A alma espiritual como forma substancial do corpo no ser humano segundo Tomás de Aquino

Monica von Oertzen

The human soul, as spiritual substance, both in its being and its operations, unites to the body as its form, and thus lends man his vegetative, sensible and intellectual life. The soul as first act brings about being; thus, through this first act, the living being, can exercise its second acts, as are its vital functions and the operative potentials. But this principle, through which we live, feel and know, only reveals itself through its operations. For the soul to know itself, as well as the dispositions that are in it, either due to its essence or by its acts, man, as creature, passes necessarily through the consciousness of his concrete material reality. Between the Spiritualist tendency, which characterizes itself for seeing man as a rational soul, and the body as its cage; and, on the other hand, the Materialistic tendency of viewing man as a body, the Thomist Anthropology conceives man as compound of body and soul, matter and spirit. Thomas Aquinas, within an Ontological Analysis of the Sensible Real, establishes from the ontological unity between body and soul, the possibility for one to observe the external movement of the body as evidence of its deep structure, where sensations, memories, feelings, desires and thoughts are wrought and reflected the latters way of acting; in other words, the intelligible being is involved in the sensitive existence. Through the substantial unity, the body is not a shade, but the mirror of the soul, for by observing it, it reflects its internal state. The body is not only matter, but potency so that privations may become new acts of being. Its unity is not the burden of original sin, but the mystery of its redemption

A alma espiritual como forma substancial do corpo no ser humano segundo Tomás de Aquino

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