it actually _to be_
is properly that thing's principle of operation. Hence _to live_ is,
in living things, _to be,_ because living things through having
_being_ from their form, act in such and such a way.

Reply Obj. 2: Life in general is not divided into active and
contemplative, but the life of man, who derives his species from
having an intellect, wherefore the same division applies to intellect
and human life.

Reply Obj. 3: It is true that contemplation enjoys rest from external
movements. Nevertheless to contemplate is itself a movement of the
intellect, in so far as every operation is described as a movement;
in which sense the Philosopher says (De Anima iii, 7) that sensation
and understanding are movements of a kind, in so far as movement is
defined "the act of a perfect thing." In this way Dionysius (Div.
Nom. iv) ascribes three movements to the soul in contemplation,
namely, "straight," "circular," and "oblique" [*Cf. Q. 180, A. 6].
_______________________

SECOND ARTICLE [II-II, Q. 179, Art. 2]

Whether Life Is Adequately Divided into Active and Contemplative?

Objection 1: It would seem that life is not adequately divided into
active and contemplative. For the Philosopher says (Ethic. i, 5) that
there are three most prominent kinds of life, the life of "pleasure,"
the "civil" which would seem to be the same as the active, and the
"contemplative" life. Therefore the division of life into active and
contemplative would seem to be inadequate.

Obj. 2: Further, Augustine (De Civ. Dei xix, 1, 2, 3, 19) mentions
three kinds of life, namely the life of "leisure" which pertains to
the contemplative, the "busy" life which pertains to the active, and
a third "composed of both." Therefore it would seem that life is
inadequately divided into active and contemplative.

Obj. 3: Further, man's life is diversified according to the divers
actions in which men are occupied. Now there are more than two
occupations of human actions. Therefore it would seem that life
should be divided into more kinds than the active and the
contemplative.

_On the contrary,_ These two lives are signified by the two wives of
Jacob; the active by Lia, and the contemplative by Rachel: and by the
two hostesses of our Lord; the contemplative life by Mary, and the
active life by Martha, as Gregory declares (Moral. vi, 37 [*Hom. xiv
in Ezech.]). Now this signification would not be fitting if there were
more than two lives. Therefore life