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| According to Ducharme’s summary: | | According to Ducharme’s summary: |
| | | |
− | :Within an individual being, form is the principle of unity and cohesion and identity, and
| + | <blockquote>Within an individual being, form is the principle of unity and cohesion and identity, and |
| it gives the being to be what it is, sealing in perfection, so to speak, a separation which, | | it gives the being to be what it is, sealing in perfection, so to speak, a separation which, |
| of itself, it would not have produced. The division (divisio) is a result of matter, but the | | of itself, it would not have produced. The division (divisio) is a result of matter, but the |
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| part of them and gives them unity, just as it gives them esse [essence] and ratio [reason] | | part of them and gives them unity, just as it gives them esse [essence] and ratio [reason] |
| … Even if that form is submitted to the laws of matter, it assumes them and elevates | | … Even if that form is submitted to the laws of matter, it assumes them and elevates |
− | them to perfection. Nothing is, but the individual, and it truly is, thanks to its form. | + | them to perfection. Nothing is, but the individual, and it truly is, thanks to its form.</blockquote> |
| | | |
| In his Commentary on the Sentences, Albert compares the composition of human | | In his Commentary on the Sentences, Albert compares the composition of human |
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| form and total form: | | form and total form: |
| | | |
− | :The first composition, properly called, is that of soul and body; soul which is said to be
| + | <blockquote>The first composition, properly called, is that of soul and body; soul which is said to be |
| the act of an organic physical body, having life in potency. And to that composition | | the act of an organic physical body, having life in potency. And to that composition |
| follows the total form, which is ‘human’ or ‘humanity’, if one may speak about it in | | follows the total form, which is ‘human’ or ‘humanity’, if one may speak about it in |
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| in a human. There is another form, which is the reason of the thing, and its whole | | in a human. There is another form, which is the reason of the thing, and its whole |
| essence according to its reason; that form follows the composition of the natural form | | essence according to its reason; that form follows the composition of the natural form |
− | and of natural potency, which is matter. [III Sent., d.2, art. 5, sol.] | + | and of natural potency, which is matter. [III Sent., d.2, art. 5, sol.]</blockquote> |
| | | |
| The first composition of natural matter and natural form gives an existent being its | | The first composition of natural matter and natural form gives an existent being its |
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| himself explains: | | himself explains: |
| | | |
− | :The soul is completely subject to suffering in the body … But one must understand that
| + | <blockquote>The soul is completely subject to suffering in the body … But one must understand that |
| two points are to be considered about the soul, namely that it is the nature of human, and | | two points are to be considered about the soul, namely that it is the nature of human, and |
| the principle of human activities. From this point of view it can be considered in three | | the principle of human activities. From this point of view it can be considered in three |
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| human body amongst the various elements is superior to the balance obtained in other | | human body amongst the various elements is superior to the balance obtained in other |
| bodies due to their forms; in this respect the human body resembles celestial bodies. | | bodies due to their forms; in this respect the human body resembles celestial bodies. |
− | Therefore the reason of form and act in it is the most noble of all. | + | Therefore the reason of form and act in it is the most noble of all.</blockquote> |
| | | |
| This superior balance is closely tied to the goodness (nobility) intrinsic to the | | This superior balance is closely tied to the goodness (nobility) intrinsic to the |
| perfect state it aspires to attain: | | perfect state it aspires to attain: |
| | | |
− | :As the soul, it is the act of a body, which is not only the result of such a balanced
| + | <blockquote>As the soul, it is the act of a body, which is not only the result of such a balanced |
| composition, but also as having life; it is found in all organic things, and thus it belongs | | composition, but also as having life; it is found in all organic things, and thus it belongs |
| to the soul to radiate various powers in various parts of the body; the human soul | | to the soul to radiate various powers in various parts of the body; the human soul |
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| nature gives human being the essence and reason of human. And thus, the rational soul, | | nature gives human being the essence and reason of human. And thus, the rational soul, |
| considered as the nature of human, must have something more than a mere form, and | | considered as the nature of human, must have something more than a mere form, and |
− | more than a mere soul. | + | more than a mere soul.</blockquote> |
| | | |
| The essence and reason of the noble or ruling ‘part’ partakes of both a nature | | The essence and reason of the noble or ruling ‘part’ partakes of both a nature |
| dependent on a living body and a nature independent of any living body: | | dependent on a living body and a nature independent of any living body: |
| | | |
− | :It must have, flowing from it, some powers that are linked to organs, because it is a form
| + | <blockquote>It must have, flowing from it, some powers that are linked to organs, because it is a form |
| giving essence as a nature does, and other powers that are not linked to organs; these are | | giving essence as a nature does, and other powers that are not linked to organs; these are |
| related to powers that are linked, inasmuch as they receive their [sensible] species from | | related to powers that are linked, inasmuch as they receive their [sensible] species from |
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| totality the body’s sufferings, because some of its powers may be taken up with the | | totality the body’s sufferings, because some of its powers may be taken up with the |
| contemplation of eternal things, and some others submitted to passivities proper to | | contemplation of eternal things, and some others submitted to passivities proper to |
− | bodies. [III Sent., d. 15, art. 3, sol.] | + | bodies. [III Sent., d. 15, art. 3, sol.]</blockquote> |
| | | |
| Albert sums up his whole philosophy of the human soul in these terms: soul is a | | Albert sums up his whole philosophy of the human soul in these terms: soul is a |
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| operations of the intellect. Gilson’s astute comment here is that | | operations of the intellect. Gilson’s astute comment here is that |
| | | |
− | :Albert’s approach to the problem of the intellect is typical of his general attitude.
