24 Chapter III. 



other difference between intellect (intellectus) and 

 reason (ratio) consists in the fact, that the former signi- 

 fies the immediate insight into a truth and the latter the 

 power of drawing conclusions from the truth that has 

 been perceived. 1 But this is immaterial to our present 

 question, 2 as both distinctions imply only a notional, 

 not a real difference between intellect and reason, which 

 are obviously not two different entities, but only differ- 

 ent manifestations of one and the same mental power. 

 He who possesses intellect is able to perceive the rela- 

 tions that exist between different things and to draw 

 conclusions from them ; consequently he is able to grasp 

 the relation between means and end, to adapt the former 

 to the latter ; he is able to act reasonably, and therefore 

 he possesses reason likewise. Hence it is obvious that 

 all those who ascribe intellect to animals, are logically 

 forced to attribute reason to them. 



The "Reform Philosopher" Immanuel Kant has, it 

 is true, excogitated another difference between intellect 

 and reason. 3 Still in calling the former a power of 



*) See Thorn, de Aq., Summ. theol. 1 q. 59, a. 1 ad 1: "Intellectus 

 et ratio differunt quantum ad modum cognoscendi; quia scillicet in- 

 tellectus cognoscit simplici intuitu, ratio vero discurrendo de uno in 

 aliud." This distinction between intellectus and ratio, commonly held in 

 Scholastic Philosophy, is not quite covered by the distinction between 

 intellect and reason made by modern usage, since the intellectus is more 

 perfect than the ratio, whilst vice versa the reason is more perfect than 

 the intellect. 



2 ) In as far as the power of drawing conclusions (ratio) implies an 

 imperfection in opposition to the immediate perception of truths (intel- 

 lectus), it is apparently not a characteristic note of intellect in general, 

 but only of an imperfect intellect, and as the pretended intellect of 

 animals is not supposed to be more perfect, but less perfect than that of 

 man, this moment is of no importance in our present investigation. 



s ) "Kritik der Rcinen Vernunft" (Kants Werke 2, Leipzig, 1838), 

 p.. 280. 



