annotate summa/latin/sth3141.html @ 35:178aed5d2c3c

convert to XML
author ht
date Mon, 30 Nov 2009 22:05:42 +0000
parents 544e12f679ad
children d777cc3962f2
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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, II&ordf;-IIae q.
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23 141-142</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">secunda pars secundae partis a quaestione CXLI ad
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31 CXLII</div>
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32 <br />
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33 <div class="centro">
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34 <table align="center" summary="Imago">
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35 <tr>
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36 <th><img src="icons/fugit190.jpg" width="275" height="190" border=
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37 "0" alt=
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38 "Thomas de Aquino a Filippino Lippi depictus (Cappella Carafa, S. Maria sopra Minerva, Roma)"
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39 align="middle" /></th>
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40 </tr>
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41 </table>
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42 <br />
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43 <span class="tres">Textum Leoninum Romae 1899 editum<br />
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44 ac automato translatum a Roberto Busa SJ in taenias
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45 magneticas<br />
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46 denuo recognovit Enrique Alarc&oacute;n atque instruxit<br />
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47 <br /></span><br />
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48 <hr />
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49 <br />
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50 <p><a href="sth3123.html"><img src="icons/ageretro.gif" width="19"
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51 height="19" align="middle" border="0" alt="age retro" /></a> &nbsp;
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52 <a href="sth3143.html"><img src="icons/ageultra.gif" width="19"
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53 height="19" align="middle" border="0" alt="age ultra" /></a></p>
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54 <script language="JavaScript" type="text/javascript">
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55 //<![CDATA[
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56 <!--
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57 // original code by Bill Trefzger 12/12/96; revised by Enrique Alarcon 12/9/2000
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58 function go(){if(document.selecter.select1.options[document.selecter.select1.selectedIndex].value !="none"){location=document.selecter.select1.options[document.selecter.select1.selectedIndex].value}}
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59 document.write('<FORM NAME="selecter"><SELECT NAME="select1">');
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60 document.write('<OPTION VALUE="none">INDEX');
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61 document.write('<OPTION VALUE="none">------------------------------------------------');
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62 document.write('<OPTION VALUE="index.html">Corpus Thomisticum');
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63 document.write('<OPTION VALUE="iopera.html">Opera omnia');
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64 document.write('<OPTION VALUE="zbiblia.html">Bibliographia Thomistica');
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65 document.write('<OPTION VALUE="none">------------------------------------------------');
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66 document.write('<OPTION VALUE="#44612">II&ordf;-IIae, q. 141 pr.');
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75 document.write('<OPTION VALUE="#44621">II&ordf;-IIae, q. 141 a. 2 arg. 1');
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76 document.write('<OPTION VALUE="#44622">II&ordf;-IIae, q. 141 a. 2 arg. 2');
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77 document.write('<OPTION VALUE="#44623">II&ordf;-IIae, q. 141 a. 2 arg. 3');
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79 document.write('<OPTION VALUE="#44625">II&ordf;-IIae, q. 141 a. 2 co.');
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80 document.write('<OPTION VALUE="#44626">II&ordf;-IIae, q. 141 a. 2 ad 1');
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81 document.write('<OPTION VALUE="#44627">II&ordf;-IIae, q. 141 a. 2 ad 2');
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82 document.write('<OPTION VALUE="#44628">II&ordf;-IIae, q. 141 a. 2 ad 3');
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83 document.write('<OPTION VALUE="#44629">II&ordf;-IIae, q. 141 a. 3 arg. 1');
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84 document.write('<OPTION VALUE="#44630">II&ordf;-IIae, q. 141 a. 3 arg. 2');
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85 document.write('<OPTION VALUE="#44631">II&ordf;-IIae, q. 141 a. 3 arg. 3');
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86 document.write('<OPTION VALUE="#44632">II&ordf;-IIae, q. 141 a. 3 s. c.');
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87 document.write('<OPTION VALUE="#44633">II&ordf;-IIae, q. 141 a. 3 co.');
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88 document.write('<OPTION VALUE="#44634">II&ordf;-IIae, q. 141 a. 3 ad 1');
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89 document.write('<OPTION VALUE="#44635">II&ordf;-IIae, q. 141 a. 3 ad 2');
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90 document.write('<OPTION VALUE="#44636">II&ordf;-IIae, q. 141 a. 3 ad 3');
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91 document.write('<OPTION VALUE="#44637">II&ordf;-IIae, q. 141 a. 4 arg. 1');
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92 document.write('<OPTION VALUE="#44638">II&ordf;-IIae, q. 141 a. 4 arg. 2');
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93 document.write('<OPTION VALUE="#44639">II&ordf;-IIae, q. 141 a. 4 arg. 3');
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94 document.write('<OPTION VALUE="#44640">II&ordf;-IIae, q. 141 a. 4 arg. 4');
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95 document.write('<OPTION VALUE="#44641">II&ordf;-IIae, q. 141 a. 4 arg. 5');
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96 document.write('<OPTION VALUE="#44642">II&ordf;-IIae, q. 141 a. 4 s. c.');
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97 document.write('<OPTION VALUE="#44643">II&ordf;-IIae, q. 141 a. 4 co.');
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98 document.write('<OPTION VALUE="#44644">II&ordf;-IIae, q. 141 a. 4 ad 1');
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99 document.write('<OPTION VALUE="#44645">II&ordf;-IIae, q. 141 a. 4 ad 2');
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100 document.write('<OPTION VALUE="#44646">II&ordf;-IIae, q. 141 a. 4 ad 3');
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101 document.write('<OPTION VALUE="#44647">II&ordf;-IIae, q. 141 a. 4 ad 4');
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102 document.write('<OPTION VALUE="#44648">II&ordf;-IIae, q. 141 a. 4 ad 5');
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103 document.write('<OPTION VALUE="#44649">II&ordf;-IIae, q. 141 a. 5 arg. 1');
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104 document.write('<OPTION VALUE="#44650">II&ordf;-IIae, q. 141 a. 5 arg. 2');
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105 document.write('<OPTION VALUE="#44651">II&ordf;-IIae, q. 141 a. 5 arg. 3');
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106 document.write('<OPTION VALUE="#44652">II&ordf;-IIae, q. 141 a. 5 s. c.');
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107 document.write('<OPTION VALUE="#44653">II&ordf;-IIae, q. 141 a. 5 co.');
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108 document.write('<OPTION VALUE="#44654">II&ordf;-IIae, q. 141 a. 5 ad 1');
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109 document.write('<OPTION VALUE="#44655">II&ordf;-IIae, q. 141 a. 5 ad 2');
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110 document.write('<OPTION VALUE="#44656">II&ordf;-IIae, q. 141 a. 5 ad 3');
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111 document.write('<OPTION VALUE="#44657">II&ordf;-IIae, q. 141 a. 6 arg. 1');
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112 document.write('<OPTION VALUE="#44658">II&ordf;-IIae, q. 141 a. 6 arg. 2');
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113 document.write('<OPTION VALUE="#44659">II&ordf;-IIae, q. 141 a. 6 arg. 3');
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114 document.write('<OPTION VALUE="#44660">II&ordf;-IIae, q. 141 a. 6 s. c.');
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115 document.write('<OPTION VALUE="#44661">II&ordf;-IIae, q. 141 a. 6 co.');
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116 document.write('<OPTION VALUE="#44662">II&ordf;-IIae, q. 141 a. 6 ad 1');
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117 document.write('<OPTION VALUE="#44663">II&ordf;-IIae, q. 141 a. 6 ad 2');
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118 document.write('<OPTION VALUE="#44664">II&ordf;-IIae, q. 141 a. 6 ad 3');
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119 document.write('<OPTION VALUE="#44665">II&ordf;-IIae, q. 141 a. 7 arg. 1');
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122 document.write('<OPTION VALUE="#44668">II&ordf;-IIae, q. 141 a. 7 s. c.');
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124 document.write('<OPTION VALUE="#44670">II&ordf;-IIae, q. 141 a. 7 ad 1');
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125 document.write('<OPTION VALUE="#44671">II&ordf;-IIae, q. 141 a. 7 ad 2');
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126 document.write('<OPTION VALUE="#44672">II&ordf;-IIae, q. 141 a. 7 ad 3');
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127 document.write('<OPTION VALUE="#44673">II&ordf;-IIae, q. 141 a. 8 arg. 1');
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128 document.write('<OPTION VALUE="#44674">II&ordf;-IIae, q. 141 a. 8 arg. 2');
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129 document.write('<OPTION VALUE="#44675">II&ordf;-IIae, q. 141 a. 8 arg. 3');
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130 document.write('<OPTION VALUE="#44676">II&ordf;-IIae, q. 141 a. 8 s. c.');
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131 document.write('<OPTION VALUE="#44677">II&ordf;-IIae, q. 141 a. 8 co.');
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132 document.write('<OPTION VALUE="#44678">II&ordf;-IIae, q. 141 a. 8 ad 1');
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133 document.write('<OPTION VALUE="#44679">II&ordf;-IIae, q. 141 a. 8 ad 2');
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134 document.write('<OPTION VALUE="#44680">II&ordf;-IIae, q. 141 a. 8 ad 3');
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135 document.write('<OPTION VALUE="#44681">II&ordf;-IIae, q. 142 pr.');
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136 document.write('<OPTION VALUE="#44682">II&ordf;-IIae, q. 142 a. 1 arg. 1');
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137 document.write('<OPTION VALUE="#44683">II&ordf;-IIae, q. 142 a. 1 arg. 2');
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138 document.write('<OPTION VALUE="#44684">II&ordf;-IIae, q. 142 a. 1 arg. 3');
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139 document.write('<OPTION VALUE="#44685">II&ordf;-IIae, q. 142 a. 1 s. c.');
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140 document.write('<OPTION VALUE="#44686">II&ordf;-IIae, q. 142 a. 1 co.');
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141 document.write('<OPTION VALUE="#44687">II&ordf;-IIae, q. 142 a. 1 ad 1');
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142 document.write('<OPTION VALUE="#44688">II&ordf;-IIae, q. 142 a. 1 ad 2');
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143 document.write('<OPTION VALUE="#44689">II&ordf;-IIae, q. 142 a. 1 ad 3');
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144 document.write('<OPTION VALUE="#44690">II&ordf;-IIae, q. 142 a. 2 arg. 1');
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145 document.write('<OPTION VALUE="#44691">II&ordf;-IIae, q. 142 a. 2 arg. 2');
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146 document.write('<OPTION VALUE="#44692">II&ordf;-IIae, q. 142 a. 2 arg. 3');
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147 document.write('<OPTION VALUE="#44693">II&ordf;-IIae, q. 142 a. 2 s. c.');
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148 document.write('<OPTION VALUE="#44694">II&ordf;-IIae, q. 142 a. 2 co.');
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149 document.write('<OPTION VALUE="#44695">II&ordf;-IIae, q. 142 a. 2 ad 1');
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150 document.write('<OPTION VALUE="#44696">II&ordf;-IIae, q. 142 a. 2 ad 2');
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151 document.write('<OPTION VALUE="#44697">II&ordf;-IIae, q. 142 a. 2 ad 3');
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152 document.write('<OPTION VALUE="#44698">II&ordf;-IIae, q. 142 a. 3 arg. 1');
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153 document.write('<OPTION VALUE="#44699">II&ordf;-IIae, q. 142 a. 3 arg. 2');
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154 document.write('<OPTION VALUE="#44700">II&ordf;-IIae, q. 142 a. 3 arg. 3');
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155 document.write('<OPTION VALUE="#44701">II&ordf;-IIae, q. 142 a. 3 s. c.');
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156 document.write('<OPTION VALUE="#44702">II&ordf;-IIae, q. 142 a. 3 co.');
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157 document.write('<OPTION VALUE="#44703">II&ordf;-IIae, q. 142 a. 3 ad 1');
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158 document.write('<OPTION VALUE="#44704">II&ordf;-IIae, q. 142 a. 3 ad 2');
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159 document.write('<OPTION VALUE="#44705">II&ordf;-IIae, q. 142 a. 3 ad 3');
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160 document.write('<OPTION VALUE="#44706">II&ordf;-IIae, q. 142 a. 4 arg. 1');
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161 document.write('<OPTION VALUE="#44707">II&ordf;-IIae, q. 142 a. 4 arg. 2');
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162 document.write('<OPTION VALUE="#44708">II&ordf;-IIae, q. 142 a. 4 arg. 3');
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163 document.write('<OPTION VALUE="#44709">II&ordf;-IIae, q. 142 a. 4 s. c.');
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164 document.write('<OPTION VALUE="#44710">II&ordf;-IIae, q. 142 a. 4 co.');
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165 document.write('<OPTION VALUE="#44711">II&ordf;-IIae, q. 142 a. 4 ad 1');
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166 document.write('<OPTION VALUE="#44712">II&ordf;-IIae, q. 142 a. 4 ad 2');
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167 document.write('<OPTION VALUE="#44713">II&ordf;-IIae, q. 142 a. 4 ad 3');
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168 document.write('<\/SELECT>');
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169 document.write('<BR><BR>');
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170 document.write('<INPUT TYPE="button" VALUE="Agedum" ONCLICK="go()">');
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171 document.write('<\/FORM>');
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172 // -->
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173 //]]>
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174 </script><br />
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175 <hr />
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176 <br /></div>
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177 <div class="D">Quaestio 141</div>
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178 <div class="G">Prooemium</div>
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179 <p title="II-II q. 141 pr."><a name="44612"><span class=
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180 "ref">[44612] II&ordf;-IIae, q. 141 pr.</span></a> Consequenter
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181 considerandum est de temperantia. Et primo quidem, de ipsa
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182 temperantia; secundo, de partibus eius; tertio, de praeceptis
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183 ipsius. Circa temperantiam autem, primo considerare oportet de ipsa
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184 temperantia; secundo, de vitiis oppositis. Circa primum quaeruntur
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185 octo. Primo, utrum temperantia sit virtus. Secundo, utrum sit
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186 virtus specialis. Tertio, utrum sit solum circa concupiscentias et
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187 delectationes. Quarto, utrum sit solum circa delectationes tactus.
