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annotate summa/latin/sth1084.html @ 28:544e12f679ad

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convert to xml
author ht
date Tue, 24 Nov 2009 19:27:32 +0000
parents 4006eb4882de
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, I&ordf; q. 84-89</title>
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23 </head>
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24 <body>
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25 <a href="http://www.corpusthomisticum.org/"></a>
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26 <div class="tres">CORPUS THOMISTICUM</div>
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27 <div class="uno">Sancti Thomae de Aquino</div>
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28 <div class="uno">Summa Theologiae</div>
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29 <div class="dos">prima pars a quaestione LXXXIV ad quaestionem
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30 LXXXIX</div>
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31 <br />
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32 <div class="centro">
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33 <table align="center" summary="Imago">
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34 <tr>
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35 <th><img src="icons/ghent190.jpg" width="120" height="190" border=
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36 "0" alt="Thomas de Aquino a Justo Ghent depictus" align=
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37 "middle" /></th>
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38 </tr>
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39 </table>
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40 <br />
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41 <span class="tres">Textum Leoninum Romae 1889 editum<br />
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42 ac automato translatum a Roberto Busa SJ in taenias
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43 magneticas<br />
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44 denuo recognovit Enrique Alarc&oacute;n atque instruxit<br />
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45 <br /></span><br />
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46 <hr />
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47 <br />
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48 <p><a href="sth1077.html"><img src="icons/ageretro.gif" width="19"
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49 height="19" align="middle" border="0" alt="age retro" /></a> &nbsp;
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50 <a href="sth1090.html"><img src="icons/ageultra.gif" width="19"
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51 height="19" align="middle" border="0" alt="age ultra" /></a></p>
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52 <script language="JavaScript" type="text/javascript">
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53 //<![CDATA[
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54 <!--
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55 // original code by Bill Trefzger 12/12/96; revised by Enrique Alarcon 12/9/2000
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139 document.write('<OPTION VALUE="#32023">I&ordf; q. 85 a. 2 arg. 2');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
140 document.write('<OPTION VALUE="#32024">I&ordf; q. 85 a. 2 arg. 3');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
141 document.write('<OPTION VALUE="#32025">I&ordf; q. 85 a. 2 s. c.');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
142 document.write('<OPTION VALUE="#32026">I&ordf; q. 85 a. 2 co.');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
143 document.write('<OPTION VALUE="#32027">I&ordf; q. 85 a. 2 ad 1');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
144 document.write('<OPTION VALUE="#32028">I&ordf; q. 85 a. 2 ad 2');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
145 document.write('<OPTION VALUE="#32029">I&ordf; q. 85 a. 2 ad 3');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
146 document.write('<OPTION VALUE="#32030">I&ordf; q. 85 a. 3 arg. 1');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
147 document.write('<OPTION VALUE="#32031">I&ordf; q. 85 a. 3 arg. 2');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
148 document.write('<OPTION VALUE="#32032">I&ordf; q. 85 a. 3 arg. 3');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
149 document.write('<OPTION VALUE="#32033">I&ordf; q. 85 a. 3 arg. 4');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
150 document.write('<OPTION VALUE="#32034">I&ordf; q. 85 a. 3 s. c.');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
151 document.write('<OPTION VALUE="#32035">I&ordf; q. 85 a. 3 co.');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
152 document.write('<OPTION VALUE="#32036">I&ordf; q. 85 a. 3 ad 1');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
153 document.write('<OPTION VALUE="#32037">I&ordf; q. 85 a. 3 ad 2');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
154 document.write('<OPTION VALUE="#32038">I&ordf; q. 85 a. 3 ad 3');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
155 document.write('<OPTION VALUE="#32039">I&ordf; q. 85 a. 3 ad 4');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
156 document.write('<OPTION VALUE="#32040">I&ordf; q. 85 a. 4 arg. 1');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
157 document.write('<OPTION VALUE="#32041">I&ordf; q. 85 a. 4 arg. 2');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
158 document.write('<OPTION VALUE="#32042">I&ordf; q. 85 a. 4 arg. 3');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
159 document.write('<OPTION VALUE="#32043">I&ordf; q. 85 a. 4 arg. 4');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
160 document.write('<OPTION VALUE="#32044">I&ordf; q. 85 a. 4 s. c.');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
161 document.write('<OPTION VALUE="#32045">I&ordf; q. 85 a. 4 co.');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
162 document.write('<OPTION VALUE="#32046">I&ordf; q. 85 a. 4 ad 1');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
163 document.write('<OPTION VALUE="#32047">I&ordf; q. 85 a. 4 ad 2');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
164 document.write('<OPTION VALUE="#32048">I&ordf; q. 85 a. 4 ad 3');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
165 document.write('<OPTION VALUE="#32049">I&ordf; q. 85 a. 4 ad 4');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
166 document.write('<OPTION VALUE="#32050">I&ordf; q. 85 a. 5 arg. 1');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
167 document.write('<OPTION VALUE="#32051">I&ordf; q. 85 a. 5 arg. 2');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
168 document.write('<OPTION VALUE="#32052">I&ordf; q. 85 a. 5 arg. 3');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
169 document.write('<OPTION VALUE="#32053">I&ordf; q. 85 a. 5 s. c.');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
170 document.write('<OPTION VALUE="#32054">I&ordf; q. 85 a. 5 co.');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
171 document.write('<OPTION VALUE="#32055">I&ordf; q. 85 a. 5 ad 1');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
172 document.write('<OPTION VALUE="#32056">I&ordf; q. 85 a. 5 ad 2');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
173 document.write('<OPTION VALUE="#32057">I&ordf; q. 85 a. 5 ad 3');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
174 document.write('<OPTION VALUE="#32058">I&ordf; q. 85 a. 6 arg. 1');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
175 document.write('<OPTION VALUE="#32059">I&ordf; q. 85 a. 6 arg. 2');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
176 document.write('<OPTION VALUE="#32060">I&ordf; q. 85 a. 6 arg. 3');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
177 document.write('<OPTION VALUE="#32061">I&ordf; q. 85 a. 6 s. c.');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
178 document.write('<OPTION VALUE="#32062">I&ordf; q. 85 a. 6 co.');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
179 document.write('<OPTION VALUE="#32063">I&ordf; q. 85 a. 6 ad 1');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
180 document.write('<OPTION VALUE="#32064">I&ordf; q. 85 a. 6 ad 2');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
181 document.write('<OPTION VALUE="#32065">I&ordf; q. 85 a. 6 ad 3');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
182 document.write('<OPTION VALUE="#32066">I&ordf; q. 85 a. 7 arg. 1');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
183 document.write('<OPTION VALUE="#32067">I&ordf; q. 85 a. 7 arg. 2');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
184 document.write('<OPTION VALUE="#32068">I&ordf; q. 85 a. 7 arg. 3');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
185 document.write('<OPTION VALUE="#32069">I&ordf; q. 85 a. 7 s. c.');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
186 document.write('<OPTION VALUE="#32070">I&ordf; q. 85 a. 7 co.');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
187 document.write('<OPTION VALUE="#32071">I&ordf; q. 85 a. 7 ad 1');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
188 document.write('<OPTION VALUE="#32072">I&ordf; q. 85 a. 7 ad 2');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
189 document.write('<OPTION VALUE="#32073">I&ordf; q. 85 a. 7 ad 3');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
190 document.write('<OPTION VALUE="#32074">I&ordf; q. 85 a. 8 arg. 1');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
191 document.write('<OPTION VALUE="#32075">I&ordf; q. 85 a. 8 arg. 2');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
192 document.write('<OPTION VALUE="#32076">I&ordf; q. 85 a. 8 arg. 3');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
193 document.write('<OPTION VALUE="#32077">I&ordf; q. 85 a. 8 s. c.');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
194 document.write('<OPTION VALUE="#32078">I&ordf; q. 85 a. 8 co.');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
195 document.write('<OPTION VALUE="#32079">I&ordf; q. 85 a. 8 ad 1');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
196 document.write('<OPTION VALUE="#32080">I&ordf; q. 85 a. 8 ad 2');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
197 document.write('<OPTION VALUE="#32081">I&ordf; q. 85 a. 8 ad 3');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
198 document.write('<OPTION VALUE="#32082">I&ordf; q. 86 pr.');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
199 document.write('<OPTION VALUE="#32083">I&ordf; q. 86 a. 1 arg. 1');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
200 document.write('<OPTION VALUE="#32084">I&ordf; q. 86 a. 1 arg. 2');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
201 document.write('<OPTION VALUE="#32085">I&ordf; q. 86 a. 1 arg. 3');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
202 document.write('<OPTION VALUE="#32086">I&ordf; q. 86 a. 1 arg. 4');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
203 document.write('<OPTION VALUE="#32087">I&ordf; q. 86 a. 1 s. c.');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
204 document.write('<OPTION VALUE="#32088">I&ordf; q. 86 a. 1 co.');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
205 document.write('<OPTION VALUE="#32089">I&ordf; q. 86 a. 1 ad 1');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
206 document.write('<OPTION VALUE="#32090">I&ordf; q. 86 a. 1 ad 2');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
