annotate summa/latin/sth2094.html @ 35:178aed5d2c3c

convert to XML
author ht
date Mon, 30 Nov 2009 22:05:42 +0000
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1 <!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Transitional//EN"
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2 "http://www.w3.org/TR/xhtml1/DTD/xhtml1-transitional.dtd">
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3 <html lang="LA" xmlns="http://www.w3.org/1999/xhtml" xml:lang="LA">
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4 <head>
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5 <meta name="generator" content=
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6 "HTML Tidy for Windows (vers 1st February 2005), see www.w3.org" />
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7 <meta http-equiv="Content-Type" content=
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8 "text/html; charset=us-ascii" />
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9 <meta http-equiv="Content-Style-Type" content="text/css" />
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10 <meta http-equiv="Content-Script-Type" content="text/javascript" />
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11 <meta name="keywords" content=
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12 "Thomas de Aquino, Summa Theologiae, Corpus Thomisticum" />
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13 <meta name="language" content="Latin" />
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14 <meta name="security" content="public" />
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15 <meta name="owner" content="ealarcon@unav.es" />
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16 <meta name="author" content="Enrique Alarc&oacute;n" />
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17 <meta name="abstract" content="" />
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18 <link rel="stylesheet" media="screen" href="vscreen.css" type=
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19 "text/css" />
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20 <link rel="stylesheet" media="print" href="vprint.css" type=
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21 "text/css" />
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22 <title>Thomas de Aquino, Summa Theologiae, I&ordf;-IIae q.
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23 94</title>
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24 </head>
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25 <body>
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26 <a href="http://www.corpusthomisticum.org/"></a>
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27 <div class="tres">CORPUS THOMISTICUM</div>
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28 <div class="uno">Sancti Thomae de Aquino</div>
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29 <div class="uno">Summa Theologiae</div>
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30 <div class="dos">prima pars secundae partis quaestio XCIV</div>
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31 <br />
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32 <div class="centro">
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33 <table align="center" summary="Imago">
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34 <tr>
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35 <th><img src="icons/fugit190.jpg" width="275" height="190" border=
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36 "0" alt=
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37 "Thomas de Aquino a Filippino Lippi depictus (Cappella Carafa, S. Maria sopra Minerva, Roma)"
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38 align="middle" /></th>
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39 </tr>
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40 </table>
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41 <br />
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42 <span class="tres">Textum Leoninum Romae 1892 editum<br />
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43 ac automato translatum a Roberto Busa SJ in taenias
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44 magneticas<br />
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45 denuo recognovit Enrique Alarc&oacute;n atque instruxit<br />
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46 <br /></span><br />
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47 <hr />
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48 <br />
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49 <p><a href="sth2093.html"><img src="icons/ageretro.gif" width="19"
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50 height="19" align="middle" border="0" alt="age retro" /></a> &nbsp;
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51 <a href="sth2095.html"><img src="icons/ageultra.gif" width="19"
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52 height="19" align="middle" border="0" alt="age ultra" /></a></p>
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53 <script language="JavaScript" type="text/javascript">
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54 //<![CDATA[
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55 <!--
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56 // original code by Bill Trefzger 12/12/96; revised by Enrique Alarcon 12/9/2000
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62 document.write('<OPTION VALUE="iopera.html">Opera omnia');
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65 document.write('<OPTION VALUE="#37578">I&ordf;-IIae q. 94 pr.');
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91 document.write('<OPTION VALUE="#37604">I&ordf;-IIae q. 94 a. 4 arg. 1');
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99 document.write('<OPTION VALUE="#37612">I&ordf;-IIae q. 94 a. 5 arg. 1');
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106 document.write('<OPTION VALUE="#37619">I&ordf;-IIae q. 94 a. 5 ad 3');
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107 document.write('<OPTION VALUE="#37620">I&ordf;-IIae q. 94 a. 6 arg. 1');
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108 document.write('<OPTION VALUE="#37621">I&ordf;-IIae q. 94 a. 6 arg. 2');
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114 document.write('<OPTION VALUE="#37627">I&ordf;-IIae q. 94 a. 6 ad 3');
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115 document.write('<\/SELECT>');
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116 document.write('<BR><BR>');
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117 document.write('<INPUT TYPE="button" VALUE="Agedum" ONCLICK="go()">');
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118 document.write('<\/FORM>');
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119 // -->
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120 //]]>
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121 </script><br />
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122 <hr />
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123 <br /></div>
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124 <div class="D">Quaestio 94</div>
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125 <div class="G">Prooemium</div>
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126 <p title="I-II q. 94 pr."><a name="37578"><span class="ref">[37578]
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127 I&ordf;-IIae q. 94 pr.</span></a> Deinde considerandum est de lege
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128 naturali. Et circa hoc quaeruntur sex. Primo, quid sit lex
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129 naturalis. Secundo, quae sint praecepta legis naturalis. Tertio,
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130 utrum omnes actus virtutum sint de lege naturali. Quarto, utrum lex
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131 naturalis sit una apud omnes. Quinto, utrum sit mutabilis. Sexto,
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132 utrum possit a mente hominis deleri.</p>
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133 <br />
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134 <div class="E">Articulus 1</div>
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135 <p title="I-II q. 94 a. 1 arg. 1"><a name="37579"><span class=
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136 "ref">[37579] I&ordf;-IIae q. 94 a. 1 arg. 1</span></a> Ad primum
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137 sic proceditur. Videtur quod lex naturalis sit habitus. Quia ut
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138 philosophus dicit, in II Ethic., <i>tria sunt in anima, potentia,
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139 habitus et passio</i>. Sed naturalis lex non est aliqua potentiarum
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140 animae, nec aliqua passionum, ut patet enumerando per singula. Ergo
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141 lex naturalis est habitus.</p>
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142 <p title="I-II q. 94 a. 1 arg. 2"><a name="37580"><span class=
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143 "ref">[37580] I&ordf;-IIae q. 94 a. 1 arg. 2</span></a> Praeterea,
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144 Basilius dicit quod conscientia, sive synderesis, est lex
