The soul’s proper accidents may be said to be the operative powers of the soul. As I indicated in an earlier post, which is the latest response concerning my initial inquiry, these accidental properties of the soul are many, emphasizing the intellect and will.
Now these accidental properties of the human person, or of any intelligent being I might add, are the basis for purposeful action. Accident as power or property is necessary for acquiring the various forms which the will chooses to have. I conclude that if the act of Socrates is primary, and this essential act is in potency to other accidental operations (powers or properties) distinct from the first essential act, then these powers, operations and properties are ordered to accidents.
Accidents seem to be very purposeful indeed, when taken in these terms. So I assume that your use of the term in lecture four is equivocal. Again my purpose is to clarify areas of being and identify any possibility of saying the same things Aquinas espoused in very intelligible terms.
Yes, we’re using the term differently. Might I suggest that you take a look at David Gordon’s book on economics, Introduction to Economic Reasoning. Dr. Gordon is philosopher who understands and appreciates Austrian economics.