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188 Quinto, utrum sit circa delectationes gustus inquantum est gustus,
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189 vel solum inquantum est tactus quidam. Sexto, quae sit regula
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190 temperantiae. Septimo, utrum sit virtus cardinalis seu principalis.
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191 Octavo, utrum sit potissima virtutum.</p>
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192 <br />
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193 <div class="E">Articulus 1</div>
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194 <p title="II-II q. 141 a. 1 arg. 1"><a name="44613"><span class=
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195 "ref">[44613] II&ordf;-IIae, q. 141 a. 1 arg. 1</span></a> Ad
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196 primum sic proceditur. Videtur quod temperantia non sit virtus.
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197 Nulla enim virtus repugnat inclinationi naturae, eo quod <i>in
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198 nobis est naturalis aptitudo ad virtutem</i>, ut dicitur in II
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199 Ethic. Sed temperantia retrahit a delectationibus, ad quas natura
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200 inclinat, ut dicitur in II Ethic. Ergo temperantia non est
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201 virtus.</p>
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202 <p title="II-II q. 141 a. 1 arg. 2"><a name="44614"><span class=
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203 "ref">[44614] II&ordf;-IIae, q. 141 a. 1 arg. 2</span></a>
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204 Praeterea, virtutes sunt connexae ad invicem, ut supra habitum est.
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205 Sed aliqui habent temperantiam qui non habent alias virtutes, multi
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206 enim inveniuntur temperati qui tamen sunt avari vel timidi. Ergo
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207 temperantia non est virtus.</p>
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208 <p title="II-II q. 141 a. 1 arg. 3"><a name="44615"><span class=
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209 "ref">[44615] II&ordf;-IIae, q. 141 a. 1 arg. 3</span></a>
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210 Praeterea, cuilibet virtuti respondet aliquod donum, ut ex supra
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211 dictis patet. Sed temperantiae non videtur aliquod donum
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212 respondere, quia iam in superioribus dona omnia sunt aliis
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213 virtutibus attributa. Ergo temperantia non est virtus.</p>
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214 <p title="II-II q. 141 a. 1 s. c."><a name="44616"><span class=
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215 "ref">[44616] II&ordf;-IIae, q. 141 a. 1 s. c.</span></a> Sed
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216 contra est quod Augustinus dicit, in VI musicae, <i>ea est virtus
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217 quae temperantia nominatur</i>.</p>
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218 <p title="II-II q. 141 a. 1 co."><a name="44617"><span class=
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219 "ref">[44617] II&ordf;-IIae, q. 141 a. 1 co.</span></a> Respondeo
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220 dicendum quod, sicut supra dictum est, de ratione virtutis est ut
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221 inclinet hominem ad bonum. Bonum autem hominis est secundum
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222 rationem esse, ut Dionysius dicit, IV cap. de Div. Nom. Et ideo
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223 virtus humana est quae inclinat ad id quod est secundum rationem.
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224 Manifeste autem ad hoc inclinat temperantia, nam in ipso eius
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225 nomine importatur quaedam moderatio seu temperies, quam ratio
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226 facit. Et ideo temperantia est virtus.</p>
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227 <p title="II-II q. 141 a. 1 ad 1"><a name="44618"><span class=
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228 "ref">[44618] II&ordf;-IIae, q. 141 a. 1 ad 1</span></a> Ad primum
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229 ergo dicendum quod natura inclinat in id quod est conveniens
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230 unicuique. Unde homo naturaliter appetit delectationem sibi
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231 convenientem. Quia vero homo, inquantum huiusmodi, est rationalis,
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232 consequens est quod delectationes sunt homini convenientes quae
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233 sunt secundum rationem. Et ab his non retrahit temperantia, sed
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234 potius ab his quae sunt contra rationem. Unde patet quod
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235 temperantia non contrariatur inclinationi naturae humanae, sed
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236 convenit cum ea. Contrariatur tamen inclinationi naturae bestialis
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237 non subiectae rationi.</p>
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238 <p title="II-II q. 141 a. 1 ad 2"><a name="44619"><span class=
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239 "ref">[44619] II&ordf;-IIae, q. 141 a. 1 ad 2</span></a> Ad
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240 secundum dicendum quod temperantia, secundum quod perfecte habet
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241 rationem virtutis, non est sine prudentia, qua carent quicumque
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242 vitiosi. Et ideo illi qui carent aliis virtutibus, oppositis vitiis
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243 subditi, non habent temperantiam quae est virtus, sed operantur
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244 actus temperantiae ex quadam naturali dispositione, prout virtutes
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245 quaedam imperfectae sunt hominibus naturales, ut supra dictum est;
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246 vel per consuetudinem acquisita, quae sine prudentia non habet
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247 perfectionem rationis, ut supra dictum est.</p>
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248 <p title="II-II q. 141 a. 1 ad 3"><a name="44620"><span class=
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249 "ref">[44620] II&ordf;-IIae, q. 141 a. 1 ad 3</span></a> Ad tertium
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250 dicendum quod temperantiae etiam respondet aliquod donum, scilicet
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251 timoris, quo aliquis refrenatur a delectationibus carnis, secundum
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252 illud Psalmi, <i>confige timore tuo carnes meas</i>. Donum autem
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253 timoris principaliter quidem respicit Deum, cuius offensam vitat,
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254 et secundum hoc correspondet virtuti spei, ut supra dictum est.
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255 Secundario autem potest respicere quaecumque aliquis refugit ad
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256 vitandam Dei offensam. Maxime autem homo indiget timore divino ad
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257 fugiendum ea quae maxime alliciunt, circa quae est temperantia. Et
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258 ideo temperantiae etiam respondet donum timoris.</p>
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259 <br />
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260 <div class="E">Articulus 2</div>
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261 <p title="II-II q. 141 a. 2 arg. 1"><a name="44621"><span class=
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262 "ref">[44621] II&ordf;-IIae, q. 141 a. 2 arg. 1</span></a> Ad
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263 secundum sic proceditur. Videtur quod temperantia non sit specialis
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264 virtus. Dicit enim Augustinus, in libro de moribus Eccle., quod ad
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265 temperantiam pertinet Deo sese integrum incorruptumque servare. Sed
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266 hoc convenit omni virtuti. Ergo temperantia est virtus
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267 generalis.</p>
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268 <p title="II-II q. 141 a. 2 arg. 2"><a name="44622"><span class=
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269 "ref">[44622] II&ordf;-IIae, q. 141 a. 2 arg. 2</span></a>
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270 Praeterea, Ambrosius dicit, in I de Offic., quod <i>in temperantia
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271 maxime tranquillitas animi spectatur et quaeritur</i>. Sed hoc
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272 pertinet ad omnem virtutem. Ergo temperantia est generalis
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273 virtus.</p>
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274 <p title="II-II q. 141 a. 2 arg. 3"><a name="44623"><span class=
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275 "ref">[44623] II&ordf;-IIae, q. 141 a. 2 arg. 3</span></a>
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276 Praeterea, Tullius dicit, in I de Offic., quod <i>decorum ab
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277 honesto nequit separari, et quod iusta omnia decora sunt</i>. Sed
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278 decorum proprie consideratur in temperantia, ut ibidem dicitur.
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279 Ergo temperantia non est specialis virtus.</p>
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280 <p title="II-II q. 141 a. 2 s. c."><a name="44624"><span class=
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281 "ref">[44624] II&ordf;-IIae, q. 141 a. 2 s. c.</span></a> Sed
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282 contra est quod philosophus, in II et III Ethic., ponit eam
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283 specialem virtutem.</p>
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284 <p title="II-II q. 141 a. 2 co."><a name="44625"><span class=
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285 "ref">[44625] II&ordf;-IIae, q. 141 a. 2 co.</span></a> Respondeo
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286 dicendum quod, secundum consuetudinem humanae locutionis, aliqua
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287 nomina communia restringuntur ad ea quae sunt praecipua inter illa
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288 quae sub tali communitate continentur, sicut nomen urbis accipitur
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289 antonomastice pro Roma. Sic igitur nomen temperantiae dupliciter
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290 accipi potest. Uno modo, secundum communitatem suae
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291 significationis. Et sic temperantia non est virtus specialis, sed
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292 generalis, quia nomen temperantiae significat quandam temperiem,
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293 idest moderationem, quam ratio ponit in humanis operationibus et
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294 passionibus; quod est commune in omni virtute morali. Differt tamen
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295 ratione temperantia a fortitudine etiam secundum quod utraque
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296 sumitur ut virtus communis. Nam temperantia retrahit ab his quae
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297 contra rationem appetitum alliciunt, fortitudo autem impellit ad ea
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298 sustinenda vel aggredienda propter quae homo refugit bonum
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299 rationis. Si vero consideretur antonomastice temperantia, secundum
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300 quod refrenat appetitum ab his quae maxime alliciunt hominem, sic
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301 est specialis virtus, utpote habens specialem materiam, sicut et
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302 fortitudo.</p>
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303 <p title="II-II q. 141 a. 2 ad 1"><a name="44626"><span class=
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304 "ref">[44626] II&ordf;-IIae, q. 141 a. 2 ad 1</span></a> Ad primum
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305 ergo dicendum quod appetitus hominis maxime corrumpitur per ea
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306 quibus allicitur homo ad recedendum a regula rationis et legis
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307 divinae. Et ideo, sicut ipsum temperantiae nomen dupliciter potest
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308 sumi, uno modo communiter, alio modo excellenter; ita et
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309 integritas, quam temperantiae Augustinus attribuit.</p>
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310 <p title="II-II q. 141 a. 2 ad 2"><a name="44627"><span class=
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311 "ref">[44627] II&ordf;-IIae, q. 141 a. 2 ad 2</span></a> Ad
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312 secundum dicendum quod ea circa quae est temperantia maxime possunt
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313 animum inquietare, propter hoc quod sunt homini essentialia, ut
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314 infra dicetur. Et ideo tranquillitas animi per quandam excellentiam
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315 attribuitur temperantiae, quamvis communiter conveniat omnibus
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316 virtutibus.</p>
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317 <p title="II-II q. 141 a. 2 ad 3"><a name="44628"><span class=
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318 "ref">[44628] II&ordf;-IIae, q. 141 a. 2 ad 3</span></a> Ad tertium
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319 dicendum quod quamvis pulchritudo conveniat cuilibet virtuti,
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320 excellenter tamen attribuitur temperantiae, duplici ratione. Primo
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321 quidem, secundum communem rationem temperantiae, ad quam pertinet
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322 quaedam moderata et conveniens proportio, in qua consistit ratio
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323 pulchritudinis, ut patet per Dionysium, IV cap. de Div. Nom. Alio
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324 modo, quia ea a quibus refrenat temperantia sunt infima in homine,
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325 convenientia sibi secundum naturam bestialem, ut infra dicetur, et
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326 ideo ex eis maxime natus est homo deturpari. Et per consequens
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327 pulchritudo maxime attribuitur temperantiae, quae praecipue
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328 turpitudinem hominis tollit. Et ex eadem etiam ratione honestum
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329 maxime attribuitur temperantiae. Dicit enim Isidorus, in libro
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330 Etymol., <i>honestus dicitur quod nihil habeat turpitudinis, nam
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331 honestas dicitur quasi honoris status</i>, qui maxime consideratur
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332 in temperantia, quae repellit vitia maxime opprobriosa, ut infra
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333 dicetur.</p>
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334 <br />
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335 <div class="E">Articulus 3</div>
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336 <p title="II-II q. 141 a. 3 arg. 1"><a name="44629"><span class=
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337 "ref">[44629] II&ordf;-IIae, q. 141 a. 3 arg. 1</span></a> Ad
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338 tertium sic proceditur. Videtur quod temperantia non sit solum
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339 circa concupiscentias et delectationes. Dicit enim Tullius, in sua
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340 rhetorica, quod <i>temperantia est rationis in libidinem atque in
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341 alios non rectos impetus animi firma et moderata dominatio</i>. Sed
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342 impetus animi dicuntur omnes animae passiones. Ergo videtur quod
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343 temperantia non sit solum circa concupiscentias et
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344 delectationes.</p>
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345 <p title="II-II q. 141 a. 3 arg. 2"><a name="44630"><span class=
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346 "ref">[44630] II&ordf;-IIae, q. 141 a. 3 arg. 2</span></a>
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347 Praeterea, virtus est circa difficile et bonum. Sed difficilius
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348 videtur esse temperare timorem, maxime circa pericula mortis, quam
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349 moderari concupiscentias et delectationes, quae propter dolores et
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350 pericula mortis contemnuntur, ut Augustinus dicit, in libro
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351 octogintatrium quaest. Ergo videtur quod virtus temperantiae non
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352 sit praecipue circa concupiscentias et delectationes.</p>
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353 <p title="II-II q. 141 a. 3 arg. 3"><a name="44631"><span class=
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354 "ref">[44631] II&ordf;-IIae, q. 141 a. 3 arg. 3</span></a>
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355 Praeterea, ad temperantiam pertinet moderationis gratia, ut
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356 Ambrosius dicit, in I de Offic. Et Tullius dicit, in I de Offic.,
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357 quod <i>ad temperantiam pertinet omnis sedatio perturbationum
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358 animi, et rerum modus</i>. Oportet autem modum ponere non solum in
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359 concupiscentiis et delectationibus, sed etiam in exterioribus
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360 actibus et quibuslibet exterioribus. Ergo temperantia non est solum
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361 circa concupiscentias et delectationes.</p>
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362 <p title="II-II q. 141 a. 3 s. c."><a name="44632"><span class=
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363 "ref">[44632] II&ordf;-IIae, q. 141 a. 3 s. c.</span></a> Sed
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364 contra est quod Isidorus dicit, in libro Etymol., quod temperantia
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365 est qua libido concupiscentiaque refrenatur.</p>
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366 <p title="II-II q. 141 a. 3 co."><a name="44633"><span class=
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367 "ref">[44633] II&ordf;-IIae, q. 141 a. 3 co.</span></a> Respondeo
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368 dicendum quod, sicut supra dictum est, ad virtutem moralem pertinet
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369 conservatio boni rationis contra passiones rationi repugnantes.