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145 intellectus nostri, quod non potest intelligi nisi de lege
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146 naturali. Sed synderesis est habitus quidam, ut in primo habitum
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147 est. Ergo lex naturalis est habitus.</p>
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148 <p title="I-II q. 94 a. 1 arg. 3"><a name="37581"><span class=
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149 "ref">[37581] I&ordf;-IIae q. 94 a. 1 arg. 3</span></a> Praeterea,
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150 lex naturalis semper in homine manet, ut infra patebit. Sed non
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151 semper ratio hominis, ad quam lex pertinet, cogitat de lege
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152 naturali. Ergo lex naturalis non est actus, sed habitus.</p>
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153 <p title="I-II q. 94 a. 1 s. c."><a name="37582"><span class=
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154 "ref">[37582] I&ordf;-IIae q. 94 a. 1 s. c.</span></a> Sed contra
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155 est quod Augustinus dicit, in libro de bono coniugali, quod
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156 <i>habitus est quo aliquid agitur cum opus est</i>. Sed naturalis
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157 lex non est huiusmodi, est enim in parvulis et damnatis, qui per
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158 eam agere non possunt. Ergo lex naturalis non est habitus.</p>
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159 <p title="I-II q. 94 a. 1 co."><a name="37583"><span class=
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160 "ref">[37583] I&ordf;-IIae q. 94 a. 1 co.</span></a> Respondeo
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161 dicendum quod aliquid potest dici esse habitus dupliciter. Uno
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162 modo, proprie et essentialiter, et sic lex naturalis non est
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163 habitus. Dictum est enim supra quod lex naturalis est aliquid per
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164 rationem constitutum, sicut etiam propositio est quoddam opus
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165 rationis. Non est autem idem quod quis agit, et quo quis agit,
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166 aliquis enim per habitum grammaticae agit orationem congruam. Cum
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167 igitur habitus sit quo quis agit, non potest esse quod lex aliqua
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168 sit habitus proprie et essentialiter. Alio modo potest dici habitus
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169 id quod habitu tenetur, sicut dicitur fides id quod fide tenetur.
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170 Et hoc modo, quia praecepta legis naturalis quandoque considerantur
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171 in actu a ratione, quandoque autem sunt in ea habitualiter tantum,
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172 secundum hunc modum potest dici quod lex naturalis sit habitus.
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173 Sicut etiam principia indemonstrabilia in speculativis non sunt
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174 ipse habitus principiorum, sed sunt principia quorum est
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175 habitus.</p>
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176 <p title="I-II q. 94 a. 1 ad 1"><a name="37584"><span class=
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177 "ref">[37584] I&ordf;-IIae q. 94 a. 1 ad 1</span></a> Ad primum
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178 ergo dicendum quod philosophus intendit ibi investigare genus
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179 virtutis, et cum manifestum sit quod virtus sit quoddam principium
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180 actus, illa tantum ponit quae sunt principia humanorum actuum,
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181 scilicet potentias, habitus et passiones. Praeter haec autem tria
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182 sunt quaedam alia in anima, sicut quidam actus, ut velle est in
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183 volente; et etiam cognita sunt in cognoscente; et proprietates
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184 naturales animae insunt ei, ut immortalitas et alia huiusmodi.</p>
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185 <p title="I-II q. 94 a. 1 ad 2"><a name="37585"><span class=
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186 "ref">[37585] I&ordf;-IIae q. 94 a. 1 ad 2</span></a> Ad secundum
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187 dicendum quod synderesis dicitur lex intellectus nostri, inquantum
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188 est habitus continens praecepta legis naturalis, quae sunt prima
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189 principia operum humanorum.</p>
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190 <p title="I-II q. 94 a. 1 ad 3"><a name="37586"><span class=
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191 "ref">[37586] I&ordf;-IIae q. 94 a. 1 ad 3</span></a> Ad tertium
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192 dicendum quod ratio illa concludit quod lex naturalis habitualiter
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193 tenetur. Et hoc concedimus.</p>
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194 <p title="I-II q. 94 a. 1 ad 4"><a name="37587"><span class=
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195 "ref">[37587] I&ordf;-IIae q. 94 a. 1 ad 4</span></a> Ad id vero
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196 quod in contrarium obiicitur, dicendum quod eo quod habitualiter
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197 inest, quandoque aliquis uti non potest propter aliquod
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198 impedimentum, sicut homo non potest uti habitu scientiae propter
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199 somnum. Et similiter puer non potest uti habitu intellectus
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200 principiorum, vel etiam lege naturali, quae ei habitualiter inest,
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201 propter defectum aetatis.</p>
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202 <br />
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203 <div class="E">Articulus 2</div>
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204 <p title="I-II q. 94 a. 2 arg. 1"><a name="37588"><span class=
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205 "ref">[37588] I&ordf;-IIae q. 94 a. 2 arg. 1</span></a> Ad secundum
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206 sic proceditur. Videtur quod lex naturalis non contineat plura
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207 praecepta, sed unum tantum. Lex enim continetur in genere
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208 praecepti, ut supra habitum est. Si igitur essent multa praecepta
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209 legis naturalis, sequeretur quod etiam essent multae leges
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210 naturales.</p>
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211 <p title="I-II q. 94 a. 2 arg. 2"><a name="37589"><span class=
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212 "ref">[37589] I&ordf;-IIae q. 94 a. 2 arg. 2</span></a> Praeterea,
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213 lex naturalis consequitur hominis naturam. Sed humana natura est
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214 una secundum totum, licet sit multiplex secundum partes. Aut ergo
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215 est unum praeceptum tantum legis naturae, propter unitatem totius,
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216 aut sunt multa, secundum multitudinem partium humanae naturae. Et
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217 sic oportebit quod etiam ea quae sunt de inclinatione
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218 concupiscibilis, pertineant ad legem naturalem.</p>
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219 <p title="I-II q. 94 a. 2 arg. 3"><a name="37590"><span class=
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220 "ref">[37590] I&ordf;-IIae q. 94 a. 2 arg. 3</span></a> Praeterea,
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221 lex est aliquid ad rationem pertinens, ut supra dictum est. Sed
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222 ratio in homine est una tantum. Ergo solum unum praeceptum est
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223 legis naturalis.</p>
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224 <p title="I-II q. 94 a. 2 s. c."><a name="37591"><span class=
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225 "ref">[37591] I&ordf;-IIae q. 94 a. 2 s. c.</span></a> Sed contra
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226 est quia sic se habent praecepta legis naturalis in homine quantum
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227 ad operabilia, sicut se habent prima principia in demonstrativis.
