Chapter 128 — How the human intellect is indirectly subject to heavenly bodies

Nevertheless, we should not lose sight of the fact that the human intellect is indebted to the sense powers for the origin of its knowledge. This is why intellectual knowledge is thrown into confusion when the soul’s faculties of phantasm, imagination, or memory are impaired. On the other hand, when these powers are in good order, intellectual apprehension becomes more efficient. Likewise, a modification in the sensitive appetite tends to bring about a change in the will, which is a rational appetite, as we know from the fact that the object of the will is the good as apprehended. According as we are variously disposed in the matter of concupiscence, anger, fear, and other emotions, a thing will at different times appear to us as good or evil.

Now, all the powers of the sensitive part of our soul, whether they are apprehensive or appetitive, are the acts of certain bodily organs. If these undergo modification, the faculties themselves must, indirectly, undergo some change. Therefore, since change in lower bodies is influenced by the movement of the heavens, the operations of the sensitive faculties are also subject to such movement, although only accidentally. And thus heavenly movement has some indirect influence on the activity of the human intellect and will, so far as the will may be inclined this way or that by the emotions.

Nevertheless, since the will is not subject to the emotions in such a way as necessarily to follow their enticement, but on the contrary has it in its power to repress emotion by the judgment of reason, the human will is not subject to impressions emanating from heavenly bodies. It retains free judgment either to follow or to resist their attractions, as may seem to it expedient. Only the wise act thus; the masses follow the lead of bodily emotions and urgings. For they lack wisdom and virtue.