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370 Motus autem passionum animae est duplex, ut supra dictum est, cum
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371 de passionibus ageretur. Unus quidem secundum quod appetitus
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372 sensitivus prosequitur sensibilia et corporalia bona; alius autem
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373 secundum quod refugit sensibilia et corporalia mala. Primus autem
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374 motus appetitus sensitivi praecipue repugnat rationi per
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375 immoderantiam. Nam bona sensibilia et corporalia, secundum suam
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376 speciem considerata, non repugnant rationi, sed magis serviunt ei,
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377 sicut instrumenta quibus ratio utitur ad consecutionem proprii
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378 finis. Repugnant autem ei praecipue secundum quod appetitus
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379 sensitivus in ea tendit non secundum modum rationis. Et ideo ad
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380 virtutem moralem proprie pertinet moderari huiusmodi passiones quae
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381 important prosecutionem boni. Motus autem appetitus sensitivi
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382 refugientis mala sensibilia, praecipue contrariatur rationi non
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383 quidem secundum suam immoderantiam, sed maxime secundum suum
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384 effectum, prout scilicet aliquis, refugiendo mala sensibilia et
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385 corporalia, quae interdum concomitantur bonum rationis, per
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386 consequens discedit ab ipso bono rationis. Et ideo ad virtutem
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387 moralem pertinet in huiusmodi firmitatem praestare in bono
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388 rationis. Sicut ergo virtus fortitudinis, de cuius ratione est
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389 firmitatem praestare, praecipue consistit circa passionem
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390 pertinentem ad fugam corporalium malorum, scilicet circa timorem;
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391 ex consequenti autem circa audaciam, quae aggreditur terribilia sub
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392 spe alicuius boni, ita etiam temperantia, quae importat
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393 moderationem quandam, praecipue consistit circa passiones tendentes
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394 in bona sensibilia, scilicet circa concupiscentiam et
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395 delectationem; consequenter autem circa tristitias quae contingunt
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396 ex absentia talium delectationum. Nam sicut audacia praesupponit
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397 terribilia, ita etiam tristitia talis provenit ex absentia
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398 praedictarum delectationum.</p>
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399 <p title="II-II q. 141 a. 3 ad 1"><a name="44634"><span class=
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400 "ref">[44634] II&ordf;-IIae, q. 141 a. 3 ad 1</span></a> Ad primum
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401 ergo dicendum quod, sicut supra dictum est, cum de passionibus
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402 ageretur, passiones quae pertinent ad fugam mali praesupponunt
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403 passiones quae pertinent ad prosecutionem boni, et passiones
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404 irascibilis praesupponunt passiones concupiscibilis. Et sic, dum
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405 temperantia directe modificat passiones concupiscibilis tendentes
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406 in bonum, per quandam consequentiam modificat omnes alias
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407 passiones, inquantum ad moderantiam priorum sequitur moderantia
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408 posteriorum. Qui enim non immoderate concupiscit, consequens est ut
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409 moderate speret, et moderate de absentia concupiscibilium
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410 tristetur.</p>
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411 <p title="II-II q. 141 a. 3 ad 2"><a name="44635"><span class=
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412 "ref">[44635] II&ordf;-IIae, q. 141 a. 3 ad 2</span></a> Ad
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413 secundum dicendum quod concupiscentia importat impetum quendam
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414 appetitus in delectabile, qui indiget refrenatione, quod pertinet
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415 ad temperantiam. Sed timor importat retractionem quandam animi ab
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416 aliquibus malis, contra quod indiget homo animi firmitate, quam
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417 praestat fortitudo. Et ideo temperantia proprie est circa
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418 concupiscentias, fortitudo circa timores.</p>
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419 <p title="II-II q. 141 a. 3 ad 3"><a name="44636"><span class=
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420 "ref">[44636] II&ordf;-IIae, q. 141 a. 3 ad 3</span></a> Ad tertium
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421 dicendum quod exteriores actus procedunt ab interioribus animae
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422 passionibus. Et ideo moderatio eorum dependet a moderatione
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423 interiorum passionum.</p>
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424 <br />
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425 <div class="E">Articulus 4</div>
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426 <p title="II-II q. 141 a. 4 arg. 1"><a name="44637"><span class=
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427 "ref">[44637] II&ordf;-IIae, q. 141 a. 4 arg. 1</span></a> Ad
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428 quartum sic proceditur. Videtur quod temperantia non solum sit
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429 circa concupiscentias et delectationes tactus. Dicit enim
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430 Augustinus, in libro de moribus Eccle., quod <i>munus temperantiae
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431 est in coercendis sedandisque cupiditatibus, quibus inhiamus in ea
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432 quae nos avertunt a legibus Dei et a fructu bonitatis eius</i>. Et
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433 post pauca subdit quod <i>officium temperantiae est contemnere
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434 omnes corporeas illecebras, laudemque popularem</i>. Sed non solum
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435 cupiditates delectationum tactus avertunt nos a legibus Dei, sed
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436 etiam concupiscentiae delectationum aliorum sensuum, quae etiam
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437 pertinent ad illecebras corporales, et similiter cupiditates
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438 divitiarum, vel etiam mundanae gloriae, unde dicitur, I ad Tim.
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439 ult., quod <i>radix omnium malorum est cupiditas</i>. Ergo
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440 temperantia non est solum circa concupiscentias delectationum
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441 tactus.</p>
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442 <p title="II-II q. 141 a. 4 arg. 2"><a name="44638"><span class=
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443 "ref">[44638] II&ordf;-IIae, q. 141 a. 4 arg. 2</span></a>
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444 Praeterea, philosophus dicit, in IV Ethic., quod <i>ille qui est
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445 parvis dignus et his dignificat seipsum, est temperatus, non autem
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446 magnanimus</i>. Sed honores parvi vel magni, de quibus ibi
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447 loquitur, non sunt delectabiles secundum tactum, sed secundum
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448 apprehensionem animalem. Ergo temperantia non est solum circa
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449 concupiscentias delectationum tactus.</p>
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450 <p title="II-II q. 141 a. 4 arg. 3"><a name="44639"><span class=
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451 "ref">[44639] II&ordf;-IIae, q. 141 a. 4 arg. 3</span></a>
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452 Praeterea, ea quae sunt unius generis, videntur eadem ratione
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453 pertinere ad materiam alicuius virtutis. Sed omnes delectationes
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454 sensuum videntur esse unius generis. Ergo pari ratione pertinent ad
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455 materiam temperantiae.</p>
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456 <p title="II-II q. 141 a. 4 arg. 4"><a name="44640"><span class=
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457 "ref">[44640] II&ordf;-IIae, q. 141 a. 4 arg. 4</span></a>
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458 Praeterea, delectationes spirituales sunt maiores quam corporales,
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459 ut supra habitum est, cum de passionibus ageretur. Sed quandoque
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460 propter concupiscentias delectationum spiritualium aliqui discedunt
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461 a legibus Dei et a statu virtutis, sicut propter curiositatem
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462 scientiae. Unde et primo homini Diabolus scientiam promisit, Gen.
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463 III, dicens, <i>eritis sicut dii, scientes bonum et malum</i>. Ergo
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464 non solum est temperantia circa delectationes tactus.</p>
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465 <p title="II-II q. 141 a. 4 arg. 5"><a name="44641"><span class=
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diff changeset
466 "ref">[44641] II&ordf;-IIae, q. 141 a. 4 arg. 5</span></a>
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diff changeset
467 Praeterea, si delectationes tactus essent propria materia
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diff changeset
468 temperantiae, oporteret quod circa omnes delectationes tactus
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diff changeset
469 temperantia esset. Non autem est circa omnes, puta circa eas quae
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diff changeset
470 sunt in ludis. Ergo delectationes tactus non sunt propria materia
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diff changeset
471 temperantiae.</p>
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diff changeset
472 <p title="II-II q. 141 a. 4 s. c."><a name="44642"><span class=
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diff changeset
473 "ref">[44642] II&ordf;-IIae, q. 141 a. 4 s. c.</span></a> Sed
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diff changeset
474 contra est quod philosophus dicit, in III Ethic., quod temperantia
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diff changeset
475 proprie est circa concupiscentias et delectationes tactus.</p>
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diff changeset
476 <p title="II-II q. 141 a. 4 co."><a name="44643"><span class=
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diff changeset
477 "ref">[44643] II&ordf;-IIae, q. 141 a. 4 co.</span></a> Respondeo
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diff changeset
478 dicendum quod, sicut dictum est, ita est temperantia circa
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parents: 26
diff changeset
479 concupiscentias et delectationes sicut fortitudo circa timores et
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diff changeset
480 audacias. Fortitudo autem est circa timores et audacias respectu
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parents: 26
diff changeset
481 maximorum malorum, quibus ipsa natura extinguitur, quae sunt
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diff changeset
482 pericula mortis. Unde similiter temperantia oportet quod sit circa
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parents: 26
diff changeset
483 concupiscentias maximarum delectationum. Et quia delectatio
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parents: 26
diff changeset
484 consequitur operationem connaturalem, tanto aliquae delectationes
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diff changeset
485 sunt vehementiores quanto consequuntur operationes magis naturales.
