Of the Action of the Corporeal Creature

Of the Action of the Corporeal Creature — St. Thomas Aquinas asks: Whether a body can be active?; Whether there are any seminal virtues in corporeal matter?; Whether the heavenly bodies are the cause of what is produced in bodies here below?; Whether the heavenly bodies are the cause of human actions?; Whether heavenly bodies can act on the demons?; Whether heavenly bodies impose necessity on things subject to their action?.

We have now to consider the action of the corporeal creature; and fate, which is ascribed to certain bodies. Concerning corporeal actions there are six points of inquiry:

Article 1: Whether a body can be active?

Dionysius says (Coel. Hier. xv) that among other qualities of corporeal fire, "it shows its greatness in its action and power on that of which it lays hold."

It is apparent to the senses that some bodies are active. But concerning the action of bodies there have been three errors. For some denied all action to bodies. This is the opinion of Avicebron in his book on The Fount of Life, where, by the arguments mentioned above, he endeavors to prove that no bodies act, but that all the actions which seem to be the actions of bodies, are the actions of some spiritual power that penetrates all bodies: so that, according to him, it is not fire that heats, but a spiritual power which penetrates, by means of the fire. And this opinion seems to be derived from that of Plato. For Plato held that all forms existing in corporeal matter are participated thereby, and determined and limited thereto; and that separate forms are absolute and as it were universal; wherefore he said that these separate forms are the causes of forms that exist in matter. Therefore inasmuch as the form which is in corporeal matter is determined to this matter individualized by quantity, Avicebron held that the corporeal form is held back and imprisoned by quantity, as the principle of individuality, so as to be unable by action to extend to any other matter: and that the spiritual and immaterial form alone, which is not hedged in by quantity, can issue forth by acting on something else.

But this does not prove that the corporeal form is not an agent, but that it is not a universal agent. For in proportion as a thing is participated, so, of necessity, must that be participated which is proper thereto; thus in proportion to the participation of light is the participation of visibility. But to act, which is nothing else than to make something to be in act, is essentially proper to an act as such; wherefore every agent produces its like. So therefore to the fact of its being a form not determined by matter subject to quantity, a thing owes its being an agent indeterminate and universal: but to the fact that it is determined to this matter, it owes its being an agent limited and particular. Wherefore if the form of fire were separate, as the Platonists supposed, it would be, in a fashion, the cause of every ignition. But this form of fire which is in this corporeal matter, is the cause of this ignition which passes from this body to that. Hence such an action is effected by the contact of two bodies.

But this opinion of Avicebron goes further than that of Plato. For Plato held only substantial forms to be separate; while he referred accidents to the material principles which are "the great" and "the small," which he considered to be the first contraries, by others considered to the "the rare" and "the dense." Consequently both Plato and Avicenna, who follows him to a certain extent, held that corporeal agents act through their accidental forms, by disposing matter for the substantial form; but that the ultimate perfection attained by the introduction of the substantial form is due to an immaterial principle. And this is the second opinion concerning the action of bodies; of which we have spoken above when treating of the creation ().

The third opinion is that of Democritus, who held that action takes place through the issue of atoms from the corporeal agent, while passion consists in the reception of the atoms in the pores of the passive body. This opinion is disproved by Aristotle (De Gener. i, 8,9). For it would follow that a body would not be passive as a whole, and the quantity of the active body would be diminished through its action; which things are manifestly untrue.

We must therefore say that a body acts forasmuch as it is in act, on a body forasmuch as it is in potentiality.

Article 2: Whether there are any seminal virtues in corporeal matter?

Augustine says (De Trin. iii, 8): "Of all the things which are generated in a corporeal and visible fashion, certain seeds lie hidden in the corporeal things of this world."

