Monday, February 16, 2009

Q77 A7: Whether one power of the soul arises from another?

Yes. One power of the soul proceeds from the essence of the soul by the medium of another because 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.

Una potentia animae ab essentia animae procedit mediante alia quod potentiae animae quae sunt priores secundum ordinem perfectionis et naturae, sint principia aliarum per modum finis et activi principii.

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.

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.

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 the agent and the end are more perfect, while the receptive principle, as such, is less perfect.

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.

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.

Potentiae cognoscuntur per actus. Sed actus unius potentiae causatur ab alio; sicut actus phantasiae ab actu sensus.

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.

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 considered as receptive principles, the more imperfect powers, conversely, 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.

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.

On this account, the more imperfect powers precede the others in the order of generation, for the animal is generated before the man.

Et propter hoc, imperfectiores potentiae sunt priores in via generationis, prius enim animal generatur quam homo.

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.

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.