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Rh in the reverse direction. When the sensitive powers are weakened and their activities diminish, there is more opportunity for the intellect to monopolize the one soul for itself and increase its own activity, which the other powers have a tendency to hinder, since the soul is one for all these contending powers. It follows of course that the material intellect in man is not immortal. As a capacity of the sensitive soul, it dies with the latter. What part of the human soul it is that enjoys immortality and on what conditions we shall see later. But before we do this, we must try to understand the nature of the Active Intellect.341 We know now that the function of the Active Intellect is to actualize the material intellect, i. e., to develop the capacity which the latter has of extracting general ideas from the particular memory images (phantasmata) in the faculty of imagination, so that this capacity, originally empty of any content, receives the ideas thus produced, and is thus constituted into an actual intellect. From this it follows that the Active Intellect, which enables the material intellect to form ideas, must itself have the ideas it induces in the latter, though not necessarily in the same form. Thus an artisan, who imposes the form of chair upon a piece of wood, must have the form of chair in his mind, though not the same sort as he realizes in the wood. Now as all the ideas acquired by the material intellect constitute one single activity so far as the end and purpose is concerned (for it all leads to the perfection of the person), the agent which is the cause of it all must also be one. Hence there are not many Active Intellects, each responsible for certain ideas, but one Intellect is the cause of all the ideas realized in the material intellect. Moreover, as this Active Intellect gives the material intellect not merely a knowledge of separate ideas, but also an understanding of their relations to each other, in other words of the systematic unity connecting all ideas into one whole, it follows that the Active Intellect has a knowledge of the ideas from their unitary aspect. In other words, the unity of purpose and aim which is evident in the development of nature from the prime matter through the forms of the elements, the plant soul, the animal soul and up to the human reason, where the lower is for the sake of the higher, must reside as a unitary conception in the Active Intellect.

For the Active Intellect has another function besides developing