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Natural Law Theory: Crash Course Philosophy #34
That is to say, we have demonstrative knowledge of x, that is, our knowledge begins from premises that we know with certainty by way of reflection upon sense experience, for example, all animals are mortal or there cannot be more in the effect than in its cause or causes, and ends by drawing logically valid conclusions from those premises. That power is what Thomas calls the active intellect. In other words, divine faith is a kind of certain knowledge by way of testimony for Thomas. For example, say that I am trying to remember the name of a particular musician. Since, for Thomas, human beings are animals too, they also possess the faculty of common sense. Before we speak of the intellectual powers and operations in addition to ratiocination that are at play when we come to have scientia, we must first say something about the non-intellectual cognitive powers that are sources of scientia for Thomas. The gravity of this sin is measured by the truth it perverts, the circumstances, intentions of the liar and harm done to the victims CCC A person who dies in mortal sin cannot enter the kingdom of heaven and is doomed to eternal suffering in hell. Following Aristotle, Thomas thinks the most capacious scientific account of a physical object or event involves mentioning its four causes, that is, its efficient, material, formal, and final causes. At worst, Socrates would not exist at all if we think the only substances are fundamental entities such as atoms, and Socrates is not an atom.
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