THE SOUL.--Our soul is immaterial and more complete than that of animals, for St. Thomas does not formally deny that animals have souls; the instinct of animals is the sensitive soul according to Aristotle, which is capable of four faculties: sensibility, imagination, memory, and estimation, that is elementary intelligence: "The bird picks up straw, not because it gratifies her feelings [not by a movement of sensibility], but because it serves to make her nest. It is therefore necessary that an animal should perceive those intuitions which do not come within the scope of the senses. It is by opinion or estimation that it perceives these intuitions, these distant ends." We, mankind, possess a soul which is sensibility, imagination, memory, and reason. Reason is the faculty not only of having ideas, but of establishing connections and chains of connection between the ideas and of conceiving general ideas. Reason pauses before reaching God because the idea of God precisely is the only one which cannot be brought to the mind by the interrelation of ideas, for God surpasses all ideas; the idea of God is given by faith, which can be subsequently helped by reason, for the latter can work to make faith perceptible to reason. Our soul is full of passions, divisible into two great categories, the passions of desire and those of anger. The passions of desire are rapid or violent movements towards some object which seems to us a good; the passions of anger are movements of revolt against something which opposes our movement towards a good. The common root of all the passions is love, for it is obvious that from it are derived the passions of desire; and as for the passions of wrath they would not exist if we had no love of anything, in which case our desire not coming into collision would not turn into revolt against the obstacle. We are free to do good or evil, to master our evil passions and to follow those of which reason approves. Here reappears the objection of the knowledge God must have beforehand of our actions: if God foresees our actions we are not free; if free, we act contrary to his previsions, then He is not all-powerful. St. Thomas makes answer thus: "There is not prevision, there is vision, because we are in time whereas God is in eternity. He sees at one glance and instantaneously all the past, present, and future. Therefore, He does not foresee but see, and this vision does not hinder human freedom any more than being seen acting prevents one from acting. Because God knows our deeds after they are done, no one can plead that that prevents our full liberty to do them; if He knew them before it is the same as knowing them after, because for Him past, present, and future are all the same moment." This appears subtle but is not, for it only amounts to the statement that in speaking of God time must not be mentioned, for God is as much outside time as outside space.