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228 Sed prima principia indemonstrabilia sunt plura. Ergo etiam
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229 praecepta legis naturae sunt plura.</p>
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230 <p title="I-II q. 94 a. 2 co."><a name="37592"><span class=
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231 "ref">[37592] I&ordf;-IIae q. 94 a. 2 co.</span></a> Respondeo
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232 dicendum quod, sicut supra dictum est, praecepta legis naturae hoc
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233 modo se habent ad rationem practicam, sicut principia prima
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234 demonstrationum se habent ad rationem speculativam, utraque enim
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235 sunt quaedam principia per se nota. Dicitur autem aliquid per se
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236 notum dupliciter, uno modo, secundum se; alio modo, quoad nos.
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237 Secundum se quidem quaelibet propositio dicitur per se nota, cuius
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238 praedicatum est de ratione subiecti, contingit tamen quod ignoranti
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239 definitionem subiecti, talis propositio non erit per se nota. Sicut
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240 ista propositio, homo est rationale, est per se nota secundum sui
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241 naturam, quia qui dicit hominem, dicit rationale, et tamen
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242 ignoranti quid sit homo, haec propositio non est per se nota. Et
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243 inde est quod, sicut dicit Boetius, in libro de Hebdomad., quaedam
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244 sunt dignitates vel propositiones per se notae communiter omnibus,
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245 et huiusmodi sunt illae propositiones quarum termini sunt omnibus
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246 noti, ut, omne totum est maius sua parte, et, quae uni et eidem
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247 sunt aequalia, sibi invicem sunt aequalia. Quaedam vero
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248 propositiones sunt per se notae solis sapientibus, qui terminos
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249 propositionum intelligunt quid significent, sicut intelligenti quod
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250 Angelus non est corpus, per se notum est quod non est
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251 circumscriptive in loco, quod non est manifestum rudibus, qui hoc
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252 non capiunt. In his autem quae in apprehensione omnium cadunt,
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253 quidam ordo invenitur. Nam illud quod primo cadit in apprehensione,
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254 est ens, cuius intellectus includitur in omnibus quaecumque quis
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255 apprehendit. Et ideo primum principium indemonstrabile est quod non
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256 est simul affirmare et negare, quod fundatur supra rationem entis
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257 et non entis, et super hoc principio omnia alia fundantur, ut
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258 dicitur in IV Metaphys. Sicut autem ens est primum quod cadit in
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259 apprehensione simpliciter, ita bonum est primum quod cadit in
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260 apprehensione practicae rationis, quae ordinatur ad opus, omne enim
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261 agens agit propter finem, qui habet rationem boni. Et ideo primum
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262 principium in ratione practica est quod fundatur supra rationem
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263 boni, quae est, bonum est quod omnia appetunt. Hoc est ergo primum
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264 praeceptum legis, quod bonum est faciendum et prosequendum, et
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265 malum vitandum. Et super hoc fundantur omnia alia praecepta legis
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266 naturae, ut scilicet omnia illa facienda vel vitanda pertineant ad
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267 praecepta legis naturae, quae ratio practica naturaliter
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268 apprehendit esse bona humana. Quia vero bonum habet rationem finis,
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269 malum autem rationem contrarii, inde est quod omnia illa ad quae
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270 homo habet naturalem inclinationem, ratio naturaliter apprehendit
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271 ut bona, et per consequens ut opere prosequenda, et contraria eorum
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272 ut mala et vitanda. Secundum igitur ordinem inclinationum
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273 naturalium, est ordo praeceptorum legis naturae. Inest enim primo
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274 inclinatio homini ad bonum secundum naturam in qua communicat cum
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275 omnibus substantiis, prout scilicet quaelibet substantia appetit
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276 conservationem sui esse secundum suam naturam. Et secundum hanc
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277 inclinationem, pertinent ad legem naturalem ea per quae vita
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278 hominis conservatur, et contrarium impeditur. Secundo inest homini
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279 inclinatio ad aliqua magis specialia, secundum naturam in qua
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280 communicat cum ceteris animalibus. Et secundum hoc, dicuntur ea
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281 esse de lege naturali quae natura omnia animalia docuit, ut est
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282 coniunctio maris et feminae, et educatio liberorum, et similia.