207 document.write('<OPTION VALUE="#32091">I&ordf; q. 86 a. 1 ad 3');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
208 document.write('<OPTION VALUE="#32092">I&ordf; q. 86 a. 1 ad 4');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
209 document.write('<OPTION VALUE="#32093">I&ordf; q. 86 a. 2 arg. 1');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
210 document.write('<OPTION VALUE="#32094">I&ordf; q. 86 a. 2 arg. 2');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
211 document.write('<OPTION VALUE="#32095">I&ordf; q. 86 a. 2 arg. 3');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
212 document.write('<OPTION VALUE="#32096">I&ordf; q. 86 a. 2 arg. 4');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
213 document.write('<OPTION VALUE="#32097">I&ordf; q. 86 a. 2 s. c.');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
214 document.write('<OPTION VALUE="#32098">I&ordf; q. 86 a. 2 co.');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
215 document.write('<OPTION VALUE="#32099">I&ordf; q. 86 a. 2 ad 1');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
216 document.write('<OPTION VALUE="#32100">I&ordf; q. 86 a. 2 ad 2');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
217 document.write('<OPTION VALUE="#32101">I&ordf; q. 86 a. 2 ad 3');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
218 document.write('<OPTION VALUE="#32102">I&ordf; q. 86 a. 2 ad 4');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
219 document.write('<OPTION VALUE="#32103">I&ordf; q. 86 a. 3 arg. 1');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
220 document.write('<OPTION VALUE="#32104">I&ordf; q. 86 a. 3 arg. 2');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
221 document.write('<OPTION VALUE="#32105">I&ordf; q. 86 a. 3 s. c.');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
222 document.write('<OPTION VALUE="#32106">I&ordf; q. 86 a. 3 co.');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
223 document.write('<OPTION VALUE="#32107">I&ordf; q. 86 a. 3 ad');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
224 document.write('<OPTION VALUE="#32108">I&ordf; q. 86 a. 4 arg. 1');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
225 document.write('<OPTION VALUE="#32109">I&ordf; q. 86 a. 4 arg. 2');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
226 document.write('<OPTION VALUE="#32110">I&ordf; q. 86 a. 4 arg. 3');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
227 document.write('<OPTION VALUE="#32111">I&ordf; q. 86 a. 4 s. c.');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
228 document.write('<OPTION VALUE="#32112">I&ordf; q. 86 a. 4 co.');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
229 document.write('<OPTION VALUE="#32113">I&ordf; q. 86 a. 4 ad 1');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
230 document.write('<OPTION VALUE="#32114">I&ordf; q. 86 a. 4 ad 2');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
231 document.write('<OPTION VALUE="#32115">I&ordf; q. 86 a. 4 ad 3');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
232 document.write('<OPTION VALUE="#32116">I&ordf; q. 87 pr.');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
233 document.write('<OPTION VALUE="#32117">I&ordf; q. 87 a. 1 arg. 1');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
234 document.write('<OPTION VALUE="#32118">I&ordf; q. 87 a. 1 arg. 2');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
235 document.write('<OPTION VALUE="#32119">I&ordf; q. 87 a. 1 arg. 3');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
236 document.write('<OPTION VALUE="#32120">I&ordf; q. 87 a. 1 s. c.');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
237 document.write('<OPTION VALUE="#32121">I&ordf; q. 87 a. 1 co.');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
238 document.write('<OPTION VALUE="#32122">I&ordf; q. 87 a. 1 ad 1');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
239 document.write('<OPTION VALUE="#32123">I&ordf; q. 87 a. 1 ad 2');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
240 document.write('<OPTION VALUE="#32124">I&ordf; q. 87 a. 1 ad 3');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
241 document.write('<OPTION VALUE="#32125">I&ordf; q. 87 a. 2 arg. 1');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
242 document.write('<OPTION VALUE="#32126">I&ordf; q. 87 a. 2 arg. 2');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
243 document.write('<OPTION VALUE="#32127">I&ordf; q. 87 a. 2 arg. 3');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
244 document.write('<OPTION VALUE="#32128">I&ordf; q. 87 a. 2 s. c.');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
245 document.write('<OPTION VALUE="#32129">I&ordf; q. 87 a. 2 co.');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
246 document.write('<OPTION VALUE="#32130">I&ordf; q. 87 a. 2 ad 1');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
247 document.write('<OPTION VALUE="#32131">I&ordf; q. 87 a. 2 ad 2');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
248 document.write('<OPTION VALUE="#32132">I&ordf; q. 87 a. 2 ad 3');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
249 document.write('<OPTION VALUE="#32133">I&ordf; q. 87 a. 3 arg. 1');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
250 document.write('<OPTION VALUE="#32134">I&ordf; q. 87 a. 3 arg. 2');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
251 document.write('<OPTION VALUE="#32135">I&ordf; q. 87 a. 3 arg. 3');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
252 document.write('<OPTION VALUE="#32136">I&ordf; q. 87 a. 3 s. c.');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
253 document.write('<OPTION VALUE="#32137">I&ordf; q. 87 a. 3 co.');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
254 document.write('<OPTION VALUE="#32138">I&ordf; q. 87 a. 3 ad 1');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
255 document.write('<OPTION VALUE="#32139">I&ordf; q. 87 a. 3 ad 2');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
256 document.write('<OPTION VALUE="#32140">I&ordf; q. 87 a. 3 ad 3');
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257 document.write('<OPTION VALUE="#32141">I&ordf; q. 87 a. 4 arg. 1');
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ht
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258 document.write('<OPTION VALUE="#32142">I&ordf; q. 87 a. 4 arg. 2');
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259 document.write('<OPTION VALUE="#32143">I&ordf; q. 87 a. 4 arg. 3');
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260 document.write('<OPTION VALUE="#32144">I&ordf; q. 87 a. 4 s. c.');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
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261 document.write('<OPTION VALUE="#32145">I&ordf; q. 87 a. 4 co.');
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262 document.write('<OPTION VALUE="#32146">I&ordf; q. 87 a. 4 ad 1');
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263 document.write('<OPTION VALUE="#32147">I&ordf; q. 87 a. 4 ad 2');
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264 document.write('<OPTION VALUE="#32148">I&ordf; q. 87 a. 4 ad 3');
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265 document.write('<OPTION VALUE="#32149">I&ordf; q. 88 pr.');
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266 document.write('<OPTION VALUE="#32150">I&ordf; q. 88 a. 1 arg. 1');
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267 document.write('<OPTION VALUE="#32151">I&ordf; q. 88 a. 1 arg. 2');
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268 document.write('<OPTION VALUE="#32152">I&ordf; q. 88 a. 1 arg. 3');
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269 document.write('<OPTION VALUE="#32153">I&ordf; q. 88 a. 1 arg. 4');
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270 document.write('<OPTION VALUE="#32154">I&ordf; q. 88 a. 1 arg. 5');
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271 document.write('<OPTION VALUE="#32155">I&ordf; q. 88 a. 1 s. c.');
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272 document.write('<OPTION VALUE="#32156">I&ordf; q. 88 a. 1 co.');
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273 document.write('<OPTION VALUE="#32157">I&ordf; q. 88 a. 1 ad 1');
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274 document.write('<OPTION VALUE="#32158">I&ordf; q. 88 a. 1 ad 2');
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275 document.write('<OPTION VALUE="#32159">I&ordf; q. 88 a. 1 ad 3');
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276 document.write('<OPTION VALUE="#32160">I&ordf; q. 88 a. 1 ad 4');
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277 document.write('<OPTION VALUE="#32161">I&ordf; q. 88 a. 1 ad 5');
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278 document.write('<OPTION VALUE="#32162">I&ordf; q. 88 a. 2 arg. 1');
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ht
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279 document.write('<OPTION VALUE="#32163">I&ordf; q. 88 a. 2 arg. 2');
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280 document.write('<OPTION VALUE="#32164">I&ordf; q. 88 a. 2 arg. 3');
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281 document.write('<OPTION VALUE="#32165">I&ordf; q. 88 a. 2 arg. 4');
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282 document.write('<OPTION VALUE="#32166">I&ordf; q. 88 a. 2 s. c.');
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283 document.write('<OPTION VALUE="#32167">I&ordf; q. 88 a. 2 co.');
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284 document.write('<OPTION VALUE="#32168">I&ordf; q. 88 a. 2 ad 1');
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285 document.write('<OPTION VALUE="#32169">I&ordf; q. 88 a. 2 ad 2');
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286 document.write('<OPTION VALUE="#32170">I&ordf; q. 88 a. 2 ad 3');
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287 document.write('<OPTION VALUE="#32171">I&ordf; q. 88 a. 2 ad 4');
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288 document.write('<OPTION VALUE="#32172">I&ordf; q. 88 a. 3 arg. 1');
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289 document.write('<OPTION VALUE="#32173">I&ordf; q. 88 a. 3 arg. 2');
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290 document.write('<OPTION VALUE="#32174">I&ordf; q. 88 a. 3 arg. 3');
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291 document.write('<OPTION VALUE="#32175">I&ordf; q. 88 a. 3 s. c.');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
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292 document.write('<OPTION VALUE="#32176">I&ordf; q. 88 a. 3 co.');
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293 document.write('<OPTION VALUE="#32177">I&ordf; q. 88 a. 3 ad 1');
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294 document.write('<OPTION VALUE="#32178">I&ordf; q. 88 a. 3 ad 2');
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295 document.write('<OPTION VALUE="#32179">I&ordf; q. 88 a. 3 ad 3');
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296 document.write('<OPTION VALUE="#32180">I&ordf; q. 89 pr.');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
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297 document.write('<OPTION VALUE="#32181">I&ordf; q. 89 a. 1 arg. 1');
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298 document.write('<OPTION VALUE="#32182">I&ordf; q. 89 a. 1 arg. 2');
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299 document.write('<OPTION VALUE="#32183">I&ordf; q. 89 a. 1 arg. 3');
