F. Once More Against the Fundamental Reasons Adduced

280. About the sixth article [n.218] one must see how the three reasons given for the first opinion [nn.211-213] prove something true insofar as they are taken from Augustine, although they do not prove the false conclusion they are introduced for [nn.214-217].

Here one needs to know.. ,a, b

a.a After this Scotus stopped writing on this question.

b.b [Interpolated text] .. .that from sensibles, as from a per se cause and principle, genuine truth is not to be expected, because the knowledge of the senses is truly something per accidens, as was said [nn.234, 245] (although some acts of the senses be certain and true). But by virtue of the agent intellect, which is a participation in the uncreated light that shines on the phantasm, the quiddity of the thing is known, and from this is true genuineness obtained. And hereby is the first argument of Henry solved [n.211], and it does not, according to Augustine’s intention, prove anything further.
     To Henry’s second reason [n.212] I say that the soul can be changed from one disparate act to another, according to the diversity of the objects and the soul’s lack of limitation and immateriality, because it has relation to any being at all; and finally from act to non-act, because it is not always in act. But with respect to first principles, whose truth is known from the terms, and with respect to conclusions evidently deduced from the terms, it is not changeable from contrary to contrary, from true to false. For the rules, in the light of the agent intellect, set the intellect right, and the intelligible species of the terms, though in being the species be changeable, yet by representing in the light of the agent intellect it represents unchangeably. And through these two intelligible species are the terms of the first principle known; and so the union is true and certain evidently.
     To the third [n.213] one must say that its conclusion is against him [Henry], because it posits only an intelligible species or a phantasm, and it does not prove a conclusion about the intelligible species representing the quiddity. But one must say that, if the sense powers are not impeded, the species of the sensible truly represent the thing. But in sleep the powers of the exterior senses are bound; therefore, the imaginative power, in conserving the sensible species according to the diversity of the flow of humors in the head, apprehends them as the things of which they are the likenesses, because they have the force of things, according to the Philosopher Motion of Animals 7.701b18-22. The third reason does not prove more.