1. Exposition of the Opinion

407. In this question there is an opinion [Peter Olivi, Sent. II q.58] which attributes to the soul all activity in respect of intellection, and it is imputed to Augustine, who says in Literal Commentary On Genesis 12.16 n.32-33, “Because the image of the body is in the spirit, which is more outstanding than the body, therefore is the image of the body more outstanding in the spirit than the body itself is in its own substance;” and there follows [ch.29], “Nor should one think that the body does something in the spirit, as if the spirit be subject, like matter, to the action of the body. For the thing that acts is in every way more outstanding than the thing about which it acts, and in no way is the body more outstanding than the spirit; rather the spirit is more outstanding than the body. So although the image begins to be in the spirit, yet it is not the body that makes that same image in the spirit, but the spirit makes it in itself with marvelous quickness;” and there follows, “for the image, as soon as it is seen by the eyes, is formed in the spirit of the seer without alteration.”

408. Again, On the Trinity 10.5 n.7, “The soul turns over and seizes images of bodies made in itself and by itself; for it gives them, in forming them, something of its own substance; and it keeps in itself something free, whereby it may judge of such species; and this is the mind, that is, rational intelligence, which is preserved so that it may judge; for the parts of the soul that are informed with likenesses of the body we feel we have in common even with the beasts.” Therefore, the soul itself forms in itself images of things known, as this cited authority says even more expressly.

409. Argument on behalf of this opinion is made with reasons as follows: An effect does not exceed its cause in perfection; “every living thing is better than a nonliving thing,” according to Augustine City of God [9.6, 11.16, 7.3 n.1]; therefore a living operation can only come from a living or live principle of action. These operations of thinking are living operations; therefore, they are from the soul itself as from the reason for acting.

410. Again the more perfect a form is the more actual and consequently the more active it is, because to be active belongs to something insofar as it is in act; but the intellective soul is, among all forms, the most actual; therefore it is most active; therefore it has the power by itself alone for its own operation, since more imperfect forms have power for this, as is plain of the forms of the elements and of certain mixed bodies.48

411. Again, third, the Philosopher in Ethics 1 [1.1.1094a3-6] and Metaphysics 9[9.8.1050a21-b1] and Physics 3 [3.3.202a22-24], distinguishes between acting and making, and he maintains that action properly speaking abides in the agent, as he illustrates about speculation there [Metaphysics 9]. Intellection,     therefore , is properly an operation that abides in the agent; but it abides in the intellective part, therefore it will come from that part as from its agent.

412. Fourth, and it is the same, because action properly speaking, and as it is distinguished from making, denominates the agent; but ‘to understand’ denominates man as to his intellective part, therefore etc     . [sc.     therefore man’s intellective part or intellect is the agent of the action of understanding].