tellectual soul--the passive intellect and the
active intellect. But it does not belong to the passive intellect to
abstract the intelligible species from the phantasm, but to receive
them when abstracted. Neither does it seem to be the function of the
active intellect, which is related to the phantasm, as light is to
color; since light does not abstract anything from color, but rather
streams on to it. Therefore in no way do we understand by abstraction
from phantasms.

Obj. 5: Further, the Philosopher (De Anima iii, 7) says that "the
intellect understands the species in the phantasm"; and not,
therefore, by abstraction.

_On the contrary,_ The Philosopher says (De Anima iii, 4) that "things
are intelligible in proportion as they are separate from matter."
Therefore material things must needs be understood according as they
are abstracted from matter and from material images, namely,
phantasms.

_I answer that,_ As stated above (Q. 84, A. 7), the object of
knowledge is proportionate to the power of knowledge. Now there are
three grades of the cognitive powers. For one cognitive power,
namely, the sense, is the act of a corporeal organ. And therefore the
object of every sensitive power is a form as existing in corporeal
matter. And since such matter is the principle of individuality,
therefore every power of the sensitive part can only have knowledge
of the individual. There is another grade of cognitive power which is
neither the act of a corporeal organ, nor in any way connected with
corporeal matter; such is the angelic intellect, the object of whose
cognitive power is therefore a form existing apart from matter: for
though angels know material things, yet they do not know them save in
something immaterial, namely, either in themselves or in God. But the
human intellect holds a middle place: for it is not the act of an
organ; yet it is a power of the soul which is the form of the body,
as is clear from what we have said above (Q. 76, A. 1). And therefore
it is proper to it to know a form existing individually in corporeal
matter, but not as existing in this individual matter. But to know
what is in individual matter, not as existing in such matter, is to
abstract the form from individual matter which is represented by the
phantasms. Therefore we must needs say that our intellect understands
material things by abstracting from the phantasms; and through
material things thus considered we acquire some knowledge of