fore of a common sense which comprehends all the five external senses. This is the first internal sense. This retains the forms of sensible objects just as the external senses present them. Then comes the composing power or power of imagination. This composes and divides the material of the common sense. It may be true or false, whereas the common sense is always true. Both of these give us merely forms; they do not exercise any judgment. The latter function belongs to the third internal sense, the power of judgment. Through this an animal is enabled to decide that a given object is to be sought or avoided. It also serves to rectify the errors of reproduction that may be found in the preceding faculty of imagination. Love, injury, belief, denial, belong likewise to the judging faculty together with such judgments as that the wolf is an enemy, the child a friend. The last of the internal senses is that of factual memory, the power which retains the judgments made by the faculty preceding.
In addition to these sensory powers the animal possesses motor faculties. These are two, the power of desire, which moves the animal to seek the agreeable; and the power of anger, which causes it to reject or avoid the disagreeable. All these powers are dependent upon the corporeal organs and disappear with the destruction of the latter.
The highest power of the soul and the exclusive possession of man (the faculties mentioned before are found also in animals) is the rational soul. This is at first simply a potentiality. Actually it is a tabula rasa, an empty slate, a blank paper. But it has the power (or is the power) of acquiring general ideas. Hence it is called hylic or material intellect, because it is like matter which in itself is nothing actual but is potentially everything, being capable of receiving any form and becoming any real object. As matter receives sensible forms, so the material intellect acquires intelligible forms, i. e., thoughts, ideas, concepts. When it has these ideas it is an actual intellect. It is then identical with the ideas it has, i. e., thinker and thought are the same, and hence the statement that the actual intellect is "intelligent" and "intelligible" at the same time. As matter is the principle of generation and destruction the rational soul, which is thus shown to be an immaterial substance, is indestructible, hence immortal. And it is the ideas it acquires which make it so. When the rational soul is concerned with pure knowledge it is called the speculative or
