perfectible.

Reply Obj. 3: An animal is that which is composed of a soul and a
whole body, which is the soul's primary and proportionate
perfectible. Thus the soul is not in a part. Whence it does not
follow that a part of an animal is an animal.

Reply Obj. 4: Some of the powers of the soul are in it according as
it exceeds the entire capacity of the body, namely the intellect and
the will; whence these powers are not said to be in any part of the
body. Other powers are common to the soul and body; wherefore each of
these powers need not be wherever the soul is, but only in that part
of the body, which is adapted to the operation of such a power.

Reply Obj. 5: One part of the body is said to be nobler than another,
on account of the various powers, of which the parts of the body are
the organs. For that part which is the organ of a nobler power, is a
nobler part of the body: as also is that part which serves the same
power in a nobler manner.
_______________________

QUESTION 77

OF THOSE THINGS WHICH BELONG TO THE POWERS OF THE SOUL IN GENERAL
(In Eight Articles)

We proceed to consider those things which belong to the powers of the
soul; first, in general, secondly, in particular. Under the first head
there are eight points of inquiry:

(1) Whether the essence of the soul is its power?

(2) Whether there is one power of the soul, or several?

(3) How the powers of the soul are distinguished from one another?

(4) Of the orders of the powers, one to another;

(5) Whether the powers of the soul are in it as in their subject?

(6) Whether the powers flow from the essence of the soul?

(7) Whether one power rises from another?

(8) Whether all the powers of the soul remain in the soul after death?
_______________________

FIRST ARTICLE [I, Q. 77, Art. 1]

Whether the Essence of the Soul Is Its Power?

Objection 1: It would seem that the essence of the soul is its power.
For Augustine says (De Trin. ix, 4), that "mind, knowledge, and love
are in the soul substantially, or, which is the same thing,
essentially": and (De Trin. x, 11), that "memory, understanding, and
will are one life, one mind, one essence."

Obj. 2: Further, the soul is nobler than primary matter. But primary
matter is its own potentiality. Much more therefore is the soul its
own power.

Obj. 3: Further, the substantial form is simpler than the accidental
form; a sign of which is that the substantial form is not intensified
or