III
MAN
AND THE MATERIAL WORLD
As
man is bound up with “the spiritual world,”
“the intellectual world” above him, in which Thomas
sees the “immaterial intellectual beings,” so he
raises himself from below out of the “world of the
natural kingdoms,” in which human power of thought can
find “those things which the spiritual world has
implanted in the natural world” [p. 67].
This “implanting” occurs according to the
Aristotelian-Thomistic conception not as a filling, as it might
be, of some ready-waiting vessels, but as creative action.
Original matter Thomas does not think of as a vessel —
not even as in the least useful for anything — but as
“maxime imperfectum” — as, if one can so put
it — perfect imperfection, as “maxime in
potential” i.e., only in the condition of greatest
potentiality. Every smallest degree of reality, of
“actus of” forma must be imparted
first from outside, from the spiritual world, and every
“being real,” every “actus,” must
ultimately originate in the “actus purus” the
perfect reality, God. Between the poles of “original
matter,” the absolute bare “potentiality,”
and God, the “actus purus,” lies the whole material
and spiritual world; the one at the potential, the other at the
actual pole, but in such a way that the light of the
“actus” reaches to the nethermost, and the shadow
of the “potentia” reaches to the topmost.
As
an example of the struggle of Scholastic thought concerning the
knowledge of “what has been imparted to the natural
Kingdoms from the spiritual world,” let us translate a
few passages from the Quaestio of Thomas “Concerning
Spiritual Creatures.”
...
The more perfect a form is, the more it prevails over the
bodily matter, which can be seen by considering the various
degrees of forms. The form of the Elements (earth,
water, air or fire) has no other activity than what is derived
from the active and passive qualities which are the conditions
of bodily material. The form of mineral body has a
certain activity which exceeds the active and passive
qualities, and which is connected with this special form
through the influence of a heavenly body: as when the magnet
attracts the iron, and the sapphire heals abscesses. Beyond
that, however, the vegetable soul has an activity, which
subserves in fact the active and passive organic qualities; and
over and above the range of these qualities, it develops still
another function, peculiar to it, by causing nourishment and
growth up to its set objective, and other similar things. The
sensitive soul has furthermore an activity up to
which the active and passive qualities in us may reach; what
happens is that they are employed in compounding an organ
through which such an activity is performed, such as seeing,
hearing, desire, and so on. But the most perfect of the forms,
namely, the human soul, which is the goal of all natural
forms, has an activity which completely surpasses matter, and
which functions through no bodily organ, namely, the power of
intelligence. And since the existence of anything corresponds
to its activity, the existence of the human soul must
necessarily far surpass bodily matter, and cannot be quite
contained by it, even if they are in some manner in contact
with each other. Now in so far as the human soul exceeds the
existence of the material body, and is in a position of
independence of material support, it is a spiritual
substance; but in so far as it is in contact with
matter, and communicates to it its own “esse,” it
is a body-form it is touched by bodily matter for
the reason that the highest of the lower Order is always in
contact with the lowest of the higher Order, as Dionysius makes
clear in Chapter VII, Concerning the Divine Names. Thus
the human soul, the lowest in the Orders of spiritual
substances, can communicate its “being” to the
human body, — which is also the worthiest,
to the end that soul and body become one, as do form and
matter.
According to Aristotelian doctrine, however, which Thomas never
tires of defending against the Platonists, man is not something
composed of these variously graduated forms. But the
“most noble form” among all forms that have a
material background, the “anima humana” has also
the most exquisite “operatio,” with a power that
includes all other functions.
It
is shown in the active and operative powers, that the higher a
power is, the more accomplishments it has, and this not in a
composite way, but as separate unities; wherefore the more
perfect form effects everything through a unity which lower
forms do through a plurality. If, for instance, the form of
the soulless body provides the “being” and the
“being body,” and the vegetable form
provides not only this but in addition life, and the anima
sensitiva all this and in addition the power of reacting to
feelings, the rational soul provides all this also, and
over and above it the quality of being rational. ... In the
embryo the less perfect form disappears when the more perfect
one appears. And if in the embryo there is at first only the
vegetable soul, this soul is removed, when the embryo has
attained greater perfection, as being the less perfect form,
and the more perfect follows, which is at the same time the
vegetable and “receptive” soul; and when this goes,
there follows the last and most perfect, namely, the
“rational soul” ...
|