Whether the Intellectual Memory Is a Power Distinct from the Intellect?
Objection 1: It would seem that the intellectual memory is distinct
from the intellect. For Augustine (De Trin. x, 11) assigns to the soul
memory, understanding, and will. But it is clear that the memory is a
distinct power from the will. Therefore it is also distinct from the
intellect.
Obj. 2: Further, the reason of distinction among the powers in the
sensitive part is the same as in the intellectual part. But memory in
the sensitive part is distinct from sense, as we have said (Q. 78, A.
4). Therefore memory in the intellectual part is distinct from the
intellect.
Obj. 3: Further, according to Augustine (De Trin. x, 11; xi, 7),
memory, understanding, and will are equal to one another, and one
flows from the other. But this could not be if memory and intellect
were the same power. Therefore they are not the same power.
_On the contrary,_ From its nature the memory is the treasury or
storehouse of species. But the Philosopher (De Anima iii) attributes
this to the intellect, as we have said (A. 6, ad 1). Therefore the
memory is not another power from the intellect.
_I answer that,_ As has been said above (Q. 77, A. 3), the powers of
the soul are distinguished by the different formal aspects of their
objects: since each power is defined in reference to that thing to
which it is directed and which is its object. It has also been said
above (Q. 59, A. 4) that if any power by its nature be directed to an
object according to the common ratio of the object, that power will
not be differentiated according to the individual differences of that
object: just as the power of sight, which regards its object under
the common ratio of color, is not differentiated by differences of
black and white. Now, the intellect regards its object under the
common ratio of being: since the passive intellect is that "in which
all are in potentiality." Wherefore the passive intellect is not
differentiated by any difference of being. Nevertheless there is a
distinction between the power of the active intellect and of the
passive intellect: because as regards the same object, the active
power which makes the object to be in act must be distinct from the
passive power, which is moved by the object existing in act. Thus the
active power is compared to its object as a being in act is to a
being in potentiality; whereas the passive power, on the contrary, is
compared to its object as being in potentiality is to a being in act.
Therefore there can be no other difference of powers in the
intellect, but that of passive and active. Wherefore it is clear that
memory is not a distinct power from the intellect: for it belongs to
the nature of a passive power to retain as well as to receive.
Reply Obj. 1: Although it is said (3 Sent. D, 1) that memory,
intellect, and will are three powers, this is not in accordance with
the meaning of Augustine, who says expressly (De Trin. xiv) that "if
we take memory, intelligence, and will as always present in the soul,
whether we actually attend to them or not, they seem to pertain to the
memory only. And by intelligence I mean that by which we understand
when actually thinking; and by will I mean that love or affection
which unites the child and its parent." Wherefore it is clear that
Augustine does not take the above three for three powers; but by
memory he understands the soul's habit of retention; by intelligence,
the act of the intellect; and by will, the act of the will.
Reply Obj. 2: Past and present may differentiate the sensitive
powers, but not the intellectual powers, for the reason give above.
Reply Obj. 3: Intelligence arises from memory, as act from
habit; and in this way it is equal to it, but not as a power to
a power.
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