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ht
parents:
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300 document.write('<OPTION VALUE="#32184">I&ordf; q. 89 a. 1 s. c.');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
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diff changeset
301 document.write('<OPTION VALUE="#32185">I&ordf; q. 89 a. 1 co.');
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302 document.write('<OPTION VALUE="#32186">I&ordf; q. 89 a. 1 ad 1');
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303 document.write('<OPTION VALUE="#32187">I&ordf; q. 89 a. 1 ad 2');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
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304 document.write('<OPTION VALUE="#32188">I&ordf; q. 89 a. 1 ad 3');
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parents:
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305 document.write('<OPTION VALUE="#32189">I&ordf; q. 89 a. 2 arg. 1');
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ht
parents:
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306 document.write('<OPTION VALUE="#32190">I&ordf; q. 89 a. 2 arg. 2');
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ht
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307 document.write('<OPTION VALUE="#32191">I&ordf; q. 89 a. 2 arg. 3');
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ht
parents:
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308 document.write('<OPTION VALUE="#32192">I&ordf; q. 89 a. 2 s. c.');
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ht
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309 document.write('<OPTION VALUE="#32193">I&ordf; q. 89 a. 2 co.');
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310 document.write('<OPTION VALUE="#32194">I&ordf; q. 89 a. 2 ad 1');
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311 document.write('<OPTION VALUE="#32195">I&ordf; q. 89 a. 2 ad 2');
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312 document.write('<OPTION VALUE="#32196">I&ordf; q. 89 a. 2 ad 3');
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313 document.write('<OPTION VALUE="#32197">I&ordf; q. 89 a. 3 arg. 1');
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ht
parents:
diff changeset
314 document.write('<OPTION VALUE="#32198">I&ordf; q. 89 a. 3 arg. 2');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
315 document.write('<OPTION VALUE="#32199">I&ordf; q. 89 a. 3 s. c. 1');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
316 document.write('<OPTION VALUE="#32200">I&ordf; q. 89 a. 3 s. c. 2');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
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diff changeset
317 document.write('<OPTION VALUE="#32201">I&ordf; q. 89 a. 3 co.');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
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diff changeset
318 document.write('<OPTION VALUE="#32202">I&ordf; q. 89 a. 3 ad 1');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
319 document.write('<OPTION VALUE="#32203">I&ordf; q. 89 a. 3 ad 2');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
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320 document.write('<OPTION VALUE="#32204">I&ordf; q. 89 a. 3 ad 3');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
321 document.write('<OPTION VALUE="#32205">I&ordf; q. 89 a. 3 ad 4');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
322 document.write('<OPTION VALUE="#32206">I&ordf; q. 89 a. 4 arg. 1');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
323 document.write('<OPTION VALUE="#32207">I&ordf; q. 89 a. 4 arg. 2');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
324 document.write('<OPTION VALUE="#32208">I&ordf; q. 89 a. 4 arg. 3');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
325 document.write('<OPTION VALUE="#32209">I&ordf; q. 89 a. 4 s. c.');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
326 document.write('<OPTION VALUE="#32210">I&ordf; q. 89 a. 4 co.');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
327 document.write('<OPTION VALUE="#32211">I&ordf; q. 89 a. 4 ad 1');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
328 document.write('<OPTION VALUE="#32212">I&ordf; q. 89 a. 4 ad 2');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
329 document.write('<OPTION VALUE="#32213">I&ordf; q. 89 a. 4 ad 3');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
330 document.write('<OPTION VALUE="#32214">I&ordf; q. 89 a. 5 arg. 1');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
331 document.write('<OPTION VALUE="#32215">I&ordf; q. 89 a. 5 arg. 2');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
332 document.write('<OPTION VALUE="#32216">I&ordf; q. 89 a. 5 arg. 3');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
333 document.write('<OPTION VALUE="#32217">I&ordf; q. 89 a. 5 arg. 4');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
334 document.write('<OPTION VALUE="#32218">I&ordf; q. 89 a. 5 s. c.');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
335 document.write('<OPTION VALUE="#32219">I&ordf; q. 89 a. 5 co.');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
336 document.write('<OPTION VALUE="#32220">I&ordf; q. 89 a. 5 ad 1');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
337 document.write('<OPTION VALUE="#32221">I&ordf; q. 89 a. 5 ad 2');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
338 document.write('<OPTION VALUE="#32222">I&ordf; q. 89 a. 5 ad 3');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
339 document.write('<OPTION VALUE="#32223">I&ordf; q. 89 a. 5 ad 4');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
340 document.write('<OPTION VALUE="#32224">I&ordf; q. 89 a. 6 arg. 1');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
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341 document.write('<OPTION VALUE="#32225">I&ordf; q. 89 a. 6 arg. 2');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
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342 document.write('<OPTION VALUE="#32226">I&ordf; q. 89 a. 6 arg. 3');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
343 document.write('<OPTION VALUE="#32227">I&ordf; q. 89 a. 6 s. c.');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
344 document.write('<OPTION VALUE="#32228">I&ordf; q. 89 a. 6 co.');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
345 document.write('<OPTION VALUE="#32229">I&ordf; q. 89 a. 6 ad 1');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
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346 document.write('<OPTION VALUE="#32230">I&ordf; q. 89 a. 6 ad 2');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
347 document.write('<OPTION VALUE="#32231">I&ordf; q. 89 a. 6 ad 3');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
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348 document.write('<OPTION VALUE="#32232">I&ordf; q. 89 a. 7 arg. 1');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
349 document.write('<OPTION VALUE="#32233">I&ordf; q. 89 a. 7 arg. 2');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
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350 document.write('<OPTION VALUE="#32234">I&ordf; q. 89 a. 7 arg. 3');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
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351 document.write('<OPTION VALUE="#32235">I&ordf; q. 89 a. 7 s. c.');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
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352 document.write('<OPTION VALUE="#32236">I&ordf; q. 89 a. 7 co.');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
353 document.write('<OPTION VALUE="#32237">I&ordf; q. 89 a. 7 ad 1');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
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354 document.write('<OPTION VALUE="#32238">I&ordf; q. 89 a. 7 ad 2');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
355 document.write('<OPTION VALUE="#32239">I&ordf; q. 89 a. 7 ad 3');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
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356 document.write('<OPTION VALUE="#32240">I&ordf; q. 89 a. 8 arg. 1');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
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357 document.write('<OPTION VALUE="#32241">I&ordf; q. 89 a. 8 arg. 2');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
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358 document.write('<OPTION VALUE="#32242">I&ordf; q. 89 a. 8 arg. 3');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
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359 document.write('<OPTION VALUE="#32243">I&ordf; q. 89 a. 8 s. c.');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
360 document.write('<OPTION VALUE="#32244">I&ordf; q. 89 a. 8 co.');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
361 document.write('<OPTION VALUE="#32245">I&ordf; q. 89 a. 8 ad 1');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
362 document.write('<OPTION VALUE="#32246">I&ordf; q. 89 a. 8 ad 2');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
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363 document.write('<OPTION VALUE="#32247">I&ordf; q. 89 a. 8 ad 3');
28
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parents: 26
diff changeset
364 document.write('<\/SELECT>');
26
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
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365 document.write('<BR><BR>');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
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366 document.write('<INPUT TYPE="button" VALUE="Agedum" ONCLICK="go()">');
28
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ht
parents: 26
diff changeset
367 document.write('<\/FORM>');
26
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
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368 // -->
28
544e12f679ad convert to xml
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369 //]]>
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370 </script><br />
544e12f679ad convert to xml
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parents: 26
diff changeset
371 <hr />
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diff changeset
372 <br /></div>
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diff changeset
373 <div class="D">Quaestio 84</div>
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diff changeset
374 <div class="G">Prooemium</div>
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diff changeset
375 <p title="I q. 84 pr."><a name="31948"><span class="ref">[31948]
544e12f679ad convert to xml
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diff changeset
376 I&ordf; q. 84 pr.</span></a> Consequenter considerandum est de
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diff changeset
377 actibus animae, quantum ad potentias intellectivas et appetitivas,
544e12f679ad convert to xml
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diff changeset
378 aliae enim animae potentiae non pertinent directe ad
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diff changeset
379 considerationem theologi. Actus autem appetitivae partis ad
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diff changeset
380 considerationem moralis scientiae pertinent, et ideo in secunda
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381 parte huius operis de eis tractabitur, in qua considerandum erit de
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382 morali materia. Nunc autem de actibus intellectivae partis agetur.
