The Summa Theologica, Part I, Vol. 4 by Thomas Aquinas

Author:Thomas Aquinas
Language: eng
Format: mobi, epub
Publisher: Liberty Fund, Inc.
Published: 2010-09-07T23:00:00+00:00

WHETHER THE INTELLIGIBLE SPECIES ABSTRACTED FROM THE PHANTASM IS RELATED TO OUR INTELLECT AS THAT WHICH IS UNDERSTOOD?

We proceed thus to the Second Article:—

Objection 1. It would seem that the intelligible species abstracted from the phantasm is related to our intellect as that which is understood. For the understood in act is in the one who understands: since the understood in act is the intellect itself in act. But nothing of what is understood is in the intellect actually understanding, save the abstracted intelligible species. Therefore this species is what is actually understood.

Obj. 2. Further, what is actually understood must be in something; else it would be nothing. But it is not in something outside the soul: for, since what is outside the soul is material, nothing therein can be actually understood. Therefore what is actually understood is in the intellect. Consequently it can be nothing else than the aforesaid intelligible species.

Obj. 3. Further, the Philosopher says (1 Peri Herm. i.) that words are signs of the passions in the soul. But words signify the things understood, for we express by word what we understand. Therefore these passions of the soul, viz., the intelligible species, are what is actually understood.

On the contrary, The intelligible species is to the intellect what the sensible image is to the sense. But the sensible image is not what is perceived, but rather that by which sense perceives. Therefore the intelligible species is not what is actually understood, but that by which the intellect understands.

I answer that, Some have asserted that our intellectual faculties know only the impression made on them; as, for example, that sense is cognizant only of the impression made on its own organ. According to this theory, the intellect understands only its own impression, namely, the intelligible species which it has received, so that this species is what is understood.

This is, however, manifestly false for two reasons. First, because the things we understand are the objects of science; therefore if what we understand is merely the intelligible species in the soul, it would follow that every science would not be concerned with objects outside the soul, but only with the intelligible species within the soul; thus, according to the teaching of the Platonists all science is about ideas, which they held to be actually understood. Secondly, it is untrue, because it would lead to the opinion of the ancients who maintained that whatever seems, is true, and that consequently contradictories are true simultaneously. For if the faculty knows its own impression only, it can judge of that only. Now a thing seems, according to the impression made on the cognitive faculty. Consequently the cognitive faculty will always judge of its own impression as such; and so every judgment will be true: for instance, if taste perceived only its own impression, when anyone with a healthy taste perceives that honey is sweet, he would judge truly; and if anyone with a corrupt taste perceives that honey is bitter, this would be equally true; for each would judge according to the impression on his taste.

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