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283 Tertio modo inest homini inclinatio ad bonum secundum naturam
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284 rationis, quae est sibi propria, sicut homo habet naturalem
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285 inclinationem ad hoc quod veritatem cognoscat de Deo, et ad hoc
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286 quod in societate vivat. Et secundum hoc, ad legem naturalem
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287 pertinent ea quae ad huiusmodi inclinationem spectant, utpote quod
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288 homo ignorantiam vitet, quod alios non offendat cum quibus debet
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289 conversari, et cetera huiusmodi quae ad hoc spectant.</p>
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290 <p title="I-II q. 94 a. 2 ad 1"><a name="37593"><span class=
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291 "ref">[37593] I&ordf;-IIae q. 94 a. 2 ad 1</span></a> Ad primum
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292 ergo dicendum quod omnia ista praecepta legis naturae, inquantum
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293 referuntur ad unum primum praeceptum, habent rationem unius legis
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294 naturalis.</p>
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295 <p title="I-II q. 94 a. 2 ad 2"><a name="37594"><span class=
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296 "ref">[37594] I&ordf;-IIae q. 94 a. 2 ad 2</span></a> Ad secundum
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297 dicendum quod omnes inclinationes quarumcumque partium humanae
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298 naturae, puta concupiscibilis et irascibilis, secundum quod
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299 regulantur ratione, pertinent ad legem naturalem, et reducuntur ad
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300 unum primum praeceptum, ut dictum est. Et secundum hoc, sunt multa
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301 praecepta legis naturae in seipsis, quae tamen communicant in una
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302 radice.</p>
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303 <p title="I-II q. 94 a. 2 ad 3"><a name="37595"><span class=
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304 "ref">[37595] I&ordf;-IIae q. 94 a. 2 ad 3</span></a> Ad tertium
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305 dicendum quod ratio, etsi in se una sit, tamen est ordinativa
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306 omnium quae ad homines spectant. Et secundum hoc, sub lege rationis
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307 continentur omnia ea quae ratione regulari possunt.</p>
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308 <br />
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309 <div class="E">Articulus 3</div>
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310 <p title="I-II q. 94 a. 3 arg. 1"><a name="37596"><span class=
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311 "ref">[37596] I&ordf;-IIae q. 94 a. 3 arg. 1</span></a> Ad tertium
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312 sic proceditur. Videtur quod non omnes actus virtutum sint de lege
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313 naturae. Quia, ut supra dictum est, de ratione legis est ut
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314 ordinetur ad bonum commune. Sed quidam virtutum actus ordinantur ad
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315 bonum privatum alicuius, ut patet praecipue in actibus
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316 temperantiae. Non ergo omnes actus virtutum legi subduntur
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317 naturali.</p>
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318 <p title="I-II q. 94 a. 3 arg. 2"><a name="37597"><span class=
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319 "ref">[37597] I&ordf;-IIae q. 94 a. 3 arg. 2</span></a> Praeterea,
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320 omnia peccata aliquibus virtuosis actibus opponuntur. Si igitur
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321 omnes actus virtutum sint de lege naturae, videtur ex consequenti
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322 quod omnia peccata sint contra naturam. Quod tamen specialiter de
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323 quibusdam peccatis dicitur.</p>
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324 <p title="I-II q. 94 a. 3 arg. 3"><a name="37598"><span class=
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325 "ref">[37598] I&ordf;-IIae q. 94 a. 3 arg. 3</span></a> Praeterea,
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326 in his quae sunt secundum naturam, omnes conveniunt. Sed in actibus
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327 virtutum non omnes conveniunt, aliquid enim est virtuosum uni, quod
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328 est alteri vitiosum. Ergo non omnes actus virtutum sunt de lege
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329 naturae.</p>
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330 <p title="I-II q. 94 a. 3 s. c."><a name="37599"><span class=
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331 "ref">[37599] I&ordf;-IIae q. 94 a. 3 s. c.</span></a> Sed contra
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332 est quod Damascenus dicit, in III libro, quod virtutes sunt
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333 naturales. Ergo et actus virtuosi subiacent legi naturae.</p>
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334 <p title="I-II q. 94 a. 3 co."><a name="37600"><span class=
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335 "ref">[37600] I&ordf;-IIae q. 94 a. 3 co.</span></a> Respondeo
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336 dicendum quod de actibus virtuosis dupliciter loqui possumus, uno
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337 modo, inquantum sunt virtuosi; alio modo, inquantum sunt tales
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338 actus in propriis speciebus considerati. Si igitur loquamur de
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339 actibus virtutum inquantum sunt virtuosi, sic omnes actus virtuosi
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340 pertinent ad legem naturae. Dictum est enim quod ad legem naturae
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341 pertinet omne illud ad quod homo inclinatur secundum suam naturam.
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342 Inclinatur autem unumquodque naturaliter ad operationem sibi
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343 convenientem secundum suam formam, sicut ignis ad calefaciendum.