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383 In consideratione vero actuum, hoc modo procedemus, primo namque
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384 considerandum est quomodo intelligit anima corpori coniuncta;
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385 secundo, quomodo intelligit a corpore separata. Prima autem
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386 consideratio erit tripartita, primo namque considerabitur quomodo
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387 anima intelligit corporalia, quae sunt infra ipsam; secundo,
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388 quomodo intelligit seipsam, et ea quae in ipsa sunt; tertio,
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389 quomodo intelligit substantias immateriales, quae sunt supra ipsam.
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390 Circa cognitionem vero corporalium, tria consideranda occurrunt,
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391 primo quidem per quid ea cognoscit; secundo, quomodo et quo ordine;
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392 tertio, quid in eis cognoscit. Circa primum quaeruntur octo. Primo,
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393 utrum anima cognoscat corpora per intellectum. Secundo, utrum
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394 intelligat ea per essentiam suam, vel per aliquas species. Tertio,
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395 si per aliquas species, utrum species omnium intelligibilium sint
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396 ei naturaliter innatae. Quarto, utrum effluant in ipsam ab
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397 aliquibus formis immaterialibus separatis. Quinto, utrum anima
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398 nostra omnia quae intelligit, videat in rationibus aeternis. Sexto,
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399 utrum cognitionem intelligibilem acquirat a sensu. Septimo, utrum
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400 intellectus possit actu intelligere per species intelligibiles quas
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401 penes se habet, non convertendo se ad phantasmata. Octavo, utrum
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402 iudicium intellectus impediatur per impedimentum sensitivarum
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403 virtutum.</p>
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404 <br />
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405 <div class="E">Articulus 1</div>
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406 <p title="I q. 84 a. 1 arg. 1"><a name="31949"><span class=
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407 "ref">[31949] I&ordf; q. 84 a. 1 arg. 1</span></a> Ad primum sic
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408 proceditur. Videtur quod anima non cognoscat corpora per
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409 intellectum. Dicit enim Augustinus, in II Soliloq. quod <i>corpora
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410 intellectu comprehendi non possunt; nec aliquod corporeum nisi
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411 sensibus videri potest</i>. Dicit etiam, XII super Gen. ad Litt.,
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412 quod visio intellectualis est eorum quae sunt per essentiam suam in
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413 anima. Huiusmodi autem non sunt corpora. Ergo anima per intellectum
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414 corpora cognoscere non potest.</p>
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415 <p title="I q. 84 a. 1 arg. 2"><a name="31950"><span class=
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416 "ref">[31950] I&ordf; q. 84 a. 1 arg. 2</span></a> Praeterea, sicut
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417 se habet sensus ad intelligibilia, ita se habet intellectus ad
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418 sensibilia. Sed anima per sensum nullo modo potest cognoscere
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419 spiritualia, quae sunt intelligibilia. Ergo nullo modo per
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420 intellectum potest cognoscere corpora, quae sunt sensibilia.</p>
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421 <p title="I q. 84 a. 1 arg. 3"><a name="31951"><span class=
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422 "ref">[31951] I&ordf; q. 84 a. 1 arg. 3</span></a> Praeterea,
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423 intellectus est necessariorum et semper eodem modo se habentium.
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424 Sed corpora omnia sunt mobilia, et non eodem modo se habentia.
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425 Anima ergo per intellectum corpora cognoscere non potest.</p>
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426 <p title="I q. 84 a. 1 s. c."><a name="31952"><span class=
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427 "ref">[31952] I&ordf; q. 84 a. 1 s. c.</span></a> Sed contra est
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428 quod scientia est in intellectu. Si ergo intellectus non cognoscit
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429 corpora, sequitur quod nulla scientia sit de corporibus. Et sic
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430 peribit scientia naturalis, quae est de corpore mobili.</p>
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431 <p title="I q. 84 a. 1 co."><a name="31953"><span class=
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432 "ref">[31953] I&ordf; q. 84 a. 1 co.</span></a> Respondeo dicendum,
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433 ad evidentiam huius quaestionis, quod primi philosophi qui de
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434 naturis rerum inquisiverunt, putaverunt nihil esse in mundo praeter
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435 corpus. Et quia videbant omnia corpora mobilia esse, et putabant ea
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436 in continuo fluxu esse, aestimaverunt quod nulla certitudo de rerum
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437 veritate haberi posset a nobis. Quod enim est in continuo fluxu,
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438 per certitudinem apprehendi non potest, quia prius labitur quam
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439 mente diiudicetur, sicut Heraclitus dixit quod <i>non est possibile
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440 aquam fluvii currentis bis tangere</i>, ut recitat philosophus in
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441 IV Metaphys. His autem superveniens Plato, ut posset salvare certam
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442 cognitionem veritatis a nobis per intellectum haberi, posuit
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443 praeter ista corporalia aliud genus entium a materia et motu
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444 separatum, quod nominabat species sive ideas, per quarum
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445 participationem unumquodque istorum singularium et sensibilium
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446 dicitur vel homo vel equus vel aliquid huiusmodi. Sic ergo dicebat
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447 scientias et definitiones et quidquid ad actum intellectus
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448 pertinet, non referri ad ista corpora sensibilia, sed ad illa
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449 immaterialia et separata; ut sic anima non intelligat ista
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450 corporalia, sed intelligat horum corporalium species separatas. Sed
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451 hoc dupliciter apparet falsum. Primo quidem quia, cum illae species
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452 sint immateriales et immobiles, excluderetur a scientiis cognitio
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453 motus et materiae (quod est proprium scientiae naturalis) et
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454 demonstratio per causas moventes et materiales. Secundo autem, quia
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455 derisibile videtur ut, dum rerum quae nobis manifestae sunt
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456 notitiam quaerimus, alia entia in medium afferamus, quae non
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457 possunt esse earum substantiae, cum ab eis differant secundum esse,
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458 et sic, illis substantiis separatis cognitis, non propter hoc de
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459 istis sensibilibus iudicare possemus. Videtur autem in hoc Plato
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460 deviasse a veritate, quia, cum aestimaret omnem cognitionem per
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461 modum alicuius similitudinis esse, credidit quod forma cogniti ex
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462 necessitate sit in cognoscente eo modo quo est in cognito.
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463 Consideravit autem quod forma rei intellectae est in intellectu
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464 universaliter et immaterialiter et immobiliter, quod ex ipsa
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465 operatione intellectus apparet, qui intelligit universaliter et per
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466 modum necessitatis cuiusdam; modus enim actionis est secundum modum
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467 formae agentis. Et ideo existimavit quod oporteret res intellectas
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468 hoc modo in seipsis subsistere, scilicet immaterialiter et
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469 immobiliter. Hoc autem necessarium non est. Quia etiam in ipsis
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470 sensibilibus videmus quod forma alio modo est in uno sensibilium
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471 quam in altero, puta cum in uno est albedo intensior, in alio
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472 remissior, et in uno est albedo cum dulcedine, in alio sine
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473 dulcedine. Et per hunc etiam modum forma sensibilis alio modo est
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474 in re quae est extra animam, et alio modo in sensu, qui suscipit
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475 formas sensibilium absque materia, sicut colorem auri sine auro. Et
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476 similiter intellectus species, corporum, quae sunt materiales et
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477 mobiles, recipit immaterialiter et immobiliter, secundum modum
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478 suum, nam receptum est in recipiente per modum recipientis.
