Whether the Higher and Lower Reason Are Distinct Powers?
Objection 1: It would seem that the higher and lower reason are
distinct powers. For Augustine says (De Trin. xii, 4,7), that the
image of the Trinity is in the higher part of the reason, and not in
the lower. But the parts of the soul are its powers. Therefore the
higher and lower reason are two powers.
Obj. 2: Further, nothing flows from itself. Now, the lower reason
flows from the higher, and is ruled and directed by it. Therefore the
higher reason is another power from the lower.
Obj. 3: Further, the Philosopher says (Ethic. vi, 1) that "the
scientific part" of the soul, by which the soul knows necessary
things, is another principle, and another part from the "opinionative"
and "reasoning" part by which it knows contingent things. And he
proves this from the principle that for those things which are
"generically different, generically different parts of the soul are
ordained." Now contingent and necessary are generically different, as
corruptible and incorruptible. Since, therefore, necessary is the same
as eternal, and temporal the same as contingent, it seems that what
the Philosopher calls the "scientific" part must be the same as the
higher reason, which, according to Augustine (De Trin. xii, 7) "is
intent on the consideration and consultation of things eternal"; and
that what the Philosopher calls the "reasoning" or "opinionative" part
is the same as the lower reason, which, according to Augustine, "is
intent on the disposal of temporal things." Therefore the higher
reason is another power than the lower.
Obj. 4: Further, Damascene says (De Fide Orth. ii) that "opinion
rises from the imagination: then the mind by judging of the truth or
error of the opinion discovers the truth: whence _mens_ (mind) is
derived from _metiendo_ (measuring). And therefore the intellect
regards those things which are already subject to judgment and true
decision." Therefore the opinionative power, which is the lower
reason, is distinct from the mind and the intellect, by which we may
understand the higher reason.
_On the contrary,_ Augustine says (De Trin. xii, 4) that "the higher
and lower reason are only distinct by their functions." Therefore
they are not two powers.
_I answer that,_ The higher and lower reason, as they are understood
by Augustine, can in no way be two powers of the soul. For he says
that "the higher reason is that which is intent on the contemplation
and consultation of things eternal": forasmuch as in contemplation it
sees them in themselves, and in consultation it takes its rules of
action from them. But he calls the lower reason that which "is intent
on the disposal of temporal things." Now these two--namely, eternal
and temporal--are related to our knowledge in this way, that one of
them is the means of knowing the other. For by way of discovery, we
come through knowledge of temporal things to that of things eternal,
according to the words of the Apostle (Rom. 1:20), "The invisible
things of God are clearly seen, being understood by the things that
are made": while by way of judgment, from eternal things already
known, we judge of temporal things, and according to laws of things
eternal we dispose of temporal things.
But it may happen that the medium and what is attained thereby belong
to different habits: as the first indemonstrable principles belong to
the habit of the intellect; whereas the conclusions which we draw
from them belong to the habit of science. And so it happens that from
the principles of geometry we draw a conclusion in another
science--for example, perspective. But the power of the reason is
such that both medium and term belong to it. For the act of the
reason is, as it were, a movement from one thing to another. But the
same movable thing passes through the medium and reaches the end.
Wherefore the higher and lower reasons are one and the same power.
But according to Augustine they are distinguished by the functions of
their actions, and according to their various habits: for wisdom is
attributed to the higher reason, science to the lower.
Reply Obj. 1: We speak of parts, in whatever way a thing is divided.
And so far as reason is divided according to its various acts, the
higher and lower reason are called parts; but not because they are
different powers.
Reply Obj. 2: The lower reason is said to flow from the higher, or
to be ruled by it, as far as the principles made use of by the lower
reason are drawn from and directed by the principles of the higher
reason.
Reply Obj. 3: The "scientific" part, of which the Philosopher speaks,
is not the same as the higher reason: for necessary truths are found
even among temporal things, of which natural science and mathematics
treat. And the "opinionative" and "ratiocinative" part is more
limited than the lower reason; for it regards only things contingent.
Neither must we say, without any qualification, that a power, by
which the intellect knows necessary things, is distinct from a power
by which it knows contingent things: because it knows both under the
same objective aspect--namely, under the aspect of being and truth.
Wherefore it perfectly knows necessary things which have perfect
being in truth; since it penetrates to their very essence, from which
it demonstrates their proper accidents. On the other hand, it knows
contingent things, but imperfectly; forasmuch as they have but
imperfect being and truth. Now perfect and imperfect in the action do
not vary the power, but they vary the actions as to the mode of
acting, and consequently the principles of the actions and the habits
themselves. And therefore the Philosopher postulates two lesser parts
of the soul--namely, the "scientific" and the "ratiocinative," not
because they are two powers, but because they are distinct according
to a different aptitude for receiving various habits, concerning the
variety of which he inquires. For contingent and necessary, though
differing according to their proper genera, nevertheless agree in the
common aspect of being, which the intellect considers, and to which
they are variously compared as perfect and imperfect.
Reply Obj. 4: That distinction given by Damascene is according to
the variety of acts, not according to the variety of powers. For
"opinion" signifies an act of the intellect which leans to one side
of a contradiction, whilst in fear of the other. While to "judge" or
"measure" [mensurare] is an act of the intellect, applying certain
principles to examine propositions. From this is taken the word
"mens" [mind]. Lastly, to "understand" is to adhere to the formed
judgment with approval.
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