectum alterius, quia accidentis non est accidens. Ergo una potentia non oritur ab alia. Obj. 2: Further, the power of the soul arises from the soul as an accident from the subject. But one power of the soul cannot be the subject of another; because nothing is the accident of an accident. Therefore one power does not arise from another. Praeterea, oppositum non oritur a suo opposito, sed unumquodque oritur ex simili secundum speciem. Potentiae autem animae ex opposito dividuntur, sicut diversae species. Ergo una earum non procedit ab alia. 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. Sed contra, potentiae cognoscuntur per actus. Sed actus unius potentiae causatur ab alio; sicut actus phantasiae ab actu sensus. Ergo una potentia animae causatur ab alia. 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. Respondeo dicendum quod in his quae secundum ordinem naturalem procedunt ab uno, sicut primum est causa omnium, ita quod est primo propinquius, est quodammodo causa eorum quae sunt magis remota. Ostensum est autem supra quod inter potentias animae est multiplex ordo. Et ideo una potentia animae ab essentia animae procedit mediante alia. 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. Sed quia essentia animae comparatur ad potentias et sicut principium activum et finale, et sicut principium susceptivum, vel seorsum per se vel simul cum corpore; agens autem et finis est perfectius, susceptivum autem principium, inquantum huiusmodi, est minus perfectum, consequens est quod potentiae animae quae sunt priores secundum ordinem perfectionis et naturae, sint principia aliarum per modum finis et activi principii. Videmus enim quod sensus est propter intellectum, et non e converso. Sensus etiam est quaedam deficiens participatio intellectus, unde secundum naturalem originem quodammodo est ab intellectu, sicut imperfectum a perfecto. 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 participation of the intelligence; wherefore, according to their natural origin, they proceed from the intelligence as the imperfect from the perfect. Sed secundum viam susceptivi principii, e converso potentiae imperfectiores inveniuntur principia respectu aliarum, sicut anima, secundum quod habet potentiam sensitivam, consideratur sicut subiectum et materiale quoddam respectu intellectus. Et propter hoc, imperfectiores potentiae sunt priores in via generationis, prius enim animal generatur quam homo. 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. Ad primum ergo dicendum quod, sicut potentia animae ab essentia fluit, non per transmutationem, sed per naturalem quandam resultationem, et est simul cum anima; ita est etiam de una potentia respectu alterius. Reply Obj. 1: As the power of the soul flows from the essence, not by a transmutation, but by a certain natural resultance, and is simultaneous with the soul, so is it the case with one power as regards another. Ad secundum dicendum quod accidens per se non potest esse subiectum accidentis; sed unum accidens per prius recipitur in substantia quam aliud, sicut quantitas quam qualitas. Et hoc modo unum accidens dicitur esse subiectum alterius, ut superficies coloris, inquantum substantia uno accidente mediante recipit aliud. Et similiter potest dici de potentiis animae. 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 quantity 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. Ad tertium dicendum quod potentiae animae opponuntur ad invicem oppositione perfecti et imperfecti; sicut etiam species numerorum et figurarum. Haec autem oppositio non impedit originem unius ab alio, quia imperfecta naturaliter a perfectis procedunt. 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. Articulus 8 Article 8 Utrum omnes potentiae animae remaneant in anima a corpore separata Whether all the powers remain in the soul when separated from the body? Ad octavum sic proceditur. Videtur quod omnes potentiae animae remaneant in anima a corpore separata. Dicitur enim in libro de Spiritu et Anima, quod anima recedit a corpore, secum trahens sensum et imaginationem, rationem et intellectum et intelligentiam, concupiscibilitatem et irascibilitatem. 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. Praeterea, potentiae animae sunt eius naturales proprietates. Sed proprium semper inest, et nunquam separatur ab eo cuius est proprium. Ergo potentiae animae sunt in ea etiam post mortem. 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. Praeterea, potentiae animae, etiam sensitivae, non debilitantur debilitato corpore, quia, ut dicitur in I de Anima, si senex accipiat oculum iuvenis, videbit utique sicut et iuvenis. Sed debilitas est via ad corruptionem. Ergo potentiae animae non corrumpuntur corrupto corpore, sed manent in anima separata. 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. Praeterea, memoria est potentia animae sensitivae, ut Philosophus probat. Sed memoria manet in anima separata, dicitur enim, Luc. XVI, diviti epuloni in Inferno secundum animam existenti, recordare quia recepisti bona in vita tua. Ergo memoria manet in anima separata; et per consequens aliae potentiae sensitivae partis. 