It is customary to name things after what is more perfect, as the Philosopher says (De Anima ii, 4). Now in the whole corporeal nature, living bodies are the most perfect: wherefore the word "nature" has been transferred from living things to all natural things. For the word itself, "nature," as the Philosopher says (Metaph. v, Did. iv, 4), was first applied to signify the generation of living things, which is called "nativity": and because living things are generated from a principle united to them, as fruit from a tree, and the offspring from the mother, to whom it is united, consequently the word "nature" has been applied to every principle of movement existing in that which is moved. Now it is manifest that the active and passive principles of the generation of living things are the seeds from which living things are generated. Therefore Augustine fittingly gave the name of "seminal virtues" [seminales rationes] to all those active and passive virtues which are the principles of natural generation and movement.

These active and passive virtues may be considered in several orders. For in the first place, as Augustine says (Gen. ad lit. vi, 10), they are principally and originally in the Word of God, as "typal ideas." Secondly, they are in the elements of the world, where they were produced altogether at the beginning, as in "universal causes." Thirdly, they are in those things which, in the succession of time, are produced by universal causes, for instance in this plant, and in that animal, as in "particular causes." Fourthly, they are in the "seeds" produced from animals and plants. And these again are compared to further particular effects, as the primordial universal causes to the first effects produced.

Article 3: Whether the heavenly bodies are the cause of what is produced in bodies here below?

Augustine says (De Trin. iii, 4): "Bodies of a grosser and inferior nature are ruled in a certain order by those of a more subtle and powerful nature." And Dionysius (Div. Nom. iv) says that "the light of the sun conduces to the generation of sensible bodies, moves them to life, gives them nourishment, growth, and perfection."

Since every multitude proceeds from unity; and since what is immovable is always in the same way of being, whereas what is moved has many ways of being: it must be observed that throughout the whole of nature, all movement proceeds from the immovable. Therefore the more immovable certain things are, the more are they the cause of those things which are most movable. Now the heavenly bodies are of all bodies the most immovable, for they are not moved save locally. Therefore the movements of bodies here below, which are various and multiform, must be referred to the movement of the heavenly bodies, as to their cause.

Article 4: Whether the heavenly bodies are the cause of human actions?

Damascene says (De Fide Orth. ii, 7) that "the heavenly bodies are by no means the cause of human actions."

The heavenly bodies can directly and of themselves act on bodies, as stated above (). They can act directly indeed on those powers of the soul which are the acts of corporeal organs, but accidentally: because the acts of such powers must needs be hindered by obstacles in the organs; thus an eye when disturbed cannot see well. Wherefore if the intellect and will were powers affixed to corporeal organs, as some maintained, holding that intellect does not differ from sense; it would follow of necessity that the heavenly bodies are the cause of human choice and action. It would also follow that man is led by natural instinct to his actions, just as other animals, in which there are powers other than those which are affixed to corporeal organs: for whatever is done here below in virtue of the action of heavenly bodies, is done naturally. It would therefore follow that man has no free-will, and that he would have determinate actions, like other natural things. All of which is manifestly false, and contrary to human habit. It must be observed, however, that indirectly and accidentally, the impressions of heavenly bodies can reach the intellect and will, forasmuch, namely, as both intellect and will receive something from the inferior powers which are affixed to corporeal organs. But in this the intellect and will are differently situated. For the intellect, of necessity, receives from the inferior apprehensive powers: wherefore if the imaginative, cogitative, or memorative powers be disturbed, the action of the intellect is, of necessity, disturbed also. The will, on the contrary, does not, of necessity, follow the inclination of the inferior appetite; for although the passions in the irascible and concupiscible have a certain force in inclining the will; nevertheless the will retains the power of following the passions or repressing them. Therefore the impressions of the heavenly bodies, by virtue of which the inferior powers can be changed, has less influence on the will, which is the proximate cause of human actions, than on the intellect.

To maintain therefore that heavenly bodies are the cause of human actions is proper to those who hold that intellect does not differ from sense. Wherefore some of these said that "such is the will of men, as is the day which the father of men and of gods brings on" (Odyssey xviii 135). Since, therefore, it is manifest that intellect and will are not acts of corporeal organs, it is impossible that heavenly bodies be the cause of human actions.

