Whether Falsity Is in the Intellect?
Objection 1: It seems that falsity is not in the intellect. For Augustine says (Qq. lx.x.xiii, 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, the intellect may be deceived, by attributing to the thing of which it understands the essence, something which is not consequent upon it, or is opposed to it. For the intellect is in the same position as regards judging of such things, as sense is as to judging of common, or accidental, sensible objects. There is, however, this difference, as before mentioned regarding truth (Q. 16, A. 2), that falsity can exist in the intellect not only because the knowledge of the intellect is false, but because the intellect is conscious of that knowledge, as it is conscious of truth; whereas in sense falsity does not exist as known, as stated above (A. 2).
But because falsity of the intellect is concerned essentially only with the composition of the intellect, falsity occurs also accidentally in that operation of the intellect whereby it knows the essence of a thing, in so far as composition of the intellect is mixed up in it. This can take place in two ways. In one way, by the intellect applying to one thing the definition proper to another; as that of a circle to a man. Wherefore the definition of one thing is false of another. In another way, by composing a definition of parts which are mutually exclusive. For thus the definition is not only false of the thing, but false in itself. A definition such as "a reasonable four-footed animal" would be of this kind, and the intellect false in making it; for such a statement as "some reasonable animals are four-footed" is false in itself. For this reason the intellect cannot be false in its knowledge of simple essences; but it is either true, or it understands nothing at all.
Reply Obj. 1: Because the essence of a thing is the proper object of the intellect, we are properly said to understand a thing when we reduce it to its essence, and judge of it thereby; as takes place in demonstrations, in which there is no falsity. In this sense Augustine"s words must be understood, "that he who is deceived, understands not that wherein he is deceived;" and not in the sense that no one is ever deceived in any operation of the intellect.
Reply Obj. 2: The intellect is always right as regards first principles; since it is not deceived about them for the same reason that it is not deceived about what a thing is. For self-known principles are such as are known as soon as the terms are understood, from the fact that the predicate is contained in the definition of the subject.
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FOURTH ARTICLE [I, Q. 17, Art. 4]
Whether True and False Are Contraries?
Objection 1: It seems that true and false are not contraries. For true and false are opposed, as that which is to that which is not; for "truth," as Augustine says (Soliloq. ii, 5), "is that which is." But that which is and that which is not are not opposed as contraries.
Therefore true and false are not contrary things.
Obj. 2: Further, one of two contraries is not in the other. But falsity is in truth, because, as Augustine says, (Soliloq. ii, 10), "A tragedian would not be a false Hector, if he were not a true tragedian." Therefore true and false are not contraries.
Obj. 3: Further, in G.o.d there is no contrariety, for "nothing is contrary to the Divine Substance," as Augustine says (De Civ. Dei xii, 2). But falsity is opposed to G.o.d, for an idol is called in Scripture a lie, "They have laid hold on lying" (Jer. 8:5), that is to say, "an idol," as a gloss says. Therefore false and true are not contraries.
_On the contrary,_ The Philosopher says (Peri Herm. ii), that a false opinion is contrary to a true one.
_I answer that,_ True and false are opposed as contraries, and not, as some have said, as affirmation and negation. In proof of which it must be considered that negation neither a.s.serts anything nor determines any subject, and can therefore be said of being as of not-being, for instance not-seeing or not-sitting. But privation a.s.serts nothing, whereas it determines its subject, for it is "negation in a subject,"
as stated in _Metaph._ iv, 4: v. 27; for blindness is not said except of one whose nature it is to see. Contraries, however, both a.s.sert something and determine the subject, for blackness is a species of color. Falsity a.s.serts something, for a thing is false, as the Philosopher says (Metaph. iv, 27), inasmuch as something is said or seems to be something that it is not, or not to be what it really is.
For as truth implies an adequate apprehension of a thing, so falsity implies the contrary. Hence it is clear that true and false are contraries.
Reply Obj. 1: What is in things is the truth of the thing; but what is apprehended, is the truth of the intellect, wherein truth primarily resides. Hence the false is that which is not as apprehended. To apprehend being, and not-being, implies contrariety; for, as the Philosopher proves (Peri Herm. ii), the contrary of this statement "G.o.d is good," is, "G.o.d is not good."
Reply Obj. 2: Falsity is not founded in the truth which is contrary to it, just as evil is not founded in the good which is contrary to it, but in that which is its proper subject. This happens in either, because true and good are universals, and convertible with being.
Hence, as every privation is founded in a subject, that is a being, so every evil is founded in some good, and every falsity in some truth.
Reply Obj. 3: Because contraries, and opposites by way of privation, are by nature about one and the same thing, therefore there is nothing contrary to G.o.d, considered in Himself, either with respect to His goodness or His truth, for in His intellect there can be nothing false. But in our apprehension of Him contraries exist, for the false opinion concerning Him is contrary to the true. So idols are called lies, opposed to the divine truth, inasmuch as the false opinion concerning them is contrary to the true opinion of the divine unity.
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QUESTION 18
THE LIFE OF G.o.d (In Four Articles)
Since to understand belongs to living beings, after considering the divine knowledge and intellect, we must consider the divine life.
About this, four points of inquiry arise:
(1) To whom does it belong to live?
(2) What is life?
(3) Whether life is properly attributed to G.o.d?
(4) Whether all things in G.o.d are life?
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FIRST ARTICLE [I, Q. 18, Art. 1]
Whether to Live Belongs to All Natural Things?
