s motion. The operation of this power in the sensitive
soul is not apart from the body; for anger, joy, and passions of a
like nature are accompanied by a change in the body. The other motive
power is that which executes motion in adapting the members for
obeying the appetite; and the act of this power does not consist in
moving, but in being moved. Whence it is clear that to move is not an
act of the sensitive soul without the body.
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FOURTH ARTICLE [I, Q. 75, Art. 4]

Whether the Soul Is Man?

Objection 1: It would seem that the soul is man. For it is written (2
Cor. 4:16): "Though our outward man is corrupted, yet the inward man
is renewed day by day." But that which is within man is the soul.
Therefore the soul is the inward man.

Obj. 2: Further, the human soul is a substance. But it is not a
universal substance. Therefore it is a particular substance. Therefore
it is a "hypostasis" or a person; and it can only be a human person.
Therefore the soul is man; for a human person is a man.

_On the contrary,_ Augustine (De Civ. Dei xix, 3) commends Varro as
holding "that man is not a mere soul, nor a mere body; but both soul
and body."

_I answer that,_ The assertion "the soul is man," can be taken in two
senses. First, that man is a soul; though this particular man,
Socrates, for instance, is not a soul, but composed of soul and body.
I say this, forasmuch as some held that the form alone belongs to the
species; while matter is part of the individual, and not the species.
This cannot be true; for to the nature of the species belongs what the
definition signifies; and in natural things the definition does not
signify the form only, but the form and the matter. Hence in natural
things the matter is part of the species; not, indeed, signate matter,
which is the principle of individuality; but the common matter. For as
it belongs to the notion of this particular man to be composed of this
soul, of this flesh, and of these bones; so it belongs to the notion
of man to be composed of soul, flesh, and bones; for whatever belongs
in common to the substance of all the individuals contained under a
given species, must belong to the substance of the species.

It may also be understood in this sense, that this soul is this man;
and this could be held if it were supposed that the operation of the
sensitive soul were proper to it, apart from the body; because in
that case all the operations which are a