Article 5: Whether heavenly bodies can act on the demons?

The demons are superior in the order of nature, to the heavenly bodies. But the "agent is superior to the patient," as Augustine says (Gen. ad lit. xii, 16). Therefore the demons are not subject to the action of heavenly bodies.

There have been three opinions about the demons. In the first place the Peripatetics denied the existence of demons; and held that what is ascribed to the demons, according to the necromantic art, is effected by the power of the heavenly bodies. This is what Augustine (De Civ. Dei x, 11) relates as having been held by Porphyry, namely, that "on earth men fabricate certain powers useful in producing certain effects of the stars." But this opinion is manifestly false. For we know by experience that many things are done by demons, for which the power of heavenly bodies would in no way suffice: for instance, that a man in a state of delirium should speak an unknown tongue, recite poetry and authors of whom he has no previous knowledge; that necromancers make statues to speak and move, and other like things.

For this reason the Platonists were led to hold that demons are "animals with an aerial body and a passive soul," as Apuleius says, quoted by Augustine (De Civ. Dei viii, 16). And this is the second of the opinions mentioned above: according to which it could be said that demons are subject to heavenly bodies in the same way as we have said man is subject thereto (). But this opinion is proved to be false from what we have said above (): for we hold that demons are spiritual substances not united to bodies. Hence it is clear that they are subject to the action of heavenly bodies neither essentially nor accidentally, neither directly nor indirectly.

Article 6: Whether heavenly bodies impose necessity on things subject to their action?

The Philosopher says (De Somn. et Vigil. [*De Divin. per Somn. ii]): "It is not incongruous that many of the signs observed in bodies, of occurrences in the heavens, such as rain and wind, should not be fulfilled." Therefore not all the effects of heavenly bodies take place of necessity.

This question is partly solved by what was said above (); and in part presents some difficulty. For it was shown that although the action of heavenly bodies produces certain inclinations in corporeal nature, the will nevertheless does not of necessity follow these inclinations. Therefore there is nothing to prevent the effect of heavenly bodies being hindered by the action of the will, not only in man himself, but also in other things to which human action extends.

But in natural things there is no such principle, endowed with freedom to follow or not to follow the impressions produced by heavenly agents. Wherefore it seems that in such things at least, everything happens of necessity; according to the reasoning of some of the ancients who supposing that everything that is, has a cause; and that, given the cause, the effect follows of necessity; concluded that all things happen of necessity. This opinion is refuted by Aristotle (Metaph. vi, Did. v, 3) as to this double supposition.

For in the first place it is not true that, given any cause whatever, the effect must follow of necessity. For some causes are so ordered to their effects, as to produce them, not of necessity, but in the majority of cases, and in the minority to fail in producing them. But that such cases do fail in the minority of cases is due to some hindering cause; consequently the above-mentioned difficulty seems not to be avoided, since the cause in question is hindered of necessity.

Therefore we must say, in the second place, that everything that is a being "per se," has a cause; but what is accidentally, has not a cause, because it is not truly a being, since it is not truly one. For (that a thing is) "white" has a cause, likewise (that a man is) "musical" has not a cause, but (that a being is) "white-musical" has not a cause, because it is not truly a being, nor truly one. Now it is manifest that a cause which hinders the action of a cause so ordered to its effect as to produce it in the majority of cases, clashes sometimes with this cause by accident: and the clashing of these two causes, inasmuch as it is accidental, has no cause. Consequently what results from this clashing of causes is not to be reduced to a further pre-existing cause, from which it follows of necessity. For instance, that some terrestrial body take fire in the higher regions of the air and fall to the earth, is caused by some heavenly power: again, that there be on the surface of the earth some combustible matter, is reducible to some heavenly principle. But that the burning body should alight on this matter and set fire to it, is not caused by a heavenly body, but is accidental. Consequently not all the effects of heavenly bodies result of necessity.