Objection 1: It seems that to live belongs to all natural things. For the Philosopher says (Phys. viii, 1) that "Movement is like a kind of life possessed by all things existing in nature." But all natural things partic.i.p.ate in movement. Therefore all natural things partake of life.
Obj. 2: Further, plants are said to live, inasmuch as they have in themselves a principle of movement of growth and decay. But local movement is naturally more perfect than, and prior to, movement of growth and decay, as the Philosopher shows (Phys. viii, 56, 57).
Since then, all natural bodies have in themselves some principle of local movement, it seems that all natural bodies live.
Obj. 3: Further, amongst natural bodies the elements are the less perfect. Yet life is attributed to them, for we speak of "living waters." Much more, therefore, have other natural bodies life.
_On the contrary,_ Dionysius says (Div. Nom. vi, 1) that "The last echo of life is heard in the plants," whereby it is inferred that their life is life in its lowest degree. But inanimate bodies are inferior to plants. Therefore they have not life.
_I answer that,_ We can gather to what things life belongs, and to what it does not, from such things as manifestly possess life. Now life manifestly belongs to animals, for it said in _De Vegetab._ i [*De Plantis i, 1] that in animals life is manifest. We must, therefore, distinguish living from lifeless things, by comparing them to that by reason of which animals are said to live: and this it is in which life is manifested first and remains last. We say then that an animal begins to live when it begins to move of itself: and as long as such movement appears in it, so long as it is considered to be alive. When it no longer has any movement of itself, but is only moved by another power, then its life is said to fail, and the animal to be dead.
Whereby it is clear that those things are properly called living that move themselves by some kind of movement, whether it be movement properly so called, as the act of an imperfect being, i.e. of a thing in potentiality, is called movement; or movement in a more general sense, as when said of the act of a perfect thing, as understanding and feeling are called movement. Accordingly all things are said to be alive that determine themselves to movement or operation of any kind: whereas those things that cannot by their nature do so, cannot be called living, unless by a similitude.
Reply Obj. 1: These words of the Philosopher may be understood either of the first movement, namely, that of the celestial bodies, or of the movement in its general sense. In either way is movement called the life, as it were, of natural bodies, speaking by a similitude, and not attributing it to them as their property. The movement of the heavens is in the universe of corporeal natures as the movement of the heart, whereby life is preserved, is in animals. Similarly also every natural movement in respect to natural things has a certain similitude to the operations of life. Hence, if the whole corporeal universe were one animal, so that its movement came from an "intrinsic moving force," as some in fact have held, in that case movement would really be the life of all natural bodies.
Reply Obj. 2: To bodies, whether heavy or light, movement does not belong, except in so far as they are displaced from their natural conditions, and are out of their proper place; for when they are in the place that is proper and natural to them, then they are at rest.
Plants and other living things move with vital movement, in accordance with the disposition of their nature, but not by approaching thereto, or by receding from it, for in so far as they recede from such movement, so far do they recede from their natural disposition. Heavy and light bodies are moved by an extrinsic force, either generating them and giving them form, or removing obstacles from their way. They do not therefore move themselves, as do living bodies.
Reply Obj. 3: Waters are called living that have a continuous current: for standing waters, that are not connected with a continually flowing source, are called dead, as in cisterns and ponds. This is merely a similitude, inasmuch as the movement they are seen to possess makes them look as if they were alive. Yet this is not life in them in its real sense, since this movement of theirs is not from themselves but from the cause that generates them. The same is the case with the movement of other heavy and light bodies.
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SECOND ARTICLE [I, Q. 18, Art. 2]
Whether Life Is an Operation?
Objection 1: It seems that life is an operation. For nothing is divided except into parts of the same genus. But life is divided by certain operations, as is clear from the Philosopher (De Anima ii, 13), who distinguishes four kinds of life, namely, nourishment, sensation, local movement and understanding. Therefore life is an operation.
Obj. 2: Further, the active life is said to be different from the contemplative. But the contemplative is only distinguished from the active by certain operations. Therefore life is an operation.
Obj. 3: Further, to know G.o.d is an operation. But this is life, as is clear from the words of John 18:3, "Now this is eternal life, that they may know Thee, the only true G.o.d." Therefore life is an operation.
_On the contrary,_ The Philosopher says (De Anima ii, 37), "In living things, to live is to be."
_I answer that,_ As is clear from what has been said (Q. 17, A. 3), our intellect, which takes cognizance of the essence of a thing as its proper object, gains knowledge from sense, of which the proper objects are external accidents. Hence from external appearances we come to the knowledge of the essence of things. And because we name a thing in accordance with our knowledge of it, as is clear from what has already been said (Q. 13, A. 1), so from external properties names are often imposed to signify essences. Hence such names are sometimes taken strictly to denote the essence itself, the signification of which is their princ.i.p.al object; but sometimes, and less strictly, to denote the properties by reason of which they are imposed. And so we see that the word "body" is used to denote a genus of substances from the fact of their possessing three dimensions: and is sometimes taken to denote the dimensions themselves; in which sense body is said to be a species of quant.i.ty. The same must be said of life. The name is given from a certain external appearance, namely, self-movement, yet not precisely to signify this, but rather a substance to which self-movement and the application of itself to any kind of operation, belong naturally. To live, accordingly, is nothing else than to exist in this or that nature; and life signifies this, though in the abstract, just as the word "running" denotes "to run" in the abstract.
Hence "living" is not an accidental but an essential predicate.
Sometimes, however, life is used less properly for the operations from which its name is taken, and thus the Philosopher says (Ethic. ix, 9) that to live is princ.i.p.ally to sense or to understand.