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344 Unde cum anima rationalis sit propria forma hominis, naturalis
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345 inclinatio inest cuilibet homini ad hoc quod agat secundum
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346 rationem. Et hoc est agere secundum virtutem. Unde secundum hoc,
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347 omnes actus virtutum sunt de lege naturali, dictat enim hoc
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348 naturaliter unicuique propria ratio, ut virtuose agat. Sed si
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349 loquamur de actibus virtuosis secundum seipsos, prout scilicet in
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350 propriis speciebus considerantur, sic non omnes actus virtuosi sunt
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351 de lege naturae. Multa enim secundum virtutem fiunt, ad quae natura
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352 non primo inclinat; sed per rationis inquisitionem ea homines
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353 adinvenerunt, quasi utilia ad bene vivendum.</p>
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354 <p title="I-II q. 94 a. 3 ad 1"><a name="37601"><span class=
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355 "ref">[37601] I&ordf;-IIae q. 94 a. 3 ad 1</span></a> Ad primum
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356 ergo dicendum quod temperantia est circa concupiscentias naturales
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357 cibi et potus et venereorum, quae quidem ordinantur ad bonum
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358 commune naturae, sicut et alia legalia ordinantur ad bonum commune
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359 morale.</p>
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360 <p title="I-II q. 94 a. 3 ad 2"><a name="37602"><span class=
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361 "ref">[37602] I&ordf;-IIae q. 94 a. 3 ad 2</span></a> Ad secundum
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362 dicendum quod natura hominis potest dici vel illa quae est propria
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363 homini, et secundum hoc, omnia peccata, inquantum sunt contra
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364 rationem, sunt etiam contra naturam, ut patet per Damascenum, in II
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365 libro. Vel illa quae est communis homini et aliis animalibus, et
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366 secundum hoc, quaedam specialia peccata dicuntur esse contra
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367 naturam; sicut contra commixtionem maris et feminae, quae est
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368 naturalis omnibus animalibus, est concubitus masculorum, quod
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369 specialiter dicitur vitium contra naturam.</p>
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370 <p title="I-II q. 94 a. 3 ad 3"><a name="37603"><span class=
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371 "ref">[37603] I&ordf;-IIae q. 94 a. 3 ad 3</span></a> Ad tertium
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372 dicendum quod ratio illa procedit de actibus secundum seipsos
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373 consideratis. Sic enim, propter diversas hominum conditiones,
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374 contingit quod aliqui actus sunt aliquibus virtuosi, tanquam eis
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375 proportionati et convenientes, qui tamen sunt aliis vitiosi,
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376 tanquam eis non proportionati.</p>
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377 <br />
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378 <div class="E">Articulus 4</div>
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379 <p title="I-II q. 94 a. 4 arg. 1"><a name="37604"><span class=
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380 "ref">[37604] I&ordf;-IIae q. 94 a. 4 arg. 1</span></a> Ad quartum
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381 sic proceditur. Videtur quod lex naturae non sit una apud omnes.
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382 Dicitur enim in decretis, dist. I, quod <i>ius naturale est quod in
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383 lege et in Evangelio continetur</i>. Sed hoc non est commune
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384 omnibus, quia, ut dicitur Rom. X, <i>non omnes obediunt
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385 Evangelio</i>. Ergo lex naturalis non est una apud omnes.</p>
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386 <p title="I-II q. 94 a. 4 arg. 2"><a name="37605"><span class=
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387 "ref">[37605] I&ordf;-IIae q. 94 a. 4 arg. 2</span></a> Praeterea,
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388 ea quae sunt secundum legem, iusta esse dicuntur, ut dicitur in V
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389 Ethic. Sed in eodem libro dicitur quod nihil est ita iustum apud
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390 omnes, quin apud aliquos diversificetur. Ergo lex etiam naturalis
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391 non est apud omnes eadem.</p>
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392 <p title="I-II q. 94 a. 4 arg. 3"><a name="37606"><span class=
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393 "ref">[37606] I&ordf;-IIae q. 94 a. 4 arg. 3</span></a> Praeterea,
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394 ad legem naturae pertinet id ad quod homo secundum naturam suam
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395 inclinatur, ut supra dictum est. Sed diversi homines naturaliter ad
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396 diversa inclinantur, alii quidem ad concupiscentiam voluptatum,
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397 alii ad desideria honorum, alii ad alia. Ergo non est una lex
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398 naturalis apud omnes.</p>
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399 <p title="I-II q. 94 a. 4 s. c."><a name="37607"><span class=
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400 "ref">[37607] I&ordf;-IIae q. 94 a. 4 s. c.</span></a> Sed contra
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401 est quod Isidorus dicit, in libro Etymol., <i>ius naturale est
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402 commune omnium nationum</i>.</p>
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403 <p title="I-II q. 94 a. 4 co."><a name="37608"><span class=
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404 "ref">[37608] I&ordf;-IIae q. 94 a. 4 co.</span></a> Respondeo
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405 dicendum quod, sicut supra dictum est, ad legem naturae pertinent
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406 ea ad quae homo naturaliter inclinatur; inter quae homini proprium
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407 est ut inclinetur ad agendum secundum rationem. Ad rationem autem
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408 pertinet ex communibus ad propria procedere, ut patet ex I Physic.
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409 Aliter tamen circa hoc se habet ratio speculativa, et aliter ratio
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410 practica. Quia enim ratio speculativa praecipue negotiatur circa
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411 necessaria, quae impossibile est aliter se habere, absque aliquo
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412 defectu invenitur veritas in conclusionibus propriis, sicut et in
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413 principiis communibus. Sed ratio practica negotiatur circa
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414 contingentia, in quibus sunt operationes humanae, et ideo, etsi in
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415 communibus sit aliqua necessitas, quanto magis ad propria
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416 descenditur, tanto magis invenitur defectus. Sic igitur in
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417 speculativis est eadem veritas apud omnes tam in principiis quam in
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418 conclusionibus, licet veritas non apud omnes cognoscatur in
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419 conclusionibus, sed solum in principiis, quae dicuntur communes
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420 conceptiones. In operativis autem non est eadem veritas vel
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421 rectitudo practica apud omnes quantum ad propria, sed solum quantum
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422 ad communia, et apud illos apud quos est eadem rectitudo in
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423 propriis, non est aequaliter omnibus nota. Sic igitur patet quod,
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424 quantum ad communia principia rationis sive speculativae sive
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425 practicae, est eadem veritas seu rectitudo apud omnes, et
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426 aequaliter nota. Quantum vero ad proprias conclusiones rationis
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427 speculativae, est eadem veritas apud omnes, non tamen aequaliter
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428 omnibus nota, apud omnes enim verum est quod triangulus habet tres
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429 angulos aequales duobus rectis, quamvis hoc non sit omnibus notum.
