Hence in another translation
it is said more plainly, "Sense, about its proper object, is never
false." Falsity is attributed to the imagination, as it represents
the likeness of something even in its absence. Hence, when anyone
perceives the likeness of a thing as if it were the thing itself,
falsity results from such an apprehension; and for this reason the
Philosopher says (Metaph. v, 34) that shadows, pictures, and dreams
are said to be false inasmuch as they convey the likeness of things
that are not present in substance.

Reply Obj. 3: This argument proves that the false is not in the
sense, as in that which knows the true and the false.
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THIRD ARTICLE [I, Q. 17, Art. 3]

Whether Falsity Is in the Intellect?

Objection 1: It seems that falsity is not in the intellect. For
Augustine says (Qq. lxxxiii, 32), "Everyone who is deceived,
understands not that in which he is deceived." But falsity is said to
exist in any knowledge in so far as we are deceived therein. Therefore
falsity does not exist in the intellect.

Obj. 2: Further, the Philosopher says (De Anima iii, 51) that the
intellect is always right. Therefore there is no falsity in the
intellect.

_On the contrary,_ It is said in _De Anima_ iii, 21, 22 that "where
there is composition of objects understood, there is truth and
falsehood." But such composition is in the intellect. Therefore truth
and falsehood exist in the intellect.

_I answer that,_ Just as a thing has being by its proper form, so the
knowing faculty has knowledge by the likeness of the thing known.
Hence, as natural things cannot fall short of the being that belongs
to them by their form, but may fall short of accidental or consequent
qualities, even as a man may fail to possess two feet, but not fail
to be a man; so the faculty of knowing cannot fail in knowledge of
the thing with the likeness of which it is informed; but may fail
with regard to something consequent upon that form, or accidental
thereto. For it has been said (A. 2) that sight is not deceived in
its proper sensible, but about common sensibles that are consequent
to that object; or about accidental objects of sense. Now as the
sense is directly informed by the likeness of its proper object, so
is the intellect by the likeness of the essence of a thing. Hence the
intellect is not deceived about the essence of a thing, as neither
the sense about its proper object. But in affirming and denying, th