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diff changeset
486 Maxime autem naturales animalibus sunt operationes quibus
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parents: 26
diff changeset
487 conservatur natura individui per cibum et potum, et natura speciei
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diff changeset
488 per coniunctionem maris et feminae. Et ideo circa delectationes
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diff changeset
489 ciborum et potuum, et circa delectationes venereorum, est proprie
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diff changeset
490 temperantia. Huiusmodi autem delectationes consequuntur sensum
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diff changeset
491 tactus. Unde relinquitur quod temperantia sit circa delectationes
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diff changeset
492 tactus.</p>
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diff changeset
493 <p title="II-II q. 141 a. 4 ad 1"><a name="44644"><span class=
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diff changeset
494 "ref">[44644] II&ordf;-IIae, q. 141 a. 4 ad 1</span></a> Ad primum
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diff changeset
495 ergo dicendum quod Augustinus ibi videtur accipere temperantiam non
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diff changeset
496 secundum quod est specialis virtus habens determinatam materiam,
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diff changeset
497 sed secundum quod ad eam pertinet moderatio rationis in quacumque
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diff changeset
498 materia, quod pertinet ad generalem conditionem virtutis. Quamvis
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diff changeset
499 etiam dici possit quod ille qui potest refrenare maximas
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parents: 26
diff changeset
500 delectationes, multo etiam magis potest refrenare minores
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diff changeset
501 delectationes. Et ideo ad temperantiam principaliter quidem et
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diff changeset
502 proprie pertinet moderari concupiscentias delectationum tactus,
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diff changeset
503 secundario autem, alias concupiscentias.</p>
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parents: 26
diff changeset
504 <p title="II-II q. 141 a. 4 ad 2"><a name="44645"><span class=
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parents: 26
diff changeset
505 "ref">[44645] II&ordf;-IIae, q. 141 a. 4 ad 2</span></a> Ad
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diff changeset
506 secundum dicendum quod philosophus ibi refert nomen temperantiae ad
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diff changeset
507 moderationem exteriorum rerum, dum scilicet aliquis tendit in
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diff changeset
508 aliqua sibi commensurata, non autem prout refertur ad moderationem
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diff changeset
509 affectionum animae, quae pertinet ad virtutem temperantiae.</p>
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diff changeset
510 <p title="II-II q. 141 a. 4 ad 3"><a name="44646"><span class=
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diff changeset
511 "ref">[44646] II&ordf;-IIae, q. 141 a. 4 ad 3</span></a> Ad tertium
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diff changeset
512 dicendum quod delectationes aliorum sensuum aliter se habent in
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diff changeset
513 hominibus, et aliter in aliis animalibus. In aliis enim animalibus
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diff changeset
514 ex aliis sensibus non causantur delectationes nisi in ordine ad
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diff changeset
515 sensibilia tactus, sicut leo delectatur videns cervum vel audiens
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diff changeset
516 vocem eius, propter cibum. Homo autem delectatur secundum alios
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diff changeset
517 sensus non solum propter hoc, sed etiam propter convenientiam
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diff changeset
518 sensibilium. Et sic circa delectationes aliorum sensuum, inquantum
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diff changeset
519 referuntur ad delectationes tactus, est temperantia, non
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diff changeset
520 principaliter, sed ex consequenti. Inquantum autem sensibilia
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diff changeset
521 aliorum sensuum sunt delectabilia propter sui convenientiam, sicut
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diff changeset
522 cum delectatur homo in sono bene harmonizato, ista delectatio non
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diff changeset
523 pertinet ad conservationem naturae. Unde non habent huiusmodi
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diff changeset
524 passiones illam principalitatem ut circa eas antonomastice
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diff changeset
525 temperantia dicatur.</p>
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diff changeset
526 <p title="II-II q. 141 a. 4 ad 4"><a name="44647"><span class=
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diff changeset
527 "ref">[44647] II&ordf;-IIae, q. 141 a. 4 ad 4</span></a> Ad quartum
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diff changeset
528 dicendum quod delectationes spirituales, etsi secundum suam naturam
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diff changeset
529 sint maiores delectationibus corporalibus, tamen non ita
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diff changeset
530 percipiuntur sensu. Et per consequens non ita vehementer afficiunt
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diff changeset
531 appetitum sensitivum, contra cuius impetum bonum rationis
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diff changeset
532 conservatur per moralem virtutem. Vel dicendum quod delectationes
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diff changeset
533 spirituales, per se loquendo, sunt secundum rationem. Unde non sunt
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parents: 26
diff changeset
534 refrenandae, nisi per accidens, inquantum scilicet una delectatio
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diff changeset
535 spiritualis retrahit ab alia potiori et magis debita.</p>
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diff changeset
536 <p title="II-II q. 141 a. 4 ad 5"><a name="44648"><span class=
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diff changeset
537 "ref">[44648] II&ordf;-IIae, q. 141 a. 4 ad 5</span></a> Ad quintum
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diff changeset
538 dicendum quod non omnes delectationes tactus pertinent ad naturae
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parents: 26
diff changeset
539 conservationem. Et ideo non oportet quod circa omnes delectationes
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diff changeset
540 tactus sit temperantia.</p>
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parents: 26
diff changeset
541 <br />
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parents: 26
diff changeset
542 <div class="E">Articulus 5</div>
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parents: 26
diff changeset
543 <p title="II-II q. 141 a. 5 arg. 1"><a name="44649"><span class=
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diff changeset
544 "ref">[44649] II&ordf;-IIae, q. 141 a. 5 arg. 1</span></a> Ad
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diff changeset
545 quintum sic proceditur. Videtur quod circa proprias delectationes
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diff changeset
546 gustus sit temperantia. Delectationes enim gustus sunt in cibis et
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diff changeset
547 potibus, qui sunt magis necessarii ad vitam hominis quam
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diff changeset
548 delectationes venereorum, quae pertinent ad tactum. Sed secundum
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diff changeset
549 praedicta, temperantia est circa delectationes eorum quae sunt
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diff changeset
550 necessaria ad vitam hominis. Ergo temperantia est magis circa
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parents: 26
diff changeset
551 proprias delectationes gustus quam circa proprias delectationes
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diff changeset
552 tactus.</p>
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diff changeset
553 <p title="II-II q. 141 a. 5 arg. 2"><a name="44650"><span class=
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diff changeset
554 "ref">[44650] II&ordf;-IIae, q. 141 a. 5 arg. 2</span></a>
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diff changeset
555 Praeterea, temperantia est circa passiones magis quam circa res
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diff changeset
556 ipsas. Sed sicut dicitur in II de anima, tactus videtur esse sensus
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diff changeset
557 alimenti, quantum ad ipsam substantiam alimenti, sapor autem, qui
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diff changeset
558 est proprie obiectum gustus, est sicut delectamentum alimentorum.
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diff changeset
559 Ergo temperantia magis est circa gustum quam circa tactum.</p>
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diff changeset
560 <p title="II-II q. 141 a. 5 arg. 3"><a name="44651"><span class=
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diff changeset
561 "ref">[44651] II&ordf;-IIae, q. 141 a. 5 arg. 3</span></a>
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diff changeset
562 Praeterea, sicut dicitur in VII Ethic., <i>circa eadem sunt
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diff changeset
563 temperantia et intemperantia, continentia et incontinentia,
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parents: 26
diff changeset
564 perseverantia et mollities</i>, ad quam pertinent deliciae. Sed ad
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parents: 26
diff changeset
565 delicias videtur pertinere delectatio quae est in saporibus, qui
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parents: 26
diff changeset
566 pertinent ad gustum. Ergo temperantia est circa delectationes
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parents: 26
diff changeset
567 proprias gustus.</p>
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diff changeset
568 <p title="II-II q. 141 a. 5 s. c."><a name="44652"><span class=
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diff changeset
569 "ref">[44652] II&ordf;-IIae, q. 141 a. 5 s. c.</span></a> Sed
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diff changeset
570 contra est quod philosophus dicit quod temperantia et intemperantia
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diff changeset
571 videntur gustu parum vel nihil uti.</p>
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diff changeset
572 <p title="II-II q. 141 a. 5 co."><a name="44653"><span class=
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parents: 26
diff changeset
573 "ref">[44653] II&ordf;-IIae, q. 141 a. 5 co.</span></a> Respondeo
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parents: 26
diff changeset
574 dicendum quod, sicut dictum est, temperantia consistit circa
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parents: 26
diff changeset
575 praecipuas delectationes, quae maxime pertinent ad conservationem
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parents: 26
diff changeset
576 humanae vitae, vel in specie vel in individuo. In quibus aliquid
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diff changeset
577 consideratur principaliter, aliquid autem secundario. Principaliter
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parents: 26
diff changeset
578 quidem ipse usus rei necessariae, puta vel feminae, quae est
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diff changeset
579 necessaria ad conservationem speciei; vel cibi vel potus, quae sunt
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diff changeset
580 necessaria ad conservationem individui. Et ipse usus horum
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diff changeset
581 necessariorum habet quandam essentialem delectationem adiunctam.
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parents: 26
diff changeset
582 Secundario autem consideratur circa utrumque usum aliquid quod
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parents: 26
diff changeset
583 facit ad hoc quod usus sit magis delectabilis, sicut pulchritudo et
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diff changeset
584 ornatus feminae, et sapor delectabilis in cibo, et etiam odor. Et
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diff changeset
585 ideo principaliter temperantia est circa delectationem tactus, quae
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parents: 26
diff changeset
586 per se consequitur ipsum usum rerum necessariarum, quarum omnis
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parents: 26
diff changeset
587 usus est in tangendo. Circa delectationes autem vel gustus vel
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diff changeset
588 olfactus vel visus, est temperantia et intemperantia secundario,
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parents: 26
diff changeset
589 inquantum sensibilia horum sensuum conferunt ad delectabilem usum
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parents: 26
diff changeset
590 rerum necessariarum, qui pertinet ad tactum. Quia tamen gustus
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diff changeset
591 propinquior est tactui quam alii sensus, ideo temperantia magis est
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diff changeset
592 circa gustum quam circa alios sensus.</p>
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diff changeset
593 <p title="II-II q. 141 a. 5 ad 1"><a name="44654"><span class=
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parents: 26
diff changeset
594 "ref">[44654] II&ordf;-IIae, q. 141 a. 5 ad 1</span></a> Ad primum
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diff changeset
595 ergo dicendum quod etiam ipse usus ciborum, et delectatio
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parents: 26
diff changeset
596 essentialiter ipsum consequens, ad tactum pertinet, unde
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parents: 26
diff changeset
597 philosophus dicit, in II de anima, quod <i>tactus est sensus
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diff changeset
598 alimenti, nutrimur enim calido et frigido, humido et sicco</i>. Sed
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parents: 26
diff changeset
599 ad gustum pertinet discretio saporum, qui conferunt ad
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parents: 26
diff changeset
600 delectationem alimenti, inquantum sunt signa convenientis
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diff changeset
601 nutrimenti.</p>
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parents: 26
diff changeset
602 <p title="II-II q. 141 a. 5 ad 2"><a name="44655"><span class=
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diff changeset
603 "ref">[44655] II&ordf;-IIae, q. 141 a. 5 ad 2</span></a> Ad
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parents: 26
diff changeset
604 secundum dicendum quod delectatio saporis est quasi superveniens,
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diff changeset
605 sed delectatio tactus per se consequitur usum cibi et potus.</p>
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parents: 26
diff changeset
606 <p title="II-II q. 141 a. 5 ad 3"><a name="44656"><span class=
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parents: 26
diff changeset
607 "ref">[44656] II&ordf;-IIae, q. 141 a. 5 ad 3</span></a> Ad tertium
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parents: 26
diff changeset
608 dicendum quod deliciae principaliter quidem consistunt in ipsa
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parents: 26
diff changeset
609 substantia alimenti, sed secundario in exquisito sapore et
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parents: 26
diff changeset
610 praeparatione ciborum.</p>
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parents: 26
diff changeset
611 <br />
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parents: 26
diff changeset
612 <div class="E">Articulus 6</div>
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parents: 26
diff changeset
613 <p title="II-II q. 141 a. 6 arg. 1"><a name="44657"><span class=
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diff changeset
614 "ref">[44657] II&ordf;-IIae, q. 141 a. 6 arg. 1</span></a> Ad
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parents: 26
diff changeset
615 sextum sic proceditur. Videtur quod regula temperantiae non sit
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parents: 26
diff changeset
616 sumenda secundum necessitatem praesentis vitae. Superius enim non
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parents: 26
diff changeset
617 regulatur ab inferiori. Sed temperantia, cum sit virtus animae, est
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parents: 26
diff changeset
618 superior quam necessitas corporalis. Ergo regula temperantiae non
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parents: 26
diff changeset
619 debet sumi secundum necessitatem corporalem.</p>
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diff changeset
620 <p title="II-II q. 141 a. 6 arg. 2"><a name="44658"><span class=
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diff changeset
621 "ref">[44658] II&ordf;-IIae, q. 141 a. 6 arg. 2</span></a>
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parents: 26
diff changeset
622 Praeterea, quicumque excedit regulam, peccat. Si ergo necessitas
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parents: 26
diff changeset
623 corporalis esset regula temperantiae, quicumque aliqua delectatione
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parents: 26
diff changeset
624 uteretur supra necessitatem naturae, quae valde modicis contenta
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parents: 26
diff changeset
625 est, peccaret contra temperantiam. Quod videtur esse
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parents: 26
diff changeset
626 inconveniens.</p>
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parents: 26
diff changeset
627 <p title="II-II q. 141 a. 6 arg. 3"><a name="44659"><span class=
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diff changeset
628 "ref">[44659] II&ordf;-IIae, q. 141 a. 6 arg. 3</span></a>
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diff changeset
629 Praeterea, nullus attingens regulam peccat. Si ergo necessitas
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parents: 26
diff changeset
630 corporalis esset regula temperantiae, quicumque uteretur aliqua
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parents: 26
diff changeset
631 delectatione propter necessitatem corporalem, puta propter
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diff changeset
632 sanitatem, esset immunis a peccato. Hoc autem videtur esse falsum.
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diff changeset
633 Ergo necessitas corporalis non est regula temperantiae.</p>
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diff changeset
634 <p title="II-II q. 141 a. 6 s. c."><a name="44660"><span class=
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diff changeset
635 "ref">[44660] II&ordf;-IIae, q. 141 a. 6 s. c.</span></a> Sed
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diff changeset
636 contra est quod Augustinus dicit, in libro de moribus Eccle.,
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diff changeset
637 <i>habet vir temperans in rebus huius vitae regulam utroque
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diff changeset
638 testamento firmatam, ut eorum nihil diligat, nihil per se
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diff changeset
639 appetendum putet; sed ad vitae huius atque officiorum necessitatem
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diff changeset
640 quantum sat est usurpet, utentis modestia, non amantis
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diff changeset
641 affectu</i>.</p>
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diff changeset
642 <p title="II-II q. 141 a. 6 co."><a name="44661"><span class=
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diff changeset
643 "ref">[44661] II&ordf;-IIae, q. 141 a. 6 co.</span></a> Respondeo
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diff changeset
644 dicendum quod, sicut ex praedictis patet, bonum virtutis moralis
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diff changeset
645 praecipue consistit in ordine rationis, nam bonum hominis est
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diff changeset
646 secundum rationem esse, ut Dionysius dicit, IV cap. de Div. Nom.
