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St. Thomas’ concept of man is characterized by self-determination, self-governance and self-creation based on his notion of rational nature. These characteristics presuppose that each one has his own intellect, that is, everyone should be a subject of his own intellectual activity. The presumption seems to be commonly accepted these days. No one may raise any further questions about it. But the sphere of 13th century was different. There was a big controversy about the unity of human intellect. A muslim philosopher Averroes, who was called the Commentator, insisted that the intellect, which is the principle of intellectual operation, could not belong to each individual person. This position runs counter to that of St. Thomas. Accordingly, St. Thomas should cope with Averroes’s arguments. Just pointing out the commonly accepted empirical fact that each one is a subject of his own intellectual operation do not suffice for that purpose. It needs to be supported by the philosophical arguments. The pivotal point is whether St. Thomas’s notion of human soul, which is not only a substantial form of the body but also a subsisting form in itself, could be theologically justified or not. As is well known, St. Thomas willingly accepted the Aristotelian matter-form principles, which seems favor not the position of his own but that of Averroes. He, however, do not confine himself to that principles. As is usual, his unique metaphysical principle of ‘esse’ plays also a core role in his argument for his notion of human soul.