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430 Sed quantum ad proprias conclusiones rationis practicae, nec est
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431 eadem veritas seu rectitudo apud omnes; nec etiam apud quos est
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432 eadem, est aequaliter nota. Apud omnes enim hoc rectum est et
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433 verum, ut secundum rationem agatur. Ex hoc autem principio sequitur
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434 quasi conclusio propria, quod deposita sint reddenda. Et hoc quidem
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435 ut in pluribus verum est, sed potest in aliquo casu contingere quod
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436 sit damnosum, et per consequens irrationabile, si deposita
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437 reddantur; puta si aliquis petat ad impugnandam patriam. Et hoc
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438 tanto magis invenitur deficere, quanto magis ad particularia
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439 descenditur, puta si dicatur quod deposita sunt reddenda cum tali
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440 cautione, vel tali modo, quanto enim plures conditiones
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441 particulares apponuntur, tanto pluribus modis poterit deficere, ut
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442 non sit rectum vel in reddendo vel in non reddendo. Sic igitur
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443 dicendum est quod lex naturae, quantum ad prima principia communia,
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444 est eadem apud omnes et secundum rectitudinem, et secundum
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445 notitiam. Sed quantum ad quaedam propria, quae sunt quasi
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446 conclusiones principiorum communium, est eadem apud omnes ut in
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447 pluribus et secundum rectitudinem et secundum notitiam, sed ut in
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448 paucioribus potest deficere et quantum ad rectitudinem, propter
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449 aliqua particularia impedimenta (sicut etiam naturae generabiles et
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450 corruptibiles deficiunt ut in paucioribus, propter impedimenta), et
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451 etiam quantum ad notitiam; et hoc propter hoc quod aliqui habent
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452 depravatam rationem ex passione, seu ex mala consuetudine, seu ex
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453 mala habitudine naturae; sicut apud germanos olim latrocinium non
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454 reputabatur iniquum, cum tamen sit expresse contra legem naturae,
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455 ut refert Iulius Caesar, in libro de bello Gallico.</p>
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456 <p title="I-II q. 94 a. 4 ad 1"><a name="37609"><span class=
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457 "ref">[37609] I&ordf;-IIae q. 94 a. 4 ad 1</span></a> Ad primum
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458 ergo dicendum quod verbum illud non est sic intelligendum quasi
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459 omnia quae in lege et in Evangelio continentur, sint de lege
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460 naturae, cum multa tradantur ibi supra naturam, sed quia ea quae
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461 sunt de lege naturae, plenarie ibi traduntur. Unde cum dixisset
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462 Gratianus quod <i>ius naturale est quod in lege et in Evangelio
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463 continetur</i>, statim, exemplificando, subiunxit, <i>quo quisque
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464 iubetur alii facere quod sibi vult fieri</i>.</p>
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465 <p title="I-II q. 94 a. 4 ad 2"><a name="37610"><span class=
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466 "ref">[37610] I&ordf;-IIae q. 94 a. 4 ad 2</span></a> Ad secundum
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467 dicendum quod verbum philosophi est intelligendum de his quae sunt
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468 naturaliter iusta non sicut principia communia, sed sicut quaedam
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469 conclusiones ex his derivatae; quae ut in pluribus rectitudinem
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470 habent, et ut in paucioribus deficiunt.</p>
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471 <p title="I-II q. 94 a. 4 ad 3"><a name="37611"><span class=
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472 "ref">[37611] I&ordf;-IIae q. 94 a. 4 ad 3</span></a> Ad tertium
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473 dicendum quod, sicut ratio in homine dominatur et imperat aliis
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474 potentiis, ita oportet quod omnes inclinationes naturales ad alias
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475 potentias pertinentes ordinentur secundum rationem. Unde hoc est
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476 apud omnes communiter rectum, ut secundum rationem dirigantur omnes
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477 hominum inclinationes.</p>
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478 <br />
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479 <div class="E">Articulus 5</div>
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480 <p title="I-II q. 94 a. 5 arg. 1"><a name="37612"><span class=
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481 "ref">[37612] I&ordf;-IIae q. 94 a. 5 arg. 1</span></a> Ad quintum
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482 sic proceditur. Videtur quod lex naturae mutari possit. Quia super
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483 illud Eccli. XVII, <i>addidit eis disciplinam et legem vitae</i>,
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484 dicit Glossa, <i>legem litterae, quantum ad correctionem legis
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485 naturalis, scribi voluit</i>. Sed illud quod corrigitur, mutatur.
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486 Ergo lex naturalis potest mutari.</p>
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487 <p title="I-II q. 94 a. 5 arg. 2"><a name="37613"><span class=
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488 "ref">[37613] I&ordf;-IIae q. 94 a. 5 arg. 2</span></a> Praeterea,
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489 contra legem naturalem est occisio innocentis, et etiam adulterium
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490 et furtum. Sed ista inveniuntur esse mutata a Deo, puta cum Deus
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491 praecepit Abrahae quod occideret filium innocentem, ut habetur Gen.