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diff changeset
647 Praecipuus autem ordo rationis consistit ex hoc quod aliqua in
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diff changeset
648 finem ordinat, et in hoc ordine maxime consistit bonum rationis nam
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diff changeset
649 bonum habet rationem finis, et ipse finis est regula eorum quae
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diff changeset
650 sunt ad finem. Omnia autem delectabilia quae in usum hominis
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parents: 26
diff changeset
651 veniunt, ordinantur ad aliquam vitae huius necessitatem sicut ad
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diff changeset
652 finem. Et ideo temperantia accipit necessitatem huius vitae sicut
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diff changeset
653 regulam delectabilium quibus utitur, ut scilicet tantum eis utatur
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diff changeset
654 quantum necessitas huius vitae requirit.</p>
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diff changeset
655 <p title="II-II q. 141 a. 6 ad 1"><a name="44662"><span class=
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diff changeset
656 "ref">[44662] II&ordf;-IIae, q. 141 a. 6 ad 1</span></a> Ad primum
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diff changeset
657 ergo dicendum quod, sicut dictum est, necessitas huius vitae habet
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parents: 26
diff changeset
658 rationem regulae inquantum est finis. Considerandum est autem quod
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parents: 26
diff changeset
659 quandoque aliud est finis operantis, et aliud finis operis, sicut
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diff changeset
660 patet quod aedificationis finis est domus, sed aedificatoris finis
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parents: 26
diff changeset
661 quandoque est lucrum. Sic igitur temperantiae ipsius finis et
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parents: 26
diff changeset
662 regula est beatitudo, sed eius rei qua utitur, finis et regula est
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parents: 26
diff changeset
663 necessitas humanae vitae, infra quam est id quod in usum vitae
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parents: 26
diff changeset
664 venit.</p>
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diff changeset
665 <p title="II-II q. 141 a. 6 ad 2"><a name="44663"><span class=
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diff changeset
666 "ref">[44663] II&ordf;-IIae, q. 141 a. 6 ad 2</span></a> Ad
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diff changeset
667 secundum dicendum quod necessitas humanae vitae potest attendi
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parents: 26
diff changeset
668 dupliciter, uno modo, secundum quod dicitur necessarium id sine quo
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diff changeset
669 res nullo modo potest esse, sicut cibus est necessarius animali;
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diff changeset
670 alio modo, secundum quod necessarium dicitur id sine quo res non
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diff changeset
671 potest convenienter esse. Temperantia autem non solum attendit
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parents: 26
diff changeset
672 primam necessitatem, sed etiam secundam, unde philosophus dicit, in
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diff changeset
673 III Ethic., quod <i>temperatus appetit delectabilia propter
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diff changeset
674 sanitatem, vel propter bonam habitudinem</i>. Alia vero quae ad hoc
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diff changeset
675 non sunt necessaria, possunt dupliciter se habere. Quaedam enim
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diff changeset
676 sunt impedimenta sanitatis vel bonae habitudinis. Et his nullo modo
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diff changeset
677 temperatus utitur, hoc enim esset peccatum contra temperantiam.
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diff changeset
678 Quaedam vero sunt quae non sunt his impedimenta. Et his moderate
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diff changeset
679 utitur, pro loco et tempore et congruentia eorum quibus convivit.
