For it is manifest that, supposing there is one principal agent, and two instruments, we can say that there is one agent absolutely, but several actions; as when one man touches several things with his two hands, there will be one who touches, but two contacts. For it involves nothing unreasonable that the same movable thing be moved by several motors; and still less if it be moved according to its various parts. Article 3. This answer does not seem sufficient; because before sin the human body was immortal not by nature, but by a gift of Divine grace; otherwise its immortality would not be forfeited through sin, as neither was the immortality of the devil. The doctrine of the faith affirms that the spiritual and immortal soul is created immediately by God. In other words, it must be essentially independent of matter. Some of the powers of the soul are in it according as it exceeds the entire capacity of the body, namely the intellect and the will; whence these powers are not said to be in any part of the body. Other powers are common to the soul and body; wherefore each of these powers need not be wherever the soul is, but only in that part of the body, which is adapted to the operation of such a power. Recall how a human person is not just a body, but consists of body and soul. Now it is clear that the intellectual soul, by virtue of its very being, is united to the body as its form; yet, after the dissolution of the body, the intellectual soul retains its own being. The body is the outer shell of the soul, and the soul is the outer shell of the spirit. Soul, mind and body are three important and core subjects under study when discussing the philosophy of human beings. Therefore, as a surface which is of a pentagonal shape, is not tetragonal by one shape, and pentagonal by another—since a tetragonal shape would be superfluous as contained in the pentagonal—so neither is Socrates a man by one soul, and animal by another; but by one and the same soul he is both animal and man. Encyclopedia.com. One knowledge exists in the disciple and another in the master. Therefore the soul is not in each part of the body. It is well to remark that if anyone holds that the soul is composed of matter and form, it would follow that in no way could the soul be the form of the body. The reason is because nothing acts except so far as it is in act; wherefore a thing acts by that whereby it is in act. Therefore in man the intellectual soul is not essentially the same as the sensitive soul, but presupposes it as a material subject. For the Philosopher says (De Anima ii, 1), that "the soul is the act of a physical body which has life potentially." Soul Therefore if the intellect and Socrates are united in the above manner, the action of the intellect cannot be attributed to Socrates. How can one reconcile all three seemingly contradictory, but equally certain, data? Further, what is spiritual is connected with what is corporeal by virtual contact. There remains, therefore, no other explanation than that given by Aristotle—namely, that this particular man understands, because the intellectual principle is his form. When, therefore, a soul is sensitive only, it is corruptible; but when with sensibility it has also intellectuality, it is incorruptible. Objection 4. Objection 3. On the contrary, the body is dependent upon the soul and exists in virtue of the soul's existence. But this is impossible, because the various forms of the elements must necessarily be in various parts of matter; for the distinction of which we must suppose dimensions, without which matter cannot be divisible. For this reason, against those who hold that there are several souls in the body, he asks (De Anima i, 5), "what contains them? Reply to Objection 3. viii (Did. But various parts of matter are unintelligible without division in measurable quantities. Most religions have some concept of a soul as a permanent, incorporeal entity that is independent of the body, and may exist eternally. But virtue or power cannot be more abstract or more simple than the essence from which the faculty or power is derived. Reply to Objection 1. ii, 3) that the embryo is an animal before it is a man. F. Innocentius Apap, O.P., S.T.M., Censor. Further, the human body is a mixed body. Therefore there is nothing to prevent some power thereof not being the act of the body, although the soul is essentially the form of the body. This can be clearly seen from comparison with the sensitive faculty, from which Aristotle proceeds to consider things relating to the intellect. The opinion of Plato might be maintained if, as he held, the soul was supposed to be united to the body, not as its form, but as its motor. Jesus had an additional reason for making the distinction between soul and body, namely, it is a matter of life and death. Therefore, if we have one form by which a thing is an animal, and another form by which it is a man, it follows either that one of these two things could not be predicated of the other, except accidentally, supposing these two forms not to be ordered to one another—or that one would be predicated of the other according to the second manner of essential predication, if one soul be presupposed to the other. Whether the intellectual principle is multiplied according to the number of bodies? Now this would not be the case if the various principles of the soul's operations were essentially different, and distributed in the various parts of the body. So when we say that Socrates or Plato understands, it is clear that this is not attributed to him accidentally; since it is ascribed to him as man, which is predicated of him essentially. This problem of body and mind deals with many factors Further, every form is determined according to the nature of the matter of which it is the form; otherwise no proportion would be required between matter and form. Reply to Objection 4. Objection 1. Now man is corruptible like other animals. Now an animal is so called from its having a sensitive soul; and, therefore, "animal" will not be one genus common to man and other animals, which