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ii. As to the transformation of the Subject, it is of great importance that our concepts should be accurately determined. If by transformation of the Subject, or substance, is meant a change from one accidental Form to another of the same species, it is granted that there is no such transformation in the true sense of the word; but it is denied that such transformation is necessary to the evolution of the accident. But if by transformation of the Subject is meant a transition from a state of accidental potentiality to real accidental actuation,-which is confessedly necessary to the eduction of the accidental form out of the potentiality of the Subject; then it must be confessed that such a transformation (though the term is misapplied) is necessary, but it is to be added, that the condition is indubitably verified in the instance of these intentional qualities.

$5. Modes.

PROPOSITION CCXXXVI.

Accidental modes exercise real formal causality in their Subject.

PROLEGOMENON.

Accidental modes are so called to distinguish them from substantial modes. An accidental mode is a species of accidental Form; but it differs from accident specifically so called, in that it cannot de potentia absoluta be separated from its Subject by reason of its defect of entity. It may perhaps be objected to this descriptive definition that, if we accept the teaching of the Angelic Doctor, qualities would in such case be modes, not specific accidents; which is contrary to the universal judgment of the philosophers of the School and of all, in general, who follow the teaching of Aristotle. But careful consideration will serve to show the groundlessness of such a conclusion. There is one deficiency of entity common to all accidental Forms; in that according to the order of nature they cannot exist by themselves, but postulate a Subject of inhesion. There is, again, a certain nobility of some accidental Forms, as accidental, by virtue of which these latter essentially postulate actual inhesion in their immediate Subject; and this nobility consists in their being pure Forms without admixture of entitative

potentiality. Hence, their inseparability from their immediate Subject, even de potentia absoluta, does not arise from deficiency in their accidental being but from the impossibility of a purely actuating Form existing without actuating. Such are qualities. Accordingly, St. Thomas does not absolutely deny the possibility of their separate existence, which he would have done if such possibility arose from a mere deficiency in accidental being; but contents himself with saying that, if they should so exist, they would assume the character of the Platonic Ideas, as commonly understood,-realized universals,-not sensible qualities, because they would be separated from quantity. But modes, on the other hand, cannot be separated de potentia absoluta from their Subject, simply by reason of their deficiency in accidental being. They are mere fashions, so to say, of being; yet real. Thus, for instance, I sit; and my sitting posture is an accidental mode of my body. It is evidently something real; for my sitting and my standing are not mere fictions of the intellect. The common sense of mankind testifies to the truth of this. In like manner, mathematical forms,such as the circle, triangle, cube, cone, etc.,—are modes of quantity. No one, but a pure idealist, would venture to deny that these shapes, or quantitative limits,-are real, and really distinct from each other. Hence, such entities are ranged by Aristotle under the fourth species of Quality. Yet, who could even conceive of a sitting position really apart from some one sitting, or of the figure of a cube really existing in nature without quantity? The reason of this impossibility is, that modes are next to nothing; and the mere fashions-however real in the concrete,-of the being of their Subject.

Precisely the same in this respect is apparent in substantial modes, such as, for instance, the union itself between soul and body. Where would the union be, if there were no soul and no body? Yet the said union is real; otherwise, the juxtaposition,— nay, the existence,-of both would be enough.

DECLARATION OF THE PROPOSITION.

Accidental modes are real entities and really actuate their Subject. Moreover, they intrinsically actuate their Subject. Therefore, they exercise real formal causality.

PROPOSITION CCXXXVII.

Accidental modes are educed out of the potentiality of their Subject.

This Proposition needs no declaration; since the demonstration already given in the instance of accidental and substantial bodily Forms is equally valid as applied to modes.

PROPOSITION CCXXXVIII.

Artificial Forms are simply accidental modes. Wherefore, they exercise a real formal causality and are educed out of the potentiality of their Subject.

DECLARATION OF THE PROPOSITION.

It behoves us, in this interesting and important metaphysical question that is so intimately connected with aesthetics, to discriminate with great care between efficient on the one hand and formal and material causality on the other. The former will occupy our attention in the next Chapter; but it matters little to formal or material causality, whether the efficient cause be either what is called natural or human. As a fact, in both cases art governs; since the efficiency of nature in ultimate analysis proceeds from the Divine Artificer. But there is a wide difference, nevertheless, between the effects possible to the one and to the other. The efficacy of human causality does not extend beyond the production of a mode, (save when it exhibits itself as a purely natural agency); though it may assist nature in its formal and material causality by applying the necessary conditions. But these modes, industriously produced, exercise a real formal causality. Thus, for instance, the exterior figure given by a sculptor to a block of marble is a mere mode of the quantity informing the marble; yet it gives a real form to the stone. No sane person can doubt that the particular shape is there united really to the marble. Moreover: It is equally plain that such mode is educed out of the potentiality of the marble, and that it depends upon the latter for its existence and preservation as its material cause, and that it has no subsistence of its own.

It has, indeed, been objected that these artificial Forms are not educed out of the natural potentiality of their Subject; since the

marble, if left to the simple operation of natural forces, would never develope into such figures. Hence, it has been asserted that such Forms correspond with what has been called the obediential potentiality of matter, not with its natural potentiality. By obediential potentiality is understood the purely passive capacity for receiving an act, or Form, in obedience to the action of a higher than mere natural efficiency; as happens in the instance of supernatural accidents.

In answer, two observations occur. First of all, it is not a metaphysical impossibility that the stone should assume such a shape; though it is physically improbable. There are, indeed, instances, as all who have read Tom Brown are aware,-of rocks that have taken to themselves a shape all but sculptorial. Then, again: Suppose even that such Forms actuate an obediential potentiality in their Subjects; this does not hinder their being truly educed from such potentiality, provided that it is real. All the conditions necessary and sufficient for their eduction are present; and the nature of the potentiality does not affect the question.

APPENDIX A.

THE TEACHING OF ST. THOMAS TOUCHING THE GENESIS OF THE MATERIAL UNIVERSE.

It remains now to fulfil the promise previously given, and to set before the reader a succinct account of the evolution of bodies according to the doctrine of St. Thomas. It will be made as brief as possible; since a detailed exposition belongs properly to that which was till lately known as physical science. The following Summary must necessarily include certain points that have been already discussed during the course of this Chapter; but it will not be inconvenient to have them reduced under one conspectus.

I. The primordial Divine Act of Creation terminated in three creatures; viz. the spiritual Intelligences, the celestial bodies, the elements or simple bodies. The first two we may dismiss, and limit our attention to the last. These were each constituted of primordial matter and their respective substantial Forms. The reason why these simple bodies are called elements, is thus explained by the Angelic Doctor: No mediate Form is discoverable between primordial matter and the Form of an element, in the way that there are found many mediate Forms between primordial matter and the animal-Form, of which one succeeds another until the ultimate perfection is attained, many generations and corruptions intervening, as Avicenna remarks'.' Hence, if you could resolve an element, (which is absolutely impossible); you would be in presence of naked primordial matter.

II. At the same time there was concreated in the primordial

'Prima habilitas quae est in materia, est ad formam elementi. Unde non invenitur aliqua forma media inter materiam primam et formam elementi, sicut inveniuntur multa media inter materiam primam et formam animalis, quarum una alteri succedit, quousque ad ultimam perfectionem veniatur, intermediis multis generationibus et corruptionibus, ut Avicenna dicit.' 2 d. xii, a. 4, c., in m.

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