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diff changeset
680 Et ideo ibidem philosophus dicit quod et temperatus appetit alia
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diff changeset
681 delectabilia, quae scilicet non sunt necessaria ad sanitatem vel ad
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diff changeset
682 bonam habitudinem, non impedimenta his existentia.</p>
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diff changeset
683 <p title="II-II q. 141 a. 6 ad 3"><a name="44664"><span class=
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diff changeset
684 "ref">[44664] II&ordf;-IIae, q. 141 a. 6 ad 3</span></a> Ad tertium
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diff changeset
685 dicendum quod, sicut dictum est, temperantia respicit necessitatem
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parents: 26
diff changeset
686 quantum ad convenientiam vitae. Quae quidem attenditur non solum
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diff changeset
687 secundum convenientiam corporis, sed etiam secundum convenientiam
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parents: 26
diff changeset
688 exteriorum rerum, puta divitiarum et officiorum; et multo magis
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diff changeset
689 secundum convenientiam honestatis. Et ideo philosophus ibidem
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diff changeset
690 subdit quod in delectabilibus quibus temperatus utitur, non solum
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diff changeset
691 considerat ut non sint impeditiva sanitatis et bonae habitudinis
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diff changeset
692 corporalis, sed etiam ut non sint praeter bonum, idest contra
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diff changeset
693 honestatem; et quod non sint supra substantiam, idest supra
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diff changeset
694 facultatem divitiarum. Et Augustinus dicit, in libro de moribus
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diff changeset
695 Eccle., quod temperatus respicit non solum necessitatem huius
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diff changeset
696 vitae, sed etiam officiorum.</p>
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diff changeset
697 <br />
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diff changeset
698 <div class="E">Articulus 7</div>
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diff changeset
699 <p title="II-II q. 141 a. 7 arg. 1"><a name="44665"><span class=
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diff changeset
700 "ref">[44665] II&ordf;-IIae, q. 141 a. 7 arg. 1</span></a> Ad
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diff changeset
701 septimum sic proceditur. Videtur quod temperantia non sit virtus
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diff changeset
702 cardinalis. Bonum enim virtutis moralis a ratione dependet. Sed
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parents: 26
diff changeset
703 temperantia est circa ea quae magis distant a ratione, scilicet
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parents: 26
diff changeset
704 circa delectationes quae sunt nobis et brutis communes, ut dicitur
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parents: 26
diff changeset
705 in III Ethic. Ergo temperantia non videtur esse principalis
544e12f679ad convert to xml
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diff changeset
706 virtus.</p>
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parents: 26
diff changeset
707 <p title="II-II q. 141 a. 7 arg. 2"><a name="44666"><span class=
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diff changeset
708 "ref">[44666] II&ordf;-IIae, q. 141 a. 7 arg. 2</span></a>
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diff changeset
709 Praeterea, quanto aliquid est magis impetuosum, tanto difficilius
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diff changeset
710 videtur esse ad refrenandum. Sed ira, quam refrenat mansuetudo,
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diff changeset
711 videtur esse impetuosior quam concupiscentia, quam refrenat
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parents: 26
diff changeset
712 temperantia, dicitur enim Prov. XXVII, <i>ira non habet
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parents: 26
diff changeset
713 misericordiam, nec erumpens furor, et impetum concitati spiritus
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diff changeset
714 ferre quis poterit?</i> Ergo mansuetudo est principalior virtus
544e12f679ad convert to xml
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diff changeset
715 quam temperantia.</p>
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diff changeset
716 <p title="II-II q. 141 a. 7 arg. 3"><a name="44667"><span class=
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diff changeset
717 "ref">[44667] II&ordf;-IIae, q. 141 a. 7 arg. 3</span></a>
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diff changeset
718 Praeterea, spes est principalior motus animae quam desiderium seu
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diff changeset
719 concupiscentia, ut supra habitum est. Sed humilitas refrenat
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parents: 26
diff changeset
720 praesumptionem immoderatae spei. Ergo humilitas videtur esse
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diff changeset
721 principalior virtus quam temperantia, quae refrenat
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diff changeset
722 concupiscentiam.</p>
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diff changeset
723 <p title="II-II q. 141 a. 7 s. c."><a name="44668"><span class=
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diff changeset
724 "ref">[44668] II&ordf;-IIae, q. 141 a. 7 s. c.</span></a> Sed
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diff changeset
725 contra est quod Gregorius, in II Moral., ponit temperantiam inter
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diff changeset
726 virtutes principales.</p>
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diff changeset
727 <p title="II-II q. 141 a. 7 co."><a name="44669"><span class=
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diff changeset
728 "ref">[44669] II&ordf;-IIae, q. 141 a. 7 co.</span></a> Respondeo
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diff changeset
729 dicendum quod, sicut supra dictum est, virtus principalis seu
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diff changeset
730 cardinalis dicitur quae principalius laudatur ex aliquo eorum quae
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diff changeset
731 communiter requiruntur ad rationem virtutis. Moderatio autem, quae
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diff changeset
732 in omni virtute requiritur, praecipue laudabilis est in
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diff changeset
733 delectationibus tactus, circa quae est temperantia, tum quia tales
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diff changeset
734 delectationes sunt magis nobis naturales, et ideo difficilius est
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diff changeset
735 ab eis abstinere et concupiscentias earum refrenare; tum etiam quia
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parents: 26
diff changeset
736 earum obiecta magis sunt necessaria praesenti vitae, ut ex dictis
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diff changeset
737 patet. Et ideo temperantia ponitur virtus principalis seu
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diff changeset
738 cardinalis.</p>
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diff changeset
739 <p title="II-II q. 141 a. 7 ad 1"><a name="44670"><span class=
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diff changeset
740 "ref">[44670] II&ordf;-IIae, q. 141 a. 7 ad 1</span></a> Ad primum
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diff changeset
741 ergo dicendum quod tanto maior ostenditur agentis virtus, quanto in
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diff changeset
742 ea quae sunt magis distantia potest suam operationem extendere. Et
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diff changeset
743 ideo ex hoc ipso ostenditur maior virtus rationis quod potest etiam
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diff changeset
744 concupiscentias et delectationes maxime distantes moderari. Unde
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diff changeset
745 hoc pertinet ad principalitatem temperantiae.</p>
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parents: 26
diff changeset
746 <p title="II-II q. 141 a. 7 ad 2"><a name="44671"><span class=
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diff changeset
747 "ref">[44671] II&ordf;-IIae, q. 141 a. 7 ad 2</span></a> Ad
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diff changeset
748 secundum dicendum quod impetus irae causatur ex quodam accidente,
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diff changeset
749 puta ex aliqua laesione contristante, et ideo cito transit, quamvis
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diff changeset
750 magnum impetum habeat. Sed impetus concupiscentiae delectabilium
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diff changeset
751 tactus procedit ex causa naturali, unde est diuturnior et
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diff changeset
752 communior. Et ideo ad principaliorem virtutem pertinet ipsum
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diff changeset
753 refrenare.</p>
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diff changeset
754 <p title="II-II q. 141 a. 7 ad 3"><a name="44672"><span class=
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diff changeset
755 "ref">[44672] II&ordf;-IIae, q. 141 a. 7 ad 3</span></a> Ad tertium
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diff changeset
756 dicendum quod ea quorum est spes, sunt altiora his quorum est
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parents: 26
diff changeset
757 concupiscentia, et propter hoc spes ponitur passio principalis in
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diff changeset
758 irascibili. Sed ea quorum est concupiscentia et delectatio tactus,
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diff changeset
759 vehementius movent appetitum, quia sunt magis naturalia. Et ideo
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diff changeset
760 temperantia, quae in his modum statuit, est virtus principalis.</p>
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diff changeset
761 <br />
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parents: 26
diff changeset
762 <div class="E">Articulus 8</div>
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parents: 26
diff changeset
763 <p title="II-II q. 141 a. 8 arg. 1"><a name="44673"><span class=
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diff changeset
764 "ref">[44673] II&ordf;-IIae, q. 141 a. 8 arg. 1</span></a> Ad
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diff changeset
765 octavum sic proceditur. Videtur quod temperantia sit maxima
544e12f679ad convert to xml
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parents: 26
diff changeset
766 virtutum. Dicit enim Ambrosius, in I de Offic., quod <i>in
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parents: 26
diff changeset
767 temperantia maxime honesti cura, decoris consideratio spectatur et
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parents: 26
diff changeset
768 quaeritur</i>. Sed virtus laudabilis est inquantum est honesta et
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diff changeset
769 decora. Ergo temperantia est maxima virtutum.</p>
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parents: 26
diff changeset
770 <p title="II-II q. 141 a. 8 arg. 2"><a name="44674"><span class=
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diff changeset
771 "ref">[44674] II&ordf;-IIae, q. 141 a. 8 arg. 2</span></a>
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diff changeset
772 Praeterea, maioris virtutis est operari id quod est difficilius.
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parents: 26
diff changeset
773 Sed difficilius est refrenare concupiscentias et delectationes
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parents: 26
diff changeset
774 tactus quam rectificare actiones exteriores, quorum primum pertinet
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parents: 26
diff changeset
775 ad temperantiam, secundum ad iustitiam. Ergo temperantia est maior
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diff changeset
776 virtus quam iustitia.</p>
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parents: 26
diff changeset
777 <p title="II-II q. 141 a. 8 arg. 3"><a name="44675"><span class=
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diff changeset
778 "ref">[44675] II&ordf;-IIae, q. 141 a. 8 arg. 3</span></a>
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parents: 26
diff changeset
779 Praeterea, quanto aliquid est communius, tanto magis necessarium
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parents: 26
diff changeset
780 videtur esse et melius. Sed fortitudo est circa pericula mortis,
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parents: 26
diff changeset
781 quae rarius occurrunt quam delectabilia tactus, quae quotidie
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parents: 26
diff changeset
782 occurrunt, et sic usus temperantiae est communior quam
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parents: 26
diff changeset
783 fortitudinis. Ergo temperantia est nobilior virtus quam
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diff changeset
784 fortitudo.</p>
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diff changeset
785 <p title="II-II q. 141 a. 8 s. c."><a name="44676"><span class=
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diff changeset
786 "ref">[44676] II&ordf;-IIae, q. 141 a. 8 s. c.</span></a> Sed
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diff changeset
787 contra est quod philosophus dicit, in I Rhet., quod <i>maximae
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diff changeset
788 virtutes sunt quae aliis maxime sunt utiles, et propter hoc, fortes
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diff changeset
789 et iustos maxime honoramus</i>.</p>
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diff changeset
790 <p title="II-II q. 141 a. 8 co."><a name="44677"><span class=
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diff changeset
791 "ref">[44677] II&ordf;-IIae, q. 141 a. 8 co.</span></a> Respondeo
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diff changeset
792 dicendum quod, sicut philosophus dicit, in I Ethic., <i>bonum
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diff changeset
793 multitudinis divinius est quam bonum unius</i>. Et ideo quanto
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diff changeset
794 aliqua virtus magis pertinet ad bonum multitudinis tanto melior
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parents: 26
diff changeset
795 est. Iustitia autem et fortitudo magis pertinent ad bonum
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parents: 26
diff changeset
796 multitudinis quam temperantia, quia iustitia consistit in
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parents: 26
diff changeset
797 communicationibus, quae sunt ad alterum; fortitudo autem in
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parents: 26
diff changeset
798 periculis bellorum, quae sustinentur pro salute communi;
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parents: 26
diff changeset
799 temperantia autem moderatur solum concupiscentias et delectationes
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diff changeset
800 eorum quae pertinent ad ipsum hominem. Unde manifestum est quod
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diff changeset
801 iustitia et fortitudo sunt excellentiores virtutes quam
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parents: 26
diff changeset
802 temperantia, quibus prudentia et virtutes theologicae sunt
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diff changeset
803 potiores.</p>
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diff changeset
804 <p title="II-II q. 141 a. 8 ad 1"><a name="44678"><span class=
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diff changeset
805 "ref">[44678] II&ordf;-IIae, q. 141 a. 8 ad 1</span></a> Ad primum
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diff changeset
806 ergo dicendum quod honestas et decor maxime attribuuntur
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parents: 26
diff changeset
807 temperantiae, non propter principalitatem proprii boni, sed propter
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parents: 26
diff changeset
808 turpitudinem contrarii mali, a quo retrahit, inquantum scilicet
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diff changeset
809 moderatur delectationes quae sunt nobis et brutis communes.</p>
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diff changeset
810 <p title="II-II q. 141 a. 8 ad 2"><a name="44679"><span class=
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diff changeset
811 "ref">[44679] II&ordf;-IIae, q. 141 a. 8 ad 2</span></a> Ad
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diff changeset
812 secundum dicendum quod, cum virtus sit circa difficile et bonum,
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diff changeset
813 dignitas virtutis magis attenditur circa rationem boni, in quo
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diff changeset
814 excedit iustitia, quam secundum rationem difficilis, in quo excedit
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diff changeset
815 temperantia.</p>
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diff changeset
816 <p title="II-II q. 141 a. 8 ad 3"><a name="44680"><span class=
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diff changeset
817 "ref">[44680] II&ordf;-IIae, q. 141 a. 8 ad 3</span></a> Ad tertium
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diff changeset
818 dicendum quod illa communitas qua aliquid pertinet ad multitudinem
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diff changeset
819 hominum, magis facit ad excellentiam bonitatis quam illa quae
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diff changeset
820 consideratur secundum quod aliquid frequenter occurrit, in quarum
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diff changeset
821 prima excedit fortitudo, in secunda temperantia. Unde simpliciter
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diff changeset
822 fortitudo est potior, licet quoad aliquid possit dici temperantia
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diff changeset
823 potior non solum fortitudine, sed etiam iustitia.</p>
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diff changeset
824 <br />
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diff changeset
825 <div class="D">Quaestio 142</div>
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diff changeset
826 <div class="G">Prooemium</div>
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diff changeset
827 <p title="II-II q. 142 pr."><a name="44681"><span class=
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diff changeset
828 "ref">[44681] II&ordf;-IIae, q. 142 pr.</span></a> Deinde
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diff changeset
829 considerandum est de vitiis oppositis temperantiae. Et circa hoc
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diff changeset
830 quaeruntur quatuor. Primo, utrum insensibilitas sit peccatum.
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diff changeset
831 Secundo, utrum intemperantia sit vitium puerile. Tertio, de
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diff changeset
832 comparatione intemperantiae ad timiditatem. Quarto, utrum vitium
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diff changeset
833 intemperantiae sit maxime opprobriosum.</p>
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parents: 26
diff changeset
834 <br />
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diff changeset
835 <div class="E">Articulus 1</div>
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diff changeset
836 <p title="II-II q. 142 a. 1 arg. 1"><a name="44682"><span class=
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diff changeset
837 "ref">[44682] II&ordf;-IIae, q. 142 a. 1 arg. 1</span></a> Ad
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diff changeset
838 primum sic proceditur. Videtur quod insensibilitas non sit vitium.
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diff changeset
839 Dicuntur enim insensibiles qui deficiunt circa delectationes
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diff changeset
840 tactus. Sed in his penitus deficere videtur esse laudabile et
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diff changeset
841 virtuosum, dicitur enim Dan. X, <i>in diebus illis ego, Daniel,
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diff changeset
842 lugebam trium hebdomadarum tempus, panem desiderabilem non comedi,
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diff changeset
843 et caro et vinum non introierunt in os meum, sed neque unguento
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diff changeset
844 unctus sum</i>. Ergo insensibilitas non est peccatum.</p>
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diff changeset
845 <p title="II-II q. 142 a. 1 arg. 2"><a name="44683"><span class=
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diff changeset
846 "ref">[44683] II&ordf;-IIae, q. 142 a. 1 arg. 2</span></a>
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diff changeset
847 Praeterea, bonum hominis est secundum rationem esse, secundum
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diff changeset
848 Dionysium, IV cap. de Div. Nom. Sed abstinere ab omnibus
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diff changeset
849 delectabilibus tactus maxime promovet hominem in bono rationis,
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diff changeset
850 dicitur enim Dan. I, quod pueris qui utebantur leguminibus <i>dedit
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diff changeset
851 Deus scientiam et disciplinam in omni libro et sapientia</i>. Ergo
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diff changeset
852 insensibilitas, quae universaliter repellit huiusmodi
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diff changeset
853 delectationes, non est vitiosa.</p>
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parents: 26
diff changeset
854 <p title="II-II q. 142 a. 1 arg. 3"><a name="44684"><span class=
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diff changeset
855 "ref">[44684] II&ordf;-IIae, q. 142 a. 1 arg. 3</span></a>
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diff changeset
856 Praeterea, illud per quod maxime receditur a peccato, non videtur
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857 esse vitiosum. Sed hoc est potissimum remedium abstinendi a
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diff changeset
858 peccato, quod aliquis fugiat delectationes, quod pertinet ad
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diff changeset
859 insensibilitatem, dicit enim philosophus, in II Ethic., quod
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diff changeset
860 <i>abiicientes delectationem minus peccabimus</i>. Ergo
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diff changeset
861 insensibilitas non est aliquid vitiosum.</p>
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diff changeset
862 <p title="II-II q. 142 a. 1 s. c."><a name="44685"><span class=
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diff changeset
863 "ref">[44685] II&ordf;-IIae, q. 142 a. 1 s. c.</span></a> Sed
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diff changeset
864 contra, nihil opponitur virtuti nisi vitium. Sed insensibilitas
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diff changeset
865 virtuti temperantiae opponitur, ut patet per philosophum, in II et
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diff changeset
866 III Ethic. Ergo insensibilitas est vitium.</p>
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diff changeset
867 <p title="II-II q. 142 a. 1 co."><a name="44686"><span class=
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diff changeset
868 "ref">[44686] II&ordf;-IIae, q. 142 a. 1 co.</span></a> Respondeo
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diff changeset
869 dicendum quod omne illud quod contrariatur ordini naturali, est
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diff changeset
870 vitiosum. Natura autem delectationem apposuit operationibus
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diff changeset
871 necessariis ad vitam hominis. Et ideo naturalis ordo requirit ut
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diff changeset
872 homo intantum huiusmodi delectationibus utatur, quantum necessarium
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diff changeset
873 est saluti humanae, vel quantum ad conservationem individui vel
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diff changeset
874 quantum ad conservationem speciei. Si quis ergo intantum
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diff changeset
875 delectationem refugeret quod praetermitteret ea quae sunt
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diff changeset
876 necessaria ad conservationem naturae peccaret, quasi ordini
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parents: 26
diff changeset
877 naturali repugnans. Et hoc pertinet ad vitium insensibilitatis.
