3. Corollary

594. From these points appears, by way of corollary, why in the sensitive part there is no image. First, because there is not a consubstantiality there of things operating, or of the totality of them taken along with their operations, because the principle of sensing is not only something of the soul but something composed of soul and part of the body (and a part thus physically constituted See fn. to n.122. ⁵⁵), which is the whole organ.a Likewise, the principle of desiring of the sense appetite is not something of the soul alone, but is similarly composite. These two, which the operations are of, are not consubstantial, because although these powers of the soul are in the same essence, and are perhaps the same as the essence of the soul, yet they are not total causes of operation (namely the whole organs themselves), because the parts of the body are not consubstantial, neither among themselves nor with the powers of the soul.

a.a [Note by Scotus] Note, the proximate reason for receiving a sensation is some simple entity, neither namely something of the soul nor even a thus physically constituted body, but the form of the whole organ (which is called form as the quiddity is the form of the supposit, and not as an informing form).

595. Likewise, in the sense part there is not a double mode of originating, because just as the sense senses naturally, so the sense appetite desires naturally; hence according to John Damascene, On the Orthodox Faith 2.27 (seek for it), the brutes in their actions do not ‘act’ but are ‘acted’.