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Human beings problematize this scheme. As the immaterial soul is different from the material body and removed from motion, it is also beyond celestial causation. The celestial bodies cannot be the cause of things that go on in the human understanding and the intellect because these are the powers of the immaterial soul. The only way that the heavens can act on the soul is « indirectly » and « accidentally » by stimulating the body and organs which can affect the operations of the intellect. 2 Similarly, because the will is part of the intellectual power of the soul, it too cannot be directly impressed upon by the celestial bodies.
Ficino ’ s medical astrology and its thomist context 395 make astrology a valid science. Divine providence organized the universe so that lower things are ruled by higher things, less noble things by nobler things. « And, of course, since the [human] body is mortal and transitory, it is lower and less noble than a heavenly body ». e to higher, active and movable principles. As such, Antonino believes that it is permitted and even beneficial to take « dates » into account in accordance with the logic of medicine and natural philosophy.
1195. Antonino takes these specific examples from Aquinas, Summa contra Gen4 Ibidem, pp. 1190-1191. tiles, iii, 92, 8, vol. 2, p. 46. 5 Ibidem, pp. 1190, 1192-1193. Antonino repeats this opinion in his discussion on fate, ii, 12, 11, vol. ii, p. 1199. 396 john christopoulos rules « vicious tendencies » that he receives from the stars. 1 « Philosophers and holy theologians conclude alike that it is false and even heretical to believe that man is forced to work good or evil by the constellations ».