is absurd. That it is entire in each part thereof, may be concluded from this, that since a whole is that which is divided into parts, there are three kinds of totality, corresponding to three kinds of division. It would seem that in man there is another form besides the intellectual soul. Others said that the soul is united to the body by means of a corporeal spirit. Zuraya Monroy-Nasr. This unity is clearly demonstrated by the fact that the same concrete man who is given to one's phenomenological experience in his bodily presence is also a person who thinks. Reply to Objection 1. Therefore if there were not in man some other substantial form besides the rational soul, and if this were to inhere immediately to primary matter; it would follow that it ranks among the most imperfect forms which inhere to matter immediately. He proves this from the fact that "man and the sun generate man from matter." A Dialogue between the Soul and the Body Summary Like a presidential debate, this dialogue is a hostile, mud-slinging, pull-no-punches argument between two very upset beings: the soul and the body. And among men, those who have the best sense of touch have the best intelligence. Willie Charlton and Professor Wiggins have pointed out that Aristotle sometimes thinks of the soul as that which has capacities, i.e. . Objection 1. For the nature of each thing is shown by its operation. Objection 1. We observe in matter various degrees of perfection, as existence, living, sensing, and understanding. But, according to the opinion of Plato, the thing understood exists outside the soul in the same condition as those under which it is understood; for he supposed that the natures of things exist separate from matter. The human soul needs the protection, purification, and atonement of God (Leviticus 17:11; 1 Peter 1:22). Ecclesiastes 3:21, 12:7; James 2:26) and there is a destiny awaiting every person after death (cf. But when breathing ceases, the soul is separated from the body. ii, 3) that the relation of universal causes to universals is like the relation of particular causes to individuals. This can be made clear by three different reasons. The soul dwells between the spirit and the body and is the medium of the two. Though there are differences between soul and body one simple fact remains true. Yet the fact that the body is dependent upon the soul need not entail that the soul is also dependent upon the body. Human beings, created in the image of God, are persons called to enjoy communion and to exercise stewardship in a physical universe. … The problem of mind-body in philosophy investigates that how human body and mind are interlinked with each other (Calef, Scott). It contains a lot of brief, yet informative articles about different aspects of Islam. Jesus said we were not to fear men, who can only kill the body, but not the soul (Matthew 10:28). We must observe, however, that since the soul requires variety of parts, its relation to the whole is not the same as its relation to the parts; for to the whole it is compared primarily and essentially, as to its proper and proportionate perfectible; but to the parts, secondarily, inasmuch as they are ordained to the whole. it wants to experience self-gratification. Therefore, according to the division of matter, there are many souls of one species; while it is quite impossible for many angels to be of one species. Reply to Objection 4. Objection 2. Hence, the soul is the result of the union between the spirit and the body; it is the personality of a man. I answer that, Since the form is not for the matter, but rather the matter for the form, we must gather from the form the reason why the matter is such as it is; and not conversely. Further, the thing understood is in the intellect which understands. The Philosopher is speaking there of the motive power of the soul. Therefore if understanding is attributed to Socrates, as the action of what moves him, it follows that it is attributed to him as to an instrument. A proof of which is, that on the withdrawal of the soul, no part of the body retains its proper action; although that which retains its species, retains the action of the species. Article 5. ii, 2), the ultimate natural form to which the consideration of the natural philosopher is directed is indeed separate; yet it exists in matter. . The intellectual soul as comprehending universals, has a power extending to the infinite; therefore it cannot be limited by nature to certain fixed natural notions, or even to certain fixed means whether of defence or of clothing, as is the case with other animals, the souls of which are endowed with knowledge and power in regard to fixed particular things. This is suitable to the intellectual soul, which, although it be one in its essence, yet on account of its perfection, is manifold in power: and therefore, for its various operations it requires various dispositions in the parts of the body to which it is united. But various parts of matter are unintelligible without division in measurable quantities. Therefore the whole soul is not in each part. Therefore if it be asked whether the whole whiteness is in the whole surface and in each part thereof, it is necessary to distinguish. Wherefore it is impossible for any accidental dispositions to pre-exist in matter before the substantial form, and consequently before the soul. vi, 1). Perhaps someone might attempt to answer this by saying that before sin the human body was incorruptible. But the more subtle is the body, the less has it of matter. Now an animal is so called from its having a sensitive soul; and, therefore, "animal" will not be one genus common to man and other animals, which is absurd. Therefore neither is the substance of the intellect the form of a body. An animal is that which is composed of a soul and a whole body, which is the soul's primary and proportionate perfectible. If, however, the soul is united to the body as its form, as we have said (Article 1), it is impossible for it to be united by means of another body.
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