ollows that all the powers of the soul are in each part of
the body; thus the sight will be in the ear, and hearing in the eye,
and this is absurd.

Obj. 5: Further, if the whole soul is in each part of the body, each
part of the body is immediately dependent on the soul. Thus one part
would not depend on another; nor would one part be nobler than
another; which is clearly untrue. Therefore the soul is not in each
part of the body.

_On the contrary,_ Augustine says (De Trin. vi, 6), that "in each
body the whole soul is in the whole body, and in each part is entire."

_I answer that,_ As we have said, if the soul were united to the body
merely as its motor, we might say that it is not in each part of the
body, but only in one part through which it would move the others. But
since the soul is united to the body as its form, it must necessarily
be in the whole body, and in each part thereof. For it is not an
accidental form, but the substantial form of the body. Now the
substantial form perfects not only the whole, but each part of the
whole. For since a whole consists of parts, a form of the whole which
does not give existence to each of the parts of the body, is a form
consisting in composition and order, such as the form of a house; and
such a form is accidental. But the soul is a substantial form; and
therefore it must be the form and the act, not only of the whole, but
also of each part. Therefore, on the withdrawal of the soul, as we do
not speak of an animal or a man unless equivocally, as we speak of a
painted animal or a stone animal; so is it with the hand, the eye, the
flesh and bones, as the Philosopher says (De Anima ii, 1). A proof of
which is, that on the withdrawal of the soul, no part of the body
retains its proper action; although that which retains its species,
retains the action of the species. But act is in that which it
actuates: wherefore the soul must be in the whole body, and in each
part thereof.

That it is entire in each part thereof, may be concluded from this,
that since a whole is that which is divided into parts, there are
three kinds of totality, corresponding to three kinds of division.
There is a whole which is divided into parts of quantity, as a whole
line, or a whole body. There is also a whole which is divided into
logical and essential parts: as a thing defined is divided into the
parts of a definition, and a composite into matter and form. There
is, further, a third kind of wh