g to its essence,
has a certain aptitude to various acts in a certain order) and on the
part of the objects, and furthermore on the part of the acts, as we
have said above.

Reply Obj. 3: This argument is verified as regards those powers among
which order of the third kind exists. Those powers among which the
two other kinds of order exist are such that the action of one
depends on another.
_______________________

FIFTH ARTICLE [I, Q. 77, Art. 5]

Whether All the Powers of the Soul Are in the Soul As Their Subject?

Objection 1: It would seem that all the powers of the soul are in the
soul as their subject. For as the powers of the body are to the body;
so are the powers of the soul to the soul. But the body is the subject
of the corporeal powers. Therefore the soul is the subject of the
powers of the soul.

Obj. 2: Further, the operations of the powers of the soul are
attributed to the body by reason of the soul; because, as the
Philosopher says (De Anima ii, 2), "The soul is that by which we
sense and understand primarily." But the natural principles of the
operations of the soul are the powers. Therefore the powers are
primarily in the soul.

Obj. 3: Further, Augustine says (Gen. ad lit. xii, 7,24) that the
soul senses certain things, not through the body, in fact, without
the body, as fear and such like; and some things through the body.
But if the sensitive powers were not in the soul alone as their
subject, the soul could not sense anything without the body.
Therefore the soul is the subject of the sensitive powers; and for
a similar reason, of all the other powers.

_On the contrary,_ The Philosopher says (De Somno et Vigilia i) that
"sensation belongs neither to the soul, nor to the body, but to the
composite." Therefore the sensitive power is in "the composite" as
its subject. Therefore the soul alone is not the subject of all the
powers.

_I answer that,_ The subject of operative power is that which is able
to operate, for every accident denominates its proper subject. Now
the same is that which is able to operate, and that which does
operate. Wherefore the "subject of power" is of necessity "the
subject of operation," as again the Philosopher says in the beginning
of _De Somno et Vigilia._ Now, it is clear from what we have said
above (Q. 75, AA. 2, 3; Q. 76, A. 1, ad 1), that some operations of
the soul are performed without a corporeal organ, as understanding
and will. Hence the powers of thes