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diff changeset
878 Sciendum tamen quod ab huiusmodi delectationibus consequentibus
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diff changeset
879 huiusmodi operationes, quandoque laudabile, vel etiam necessarium
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diff changeset
880 est abstinere, propter aliquem finem. Sicut propter sanitatem
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diff changeset
881 corporalem, aliqui abstinent a quibusdam delectationibus, cibis et
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diff changeset
882 potibus et venereis. Et etiam propter alicuius officii executionem,
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parents: 26
diff changeset
883 sicut athletas et milites necesse est a multis delectationibus
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diff changeset
884 abstinere, ut officium proprium exequantur. Et similiter
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diff changeset
885 poenitentes, ad recuperandam animae sanitatem, abstinentia
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diff changeset
886 delectabilium quasi quadam diaeta utuntur. Et homines volentes
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parents: 26
diff changeset
887 contemplationi et rebus divinis vacare, oportet quod se magis a
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diff changeset
888 carnalibus abstrahant. Nec aliquid praedictorum ad insensibilitatis
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diff changeset
889 vitium pertinet, quia sunt secundum rationem rectam.</p>
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diff changeset
890 <p title="II-II q. 142 a. 1 ad 1"><a name="44687"><span class=
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diff changeset
891 "ref">[44687] II&ordf;-IIae, q. 142 a. 1 ad 1</span></a> Ad primum
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diff changeset
892 ergo dicendum quod Daniel illa abstinentia a delectabilibus
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diff changeset
893 utebatur, non quasi propter se abhorrens delectationes, ut secundum
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diff changeset
894 se malas, sed propter aliquem finem laudabilem, ut scilicet idoneum
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diff changeset
895 se ad altitudinem contemplationis redderet, abstinendo scilicet a
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diff changeset
896 corporalibus delectationibus. Unde et statim ibi subditur de
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diff changeset
897 revelatione facta.</p>
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diff changeset
898 <p title="II-II q. 142 a. 1 ad 2"><a name="44688"><span class=
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diff changeset
899 "ref">[44688] II&ordf;-IIae, q. 142 a. 1 ad 2</span></a> Ad
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diff changeset
900 secundum dicendum quod, quia ratione homo uti non potest sine
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diff changeset
901 sensitivis potentiis, quae indigent organo corporali, ut in primo
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diff changeset
902 habitum est; necesse est quod homo sustentet corpus, ad hoc quod
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diff changeset
903 ratione utatur. Sustentatio autem corporis fit per operationes
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parents: 26
diff changeset
904 delectabiles. Unde non potest esse bonum rationis in homine si
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diff changeset
905 abstineat ab omnibus delectabilibus. Secundum tamen quod homo in
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parents: 26
diff changeset
906 exequendo actum rationis plus vel minus indiget corporali virtute,
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parents: 26
diff changeset
907 secundum hoc plus vel minus necesse habet delectabilibus
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diff changeset
908 corporalibus uti. Et ideo homines qui hoc officium assumpserunt ut
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parents: 26
diff changeset
909 contemplationi vacent, et bonum spirituale quasi quadam spirituali
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diff changeset
910 propagatione in alios transmittant, a multis delectabilibus
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diff changeset
911 laudabiliter abstinent, a quibus illi quibus ex officio competit
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diff changeset
912 operibus corporalibus et generationi carnali vacare, laudabiliter
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diff changeset
913 non abstinerent.</p>
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diff changeset
914 <p title="II-II q. 142 a. 1 ad 3"><a name="44689"><span class=
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diff changeset
915 "ref">[44689] II&ordf;-IIae, q. 142 a. 1 ad 3</span></a> Ad tertium
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diff changeset
916 dicendum quod delectatio fugienda est ad vitandum peccatum, non
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diff changeset
917 totaliter, sed ut non ultra quaeratur quam necessitas requirat.</p>
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diff changeset
918 <br />
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diff changeset
919 <div class="E">Articulus 2</div>
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diff changeset
920 <p title="II-II q. 142 a. 2 arg. 1"><a name="44690"><span class=
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diff changeset
921 "ref">[44690] II&ordf;-IIae, q. 142 a. 2 arg. 1</span></a> Ad
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diff changeset
922 secundum sic proceditur. Videtur quod intemperantia non sit puerile
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parents: 26
diff changeset
923 peccatum. Quia super illud Matth. XVIII, <i>nisi conversi fueritis
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diff changeset
924 sicut parvuli</i> etc., dicit Hieronymus quod <i>parvulus non
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parents: 26
diff changeset
925 perseverat in iracundia, laesus non meminit, videns pulchram
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diff changeset
926 mulierem non delectatur</i>, quod contrariatur intemperantiae. Ergo
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parents: 26
diff changeset
927 intemperantia non est puerile peccatum.</p>
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diff changeset
928 <p title="II-II q. 142 a. 2 arg. 2"><a name="44691"><span class=
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diff changeset
929 "ref">[44691] II&ordf;-IIae, q. 142 a. 2 arg. 2</span></a>
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diff changeset
930 Praeterea, pueri non habent nisi concupiscentias naturales. Sed
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diff changeset
931 circa naturales concupiscentias parum aliqui peccant per
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parents: 26
diff changeset
932 intemperantiam, ut philosophus dicit, in III Ethic. Ergo
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diff changeset
933 intemperantia non est peccatum puerile.</p>
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diff changeset
934 <p title="II-II q. 142 a. 2 arg. 3"><a name="44692"><span class=
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diff changeset
935 "ref">[44692] II&ordf;-IIae, q. 142 a. 2 arg. 3</span></a>
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parents: 26
diff changeset
936 Praeterea, pueri sunt nutriendi et fovendi. Sed concupiscentia et
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parents: 26
diff changeset
937 delectatio, circa quae est intemperantia, est semper diminuenda et
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diff changeset
938 extirpanda, secundum illud Coloss. III, <i>mortificate membra
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diff changeset
939 vestra super terram, quae sunt concupiscentia</i>, et cetera. Ergo
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parents: 26
diff changeset
940 intemperantia non est puerile peccatum.</p>
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parents: 26
diff changeset
941 <p title="II-II q. 142 a. 2 s. c."><a name="44693"><span class=
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diff changeset
942 "ref">[44693] II&ordf;-IIae, q. 142 a. 2 s. c.</span></a> Sed
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diff changeset
943 contra est quod philosophus dicit, in III Ethic., quod <i>nomen
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diff changeset
944 intemperantiae ferimus ad puerilia peccata</i>.</p>
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diff changeset
945 <p title="II-II q. 142 a. 2 co."><a name="44694"><span class=
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diff changeset
946 "ref">[44694] II&ordf;-IIae, q. 142 a. 2 co.</span></a> Respondeo
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parents: 26
diff changeset
947 dicendum quod aliquid dicitur esse puerile dupliciter. Uno modo,
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parents: 26
diff changeset
948 quia convenit pueris. Et sic non intendit philosophus dicere quod
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parents: 26
diff changeset
949 peccatum intemperantiae sit puerile. Alio modo, secundum quandam
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parents: 26
diff changeset
950 similitudinem. Et hoc modo peccata intemperantiae puerilia
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parents: 26
diff changeset
951 dicuntur. Peccatum enim intemperantiae est peccatum superfluae
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parents: 26
diff changeset
952 concupiscentiae, quae assimilatur puero quantum ad tria primo
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parents: 26
diff changeset
953 quidem, quantum ad id quod uterque appetit. Sicut enim puer, ita et
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parents: 26
diff changeset
954 concupiscentia appetit aliquid turpe. Cuius ratio est quia pulchrum
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parents: 26
diff changeset
955 in rebus humanis attenditur prout aliquid est ordinatum secundum
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parents: 26
diff changeset
956 rationem, unde Tullius dicit, in I de Offic., quod <i>pulchrum est
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parents: 26
diff changeset
957 quod consentaneum est hominis excellentiae in eo in quo natura eius
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parents: 26
diff changeset
958 a reliquis animantibus differt</i>. Puer autem non attendit ad
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parents: 26
diff changeset
959 ordinem rationis. Et similiter concupiscentia non audit rationem,
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parents: 26
diff changeset
960 ut dicitur in VII Ethic. Secundo conveniunt quantum ad eventum.
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parents: 26
diff changeset
961 Puer enim, si suae voluntati dimittatur, crescit in propria
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parents: 26
diff changeset
962 voluntate, unde dicitur Eccli. XXX, <i>equus indomitus evadit
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parents: 26
diff changeset
963 durus, et filius remissus evadet praeceps</i>. Ita etiam et
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parents: 26
diff changeset
964 concupiscentia, si ei satisfiat, maius robur accipit, unde
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diff changeset
965 Augustinus dicit, in VIII Confess., <i>dum servitur libidini, facta
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diff changeset
966 est consuetudo, et dum consuetudini non resistitur, facta est
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diff changeset
967 necessitas</i>. Tertio, quantum ad remedium quod utrique praebetur.
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diff changeset
968 Puer enim emendatur per hoc quod coercetur, unde dicitur Prov.
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diff changeset
969 XXIII, <i>noli subtrahere a puero disciplinam, tu virga percuties
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parents: 26
diff changeset
970 eum, et animam eius de Inferno liberabis</i>. Et similiter, dum
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diff changeset
971 concupiscentiae resistitur, reducitur ad debitum honestatis modum.
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diff changeset
972 Et hoc est quod Augustinus dicit, in VI musicae, quod, <i>mente in
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diff changeset
973 spiritualia suspensa atque ibi fixa et manente, consuetudinis</i>,
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diff changeset
974 scilicet carnalis concupiscentiae. <i>Impetus frangitur, et
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diff changeset
975 paulatim repressus extinguitur. Maior enim erat cum sequeremur, non
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diff changeset
976 omnino nullus, sed certe minor, cum refrenamus</i>. Et ideo
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diff changeset
977 philosophus dicit, in III Ethic., quod <i>quemadmodum puerum
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diff changeset
978 oportet secundum praeceptum paedagogi vivere, sic et concupiscibile
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parents: 26
diff changeset
979 consonare rationi</i>.</p>
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diff changeset
980 <p title="II-II q. 142 a. 2 ad 1"><a name="44695"><span class=
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diff changeset
981 "ref">[44695] II&ordf;-IIae, q. 142 a. 2 ad 1</span></a> Ad primum
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diff changeset
982 ergo dicendum quod ratio illa procedit secundum illum modum quo
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diff changeset
983 puerile dicitur id quod in pueris invenitur. Sic autem non dicitur
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parents: 26
diff changeset
984 peccatum intemperantiae puerile, sed secundum similitudinem, ut
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diff changeset
985 dictum est.</p>
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parents: 26
diff changeset
986 <p title="II-II q. 142 a. 2 ad 2"><a name="44696"><span class=
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diff changeset
987 "ref">[44696] II&ordf;-IIae, q. 142 a. 2 ad 2</span></a> Ad
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diff changeset
988 secundum dicendum quod concupiscentia aliqua potest dici naturalis
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diff changeset
989 dupliciter. Uno modo, secundum suum genus. Et sic temperantia et
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diff changeset
990 intemperantia sunt circa concupiscentias naturales, sunt enim circa
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parents: 26
diff changeset
991 concupiscentias ciborum et venereorum, quae ordinantur ad
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diff changeset
992 conservationem naturae. Alio modo potest dici concupiscentia
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diff changeset
993 naturalis quantum ad speciem eius quod natura ad sui conservationem
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parents: 26
diff changeset
994 requirit. Et sic non multum contingit peccare circa naturales
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parents: 26
diff changeset
995 concupiscentias. Natura enim non requirit nisi id per quod
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parents: 26
diff changeset
996 subvenitur necessitati naturae, in cuius desiderio non contingit
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parents: 26
diff changeset
997 esse peccatum, nisi solum secundum quantitatis excessum; et
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diff changeset
998 secundum hoc solum peccatur circa naturalem concupiscentiam, ut
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diff changeset
999 philosophus dicit, in III Ethic. Alia vero, circa quae plurimum
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diff changeset
1000 peccatur, sunt quaedam concupiscentiae incitamenta, quae hominum
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diff changeset
1001 curiositas adinvenit, sicut cibi curiose praeparati, et mulieres
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diff changeset
1002 ornatae. Et quamvis ista non multum requirant pueri, nihilominus
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parents: 26
diff changeset
1003 tamen intemperantia dicitur puerile peccatum ratione iam dicta.</p>
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diff changeset
1004 <p title="II-II q. 142 a. 2 ad 3"><a name="44697"><span class=
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diff changeset
1005 "ref">[44697] II&ordf;-IIae, q. 142 a. 2 ad 3</span></a> Ad tertium
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parents: 26
diff changeset
1006 dicendum quod id quod ad naturam pertinet in pueris est
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diff changeset
1007 augmentandum et fovendum. Quod autem pertinet ad defectum rationis
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diff changeset
1008 in eis non est fovendum, sed emendandum, ut dictum est.</p>
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diff changeset
1009 <br />
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diff changeset
1010 <div class="E">Articulus 3</div>
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parents: 26
diff changeset
1011 <p title="II-II q. 142 a. 3 arg. 1"><a name="44698"><span class=
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diff changeset
1012 "ref">[44698] II&ordf;-IIae, q. 142 a. 3 arg. 1</span></a> Ad
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diff changeset
1013 tertium sic proceditur. Videtur quod timiditas sit maius vitium
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diff changeset
1014 quam intemperantia. Ex hoc enim aliquod vitium vituperatur quod
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diff changeset
1015 opponitur bono virtutis. Sed timiditas opponitur fortitudini, quae
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parents: 26
diff changeset
1016 est nobilior virtus quam temperantia, cui opponitur intemperantia,
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diff changeset
1017 ut ex supra dictis patet. Ergo timiditas est maius vitium quam
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diff changeset
1018 intemperantia.</p>
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diff changeset
1019 <p title="II-II q. 142 a. 3 arg. 2"><a name="44699"><span class=
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diff changeset
1020 "ref">[44699] II&ordf;-IIae, q. 142 a. 3 arg. 2</span></a>
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diff changeset
1021 Praeterea, quanto aliquis deficit in eo quod difficilius vincitur,
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diff changeset
1022 tanto minus vituperatur, unde philosophus dicit, in VII Ethic.,
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diff changeset
1023 quod <i>si quis a fortibus et superexcellentibus delectationibus
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diff changeset
1024 vincitur vel tristitiis, non est admirabile, sed condonabile</i>.
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diff changeset
1025 Sed difficilius videtur vincere delectationes quam alias passiones,
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diff changeset
1026 unde in II Ethic. dicitur quod <i>difficilius est contra voluptatem
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diff changeset
1027 pugnare quam contra iram</i>, quae videtur esse fortior quam timor.
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diff changeset
1028 Ergo intemperantia, quae vincitur a delectatione, minus peccatum
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diff changeset
1029 est quam timiditas, quae vincitur a timore.</p>
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diff changeset
1030 <p title="II-II q. 142 a. 3 arg. 3"><a name="44700"><span class=
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diff changeset
1031 "ref">[44700] II&ordf;-IIae, q. 142 a. 3 arg. 3</span></a>
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diff changeset
1032 Praeterea, de ratione peccati est quod sit voluntarium. Sed
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diff changeset
1033 timiditas est magis voluntaria quam intemperantia, nullus enim
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diff changeset
1034 concupiscit intemperatus esse; aliqui autem concupiscunt fugere
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diff changeset
1035 mortis pericula, quod pertinet ad timiditatem. Ergo timiditas est
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diff changeset
1036 gravius peccatum quam intemperantia.</p>
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diff changeset
1037 <p title="II-II q. 142 a. 3 s. c."><a name="44701"><span class=
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diff changeset
1038 "ref">[44701] II&ordf;-IIae, q. 142 a. 3 s. c.</span></a> Sed
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diff changeset
1039 contra est quod philosophus dicit, in III Ethic., quod
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diff changeset
1040 <i>intemperantia assimilatur magis voluntario quam timiditas</i>.
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diff changeset
1041 Ergo plus habet de ratione peccati.</p>
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diff changeset
1042 <p title="II-II q. 142 a. 3 co."><a name="44702"><span class=
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diff changeset
1043 "ref">[44702] II&ordf;-IIae, q. 142 a. 3 co.</span></a> Respondeo
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diff changeset
1044 dicendum quod unum vitium potest alteri comparari dupliciter, uno
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diff changeset
1045 modo, ex parte materiae vel obiecti; alio modo, ex parte ipsius
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diff changeset
1046 hominis peccantis. Et utroque modo intemperantia est gravius vitium
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diff changeset
1047 quam timiditas. Primo namque ex parte materiae. Nam timiditas
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diff changeset
1048 refugit pericula mortis, ad quae vitanda inducit maxima necessitas
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diff changeset
1049 conservandae vitae. Intemperantia autem est circa delectationes,
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diff changeset
1050 quarum appetitus non est adeo necessarius ad vitae conservationem,
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diff changeset
1051 quia, ut dictum est, intemperantia magis est circa quasdam
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parents: 26
diff changeset
1052 appositas delectationes seu concupiscentias quam circa
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parents: 26
diff changeset
1053 concupiscentias seu delectationes naturales. Quanto autem illud
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diff changeset
1054 quod commovet ad peccandum videtur esse magis necessarium, tanto
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diff changeset
1055 peccatum levius est. Et ideo intemperantia est gravius vitium quam
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diff changeset
1056 timiditas ex parte obiecti sive materiae moventis. Similiter etiam
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diff changeset
1057 et ex parte ipsius hominis peccantis. Et hoc triplici ratione.
