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The subsistence of the soul separated from the body is
demonstrated by this principle: Every simple form that is
intrinsically independent of matter (in its operation,
its being, and in its production) subsists independently
of matter and perdures after separation from the body.
But the human soul is a simple form and is intrinsically
independent of matter. Therefore the human soul subsists
after the dissolution of its body.
The Averroists object that since the human soul is
individuated by matter, or by its body, when it is
separated from the. body it is no longer individuated,
and hence nothing subsists except one soul for all men.
Others went on to say that if the soul of St. Peter is
saved, my soul is also saved, because after separation
from the body my soul is not distinct from the soul of
St. Peter.
Replying to the Averroists St. Thomas said that, just
as the human soul has an essential (or transcendental)
relation to the body of a man and not to that of a lion,
so this human soul has an essential (or transcendental)
relation to this particular body. And this relation
remains in the soul even though the terminus of the
relation no longer exists, and thus the separated soul
remains individuated. If this relation were predicamental
or accidental, like paternity, it would disappear with
its terminus. But such is not the case with a
non-accidental relation, which is founded directly on the
very substance of the soul. In the same way the essential
relation of the faculty of sight reaches out to a colored
object even though all colored things should be destroyed.
The individuation of the rational soul therefore depends
on the body in its becoming but not in its being, and thus
there can be no question of metempsychosis.[1326]
The human soul cannot inform the body of a brute animal,
nor can the soul of Socrates inform Plato's body; each
soul preserves its relation to its body and in this way
remains individuated.[1327]
If the human soul were united only accidentally to the
body, this particular soul would have only an accidental
relation to this particular body, and this relation would
disappear when the terminus is destroyed, that is, when
the body is dissolved. But this is not true since the
human soul is united to the body by its very nature, and
together with the body the soul constitutes a being that is
one "per se", that is, one nature. Thus St.
Thomas is always faithful to the principle of economy,
according to which a question should not be explained by
many principles if it can be explained by fewer
principles. In this treatise, as in others, all the
conclusions are deduced from a few exalted principles, and
this makes for a greater unification of our science.
From the foregoing it follows that it is more perfect for
the rational soul to be united to the body than to be
separated from it, for this lowest intellect has for its
proportionate object the lowest intelligible being, placed
in the shadows of sensible being, and in order to know
this kind of being the soul needs the senses, and
therefore the body, which exists on account of the soul.
Thus, "per se" the body is useful for the
soul, although at times it may be a
hindrance.[1328] The state of separation from the
body, therefore, is preternatural for the
soul;[1329] and the soul naturally desires to
reinform its body, all of which is in full accord with the
dogma of the general resurrection.[1330] The
separated soul, however, cannot at will reassume its
body, because it is the form of the body not by an action
that is dependent on its will, but it is the form of the
body by its nature. Operation follows being, and the
soul does not have power over its own being; the being of
both soul and body are under the power of God alone, and
God alone can revive the body and He alone as the author
of life can restore life to a corpse.[1331]
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