e have said already (AA. 5, 6, 7), all the
powers of the soul belong to the soul alone as their principle. But
some powers belong to the soul alone as their subject; as the
intelligence and the will. These powers must remain in the soul,
after the destruction of the body. But other powers are subjected
in the composite; as all the powers of the sensitive and nutritive
parts. Now accidents cannot remain after the destruction of the
subject. Wherefore, the composite being destroyed, such powers do not
remain actually; but they remain virtually in the soul, as in their
principle or root.

So it is false that, as some say, these powers remain in the soul even
after the corruption of the body. It is much more false that, as they
say also, the acts of these powers remain in the separate soul;
because these powers have no act apart from the corporeal organ.

Reply Obj. 1: That book has no authority, and so what is there
written can be despised with the same facility as it was said;
although we may say that the soul takes with itself these powers,
not actually but virtually.

Reply Obj. 2: These powers, which we say do not actually remain in
the separate soul, are not the properties of the soul alone, but of
the composite.

Reply Obj. 3: These powers are said not to be weakened when the body
becomes weak, because the soul remains unchangeable, and is the
virtual principle of these powers.

Reply Obj. 4: The recollection spoken of there is to be taken in the
same way as Augustine (De Trin. x, 11; xiv, 7) places memory in the
mind; not as a part of the sensitive soul.

Reply Obj. 5: In the separate soul, sorrow and joy are not in the
sensitive, but in the intellectual appetite, as in the angels.

Reply Obj. 6: Augustine in that passage is speaking as inquiring, not
as asserting. Wherefore he retracted some things which he had said
there (Retrac. ii, 24).
_______________________

QUESTION 78

OF THE SPECIFIC POWERS OF THE SOUL
(In Four Articles)

We next treat of the powers of the soul specifically. The theologian,
however, has only to inquire specifically concerning the intellectual
and appetitive powers, in which the virtues reside. And since the
knowledge of these powers depends to a certain extent on the other
powers, our consideration of the powers of the soul taken
specifically will be divided into three parts: first, we shall
consider those powers which are a preamble to the intellect;
secondly, the intellec