Continued in: Next
there are thirteen points of inquiry:
(1) Whether the intellect is a power of the soul, or its essence?
(2) If it be a power, whether it is a passive power?
(3) If it is a passive power, whether there is an active intellect?
(4) Whether it is something in the soul?
(5) Whether the active intellect is one in all?
(6) Whether memory is in the intellect?
(7) Whether the memory be distinct from the intellect?
(8) Whether the reason is a distinct power from the intellect?
(9) Whether the superior and inferior reason are distinct powers?
(10) Whether the intelligence is distinct from the intellect?
(11) Whether the speculative and practical intellect are distinct powers?
(12) Whether "synderesis" is a power of the intellectual part?
(13) Whether the conscience is a power of the intellectual part?
FIRST ARTICLE [I, Q. 79, Art. 1]
Whether the Intellect Is a Power of the Soul?
Objection 1: It would seem that the intellect is not a power of the soul, but the essence of the soul. For the intellect seems to be the same as the mind. Now the mind is not a power of the soul, but the essence; for Augustine says (De Trin. ix, 2): "Mind and spirit are not relative things, but denominate the essence." Therefore the intellect is the essence of the soul.
Obj. 2: Further, different genera of the soul's powers are not united in some one power, but only in the essence of the soul. Now the appetitive and the intellectual are different genera of the soul's powers as the Philosopher says (De Anima ii, 3), but they are united in the mind, for Augustine (De Trin. x, 11) places the intelligence and will in the mind.