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Animata enirn viventia dicimus, res Post Date: Thu, 7 Aug 2008 20:23:20 +0000 In this sense they taught that even the principle of life, or the soul of plants, was something- superior to the body. St Thomas asks, in general, if the soul is a body : " Ut- rum anima sit corpus," and answers as follows : " Respondeo dicendum, quod ad inquirendum de natura ammae, oportet praesupporiere, quod anima dicitur esse primum principinm vitce, in iis quae apud nos vivunt. Animata enirn viventia dicimus, res vero inanimatas vita carentes ; vita autem maxime manifestatur duplici opere, scilicet cognitonis, et motus. Autor of the post: Undefined Manifesturn est enim, quod non Post Date: Thu, 7 Aug 2008 20:38:11 +0000 Horum autem principium antiqui philosophi imaginationem transcendere non valentes, aliquod corpus ponebant, sola corpora res esse dicentes, et quod non est corpus, nihil esse, et secundum hoc, anirnam aliquod corpus esse dicebant. Hujus autem opinionis falsitas, licet multipliciter ostendi possit, tamen uno utemur, quo etiam communius et certius patet ani- mam corpus non esse. Manifesturn est enim, quod non quodcurnque vjtalis operationis principium est anima; sic enirn oculus esset anima, cum sit quoddam principium visionis, et idem esset dicendum de aliis anirnae instrurnentis : sed primum principium vitas dicimus esse ani- mam. Autor of the post: Undefined Quod autem est actu tale Post Date: Thu, 7 Aug 2008 20:50:06 +0000 Quamvis autem aliquod corpus possit esse quoddam princi pium vitas, sicut cor est principium vitas in animali ; tamen non potest esse primum principium vitae aliquod corpus. Manifestum est enim, quod esse principium vitas, vel vivens, non convenit corpori ex hoc quod est corpus, alioquin omne corpus esset vivens, aut principium vitas, convenit igitur alicui corpori quod sit vivens, vel etiam princi pium vitas, per hoc quod est tale corpus. Quod autem est actu tale, habet hoc ab aliquo prineipio, quod dicitur actus ejus. Autor of the post: Undefined He answers in the negative Post Date: Thu, 7 Aug 2008 21:05:04 +0000 Anima igitur qua est primum principium mice, non est corpus, sed corporis actus, sicut onlor qui est principium calefactionis, non est corpus, sed quidam corporis actus." Notwithstanding this doctrine, it might still be doubted whether matter does not enter as a component element in the soul, although the soul itself is not corporeal, and, therefore, the holy doctor asks if the soul is composed of matter and form ; and here he is speaking of the soul in general as the principle of life, and not of the intellectual soul alone. He answers in the negative, as follows : " Respondeo dicendum, quod anima non habet materiam, et hoc potest considerari dupliciter. Autor of the post: Undefined Id autem quod est Post Date: Thu, 7 Aug 2008 21:15:38 +0000 Primo quidem, ex ratione anima in eommuni,si enim de ratione animse, quod sit forma alieujus corporis, Aut igitur est forma secundum se totam, aut secunduin aliquam par- tern sui. Si secundum se totam, impossibile est quod pars ejus sit materia, si dicatur rnateria aliquid ejus in potentiatanturn, quia forma, in quantum forma, est actus. Id autem quod est in potentia tantum, non potest esse pars actus, cum potentia repugnet actui, utpote contra actum divisa. Autor of the post: Undefined " Although these passages are clear Post Date: Thu, 7 Aug 2008 21:29:23 +0000 Si autem sit forma secundum aliquarn partem sui, illam partern dicemus esse animam, et illarn materiam cujus prirno est actus, dicemus esse prirnum animaturn. Secundo specialiter ex ratione humanse animse, in quantum est intellective." Although these passages are clear enough, there is another where it is expressly asserted that the souls of perfect animals are absolutely indivisible, so that division can be predicated of them neither per se nor per accidens. Autor of the post: Undefined Sed totalitas secunda, quae attenditur Post Date: Thu, 7 Aug 2008 21:43:38 +0000 He asks, if the soul in general is in any part of the body; and he answers, yes: distinguishing between essential and quantitative totality : Sed forma, quae requirit diversitatem in partibus, sicut est anima, et pracipue animaliinn perfectorum, non equaliter se habet ad totum et ad partes ; unde non dimditur per accidens, scilicet per divuionem quantitatis. Sic ergo tolalitas quantitativa, non potest atlribui animsc, nee per se, nee per accidens. Sed totalitas secunda, quae attenditur secundum rationis et essentiae perfectionern, proprie et per se, convenit formis. Autor of the post: Undefined He shows that he understood Post Date: Thu, 7 Aug 2008 21:56:15 +0000 " It seems, however, that this doctrine of St Thomas met with oppo sition, from some persons who could not conceive how the soul of brutes could be inextensive, as they regarded this as the exclusive property of the intellectual soul. Cardinal Cajetan, in his com ments on St Thomas, undertakes his defence. He shows that he understood the doctrine of St Thomas concerning the indivisibility of the souls of brutes, in its strictest sense. Autor of the post: Undefined Instead of more or less Post Date: Thu, 7 Aug 2008 22:08:17 +0000 He gives the objection in the following words : " Dubium secundo est circa eandem totalitatem quoniam S. Thomas a communi opinione discordare videtur hoc in loco, eo quod ppnat prater animam intellectivam, aliquam aliarn formam in materia inex- temam, scilicet animam sensitivam animalium perfectorum, cum tamen vix possit sustineri, quod anima intellectiva de foris veniens, informet secundum esse, et sit inextensa. Instead of more or less plausible interpretations of the text in order to solve the objection, the learned commentator boldly maintains the indivisibility of the souls of brutes, and treats almost with contempt those who think differently : " Ad secundum dubium dicitur, quod doctrina hie tradita,es quidem contra modernorum communem pkantasiam, sed non contra philoso- phicas rationes, parum eat autem de horum auctlwritate curandum. Autor of the post: Undefined Quia si divideretur forma ad Post Date: Thu, 7 Aug 2008 22:22:11 +0000 Cum autem dicitur, quod sine ratione hoc est dictum, respondetur quod ratio insinuata est a posteriori, quia scilicet diversam totaliter habet habitudinem ad totum et partem ipsa forma ex propria ratione. Si enim habet totaliter diversam habitudinem ad totum et ad partes, hoc provenit ex indivisibilitate formes . Quia si divideretur forma ad divisionem totius, jam pars forrnse proportionaretur parti corporis, et cum pars quantitativa formse sit tota essentia forrnse, ergo ipsa forma secundum rationem suae essentiae non habet totaliter diversam habitu dinem ad toturn et ad partes : sed utrumque, scilicet tarn to turn quarri partem respicit, ut proportionatum perfectible. 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