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 hell: 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. Praeterea, gaudium et tristitia sunt in concupiscibili, quae est potentia sensitivae partis. Manifestum est autem animas separatas tristari et gaudere de praemiis vel poenis quas habent. Ergo vis concupiscibilis manet in anima separata. 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 separated soul. Praeterea, Augustinus dicit, XII super Gen. ad Litt., quod sicut anima, cum corpus iacet sine sensu nondum penitus mortuum, videt quaedam secundum imaginariam visionem; ita cum fuerit a corpore penitus separata per mortem. Sed imaginatio est potentia sensitivae partis. Ergo potentia sensitivae partis manet in anima separata; et per consequens omnes aliae potentiae. 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. Sed contra est quod dicitur in libro de Eccles. Dogmat., ex duabus tantum substantiis constat homo, anima cum ratione sua, et carne cum sensibus suis. Ergo, defuncta carne, potentiae sensitivae non manent. 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. Respondeo dicendum quod, sicut iam dictum est, omnes potentiae animae comparantur ad animam solam sicut ad principium. Sed quaedam potentiae comparantur ad animam solam sicut ad subiectum, ut intellectus et voluntas. Et huiusmodi potentiae necesse est quod maneant in anima, corpore destructo. Quaedam vero potentiae sunt in coniuncto sicut in subiecto, sicut omnes potentiae sensitivae partis et nutritivae. Destructo autem subiecto, non potest accidens remanere. Unde, corrupto coniuncto, non manent huiusmodi potentiae actu; sed virtute tantum manent in anima, sicut in principio vel radice. 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. Et sic falsum est, quod quidam dicunt huiusmodi potentias in anima remanere etiam corpore corrupto. Et multo falsius, quod dicunt etiam actus harum potentiarum remanere in anima separata, quia talium potentiarum nulla est actio nisi per organum corporeum. 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. Ad primum ergo dicendum quod liber ille auctoritatem non habet. Unde quod ibi scriptum est, eadem facilitate contemnitur, qua dicitur. Tamen potest dici quod trahit secum anima huiusmodi potentias, non actu, sed virtute. 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. Ad secundum dicendum quod huiusmodi potentiae quas dicimus actu in anima separata non manere, non sunt proprietates solius animae, sed coniuncti. 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. Ad tertium dicendum quod dicuntur non debilitari huiusmodi potentiae debilitato corpore, quia anima manet immutabilis, quae est virtuale principium huiusmodi potentiarum. 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. Ad quartum dicendum quod illa recordatio accipitur eo modo quo Augustinus ponit memoriam in mente; non eo modo quo ponitur pars animae sensitivae. 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. Ad quintum dicendum quod tristitia et gaudium sunt in anima separata, non secundum appetitum sensitivum, sed secundum appetitum intellectivum; sicut etiam in angelis. Reply Obj. 5: In the separate soul, sorrow and joy are not in the sensitive, but in the intellectual appetite, as in the angels. Ad sextum dicendum quod Augustinus loquitur ibi inquirendo, non asserendo. Unde quaedam ibi dicta retractat. Reply Obj. 6: Augustine in that passage is speaking as inquiring, not as asserting. Wherefore he retracted some things which he had said there (Retrac. ii, 24). Quaestio 78 Question 78 De potentiis animae in speciali The Specific Powers of the Soul Deinde considerandum est de potentiis animae in speciali. Ad considerationem autem theologi pertinet inquirere specialiter solum de potentiis intellectivis et appetitivis, in quibus virtutes inveniuntur. We next treat of the powers of the soul specifically. The theologian, however, has only to inquire specifically concerning the intellectual and appetitive powers, in which the virtues reside. Sed quia cognitio harum potentiarum quodammodo dependet ex aliis, ideo nostra consideratio de potentiis animae in speciali erit tripartita, primo namque considerandum est de his quae sunt praeambula ad intellectum; secundo, de potentiis intellectivis; tertio, de potentiis appetitivis. And since the knowledge of these powers depends to a certain extent on the other powers, our consideration of the powers of the soul taken specifically will be divided into three parts: first, we shall consider those powers which are a preamble to the intellect; second, the intellectual powers; third, the appetitive powers. Circa primum quaeruntur quatuor. Under the first head there are four points of inquiry: Primo, de generibus potentiarum animae. (1) The powers of the soul considered generally;