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492 XXII; et cum praecepit Iudaeis ut mutuata Aegyptiorum vasa
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493 subriperent, ut habetur Exod. XII; et cum praecepit Osee ut uxorem
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494 fornicariam acciperet, ut habetur Osee I. Ergo lex naturalis potest
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495 mutari.</p>
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496 <p title="I-II q. 94 a. 5 arg. 3"><a name="37614"><span class=
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diff changeset
497 "ref">[37614] I&ordf;-IIae q. 94 a. 5 arg. 3</span></a> Praeterea,
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498 Isidorus dicit, in libro Etymol., quod <i>communis omnium
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499 possessio, et una libertas, est de iure naturali</i>. Sed haec
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500 videmus esse commutata per leges humanas. Ergo videtur quod lex
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501 naturalis sit mutabilis.</p>
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diff changeset
502 <p title="I-II q. 94 a. 5 s. c."><a name="37615"><span class=
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diff changeset
503 "ref">[37615] I&ordf;-IIae q. 94 a. 5 s. c.</span></a> Sed contra
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504 est quod dicitur in decretis, dist. V, <i>naturale ius ab exordio
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diff changeset
505 rationalis creaturae. Nec variatur tempore, sed immutabile
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506 permanet</i>.</p>
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507 <p title="I-II q. 94 a. 5 co."><a name="37616"><span class=
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diff changeset
508 "ref">[37616] I&ordf;-IIae q. 94 a. 5 co.</span></a> Respondeo
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diff changeset
509 dicendum quod lex naturalis potest intelligi mutari dupliciter. Uno
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510 modo, per hoc quod aliquid ei addatur. Et sic nihil prohibet legem
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diff changeset
511 naturalem mutari, multa enim supra legem naturalem superaddita
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512 sunt, ad humanam vitam utilia, tam per legem divinam, quam etiam
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513 per leges humanas. Alio modo intelligitur mutatio legis naturalis
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diff changeset
514 per modum subtractionis, ut scilicet aliquid desinat esse de lege
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515 naturali, quod prius fuit secundum legem naturalem. Et sic quantum
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diff changeset
516 ad prima principia legis naturae, lex naturae est omnino
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diff changeset
517 immutabilis. Quantum autem ad secunda praecepta, quae diximus esse
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518 quasi quasdam proprias conclusiones propinquas primis principiis,
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519 sic lex naturalis non immutatur quin ut in pluribus rectum sit
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520 semper quod lex naturalis habet. Potest tamen immutari in aliquo
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521 particulari, et in paucioribus, propter aliquas speciales causas
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522 impedientes observantiam talium praeceptorum, ut supra dictum
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523 est.</p>
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diff changeset
524 <p title="I-II q. 94 a. 5 ad 1"><a name="37617"><span class=
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diff changeset
525 "ref">[37617] I&ordf;-IIae q. 94 a. 5 ad 1</span></a> Ad primum
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diff changeset
526 ergo dicendum quod lex scripta dicitur esse data ad correctionem
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diff changeset
527 legis naturae, vel quia per legem scriptam suppletum est quod legi
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diff changeset
528 naturae deerat, vel quia lex naturae in aliquorum cordibus, quantum
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diff changeset
529 ad aliqua, corrupta erat intantum ut existimarent esse bona quae
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530 naturaliter sunt mala; et talis corruptio correctione
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diff changeset
531 indigebat.</p>
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diff changeset
532 <p title="I-II q. 94 a. 5 ad 2"><a name="37618"><span class=
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diff changeset
533 "ref">[37618] I&ordf;-IIae q. 94 a. 5 ad 2</span></a> Ad secundum
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diff changeset
534 dicendum quod naturali morte moriuntur omnes communiter, tam
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535 nocentes quam innocentes. Quae quidem naturalis mors divina
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536 potestate inducitur propter peccatum originale; secundum illud I
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diff changeset
537 Reg. II, <i>dominus mortificat et vivificat</i>. Et ideo absque
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diff changeset
538 aliqua iniustitia, secundum mandatum Dei, potest infligi mors
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539 cuicumque homini, vel nocenti vel innocenti. Similiter etiam
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540 adulterium est concubitus cum uxore aliena, quae quidem est ei
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diff changeset
541 deputata secundum legem divinitus traditam. Unde ad quamcumque
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542 mulierem aliquis accedat ex mandato divino, non est adulterium nec
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543 fornicatio. Et eadem ratio est de furto, quod est acceptio rei
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544 alienae. Quidquid enim accipit aliquis ex mandato Dei, qui est
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545 dominus universorum, non accipit absque voluntate domini, quod est
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546 furari. Nec solum in rebus humanis quidquid a Deo mandatur, hoc
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diff changeset
547 ipso est debitum, sed etiam in rebus naturalibus quidquid a Deo
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548 fit, est quodammodo naturale, ut in primo dictum est.</p>
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diff changeset
549 <p title="I-II q. 94 a. 5 ad 3"><a name="37619"><span class=
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diff changeset
550 "ref">[37619] I&ordf;-IIae q. 94 a. 5 ad 3</span></a> Ad tertium
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diff changeset
551 dicendum quod aliquid dicitur esse de iure naturali dupliciter. Uno
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552 modo, quia ad hoc natura inclinat, sicut non esse iniuriam alteri
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diff changeset
553 faciendam. Alio modo, quia natura non induxit contrarium, sicut
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554 possemus dicere quod hominem esse nudum est de iure naturali, quia
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555 natura non dedit ei vestitum, sed ars adinvenit. Et hoc modo
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556 communis omnium possessio, et omnium una libertas, dicitur esse de
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557 iure naturali, quia scilicet distinctio possessionum et servitus
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558 non sunt inductae a natura, sed per hominum rationem, ad utilitatem
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559 humanae vitae. Et sic in hoc lex naturae non est mutata nisi per
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560 additionem.</p>
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561 <br />
