d thus it forms the proposition
"Socrates is a man." Wherefore the reply to the first objection is
clear.

Reply Obj. 2: The choice of a particular thing to be done is as the
conclusion of a syllogism formed by the practical intellect, as is
said _Ethic._ vii, 3. But a singular proposition cannot be directly
concluded from a universal proposition, except through the medium of
a singular proposition. Therefore the universal principle of the
practical intellect does not move save through the medium of the
particular apprehension of the sensitive part, as is said _De Anima_
iii, 11.

Reply Obj. 3: Intelligibility is incompatible with the singular not
as such, but as material, for nothing can be understood otherwise
than immaterially. Therefore if there be an immaterial singular such
as the intellect, there is no reason why it should not be
intelligible.

Reply Obj. 4: The higher power can do what the lower power can, but
in a more eminent way. Wherefore what the sense knows materially and
concretely, which is to know the singular directly, the intellect
knows immaterially and in the abstract, which is to know the
universal.
_______________________

SECOND ARTICLE [I, Q. 86, Art. 2]

Whether Our Intellect Can Know the Infinite?

Objection 1: It would seem that our intellect can know the infinite.
For God excels all infinite things. But our intellect can know God,
as we have said above (Q. 12, A. 1). Much more, therefore, can our
intellect know all other infinite things.

Obj. 2: Further, our intellect can naturally know genera and
species. But there is an infinity of species in some genera, as in
number, proportion, and figure. Therefore our intellect can know
the infinite.

Obj. 3: Further, if one body can coexist with another in the same
place, there is nothing to prevent an infinite number of bodies being
in one place. But one intelligible species can exist with another in
the same intellect, for many things can be habitually known at the
same time. Therefore our intellect can have an habitual knowledge of
an infinite number of things.

Obj. 4: Further, as the intellect is not a corporeal faculty, as we
have said (Q. 76, A. 1), it appears to be an infinite power. But an
infinite power has a capacity for an infinite object. Therefore our
intellect can know the infinite.

_On the contrary,_ It is said (Phys. i, 4) that "the infinite,
considered as such, is unknown."

_I answer that,_ Since a faculty and i