Whether Synderesis Is a Special Power of the Soul Distinct from the
Others?
Objection 1: It would seem that "synderesis" is a special power,
distinct from the others. For those things which fall under one
division, seem to be of the same genus. But in the gloss of Jerome
on Ezech. 1:6, "synderesis" is divided against the irascible, the
concupiscible, and the rational, which are powers. Therefore
"synderesis" is a power.
Obj. 2: Further, opposite things are of the same genus. But
"synderesis" and sensuality seem to be opposed to one another because
"synderesis" always incites to good; while sensuality always incites
to evil: whence it is signified by the serpent, as is clear from
Augustine (De Trin. xii, 12,13). It seems, therefore, that
"synderesis" is a power just as sensuality is.
Obj. 3: Further, Augustine says (De Lib. Arb. ii, 10) that in the
natural power of judgment there are certain "rules and seeds of
virtue, both true and unchangeable." And this is what we call
synderesis. Since, therefore, the unchangeable rules which guide our
judgment belong to the reason as to its higher part, as Augustine says
(De Trin. xii, 2), it seems that "synderesis" is the same as reason:
and thus it is a power.
_On the contrary,_ According to the Philosopher (Metaph. viii, 2),
"rational powers regard opposite things." But "synderesis" does not
regard opposites, but inclines to good only. Therefore "synderesis"
is not a power. For if it were a power it would be a rational power,
since it is not found in brute animals.
_I answer that,_ "Synderesis" is not a power but a habit; though
some held that it is a power higher than reason; while others [*Cf.
Alexander of Hales, Sum. Theol. II, Q. 73] said that it is reason
itself, not as reason, but as a nature. In order to make this clear
we must observe that, as we have said above (A. 8), man's act of
reasoning, since it is a kind of movement, proceeds from the
understanding of certain things--namely, those which are naturally
known without any investigation on the part of reason, as from an
immovable principle--and ends also at the understanding, inasmuch as
by means of those principles naturally known, we judge of those things
which we have discovered by reasoning. Now it is clear that, as the
speculative reason argues about speculative things, so that practical
reason argues about practical things. Therefore we must have, bestowed
on us by nature, not only speculative principles, but also practical
principles. Now the first speculative principles bestowed on us by
nature do not belong to a special power, but to a special habit, which
is called "the understanding of principles," as the Philosopher
explains (Ethic. vi, 6). Wherefore the first practical principles,
bestowed on us by nature, do not belong to a special power, but to a
special natural habit, which we call "synderesis." Whence "synderesis"
is said to incite to good, and to murmur at evil, inasmuch as through
first principles we proceed to discover, and judge of what we have
discovered. It is therefore clear that "synderesis" is not a power,
but a natural habit.
Reply Obj. 1: The division given by Jerome is taken from the variety
of acts, and not from the variety of powers; and various acts can
belong to one power.
Reply Obj. 2: In like manner, the opposition of sensuality to
"syneresis" is an opposition of acts, and not of the different
species of one genus.
Reply Obj. 3: Those unchangeable notions are the first practical
principles, concerning which no one errs; and they are attributed to
reason as to a power, and to "synderesis" as to a habit. Wherefore
we judge naturally both by our reason and by "synderesis."
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