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diff changeset
562 <div class="E">Articulus 6</div>
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diff changeset
563 <p title="I-II q. 94 a. 6 arg. 1"><a name="37620"><span class=
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diff changeset
564 "ref">[37620] I&ordf;-IIae q. 94 a. 6 arg. 1</span></a> Ad sextum
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diff changeset
565 sic proceditur. Videtur quod lex naturae possit a corde hominis
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diff changeset
566 aboleri. Quia Rom. II, super illud, <i>cum gentes, quae legem non
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diff changeset
567 habent,</i> etc., dicit Glossa quod <i>in interiori homine per
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diff changeset
568 gratiam innovato, lex iustitiae inscribitur, quam deleverat
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diff changeset
569 culpa</i>. Sed lex iustitiae est lex naturae. Ergo lex naturae
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570 potest deleri.</p>
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diff changeset
571 <p title="I-II q. 94 a. 6 arg. 2"><a name="37621"><span class=
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diff changeset
572 "ref">[37621] I&ordf;-IIae q. 94 a. 6 arg. 2</span></a> Praeterea,
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diff changeset
573 lex gratiae est efficacior quam lex naturae. Sed lex gratiae
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574 deletur per culpam. Ergo multo magis lex naturae potest deleri.</p>
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diff changeset
575 <p title="I-II q. 94 a. 6 arg. 3"><a name="37622"><span class=
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diff changeset
576 "ref">[37622] I&ordf;-IIae q. 94 a. 6 arg. 3</span></a> Praeterea,
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diff changeset
577 illud quod lege statuitur, inducitur quasi iustum. Sed multa sunt
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diff changeset
578 ab hominibus statuta contra legem naturae. Ergo lex naturae potest
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diff changeset
579 a cordibus hominum aboleri.</p>
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diff changeset
580 <p title="I-II q. 94 a. 6 s. c."><a name="37623"><span class=
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diff changeset
581 "ref">[37623] I&ordf;-IIae q. 94 a. 6 s. c.</span></a> Sed contra
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diff changeset
582 est quod Augustinus dicit, in II Confess., <i>lex tua scripta est
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diff changeset
583 in cordibus hominum, quam nec ulla quidem delet iniquitas</i>. Sed
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diff changeset
584 lex scripta in cordibus hominum est lex naturalis. Ergo lex
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585 naturalis deleri non potest.</p>
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diff changeset
586 <p title="I-II q. 94 a. 6 co."><a name="37624"><span class=
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diff changeset
587 "ref">[37624] I&ordf;-IIae q. 94 a. 6 co.</span></a> Respondeo
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diff changeset
588 dicendum quod, sicut supra dictum est, ad legem naturalem pertinent
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589 primo quidem quaedam praecepta communissima, quae sunt omnibus
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590 nota, quaedam autem secundaria praecepta magis propria, quae sunt
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591 quasi conclusiones propinquae principiis. Quantum ergo ad illa
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diff changeset
592 principia communia, lex naturalis nullo modo potest a cordibus
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593 hominum deleri in universali. Deletur tamen in particulari
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diff changeset
594 operabili, secundum quod ratio impeditur applicare commune
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595 principium ad particulare operabile, propter concupiscentiam vel
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596 aliquam aliam passionem, ut supra dictum est. Quantum vero ad alia
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diff changeset
597 praecepta secundaria, potest lex naturalis deleri de cordibus
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diff changeset
598 hominum, vel propter malas persuasiones, eo modo quo etiam in
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599 speculativis errores contingunt circa conclusiones necessarias; vel
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600 etiam propter pravas consuetudines et habitus corruptos; sicut apud
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diff changeset
601 quosdam non reputabantur latrocinia peccata, vel etiam vitia contra
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diff changeset
602 naturam, ut etiam apostolus dicit, ad Rom. I.</p>
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diff changeset
603 <p title="I-II q. 94 a. 6 ad 1"><a name="37625"><span class=
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diff changeset
604 "ref">[37625] I&ordf;-IIae q. 94 a. 6 ad 1</span></a> Ad primum
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diff changeset
605 ergo dicendum quod culpa delet legem naturae in particulari, non
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diff changeset
606 autem in universali, nisi forte quantum ad secunda praecepta legis
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diff changeset
607 naturae, eo modo quo dictum est.</p>
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diff changeset
608 <p title="I-II q. 94 a. 6 ad 2"><a name="37626"><span class=
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diff changeset
609 "ref">[37626] I&ordf;-IIae q. 94 a. 6 ad 2</span></a> Ad secundum
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diff changeset
610 dicendum quod gratia etsi sit efficacior quam natura, tamen natura
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611 essentialior est homini, et ideo magis permanens.</p>
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diff changeset
612 <p title="I-II q. 94 a. 6 ad 3"><a name="37627"><span class=
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diff changeset
613 "ref">[37627] I&ordf;-IIae q. 94 a. 6 ad 3</span></a> Ad tertium
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diff changeset
614 dicendum quod ratio illa procedit de secundis praeceptis legis
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615 naturae, contra quae aliqui legislatores statuta aliqua fecerunt,
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616 quae sunt iniqua.</p>
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diff changeset
617 <div class="centro"><br />
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618 <p><a href="sth2093.html"><img src="icons/ageretro.gif" width="19"
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619 height="19" align="middle" border="0" alt="age retro" /></a> &nbsp;
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620 <a href="sth2095.html"><img src="icons/ageultra.gif" width="19"
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621 height="19" align="middle" border="0" alt="age ultra" /></a></p>
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622 <br />
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623 <hr />
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624 <br />
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625 <address>&copy; 2006 Fundaci&oacute;n Tom&aacute;s de Aquino quoad
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626 hanc editionem<br />
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627 Iura omnia asservantur<br />
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628 OCLC nr. <a href="http://worldcatlibraries.org/wcpa/oclc/49644264"
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629 style="text-decoration=none">49644264</a></address>
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630 </div>
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631 </body>
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632 </html>