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479 Dicendum est ergo quod anima per intellectum cognoscit corpora
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480 cognitione immateriali, universali et necessaria.</p>
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481 <p title="I q. 84 a. 1 ad 1"><a name="31954"><span class=
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482 "ref">[31954] I&ordf; q. 84 a. 1 ad 1</span></a> Ad primum ergo
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483 dicendum quod verbum Augustini est intelligendum quantum ad ea
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484 quibus intellectus cognoscit, non autem quantum ad ea quae
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485 cognoscit. Cognoscit enim corpora intelligendo, sed non per
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486 corpora, neque per similitudines materiales et corporeas; sed per
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487 species immateriales et intelligibiles, quae per sui essentiam in
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488 anima esse possunt.</p>
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489 <p title="I q. 84 a. 1 ad 2"><a name="31955"><span class=
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490 "ref">[31955] I&ordf; q. 84 a. 1 ad 2</span></a> Ad secundum
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491 dicendum quod, sicut Augustinus dicit XXII de Civit. Dei, non est
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492 dicendum quod, sicut sensus cognoscit sola corporalia, ita
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493 intellectus cognoscit sola spiritualia, quia sequeretur quod Deus
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494 et Angeli corporalia non cognoscerent. Huius autem diversitatis
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495 ratio est, quia inferior virtus non se extendit ad ea quae sunt
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496 superioris virtutis; sed virtus superior ea quae sunt inferioris
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497 virtutis, excellentiori modo operatur.</p>
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498 <p title="I q. 84 a. 1 ad 3"><a name="31956"><span class=
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499 "ref">[31956] I&ordf; q. 84 a. 1 ad 3</span></a> Ad tertium
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500 dicendum quod omnis motus supponit aliquid immobile, cum enim
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501 transmutatio fit secundum qualitatem, remanet substantia immobilis;
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502 et cum transmutatur forma substantialis, remanet materia immobilis.
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503 Rerum etiam mutabilium sunt immobiles habitudines, sicut Socrates
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504 etsi non semper sedeat, tamen immobiliter est verum quod,
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505 quandocumque sedet, in uno loco manet. Et propter hoc nihil
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506 prohibet de rebus mobilibus immobilem scientiam habere.</p>
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507 <br />
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508 <div class="E">Articulus 2</div>
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509 <p title="I q. 84 a. 2 arg. 1"><a name="31957"><span class=
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510 "ref">[31957] I&ordf; q. 84 a. 2 arg. 1</span></a> Ad secundum sic
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511 proceditur. Videtur quod anima per essentiam suam corporalia
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512 intelligat. Dicit enim Augustinus, X de Trin., quod <i>anima
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513 imagines corporum convolvit et rapit factas in semetipsa de
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514 semetipsa, dat enim eis formandis quiddam substantiae suae</i>. Sed
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515 per similitudines corporum corpora intelligit. Ergo per essentiam
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516 suam, quam dat formandis talibus similitudinibus, et de qua eas
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517 format, cognoscit corporalia.</p>
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518 <p title="I q. 84 a. 2 arg. 2"><a name="31958"><span class=
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519 "ref">[31958] I&ordf; q. 84 a. 2 arg. 2</span></a> Praeterea,
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diff changeset
520 philosophus dicit, in III de anima, quod <i>anima quodammodo est
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521 omnia</i>. Cum ergo simile simili cognoscatur, videtur quod anima
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522 per seipsam corporalia cognoscat.</p>
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523 <p title="I q. 84 a. 2 arg. 3"><a name="31959"><span class=
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524 "ref">[31959] I&ordf; q. 84 a. 2 arg. 3</span></a> Praeterea, anima
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525 est superior corporalibus creaturis. Inferiora autem sunt in
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526 superioribus eminentiori modo quam in seipsis, ut Dionysius dicit.
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diff changeset
527 Ergo omnes creaturae corporeae nobiliori modo existunt in ipsa
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528 substantia animae quam in seipsis. Per suam ergo substantiam potest
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529 creaturas corporeas cognoscere.</p>
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530 <p title="I q. 84 a. 2 s. c."><a name="31960"><span class=
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diff changeset
531 "ref">[31960] I&ordf; q. 84 a. 2 s. c.</span></a> Sed contra est
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diff changeset
532 quod Augustinus dicit, IX de Trin., quod <i>mens corporearum rerum
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533 notitias per sensus corporis colligit</i>. Ipsa autem anima non est
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534 cognoscibilis per corporis sensus. Non ergo cognoscit corporea per
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535 suam substantiam.</p>
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536 <p title="I q. 84 a. 2 co."><a name="31961"><span class=
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diff changeset
537 "ref">[31961] I&ordf; q. 84 a. 2 co.</span></a> Respondeo dicendum
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diff changeset
538 quod antiqui philosophi posuerunt quod anima per suam essentiam
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539 cognoscit corpora. Hoc enim animis omnium communiter inditum fuit,
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540 quod simile simili cognoscitur. Existimabant autem quod forma
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541 cogniti sit in cognoscente eo modo quo est in re cognita. E
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542 contrario tamen Platonici posuerunt. Plato enim, quia perspexit
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543 intellectualem animam immaterialem esse et immaterialiter
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544 cognoscere, posuit formas rerum cognitarum immaterialiter
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545 subsistere. Priores vero naturales, quia considerabant res cognitas
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546 esse corporeas et materiales, posuerunt oportere res cognitas etiam
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547 in anima cognoscente materialiter esse. Et ideo, ut animae
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548 attribuerent omnium cognitionem, posuerunt eam habere naturam
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549 communem cum omnibus. Et quia natura principiatorum ex principiis
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550 constituitur, attribuerunt animae naturam principii, ita quod qui
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551 dixit principium omnium esse ignem, posuit animam esse de natura
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552 ignis; et similiter de aere et aqua. Empedocles autem, qui posuit
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553 quatuor elementa materialia et duo moventia, ex his etiam dixit
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554 animam esse constitutam. Et ita, cum res materialiter in anima
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555 ponerent, posuerunt omnem cognitionem animae materialem esse, non
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diff changeset
556 discernentes inter intellectum et sensum. Sed haec opinio
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diff changeset
557 improbatur. Primo quidem, quia in materiali principio, de quo
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diff changeset
558 loquebantur, non existunt principiata nisi in potentia. Non autem
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diff changeset
559 cognoscitur aliquid secundum quod est in potentia, sed solum
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diff changeset
560 secundum quod est actu, ut patet in IX Metaphys., unde nec ipsa
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diff changeset
561 potentia cognoscitur nisi per actum. Sic igitur non sufficeret
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diff changeset
562 attribuere animae principiorum naturam ad hoc quod omnia
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diff changeset
563 cognosceret, nisi inessent ei naturae et formae singulorum
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diff changeset
564 effectuum, puta ossis et carnis et aliorum huiusmodi; ut
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diff changeset
565 Aristoteles contra Empedoclem argumentatur in I de anima. Secundo
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diff changeset
566 quia, si oporteret rem cognitam materialiter in cognoscente
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567 existere, nulla ratio esset quare res quae materialiter extra
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568 animam subsistunt, cognitione carerent, puta, si anima igne
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diff changeset
569 cognoscit ignem, et ignis etiam qui est extra animam, ignem
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diff changeset
570 cognosceret. Relinquitur ergo quod oportet materialia cognita in
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diff changeset
571 cognoscente existere non materialiter, sed magis immaterialiter. Et
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572 huius ratio est, quia actus cognitionis se extendit ad ea quae sunt
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diff changeset
573 extra cognoscentem, cognoscimus enim etiam ea quae extra nos sunt.
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diff changeset
574 Per materiam autem determinatur forma rei ad aliquid unum. Unde
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diff changeset
575 manifestum est quod ratio cognitionis ex opposito se habet ad
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diff changeset
576 rationem materialitatis. Et ideo quae non recipiunt formas nisi
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diff changeset
577 materialiter, nullo modo sunt cognoscitiva, sicut plantae; ut
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diff changeset
578 dicitur in II libro de anima. Quanto autem aliquid immaterialius
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diff changeset
579 habet formam rei cognitae, tanto perfectius cognoscit. Unde et
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diff changeset
580 intellectus, qui abstrahit speciem non solum a materia, sed etiam a
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diff changeset
581 materialibus conditionibus individuantibus, perfectius cognoscit
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diff changeset
582 quam sensus, qui accipit formam rei cognitae sine materia quidem,
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diff changeset
583 sed cum materialibus conditionibus. Et inter ipsos sensus, visus
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diff changeset
584 est magis cognoscitivus, quia est minus materialis, ut supra dictum
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585 est. Et inter ipsos intellectus, tanto quilibet est perfectior,
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diff changeset
586 quanto immaterialior. Ex his ergo patet quod, si aliquis
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diff changeset
587 intellectus est qui per essentiam suam cognoscit omnia, oportet
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diff changeset
588 quod essentia eius habeat in se immaterialiter omnia; sicut antiqui
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589 posuerunt essentiam animae actu componi ex principiis omnium
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590 materialium, ut cognosceret omnia. Hoc autem est proprium Dei, ut
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diff changeset
591 sua essentia sit immaterialiter comprehensiva omnium, prout
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parents: 26
diff changeset
592 effectus virtute praeexistunt in causa. Solus igitur Deus per
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diff changeset
593 essentiam suam omnia intelligit; non autem anima humana, neque
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594 etiam Angelus.</p>
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diff changeset
595 <p title="I q. 84 a. 2 ad 1"><a name="31962"><span class=
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diff changeset
596 "ref">[31962] I&ordf; q. 84 a. 2 ad 1</span></a> Ad primum ergo
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diff changeset
597 dicendum quod Augustinus ibi loquitur de visione imaginaria, quae
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598 fit per imagines corporum. Quibus imaginibus formandis dat anima
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599 aliquid suae substantiae, sicut subiectum datur ut informetur per
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diff changeset
600 aliquam formam. Et sic de seipsa facit huiusmodi imagines, non quod
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diff changeset
601 anima vel aliquid animae convertatur, ut sit haec vel illa imago;
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602 sed sicut dicitur de corpore fieri aliquid coloratum, prout
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603 informatur colore. Et hic sensus apparet ex his quae sequuntur.
