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in his book De sensu et sensibilibus (viii). So there is no need to assign more than four interior powers of the sensitive part---namely, the common sense, the imagination, and the estimative and memorative powers.

      Reply to Objection 1: The interior sense is called "common" not by predication, as if it were a genus; but as the common root and principle of the exterior senses.

      Reply to Objection 2: The proper sense judges of the proper sensible by discerning it from other things which come under the same sense; for instance, by discerning white from black or green. But neither sight nor taste can discern white from sweet: because what discerns between two things must know both. Wherefore the discerning judgment must be assigned to the common sense; to which, as to a common term, all apprehensions of the senses must be referred: and by which, again, all the intentions of the senses are perceived; as when someone sees that he sees. For this cannot be done by the proper sense, which only knows the form of the sensible by which it is immuted, in which immutation the action of sight is completed, and from immutation follows another in the common sense which perceives the act of vision.

      Reply to Objection 3: As one power arises from the soul by means of another, as we have seen above ( Question [77], Article [7]), so also the soul is the subject of one power through another. In this way the imagination and the memory are called passions of the "first sensitive."

      Reply to Objection 4: Although the operation of the intellect has its origin in the senses: yet, in the thing apprehended through the senses, the intellect knows many things which the senses cannot perceive. In like manner does the estimative power, though in a less perfect manner.

      Reply to Objection 5: The cogitative and memorative powers in man owe their excellence not to that which is proper to the sensitive part; but to a certain affinity and proximity to the universal reason, which, so to speak, overflows into them. Therefore they are not distinct powers, but the same, yet more perfect than in other animals.

      Reply to Objection 6: Augustine calls that vision spiritual which is effected by the images of bodies in the absence of bodies. Whence it is clear that it is common to all interior apprehensions.

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