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114 Article 12 The twelfth thing to be asked is whether the sensitive or vegetative soul is in the semen from the beginning, when it issues forth. And it seems that it is.1 obj. 1. For, as Gregory of Nyssa says, The assertion of either opinion does not escape2 censure, either that of those who talk of souls living previously in a certain state and order unto themselves or of those who think they are created after bodies.3 But if the soul was not in the semen from the beginning, it must be that it comes to be after the body. Therefore the soul was in the semen from the beginning. obj. 2. If the sensitive soul was not in the semen from the beginning just as the rational soul was not, the same rule4 will apply to the sensitive and to the rational soul. But the rational soul is created. Therefore the sensitive soul will also be created. But we have shown the contrary to be the case. obj. 3. In On Animals XVI, the Philosopher says that the power which is in the semen is like the son going forth from his father’s house.5 But the son going forth from his father’s house is of the same species as his father. Therefore that power which is in the semen is also of the same species as the sensitive soul from which it is derived. obj. 4. In On Animals XVI, the Philosopher says that that power is like art which, were it in matter, would perfect the artwork.6 But the species of the artwork is in the art. Therefore the species of the sensitive soul which is produced through the semen is in that power of the semen as well. obj. 5. The sundering7 of semen is natural, while the sundering of an annulose animal is contrary to nature. But the soul is in 1. For a parallel discussion of this question, see ST I, Q. 119, a. 1. 2. non caret. 3. Gregory of Nyssa, On the Making of Man, XXVIII. 4. ratio. 5. Aristotle, On the Generation of Animals, II 4, 740a5–7. 6. Aristotle, On the Generation of Animals, II 4, 740b26–31. 7. decisio. The semen is divided (“sundered”) from the father’s body when it is emitted. An annulose animal is divided when part of it is cut off and the part cut off becomes a new individual (as, for example, in some species of starfish). Article 12 115 the sundered part of the annulose animal, as the Philosopher says.8 Therefore much more is it in the sundered semen. obj. 6. In On Animals XVI, Aristotle says that in the generation of an animal the male provides the soul.9 But nothing issues from the father except the semen. Therefore the soul is in the semen. obj. 7. An accident is transmitted only through the transmission of its subject. But some diseases are transmitted from parents to children , such as leprosy, gout, and the like. Therefore the substance of these [diseases] is also transmitted. But this [substance] cannot be without a soul. Therefore the soul is in the semen from the beginning . obj. 8. Hippocrates says that generation is impeded by severing a vein which is near the ear.10 But this would not be unless the semen were severed from the whole body as an actual part already existing [in it]. Therefore, since that which is already part of an animal has soul, it seems that the semen has soul from the beginning. obj. 9. He also says that a certain horse was found to have no brain because of excessive coition.11 But this would not be unless semen were removed from an actual part of the body. Therefore the same conclusion follows. obj. 10. Whatever is superfluous is not of a thing’s substance. Therefore, if semen were superfluous it would not be of the generator ’s substance, and so the son, who is from semen, would not be of the father’s substance, which is unreasonable. Therefore semen is of the generator’s substance and thus the soul is in it actually. obj. 11. Everything which lacks a soul is inanimate. Therefore, if semen lacks a soul, it will be inanimate, and thus an inanimate body will be transformed and become animate, which seems absurd. Therefore the soul is in semen from the beginning. On the contrary, in On the Soul II...

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