[151] Respecting τὸ ἄνω σῶμα, see the copious citations in Trendelenburg’s note ad Aristot. De Animâ, II. vii.; Comm. p. 373.
[152] Aristot. Ethic. Nikom. X. viii. p. 1178, b. 20: τῷ δὴ ζῶντι τοῦ πράττειν ἀφῃρημένῳ, ἔτι δὲ μᾶλλον τοῦ ποιεῖν, τί λείπεται πλὴν θεωρίας; ὥστε ἡ τοῦ θεοῦ ἐνέργεια, μακαριότητι διαφέρουσα, θεωρητικὴ ἂν εἴη. — See also Metaphysic. Λ. v. p. 1074, b. 26-35.
From this celestial body, a certain influence of Noûs is transferred to some of the mortal inhabitants of earth, water, and air. Thus a third or noëtic soul — or rather a third noëtic function — is added to the two existing functions, sensitive and nutrient, of the animal soul, which acquires thereby an improved aptitude for, and correlation with, the Formal and Universal. We have already stated that the sensitive soul possesses this aptitude to a certain extent; it receives the impression of sensible forms, without being impressed by the matter accompanying them. The noëtic function strengthens and sharpens the aptitude; the soul comes into correlation with those cogitable or intellective forms which are involved in the sensible forms;[153] it rises from the lower generalities of the Second Philosophy, to the higher generalities of the First Philosophy.
[153] Aristot. De Animâ, III. viii. p. 432, a. 6: ἐν τοῖς εἴδεσι τοῖς αἰσθητοῖς τὰ νοητά ἐστιν.
As the sentient or percipient soul is the form or correlate of all perceivables, and thus identified with them in nature, all of them having existence only in relation to it, — so the cogitant or intellective soul is the form or correlate of all cogitables, all of which exist relatively to it, and only relatively.[154] It is in fact the highest of all forms — the Form of Forms; the mental or subjective aspect of all formal reality.
[154] Ibid. p. 432, b. 2: ὁ νοῦς εἴδος εἰδῶν καὶ ἡ αἴσθησις εἶδος αἰσθητῶν.
Such at least is the tendency and purpose of that noëtic influence which the celestial substance imparts to the human soul; but it is realized only to a very small degree. In its characteristic theorizing efficacy, the godlike Noûs counts for a small fraction of the whole soul, though superexcellent in quality.[155] There are but few men in whom it is tolerably developed, and even in those few it is countervailed by many other agencies.[156] The noëtic function in men and animals exists only in companionship with the two other psychical functions. It is subservient to the limits and conditions that they impose, as well as to the necessities of individual and social action; to all that is required for “acting like a man,� according to the Aristotelian phrase. Man’s nature is complex, and not self-sufficing for a life of theorizing contemplation, such as that wherein the celestial inmates pass their immortality of happiness.[157]
[155] Aristot. Ethic. Nikom. X. vii. p. 1177, b. 34: εἰ γὰρ καὶ τῷ ὄγκῳ μικρόν ἐστι, δυνάμει καὶ τιμιότητι πολὺ μᾶλλον πάντων ὑπερέχει.
[156] Aristot. De Memor. et Remin. i. p. 450, a. 18.
[157] Aristot. Ethic. Nikom. X. vii. p. 1177, b. 26: ὁ δὲ τοιοῦτος ἂν εἴη βίος κρείττων ἢ κατ’ ἄνθρωπον. — viii. p. 1178, b. 6: δεήσεται οὖν τοιούτων πρὸς τὸ ἀνθρωπεύεσθαι. — ix. p. 1178, b. 33: οὐκ αὐτάρκης ἡ φύσις πρὸς τὸ θεωρεῖν. Compare similar sentiments in Aristot. Metaphys. A. ii. p. 983, a. 1.