.
But this operation is not to be found in animals other than man, in
whom the imaginative power suffices thereto. To man also does Averroes
attribute this action in his book _De sensu et sensibilibus_ (viii).
So there is no need to assign more than four interior powers of the
sensitive part--namely, the common sense, the imagination, and the
estimative and memorative powers.

Reply Obj. 1: The interior sense is called "common" not by
predication, as if it were a genus; but as the common root and
principle of the exterior senses.

Reply Obj. 2: The proper sense judges of the proper sensible by
discerning it from other things which come under the same sense; for
instance, by discerning white from black or green. But neither sight
nor taste can discern white from sweet: because what discerns between
two things must know both. Wherefore the discerning judgment must be
assigned to the common sense; to which, as to a common term, all
apprehensions of the senses must be referred: and by which, again,
all the intentions of the senses are perceived; as when someone sees
that he sees. For this cannot be done by the proper sense, which only
knows the form of the sensible by which it is immuted, in which
immutation the action of sight is completed, and from immutation
follows another in the common sense which perceives the act of vision.

Reply Obj. 3: As one power arises from the soul by means of another,
as we have seen above (Q. 77, A. 7), so also the soul is the subject
of one power through another. In this way the imagination and the
memory are called passions of the "first sensitive."

Reply Obj. 4: Although the operation of the intellect has its origin
in the senses: yet, in the thing apprehended through the senses, the
intellect knows many things which the senses cannot perceive. In like
manner does the estimative power, though in a less perfect manner.

Reply Obj. 5: The cogitative and memorative powers in man owe their
excellence not to that which is proper to the sensitive part; but to
a certain affinity and proximity to the universal reason, which, so
to speak, overflows into them. Therefore they are not distinct
powers, but the same, yet more perfect than in other animals.

Reply Obj. 6: Augustine calls that vision spiritual which is effected
by the images of bodies in the absence of bodies. Whence it is clear
that it is common to all interior apprehensions.
_______________________

QUESTION 79

OF THE INTE