| + | <blockquote>Albert’s approach to the problem of the intellect is typical of his general attitude. |
| Naturally, he has first exhausted all the literature available on the subject … But he also | | Naturally, he has first exhausted all the literature available on the subject … But he also |
| realized, with great acumen, that they did not all apply to the same problem. For | | realized, with great acumen, that they did not all apply to the same problem. For |
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| division of Averroes, which is taken from the degrees of perfection of the intellect. These | | division of Averroes, which is taken from the degrees of perfection of the intellect. These |
| penetrating remarks justify the extensive use which he himself occasionally makes of | | penetrating remarks justify the extensive use which he himself occasionally makes of |
− | several different divisions and classifications of the human modes of intellection. | + | several different divisions and classifications of the human modes of intellection.</blockquote> |
| | | |
| Albert makes his own position quite clear: the agent intellect and the possible | | Albert makes his own position quite clear: the agent intellect and the possible |
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| no body considered solely as a body has life as its essence: | | no body considered solely as a body has life as its essence: |
| | | |
− | :But a first intrinsic principle of life (which imbues everything else in an animate body
| + | <blockquote>But a first intrinsic principle of life (which imbues everything else in an animate body |
| with life) must have life essentially. If it did not, its having life would be explained on | | with life) must have life essentially. If it did not, its having life would be explained on |
| the basis of something else intrinsic to that living body, and it would not be that body’s | | the basis of something else intrinsic to that living body, and it would not be that body’s |
| first principle of life. Therefore, no soul, no first principle of life, is a body. If a soul is in | | first principle of life. Therefore, no soul, no first principle of life, is a body. If a soul is in |
| any respect corporeal … it will not be in virtue of its corporeality that it animates the | | any respect corporeal … it will not be in virtue of its corporeality that it animates the |
− | thing whose soul it is. [original emphases] | + | thing whose soul it is. [original emphases]</blockquote> |
| | | |
| He accounts for the fact that only some specifically organized bodies have the | | He accounts for the fact that only some specifically organized bodies have the |
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| its own in the natural order of things. In Kretzmann’s concise words: | | its own in the natural order of things. In Kretzmann’s concise words: |
| | | |
− | :The human soul is in the human being, not as heat is in coal, but as a part is in a whole,
| + | <blockquote>The human soul is in the human being, not as heat is in coal, but as a part is in a whole, |
| such that it is capable of subsisting on its own. Moreover, the human soul as the form of | | such that it is capable of subsisting on its own. Moreover, the human soul as the form of |
| its own body has the role of fulfilling or completing the human species, that is, the soul | | its own body has the role of fulfilling or completing the human species, that is, the soul |
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| is what gives the human being its unique place in that system, what enables that human | | is what gives the human being its unique place in that system, what enables that human |
| being to satisfy [the criterion], and so it is more nearly a hoc aliquid than any bodily part | | being to satisfy [the criterion], and so it is more nearly a hoc aliquid than any bodily part |
− | could be. | + | could be.</blockquote> |
| | | |
| Kenneth Schmitz has argued74 that Thomas formulated one of the strongest arguments | | Kenneth Schmitz has argued74 that Thomas formulated one of the strongest arguments |
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| points of view. Schmitz says that: | | points of view. Schmitz says that: |
| | | |
− | :The farthest he can go as a philosopher in parting the mysterious veil that lies at the
| + | <blockquote>The farthest he can go as a philosopher in parting the mysterious veil that lies at the |
| boundary of our present life, however, is expressed in his formula: the human soul, by | | boundary of our present life, however, is expressed in his formula: the human soul, by |
| virtue of its intellectual nature, is both a substance in its own right and yet the spiritual | | virtue of its intellectual nature, is both a substance in its own right and yet the spiritual |
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| incomplete being, since it is by nature meant to inform, structure and vivify its human | | incomplete being, since it is by nature meant to inform, structure and vivify its human |
| body. In the end, then, St. Thomas’ proof delivers to us something not unlike a Greek | | body. In the end, then, St. Thomas’ proof delivers to us something not unlike a Greek |
− | shade. | + | shade.</blockquote> |
| | | |
| And with this discursive end to Thomas’ incongruous demonstration, one could | | And with this discursive end to Thomas’ incongruous demonstration, one could |
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| Thomas rejects any idea that matter as such is evil or deficient or imperfect: | | Thomas rejects any idea that matter as such is evil or deficient or imperfect: |
| | | |
− | :It would be completely foreign to the Thomistic perspective to regard the material
| + | <blockquote>It would be completely foreign to the Thomistic perspective to regard the material |
| universe as the result of some calamity and the union of soul and body as the | | universe as the result of some calamity and the union of soul and body as the |
| consequence of a fall. A radical optimism runs through this doctrine because it presents | | consequence of a fall. A radical optimism runs through this doctrine because it presents |
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| and instrument placed in its service by Almighty God. The union of soul and body is | | and instrument placed in its service by Almighty God. The union of soul and body is |
| no chastisement of the soul but a salutary bond through which the human soul will | | no chastisement of the soul but a salutary bond through which the human soul will |
− | reach its full perfection. | + | reach its full perfection.</blockquote> |
| | | |
| Since it is in the concept of the good that sufficient and final ‘causes’ must reside, | | Since it is in the concept of the good that sufficient and final ‘causes’ must reside, |