Purchase of this book includes free trial access to www.million-books.com where you can read more than a million books for free. This is an OCR edition with typos. Excerpt from book: THESIS III There exists in man a cognoscitive faculty, essentially different from sense; and this faculty has truly universal ideas. Maher, pp. 229-252; Jouin, pp. 210-215. QUESTION Division. Two parts: I. Intellect; II. TJniversals. The soul is ultimate and radical principle of all man's life. It needs accidental principles or natural faculties to elicit vital acts. Faculty can be whole eye or soul-power in the eye. Whole eye, compounded of organ and power, is certainly distinct from soul by inadequate distinction. St. Thomas makes faculties real and distinct properties flowing from essence of soul. They are not the soul's substance. Faculty is a proximate and connatural principle of vital operations; not remote like soul; not accidental like habit and species. Number of faculties is the same as number of aptitudes for vital operations. Faculties are denominated by acts and formal objects. According to Aristotle the soul's faculties are five, vegetative, sensitive, intellectual, appetitive, locomotive. Question: Is the formal object of intellect different from formal object of sense? TEEMS /. Intellect is a higher faculty than sense, because its knowledge is of a higher order; and causes are graded by their effects. Man is superior to brute, primarily because of what he can do, when he exerts his highest energy. All knowledge is not ultimately reducible to sensation, in spite of the popularity the opposite doctrine to-day enjoys. The materialistic tendencies of our age are altogether responsible for the sad mistake, and the penny-wise philosophers, who cater to thepublic taste, are variously known as Sensationalists, Associa- tionists, Materialists, Phenomenists, Positivists, Empiricists and Evolutionists. Sensationists reduce all knowledge to sensation. A...