HKB
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Often appears with: reason and the intellect · will, choice, and freedom · education and the training of the young · virtues and vices · the human body and its parts · temperance and self-mastery · sensitive powers · science and wisdom · science and deception · potentiality to act · phantasms cease · passive intellect
Usually: argument (3) · detachment (3) · commentary or gloss (2) · confronting death (1) · curiosity (1)
“And accordingly with us to understand is to be passive.” Thomas, Aquinas, Saint, Summa Theologica, Part I (Prima Pars) · insight
“A form is said to be corrupted directly by its contrary; indirectly, through its subject being corrupted.” Thomas, Aquinas, Saint, Summa Theologica, Part I-II (Pars Prima Secundae) · insight
“Therefore the “possible” intellect itself is the subject of the habit of science, by which the intellect, even though it be not actually considering, is able to consider.” Thomas, Aquinas, Saint, Summa Theologica, Part I-II (Pars Prima Secundae) · insight
“Hence, so far as the phantasms are concerned, which are the quasi-material element in the intellectual virtues, these latter cease when the body is destroyed: but as regards the intelligible species, which are in the "possible" intellect, the intellectual virtues remain.” Thomas, Aquinas, Saint, Summa Theologica, Part I-II (Pars Prima Secundae) · insight
He holds that understanding is ‘in a way to be passive’ in the third sense: created intellect moves from potentiality to act, so the intellect is a passive power though not corruptible.
*On the contrary,* The Philosopher says (De Anima iii, 4) that "to understand is in a way to be passive." *I answer that,* To be passive may be taken in three ways. Firstly, in its most strict sense, when from a thing is taken something which belongs to it by virtue either of its nature, or of its proper inclination: as when water loses coolness by heating, and as when a man becomes ill or sad. Secondly, less strict…
In Q.50 Art.4 Thomas begins the argument that intellective habits belong to the intellective part, reviewing objections and noting opinions that place knowledge habits instead in internal sensitive powers.
Whether There Is Any Habit in the Intellect? Objection 1: It would seem that there are no habits in the intellect. For habits are in conformity with operations, as stated above (A. 1). But the operations of man are common to soul and body, as stated in *De Anima* i, text. 64. Therefore also are habits. But the intellect is not an act of the body (De Anima iii, text. 6). Therefore the intellect is not the subject of …
Aquinas treats the coming question of how habits arise, introducing four inquiries: whether habits come from nature, acts, a single act, or God’s infusion.
in which men differ from one another, could not be in the "possible" intellect as their subject, but would be in the interior sensitive powers, which differ in various men. Now, in the first place, this supposition is contrary to the mind of Aristotle. For it is manifest that the sensitive powers are rational, not by their essence, but only by participation (Ethic. i, 13). Now the Philosopher puts the intellectual v…
Aquinas explains that habits with corruptible subjects can be corrupted, but those rooted in incorruptible principles are not directly corrupted; however, science can be corrupted by false reasoning and virtue by contrary judgment.
reason neither can habits of virtue be corrupted, since they also are in the rational soul, and, as the Philosopher declares (Ethic. i, 10), "virtue is more lasting than learning." *On the contrary,* The Philosopher says (De Long. et Brev. Vitae ii) that "forgetfulness and deception are the corruption of science." Moreover, by sinning a man loses a habit of virtue: and again, virtues are engendered and corrupted by …
Regarding intellectual virtues after death, Aquinas argues that phantasms cease with the body, but intelligible species in the possible intellect persist, so science remains by a different mode of knowing.
Whether the Intellectual Virtues Remain After This Life? Objection 1: It would seem that the intellectual virtues do not remain after this life. For the Apostle says (1 Cor. 13:8, 9) that "knowledge shall be destroyed," and he states the reason to be because "we know in part." Now just as the knowledge of science is in part, i.e. imperfect; so also is the knowledge of the other intellectual virtues, as long as this …