Boethius and Aquinas

4. Tres speculative partes

CHAPTER 4 Tres speculativae partes The division of the theoretical that Boethius sets down at the outset of Chapter Two of De trinitate has obvious roots in Aristotle , as we shall see, but before looking into that we must take into account another and earlier and manifestly different division of the theoretical, that found in Boethius's first commentary on Porphyry. In De trinitate, there is a double criterion at work: the way things exist, the way they are considered by us. The earlier division appears to have a much simpler basis: tot speculatiuae philosophiae species, quot sunt res in quibus iustae speculatio considerationis habetur.l Does the division of sciences simply match ontological differences? THE DIALOGUE ON PORPHYRY The context of this earlier division is one we have already looked at when we were discussing the nature of logic. We also had recourse to it in setting forth Boethius's conception of philosophy . It is just after he defines philosophy as amor et studium et amicitia quodammodo sapientia& that Boethius takes up its divisions. Philosophy is a genus which has two species, one theoretical , the other practical. Theoretica and speculativa and contemplativa are synonyms, as are practica and activa. The theoretical and practical have species of their own; in fact, each is divided into three subtypes. 1. In Isagogen Porphyrii Commentum, editio prima, ed. Brandt, p. 8.3-4 = PL 64,IIB. 2. Ibid., p. 7.12-13 = PL 64,100. 121 122 De trinitate There will be as many species of speculative philosophy as there are things with which appropriate speculative consideration can be concerned , just as there are as many species and varieties of virtue as there are diversities in acts.3 What are the things with which the various species of the theoretical are concerned? Intellectibles, intelligibles, naturals. Fabius , with whom Boethius is carrying on the semblance of a dialogue , is struck by the neologism intellectibile. Boethius tells him it is his rendering of the Greek noeta and even suggests it is his invention, perhaps forgetting that the term is already found in Marius Victorinus. The intellectible is that which existing always one and the same and itself in its own divinity is grasped by none of the senses but by intellect alone. That which is constituted by the inquiry of true philosophy for speculating on God and considers the incorporeality of the soul is the part the Greeks call theology.4 The part of speculative philosophy called theology answers to the highest reality, the divine, the changeless, the incorporeal, with God and soul exemplifying the realm. The second part of theoretical philosophy is the intelligible and it comprehends the first intellectible by thought and understanding . It is concerned with all the celestial works of the higher divinity, with whatever of the sublunary serves a pure and blessed soul, and finally with human souls. Intelligibles are described as once having been of that prior realm of intellectible substance but to have degenerated from intellectibles to intelli3 . The continuation of the text cited in n. 1 above. The addendum or parallel, quotque actuum diversitates, tot species uarietatesque uirtutum, may suggest the basis of the division of the practical which is given on p. 9.13-2.2. = PL 64,110I2 .A. It should be noticed that the order in which Boethius lists the practical sciences is ethics, politics, economics (he does not use these terms). He does not develop the basis for their distinction, but he does add that each practical science can be further subdivided. 4. "est enim intellectibile quod unum atque idem per se in propria semper diuinitate consistens nullis umquam sensibus, sed sola tantum mente capitur. quae res ad speculationem dei atque ad animi incorporalitatem considerationemque uerae philosophiae indagatione componitur: quam partem Graeci theologian nominant." P. 8.13-16 = PL 64,IIB. Tres speculativae partes I23 gibles because of contact with body, such that "they are not now understood but understand and are blessed by purity of understanding as often as they apply themselves to intellectibles." 5 This second part of theoretical philosophy, then, is concerned with celestial bodies and their movements, with the active principles which presided over the formation of the sublunary world and with incarnate human souls. A third part, call it physiology, is concerned with the natures and properties of bodies. The passage suggests an ontological declension from intellectibles , through intelligibles, to physical bodies, with speculative philosophy divided up according...