[Dicta de arbore quae dicitur Imago hominis]

For the flesh feels, but the soul uses the body as an instrument. Whence the flesh cannot feel without the soul, or the soul feels. Through these senses, the rational soul is distinguished by the fountain of goodness, so that it may be pleasurably chaste and arrive at that which is to be enjoyed, and that it may consider if momentary delight can be found in present creatures, how much more delight in the creator of all is to be sought in offices. But yet, if anyone were to recognize the goods of the interior senses, he would never be snatched away by the delight of the exterior senses. Estimation was given to man so that he might feel himself governed not only by the senses, but also by nature and by the providence of his creator.

Concerning the Fifth Image.

Imagination is a certain apprehensive potency which abstracts forms or images of sensible things introduced by the present sense, and having abstracted them, it entrusts them to the memory. For example, the form of some object I behold shines within it, and thus imagination abstracts the forms of things presented to the senses and preserves them when the thing is not present, and it uses them by imagining. And in this, it differs from the common sense, because that requires the presence of the thing. It differs from memory, because that preserves the present forms in a habitual way. The intention of imagination, however, is active concerning one single sensible form of a thing, because a spiritual substance, such as God, cannot be grasped by imagination, which Gregory rightly understood when he said in his Homilies: "The mind which lies in bodily images cannot rise to incorporeal things." Whence it happens that the more one does not know his own creator, the more he remains familiar with his own imagination. Thus it is defined by Augustine in the book On Spirit and Soul: Imagination is the likeness of a body received externally through the bodily senses by contact, and through those same senses reduced to a purer part in the spirit. This imagination is followed by its sister, fantasy, which in man they agree, because the intention of both is active regarding the forms of bodily things, but they differ in this, that imagination is active regarding forms as they are apprehended by the senses. Fantasy