cted by intelligible species, in accordance with its nature;
whereas the human intellect is in potentiality to such species.

Reply Obj. 2: Primary matter has substantial being through its form,
consequently it had need to be created under some form: else it would
not be in act. But when once it exists under one form it is in
potentiality to others. On the other hand, the intellect does not
receive substantial being through the intelligible species; and
therefore there is no comparison.

Reply Obj. 3: If questions be put in an orderly fashion they proceed
from universal self-evident principles to what is particular. Now by
such a process knowledge is produced in the mind of the learner.
Wherefore when he answers the truth to a subsequent question, this is
not because he had knowledge previously, but because he thus learns
for the first time. For it matters not whether the teacher proceed
from universal principles to conclusions by questioning or by
asserting; for in either case the mind of the listener is assured of
what follows by that which preceded.
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FOURTH ARTICLE [I, Q. 84, Art. 4]

Whether the Intelligible Species Are Derived by the Soul from Certain
Separate Forms?

Objection 1: It would seem that the intelligible species are derived
by the soul from some separate forms. For whatever is such by
participation is caused by what is such essentially; for instance,
that which is on fire is reduced to fire as the cause thereof. But
the intellectual soul forasmuch as it is actually understanding,
participates the thing understood: for, in a way, the intellect in
act is the thing understood in act. Therefore what in itself and in
its essence is understood in act, is the cause that the intellectual
soul actually understands. Now that which in its essence is actually
understood is a form existing without matter. Therefore the
intelligible species, by which the soul understands, are caused by
some separate forms.

Obj. 2: Further, the intelligible is to the intellect, as the
sensible is to the sense. But the sensible species which are in the
senses, and by which we sense, are caused by the sensible object
which exists actually outside the soul. Therefore the intelligible
species, by which our intellect understands, are caused by some
things actually intelligible, existing outside the soul. But these
can be nothing else than forms separate from matter. Therefore the
intelligible forms of our