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604 Dicit enim quod servat aliquid, scilicet non formatum tali imagine,
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605 quod libere de specie talium imaginum iudicet, et hoc dicit esse
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diff changeset
606 mentem vel intellectum. Partem autem quae informatur huiusmodi
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607 imaginibus scilicet imaginativam, dicit esse communem nobis et
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608 bestiis.</p>
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diff changeset
609 <p title="I q. 84 a. 2 ad 2"><a name="31963"><span class=
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diff changeset
610 "ref">[31963] I&ordf; q. 84 a. 2 ad 2</span></a> Ad secundum
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diff changeset
611 dicendum quod Aristoteles non posuit animam esse actu compositam ex
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612 omnibus, sicut antiqui naturales; sed dixit quodammodo animam esse
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613 omnia, inquantum est in potentia ad omnia; per sensum quidem ad
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614 sensibilia, per intellectum vero ad intelligibilia.</p>
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615 <p title="I q. 84 a. 2 ad 3"><a name="31964"><span class=
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diff changeset
616 "ref">[31964] I&ordf; q. 84 a. 2 ad 3</span></a> Ad tertium
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diff changeset
617 dicendum quod quaelibet creatura habet esse finitum et
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618 determinatum. Unde essentia superioris creaturae, etsi habeat
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619 quandam similitudinem inferioris creaturae prout communicant in
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620 aliquo genere, non tamen complete habet similitudinem illius, quia
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diff changeset
621 determinatur ad aliquam speciem, praeter quam est species
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622 inferioris creaturae. Sed essentia Dei est perfecta similitudo
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623 omnium quantum ad omnia quae in rebus inveniuntur, sicut universale
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624 principium omnium.</p>
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diff changeset
625 <br />
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diff changeset
626 <div class="E">Articulus 3</div>
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diff changeset
627 <p title="I q. 84 a. 3 arg. 1"><a name="31965"><span class=
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diff changeset
628 "ref">[31965] I&ordf; q. 84 a. 3 arg. 1</span></a> Ad tertium sic
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diff changeset
629 proceditur. Videtur quod anima intelligat omnia per species sibi
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diff changeset
630 naturaliter inditas. Dicit enim Gregorius, in homilia ascensionis
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631 quod <i>homo habet commune cum Angelis intelligere</i>. Sed Angeli
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632 intelligunt omnia per formas naturaliter inditas, unde in libro de
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diff changeset
633 causis dicitur quod <i>omnis intelligentia est plena formis</i>.
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634 Ergo et anima habet species rerum naturaliter inditas, quibus
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635 corporalia intelligit.</p>
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diff changeset
636 <p title="I q. 84 a. 3 arg. 2"><a name="31966"><span class=
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diff changeset
637 "ref">[31966] I&ordf; q. 84 a. 3 arg. 2</span></a> Praeterea, anima
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638 intellectiva est nobilior quam materia prima corporalis. Sed
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639 materia prima est creata a Deo sub formis ad quas est in potentia.
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640 Ergo multo magis anima intellectiva est creata a Deo sub speciebus
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641 intelligibilibus. Et sic anima intelligit corporalia per species
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642 sibi naturaliter inditas.</p>
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diff changeset
643 <p title="I q. 84 a. 3 arg. 3"><a name="31967"><span class=
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diff changeset
644 "ref">[31967] I&ordf; q. 84 a. 3 arg. 3</span></a> Praeterea,
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645 nullus potest verum respondere nisi de eo quod scit. Sed aliquis
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646 etiam idiota, non habens scientiam acquisitam, respondet verum de
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647 singulis, si tamen ordinate interrogetur, ut narratur in Menone
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648 Platonis de quodam. Ergo antequam aliquis acquirat scientiam, habet
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649 rerum cognitionem. Quod non esset nisi anima haberet species
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650 naturaliter inditas. Intelligit igitur anima res corporeas per
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651 species naturaliter inditas.</p>
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diff changeset
652 <p title="I q. 84 a. 3 s. c."><a name="31968"><span class=
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653 "ref">[31968] I&ordf; q. 84 a. 3 s. c.</span></a> Sed contra est
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diff changeset
654 quod philosophus dicit, in III de anima, de intellectu loquens,
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655 quod est sicut tabula in qua nihil est scriptum.</p>
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656 <p title="I q. 84 a. 3 co."><a name="31969"><span class=
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diff changeset
657 "ref">[31969] I&ordf; q. 84 a. 3 co.</span></a> Respondeo dicendum
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diff changeset
658 quod, cum forma sit principium actionis, oportet ut eo modo se
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659 habeat aliquid ad formam quae est actionis principium, quo se habet
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660 ad actionem illam, sicut si moveri sursum est ex levitate, oportet
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661 quod in potentia tantum sursum fertur, esse leve solum in potentia,
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662 quod autem actu sursum fertur, esse leve in actu. Videmus autem
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663 quod homo est quandoque cognoscens in potentia tantum, tam secundum
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diff changeset
664 sensum quam secundum intellectum. Et de tali potentia in actum
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665 reducitur, ut sentiat quidem, per actiones sensibilium in sensum;
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666 ut intelligat autem, per disciplinam aut inventionem. Unde oportet
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667 dicere quod anima cognoscitiva sit in potentia tam ad similitudines
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668 quae sunt principia sentiendi, quam ad similitudines quae sunt
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669 principia intelligendi. Et propter hoc Aristoteles posuit quod
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670 intellectus, quo anima intelligit, non habet aliquas species
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671 naturaliter inditas, sed est in principio in potentia ad huiusmodi
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672 species omnes. Sed quia id quod habet actu formam, interdum non
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673 potest agere secundum formam propter aliquod impedimentum, sicut
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674 leve si impediatur sursum ferri; propter hoc Plato posuit quod
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675 intellectus hominis naturaliter est plenus omnibus speciebus
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676 intelligibilibus, sed per unionem corporis impeditur ne possit in
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677 actum exire. Sed hoc non videtur convenienter dictum. Primo quidem
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678 quia, si habet anima naturalem notitiam omnium, non videtur esse
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679 possibile quod huius naturalis notitiae tantam oblivionem capiat,
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680 quod nesciat se huiusmodi scientiam habere, nullus enim homo
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681 obliviscitur ea quae naturaliter cognoscit, sicut quod omne totum
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682 sit maius sua parte, et alia huiusmodi. Praecipue autem hoc videtur
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683 inconveniens, si ponatur esse animae naturale corpori uniri, ut
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684 supra habitum est, inconveniens enim est quod naturalis operatio
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685 alicuius rei totaliter impediatur per id quod est sibi secundum
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686 naturam. Secundo, manifeste apparet huius positionis falsitas ex
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687 hoc quod, deficiente aliquo sensu, deficit scientia eorum, quae
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688 apprehenduntur secundum illum sensum; sicut caecus natus nullam
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689 potest habere notitiam de coloribus. Quod non esset, si animae
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690 essent naturaliter inditae omnium intelligibilium rationes. Et ideo
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691 dicendum est quod anima non cognoscit corporalia per species
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692 naturaliter inditas.</p>
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693 <p title="I q. 84 a. 3 ad 1"><a name="31970"><span class=
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diff changeset
694 "ref">[31970] I&ordf; q. 84 a. 3 ad 1</span></a> Ad primum ergo
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diff changeset
695 dicendum quod homo quidem convenit cum Angelis in intelligendo,
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696 deficit tamen ab eminentia intellectus eorum, sicut et corpora
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697 inferiora, quae tantum existunt secundum Gregorium, deficiunt ab
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698 existentia superiorum corporum. Nam materia inferiorum corporum non
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699 est completa totaliter per formam, sed est in potentia ad formas
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diff changeset
700 quas non habet, materia autem caelestium corporum est totaliter
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701 completa per formam, ita quod non est in potentia ad aliam formam,
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702 ut supra habitum est. Et similiter intellectus Angeli est perfectus
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703 per species intelligibiles secundum suam naturam, intellectus autem
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704 humanus est in potentia ad huiusmodi species.</p>
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diff changeset
705 <p title="I q. 84 a. 3 ad 2"><a name="31971"><span class=
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diff changeset
706 "ref">[31971] I&ordf; q. 84 a. 3 ad 2</span></a> Ad secundum
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diff changeset
707 dicendum quod materia prima habet esse substantiale per formam, et
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708 ideo oportuit quod crearetur sub aliqua forma, alioquin non esset
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709 in actu. Sub una tamen forma existens, est in potentia ad alias.
