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  3. To be passive may be taken in three ways. Firstly, in its most strict sense, when from a thing is taken something which belongs

To be passive may be taken in three ways. Firstly, in its most strict sense, when from a thing is taken something which belongs

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问题     To be passive may be taken in three ways. Firstly, in its most strict sense, when from a thing is taken something which belongs to it by virtue either of its nature, or of its proper inclination; as when water loses coolness by heating, and as when a man becomes ill or sad. Secondly, less strictly, a thing is said to be passive when something, whether suitable or unsuitable, is taken away from it. And in this way not only he who is ill is said to be passive, but also he who is healed; not only he that is sad, but also he that is joyful; or whatever way he be altered or moved. Thirdly, in a wide sense a thing is said to be passive, from the very fact that what is in potentiality to something receives that to which it was in potentiality, without being deprived of anything. And accordingly, whatever passes from potentiality to act may be said to be passive, even when it is perfected. It is thus that to understand is to be passive. This is clear from the following reason. For the intellect, as we have seen above, has an operation extending to universal being. We may therefore see whether an intellect is in act or potentiality by observing first of all the nature of the relation of the intellect to universal being. For we find an intellect whose relation to universal being is that of the act of all being; and such is the divine intellect, which the essence of God, in which, originally and virtually, all being pre-exists as in its first cause. Therefore the divine intellect is not in potentiality, but is pure act. But no created intellect can be an act in relation to the whole universal being; for then it would need to be an infinite being. Therefore no created intellect, by reason of very being, is the act of all things intelligible; but it is compared to these intelligible things as a potentiality to act.
    Now, potentiality has a double relation to act. There is a potentiality which is always perfected by its act. Such is the case with the matter of the heavenly bodies. And there is another potentiality, which is not always in act, but proceeds from potentiality to act; as we observe in things that are corrupted and generated. Hence the angelic intellect is always in act as regards those things which it can understand, by reason of its proximity to the first intellect, which is pure act, as we have said above. But the human intellect, which is the lowest in the order of intellects and most remote from the perfection of the divine intellect, is in potentiality with regard to things intelligible, and is at first like a clean tablet on which nothing is written, as the Philosopher says. This is made clear from the fact that at first we are only in potentiality towards understanding, and afterwards we are made to understand actually. And so it is evident that with us to understand is in a way to be passive, taking passive in the third sense. And consequently the intellect is a passive power.
According to the author, why can’t the human intellect be an act?
选项 A、It is created.
B、It is finite.
C、Both A and B
D、Neither A nor B
答案C
解析 细节题。根据第一段内容“But no created intellect can be an act in relation tothe whole universal being； for then it would need to be an infinite being．”可知，没有任何创造出来的智慧能成为一种关系整个宇宙生命的行为，因为它需要的是一个无限的生命。由此可知，人类理智之所以不能看做是一种行为，因为人类理智具有创造性，是有限的。所以正确答案是C选项。
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