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diff changeset
1058 Primo quidem, quia quanto ille qui peccat magis est compos suae
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diff changeset
1059 mentis, tanto gravius peccat, unde alienatis non imputantur
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diff changeset
1060 peccata. Timores autem et tristitiae graves, et maxime in periculis
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diff changeset
1061 mortis, stupefaciunt mentem hominis. Quod non facit delectatio,
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diff changeset
1062 quae movet ad intemperantiam. Secundo, quia quanto aliquod peccatum
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diff changeset
1063 est magis voluntarium, tanto est gravius. Intemperantia autem habet
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diff changeset
1064 plus de voluntario quam timiditas. Et hoc duplici ratione. Uno
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diff changeset
1065 modo, quia ea quae per timorem fiunt principium habent ab exteriori
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diff changeset
1066 impellente, unde non sunt simpliciter voluntaria, sed mixta, ut
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diff changeset
1067 dicitur in III Ethic. Ea autem quae per delectationem fiunt sunt
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diff changeset
1068 simpliciter voluntaria. Alio modo, quia ea quae sunt intemperati
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diff changeset
1069 sunt magis voluntaria in particulari, minus autem voluntaria in
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diff changeset
1070 universali, nullus enim vellet intemperatus esse; allicitur tamen
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diff changeset
1071 homo a singularibus delectabilibus, quae intemperatum faciunt
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parents: 26
diff changeset
1072 hominem. Propter quod, ad vitandum intemperantiam maximum remedium
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diff changeset
1073 est ut non immoretur homo circa singularium considerationem. Sed in
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diff changeset
1074 his quae pertinent ad timiditatem est e converso. Nam singula quae
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diff changeset
1075 imminent sunt minus voluntaria, ut abiicere clipeum et alia
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diff changeset
1076 huiusmodi, sed ipsum commune est magis voluntarium, puta fugiendo
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diff changeset
1077 salvari. Hoc autem est simpliciter magis voluntarium quod est magis
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diff changeset
1078 voluntarium in singularibus, in quibus est actus. Et ideo
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diff changeset
1079 intemperantia, cum sit simpliciter magis voluntarium quam
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diff changeset
1080 timiditas, est maius vitium. Tertio, quia contra intemperantiam
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diff changeset
1081 potest magis de facili remedium adhiberi quam contra timiditatem,
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diff changeset
1082 eo quod delectationes ciborum et venereorum, circa quas est
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diff changeset
1083 intemperantia, per totam vitam occurrunt, et sine periculo potest
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diff changeset
1084 homo circa ea exercitari ad hoc quod sit temperatus; sed pericula
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parents: 26
diff changeset
1085 mortis et rarius occurrunt, et periculosius in his homo exercitatur
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diff changeset
1086 ad timiditatem fugiendam. Et ideo intemperantia est simpliciter
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diff changeset
1087 maius peccatum quam timiditas.</p>
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diff changeset
1088 <p title="II-II q. 142 a. 3 ad 1"><a name="44703"><span class=
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diff changeset
1089 "ref">[44703] II&ordf;-IIae, q. 142 a. 3 ad 1</span></a> Ad primum
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diff changeset
1090 ergo dicendum quod excellentia fortitudinis supra temperantiam
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parents: 26
diff changeset
1091 potest considerari dupliciter. Uno modo, ex parte finis, quod
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diff changeset
1092 pertinet ad rationem boni, quia scilicet fortitudo magis ordinatur
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diff changeset
1093 ad bonum commune quam temperantia. Ex hac etiam parte timiditas
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parents: 26
diff changeset
1094 habet quandam excellentiam supra intemperantiam, inquantum scilicet
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parents: 26
diff changeset
1095 per timiditatem aliqui desistunt a defensione boni communis. Alio
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parents: 26
diff changeset
1096 modo, ex parte difficultatis, inquantum scilicet difficilius est
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diff changeset
1097 subire pericula mortis quam abstinere a quibusdam delectabilibus.
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diff changeset
1098 Et quantum ad hoc, non oportet quod timiditas praecellat
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diff changeset
1099 intemperantiam. Sicut enim maioris virtutis est non vinci a
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diff changeset
1100 fortiori, ita etiam e contrario minoris vitii est a fortiori vinci,
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diff changeset
1101 et maioris vitii a debiliori superari.</p>
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diff changeset
1102 <p title="II-II q. 142 a. 3 ad 2"><a name="44704"><span class=
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diff changeset
1103 "ref">[44704] II&ordf;-IIae, q. 142 a. 3 ad 2</span></a> Ad
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diff changeset
1104 secundum dicendum quod amor conservationis vitae, propter quam
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diff changeset
1105 vitantur pericula mortis, est multo magis connaturalis quam
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parents: 26
diff changeset
1106 quaecumque delectationes ciborum vel venereorum, quae ad
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diff changeset
1107 conservationem vitae ordinantur. Et ideo difficilius est vincere
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diff changeset
1108 timorem periculorum mortis quam concupiscentiam delectationum, quae
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diff changeset
1109 est in cibis et venereis. Cui tamen difficilius est resistere quam
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diff changeset
1110 irae, tristitiae et timori quorundam aliorum malorum.</p>
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diff changeset
1111 <p title="II-II q. 142 a. 3 ad 3"><a name="44705"><span class=
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diff changeset
1112 "ref">[44705] II&ordf;-IIae, q. 142 a. 3 ad 3</span></a> Ad tertium
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diff changeset
1113 dicendum quod in timiditate consideratur magis voluntarium in
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diff changeset
1114 universali, minus tamen in particulari. Et ideo in ea est magis
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diff changeset
1115 voluntarium secundum quid, sed non simpliciter.</p>
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diff changeset
1116 <br />
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parents: 26
diff changeset
1117 <div class="E">Articulus 4</div>
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parents: 26
diff changeset
1118 <p title="II-II q. 142 a. 4 arg. 1"><a name="44706"><span class=
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diff changeset
1119 "ref">[44706] II&ordf;-IIae, q. 142 a. 4 arg. 1</span></a> Ad
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diff changeset
1120 quartum sic proceditur. Videtur quod peccatum intemperantiae non
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diff changeset
1121 sit maxime exprobrabile. Sicut enim honor debetur virtuti, ita
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parents: 26
diff changeset
1122 exprobratio debetur peccato. Sed quaedam peccata sunt graviora quam
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diff changeset
1123 intemperantia, sicut homicidium, blasphemia et alia huiusmodi. Ergo
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diff changeset
1124 peccatum intemperantiae non est maxime exprobrabile.</p>
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diff changeset
1125 <p title="II-II q. 142 a. 4 arg. 2"><a name="44707"><span class=
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diff changeset
1126 "ref">[44707] II&ordf;-IIae, q. 142 a. 4 arg. 2</span></a>
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diff changeset
1127 Praeterea, peccata quae sunt magis communia videntur esse minus
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diff changeset
1128 exprobrabilia, eo quod de his homines minus verecundantur. Sed
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diff changeset
1129 peccata intemperantiae sunt maxime communia, quia sunt circa ea
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parents: 26
diff changeset
1130 quae communiter in usum humanae vitae veniunt, in quibus etiam
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parents: 26
diff changeset
1131 plurimi peccant. Ergo peccata intemperantiae non videntur esse
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diff changeset
1132 maxime exprobrabilia.</p>
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diff changeset
1133 <p title="II-II q. 142 a. 4 arg. 3"><a name="44708"><span class=
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diff changeset
1134 "ref">[44708] II&ordf;-IIae, q. 142 a. 4 arg. 3</span></a>
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diff changeset
1135 Praeterea, philosophus dicit, in VII Ethic., quod <i>temperantia et
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diff changeset
1136 intemperantia sunt circa concupiscentias et delectationes
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diff changeset
1137 humanas</i>. Sunt autem quaedam concupiscentiae et delectationes
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diff changeset
1138 turpiores concupiscentiis et delectationibus humanis, quae dicuntur
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diff changeset
1139 bestiales et aegritudinales, ut in eodem libro philosophus dicit.
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diff changeset
1140 Ergo intemperantia non est maxime exprobrabilis.</p>
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diff changeset
1141 <p title="II-II q. 142 a. 4 s. c."><a name="44709"><span class=
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diff changeset
1142 "ref">[44709] II&ordf;-IIae, q. 142 a. 4 s. c.</span></a> Sed
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diff changeset
1143 contra est quod philosophus dicit, in III Ethic., quod
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diff changeset
1144 intemperantia inter alia vitia videtur iuste exprobrabilis
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diff changeset
1145 esse.</p>
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1146 <p title="II-II q. 142 a. 4 co."><a name="44710"><span class=
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1147 "ref">[44710] II&ordf;-IIae, q. 142 a. 4 co.</span></a> Respondeo
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1148 dicendum quod exprobratio opponi videtur honori et gloriae. Honor
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1149 autem excellentiae debetur, ut supra habitum est, gloria autem
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1150 claritatem importat. Est igitur intemperantia maxime exprobrabilis,
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1151 propter duo. Primo quidem, quia maxime repugnat excellentiae
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1152 hominis, est enim circa delectationes communes nobis et brutis, ut
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1153 supra habitum est. Unde et in Psalmo dicitur, <i>homo, cum in
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1154 honore esset, non intellexit, comparatus est iumentis
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1155 insipientibus, et similis factus est illis</i>. Secundo, quia
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1156 maxime repugnat eius claritati vel pulchritudini, inquantum
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1157 scilicet in delectationibus circa quas est intemperantia, minus
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1158 apparet de lumine rationis, ex qua est tota claritas et pulchritudo
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1159 virtutis. Unde et huiusmodi delectationes dicuntur maxime
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1160 serviles.</p>
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1161 <p title="II-II q. 142 a. 4 ad 1"><a name="44711"><span class=
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1162 "ref">[44711] II&ordf;-IIae, q. 142 a. 4 ad 1</span></a> Ad primum
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1163 ergo dicendum quod, sicut Gregorius dicit, vitia carnalia, quae sub
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1164 intemperantia continentur, etsi sint minoris culpae, sunt tamen
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1165 maioris infamiae. Nam magnitudo culpae respicit deordinationem a
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1166 fine, infamia autem respicit turpitudinem, quae maxime consideratur
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1167 secundum indecentiam peccantis.</p>
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1168 <p title="II-II q. 142 a. 4 ad 2"><a name="44712"><span class=
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1169 "ref">[44712] II&ordf;-IIae, q. 142 a. 4 ad 2</span></a> Ad
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1170 secundum dicendum quod consuetudo peccandi diminuit turpitudinem et
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1171 infamiam peccati secundum opinionem hominum, non autem secundum
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1172 naturam ipsorum vitiorum.</p>
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1173 <p title="II-II q. 142 a. 4 ad 3"><a name="44713"><span class=
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1174 "ref">[44713] II&ordf;-IIae, q. 142 a. 4 ad 3</span></a> Ad tertium
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1175 dicendum quod cum dicitur intemperantia maxime esse exprobrabilis,
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1176 est intelligendum inter vitia humana, quae scilicet attenduntur
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1177 secundum passiones humanae naturae aliqualiter conformes. Sed illa
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1178 vitia quae excedunt modum humanae naturae, sunt magis
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1179 exprobrabilia. Et tamen illa etiam videntur reduci ad genus
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1180 intemperantiae secundum quendam excessum, sicut si aliquis
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1181 delectaretur in comestione carnium humanarum, aut in coitu
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1182 bestiarum aut masculorum.</p>
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1183 <div class="centro"><br />
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1184 <p><a href="sth3123.html"><img src="icons/ageretro.gif" width="19"
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1185 height="19" align="middle" border="0" alt="age retro" /></a> &nbsp;
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1186 <a href="sth3143.html"><img src="icons/ageultra.gif" width="19"
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1187 height="19" align="middle" border="0" alt="age ultra" /></a></p>
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1188 <br />
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1189 <hr />
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1190 <br />
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1191 <address>&copy; 2006 Fundaci&oacute;n Tom&aacute;s de Aquino quoad
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1192 hanc editionem<br />
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1193 Iura omnia asservantur<br />
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1194 OCLC nr. <a href="http://worldcatlibraries.org/wcpa/oclc/49644264"
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1195 style="text-decoration=none">49644264</a></address>
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1196 </div>
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1197 </body>
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1198 </html>