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710 Intellectus autem non habet esse substantiale per speciem
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711 intelligibilem; et ideo non est simile.</p>
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diff changeset
712 <p title="I q. 84 a. 3 ad 3"><a name="31972"><span class=
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diff changeset
713 "ref">[31972] I&ordf; q. 84 a. 3 ad 3</span></a> Ad tertium
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diff changeset
714 dicendum quod ordinata interrogatio procedit ex principiis
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715 communibus per se notis, ad propria. Per talem autem processum
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716 scientia causatur in anima addiscentis. Unde cum verum respondet de
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717 his de quibus secundo interrogatur, hoc non est quia prius ea
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718 noverit; sed quia tunc ea de novo addiscit. Nihil enim refert utrum
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diff changeset
719 ille qui docet, proponendo vel interrogando procedat de principiis
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720 communibus ad conclusiones, utrobique enim animus audientis
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721 certificatur de posterioribus per priora.</p>
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722 <br />
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diff changeset
723 <div class="E">Articulus 4</div>
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diff changeset
724 <p title="I q. 84 a. 4 arg. 1"><a name="31973"><span class=
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diff changeset
725 "ref">[31973] I&ordf; q. 84 a. 4 arg. 1</span></a> Ad quartum sic
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diff changeset
726 proceditur. Videtur quod species intelligibiles effluant in animam
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diff changeset
727 ab aliquibus formis separatis. Omne enim quod per participationem
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728 est tale, causatur ab eo quod est per essentiam tale; sicut quod
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729 est ignitum reducitur sicut in causam in ignem. Sed anima
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diff changeset
730 intellectiva, secundum quod est actu intelligens, participat ipsa
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diff changeset
731 intelligibilia, intellectus enim in actu, quodammodo est
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diff changeset
732 intellectum in actu. Ergo ea quae secundum se et per essentiam suam
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parents: 26
diff changeset
733 sunt intellecta in actu, sunt causae animae intellectivae quod actu
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parents: 26
diff changeset
734 intelligat. Intellecta autem in actu per essentiam suam, sunt
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diff changeset
735 formae sine materia existentes. Species igitur intelligibiles
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parents: 26
diff changeset
736 quibus anima intelligit, causantur a formis aliquibus
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diff changeset
737 separatis.</p>
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diff changeset
738 <p title="I q. 84 a. 4 arg. 2"><a name="31974"><span class=
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diff changeset
739 "ref">[31974] I&ordf; q. 84 a. 4 arg. 2</span></a> Praeterea,
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diff changeset
740 intelligibilia se habent ad intellectum, sicut sensibilia ad
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parents: 26
diff changeset
741 sensum. Sed sensibilia quae sunt in actu extra animam, sunt causae
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parents: 26
diff changeset
742 specierum sensibilium quae sunt in sensu, quibus sentimus. Ergo
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parents: 26
diff changeset
743 species intelligibiles quibus intellectus noster intelligit,
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parents: 26
diff changeset
744 causantur ab aliquibus actu intelligibilibus extra animam
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diff changeset
745 existentibus. Huiusmodi autem non sunt nisi formae a materia
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diff changeset
746 separatae. Formae igitur intelligibiles intellectus nostri effluunt
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diff changeset
747 ab aliquibus substantiis separatis.</p>
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parents: 26
diff changeset
748 <p title="I q. 84 a. 4 arg. 3"><a name="31975"><span class=
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diff changeset
749 "ref">[31975] I&ordf; q. 84 a. 4 arg. 3</span></a> Praeterea, omne
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diff changeset
750 quod est in potentia, reducitur in actum per id quod est actu. Si
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diff changeset
751 ergo intellectus noster, prius in potentia existens, postmodum actu
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parents: 26
diff changeset
752 intelligat, oportet quod hoc causetur ab aliquo intellectu qui
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diff changeset
753 semper est in actu. Hic autem est intellectus separatus. Ergo ab
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diff changeset
754 aliquibus substantiis separatis causantur species intelligibiles
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diff changeset
755 quibus actu intelligimus.</p>
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diff changeset
756 <p title="I q. 84 a. 4 s. c."><a name="31976"><span class=
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diff changeset
757 "ref">[31976] I&ordf; q. 84 a. 4 s. c.</span></a> Sed contra est
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diff changeset
758 quia secundum hoc sensibus non indigeremus ad intelligendum. Quod
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diff changeset
759 patet esse falsum ex hoc praecipue quod qui caret uno sensu, nullo
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diff changeset
760 modo potest habere scientiam de sensibilibus illius sensus.</p>
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diff changeset
761 <p title="I q. 84 a. 4 co."><a name="31977"><span class=
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diff changeset
762 "ref">[31977] I&ordf; q. 84 a. 4 co.</span></a> Respondeo dicendum
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diff changeset
763 quod quidam posuerunt species intelligibiles nostri intellectus
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parents: 26
diff changeset
764 procedere ab aliquibus formis vel substantiis separatis. Et hoc
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parents: 26
diff changeset
765 dupliciter. Plato enim, sicut dictum est, posuit formas rerum
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diff changeset
766 sensibilium per se sine materia subsistentes; sicut formam hominis,
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diff changeset
767 quam nominabat per se hominem, et formam vel ideam equi, quam
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diff changeset
768 nominabat per se equum, et sic de aliis. Has ergo formas separatas
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diff changeset
769 ponebat participari et ab anima nostra, et a materia corporali; ab
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diff changeset
770 anima quidem nostra ad cognoscendum, a materia vero corporali ad
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diff changeset
771 essendum; ut sicut materia corporalis per hoc quod participat ideam
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diff changeset
772 lapidis, fit hic lapis, ita intellectus noster per hoc quod
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diff changeset
773 participat ideam lapidis, fit intelligens lapidem. Participatio
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diff changeset
774 autem ideae fit per aliquam similitudinem ipsius ideae in
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diff changeset
775 participante ipsam, per modum quo exemplar participatur ab
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diff changeset
776 exemplato. Sicut igitur ponebat formas sensibiles quae sunt in
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diff changeset
777 materia corporali, effluere ab ideis sicut quasdam earum
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diff changeset
778 similitudines; ita ponebat species intelligibiles nostri
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diff changeset
779 intellectus esse similitudines quasdam idearum ab eis effluentes.
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diff changeset
780 Et propter hoc, ut supra dictum est, scientias et definitiones ad
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diff changeset
781 ideas referebat. Sed quia contra rationem rerum sensibilium est
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diff changeset
782 quod earum formae subsistant absque materiis, ut Aristoteles
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diff changeset
783 multipliciter probat; ideo Avicenna, hac positione remota, posuit
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parents: 26
diff changeset
784 omnium rerum sensibilium intelligibiles species, non quidem per se
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diff changeset
785 subsistere absque materia, sed praeexistere immaterialiter in
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parents: 26
diff changeset
786 intellectibus separatis; a quorum primo derivantur huiusmodi
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diff changeset
787 species in sequentem, et sic de aliis usque ad ultimum intellectum
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diff changeset
788 separatum, quem nominat intellectum agentem; a quo, ut ipse dicit,
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diff changeset
789 effluunt species intelligibiles in animas nostras, et formae
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diff changeset
790 sensibiles in materiam corporalem. Et sic in hoc Avicenna cum
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diff changeset
791 Platone concordat, quod species intelligibiles nostri intellectus
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diff changeset
792 effluunt a quibusdam formis separatis, quas tamen Plato dicit per
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diff changeset
793 se subsistere, Avicenna vero ponit eas in intelligentia agente.
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diff changeset
794 Differunt etiam quantum ad hoc, quod Avicenna ponit species
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diff changeset
795 intelligibiles non remanere in intellectu nostro postquam desinit
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diff changeset
796 actu intelligere; sed indiget ut iterato se convertat ad
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diff changeset
797 recipiendum de novo. Unde non ponit scientiam animae naturaliter
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diff changeset
798 inditam, sicut Plato, qui ponit participationes idearum immobiliter
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diff changeset
799 in anima permanere. Sed secundum hanc positionem sufficiens ratio
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diff changeset
800 assignari non posset quare anima nostra corpori uniretur. Non enim
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diff changeset
801 potest dici quod anima intellectiva corpori uniatur propter corpus,
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diff changeset
802 quia nec forma est propter materiam, nec motor propter mobile, sed
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diff changeset
803 potius e converso. Maxime autem videtur corpus esse necessarium
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diff changeset
804 animae intellectivae ad eius propriam operationem, quae est
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diff changeset
805 intelligere, quia secundum esse suum a corpore non dependet. Si
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diff changeset
806 autem anima species intelligibiles secundum suam naturam apta nata
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parents: 26
diff changeset
807 esset recipere per influentiam aliquorum separatorum principiorum
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parents: 26
diff changeset
808 tantum, et non acciperet eas ex sensibus, non indigeret corpore ad
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diff changeset
809 intelligendum, unde frustra corpori uniretur. Si autem dicatur quod
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diff changeset
810 indiget anima nostra sensibus ad intelligendum, quibus quodammodo
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diff changeset
811 excitetur ad consideranda ea quorum species intelligibiles a
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diff changeset
812 principiis separatis recipit; hoc non videtur sufficere. Quia
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diff changeset
813 huiusmodi excitatio non videtur necessaria animae nisi inquantum
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diff changeset
814 est consopita, secundum Platonicos, quodammodo et obliviosa propter
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diff changeset
815 unionem ad corpus, et sic sensus non proficerent animae
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diff changeset
816 intellectivae nisi ad tollendum impedimentum quod animae provenit
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diff changeset
817 ex corporis unione. Remanet igitur quaerendum quae sit causa
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diff changeset
818 unionis animae ad corpus. Si autem dicatur, secundum Avicennam,
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diff changeset
819 quod sensus sunt animae necessarii, quia per eos excitatur ut
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diff changeset
820 convertat se ad intelligentiam agentem, a qua recipit species; hoc
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diff changeset
821 quidem non sufficit. Quia si in natura animae est ut intelligat per
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diff changeset
822 species ab intelligentia agente effluxas, sequeretur quod quandoque
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diff changeset
823 anima possit se convertere ad intelligentiam agentem ex
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diff changeset
824 inclinatione suae naturae, vel etiam excitata per alium sensum, ut
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diff changeset
825 convertat se ad intelligentiam agentem ad recipiendum species
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diff changeset
826 sensibilium quorum sensum aliquis non habet. Et sic caecus natus
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diff changeset
827 posset habere scientiam de coloribus, quod est manifeste falsum.
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diff changeset
828 Unde dicendum est quod species intelligibiles quibus anima nostra
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diff changeset
829 intelligit, non effluunt a formis separatis.</p>
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diff changeset
830 <p title="I q. 84 a. 4 ad 1"><a name="31978"><span class=
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diff changeset
831 "ref">[31978] I&ordf; q. 84 a. 4 ad 1</span></a> Ad primum ergo
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diff changeset
832 dicendum quod species intelligibiles quas participat noster
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diff changeset
833 intellectus, reducuntur sicut in primam causam in aliquod
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diff changeset
834 principium per suam essentiam intelligibile, scilicet in Deum. Sed
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diff changeset
835 ab illo principio procedunt mediantibus formis rerum sensibilium et
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diff changeset
836 materialium, a quibus scientiam colligimus, ut Dionysius dicit.</p>
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diff changeset
837 <p title="I q. 84 a. 4 ad 2"><a name="31979"><span class=
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diff changeset
838 "ref">[31979] I&ordf; q. 84 a. 4 ad 2</span></a> Ad secundum
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diff changeset
839 dicendum quod res materiales, secundum esse quod habent extra
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diff changeset
840 animam, possunt esse sensibiles actu; non autem actu
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diff changeset
841 intelligibiles. Unde non est simile de sensu et intellectu.</p>
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diff changeset
842 <p title="I q. 84 a. 4 ad 3"><a name="31980"><span class=
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diff changeset
843 "ref">[31980] I&ordf; q. 84 a. 4 ad 3</span></a> Ad tertium
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diff changeset
844 dicendum quod intellectus noster possibilis reducitur de potentia
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diff changeset
845 ad actum per aliquod ens actu, idest per intellectum agentem, qui
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diff changeset
846 est virtus quaedam animae nostrae, ut dictum est, non autem per
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diff changeset
847 aliquem intellectum separatum, sicut per causam proximam; sed forte
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diff changeset
848 sicut per causam remotam.</p>
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diff changeset
849 <br />
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diff changeset
850 <div class="E">Articulus 5</div>
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diff changeset
851 <p title="I q. 84 a. 5 arg. 1"><a name="31981"><span class=
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diff changeset
852 "ref">[31981] I&ordf; q. 84 a. 5 arg. 1</span></a> Ad quintum sic
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diff changeset
853 proceditur. Videtur quod anima intellectiva non cognoscat res
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diff changeset
854 materiales in rationibus aeternis. Id enim in quo aliquid
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diff changeset
855 cognoscitur, ipsum magis et per prius cognoscitur. Sed anima
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diff changeset
856 intellectiva hominis, in statu praesentis vitae, non cognoscit
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diff changeset
857 rationes aeternas, quia non cognoscit ipsum Deum, in quo rationes
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diff changeset
858 aeternae existunt, sed ei sicut ignoto coniungitur, ut Dionysius
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diff changeset
859 dicit in I cap. mysticae theologiae. Ergo anima non cognoscit omnia
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diff changeset
860 in rationibus aeternis.</p>
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diff changeset
861 <p title="I q. 84 a. 5 arg. 2"><a name="31982"><span class=
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diff changeset
862 "ref">[31982] I&ordf; q. 84 a. 5 arg. 2</span></a> Praeterea, Rom.
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diff changeset
863 I, dicitur quod <i>invisibilia Dei per ea quae facta sunt,
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diff changeset
864 conspiciuntur</i>. Sed inter invisibilia Dei numerantur rationes
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diff changeset
865 aeternae. Ergo rationes aeternae per creaturas materiales
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diff changeset
866 cognoscuntur, et non e converso.</p>
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diff changeset
867 <p title="I q. 84 a. 5 arg. 3"><a name="31983"><span class=
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diff changeset
868 "ref">[31983] I&ordf; q. 84 a. 5 arg. 3</span></a> Praeterea,
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diff changeset
869 rationes aeternae nihil aliud sunt quam ideae, dicit enim
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diff changeset
870 Augustinus, in libro octoginta trium quaest., quod <i>ideae sunt
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diff changeset
871 rationes stabiles rerum in mente divina existentes</i>. Si ergo
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diff changeset
872 dicatur quod anima intellectiva cognoscit omnia in rationibus
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parents: 26
diff changeset
873 aeternis, redibit opinio Platonis, qui posuit omnem scientiam ab
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diff changeset
874 ideis derivari.</p>
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diff changeset
875 <p title="I q. 84 a. 5 s. c."><a name="31984"><span class=
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diff changeset
876 "ref">[31984] I&ordf; q. 84 a. 5 s. c.</span></a> Sed contra est
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diff changeset
877 quod dicit Augustinus, XII Confess., <i>si ambo videmus verum esse
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diff changeset
878 quod dicis, et ambo videmus verum esse quod dico, ubi quaeso id
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diff changeset
879 videmus? Nec ego utique in te, nec tu in me sed ambo in ipsa, quae
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parents: 26
diff changeset
880 supra mentes nostras est, incommutabili veritate</i>. Veritas autem
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diff changeset
881 incommutabilis in aeternis rationibus continetur. Ergo anima
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diff changeset
882 intellectiva omnia vera cognoscit in rationibus aeternis.</p>
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diff changeset
883 <p title="I q. 84 a. 5 co."><a name="31985"><span class=
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diff changeset
884 "ref">[31985] I&ordf; q. 84 a. 5 co.</span></a> Respondeo dicendum
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diff changeset
885 quod, sicut Augustinus dicit in II de Doctr. Christ., <i>philosophi
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diff changeset
886 qui vocantur, si qua forte vera et fidei nostrae accommoda
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parents: 26
diff changeset
887 dixerunt, ab eis tanquam ab iniustis possessoribus in usum nostrum
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diff changeset
888 vindicanda sunt. Habent enim doctrinae gentilium quaedam simulata
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parents: 26
diff changeset
889 et superstitiosa figmenta, quae unusquisque nostrum de societate
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diff changeset
890 gentilium exiens, debet evitare</i>. Et ideo Augustinus, qui
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diff changeset
891 doctrinis Platonicorum imbutus fuerat, si qua invenit fidei
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diff changeset
892 accommoda in eorum dictis, assumpsit; quae vero invenit fidei
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diff changeset
893 nostrae adversa, in melius commutavit. Posuit autem Plato, sicut
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diff changeset
894 supra dictum est, formas rerum per se subsistere a materia
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parents: 26
diff changeset
895 separatas, quas ideas vocabat, per quarum participationem dicebat
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diff changeset
896 intellectum nostrum omnia cognoscere; ut sicut materia corporalis
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parents: 26
diff changeset
897 per participationem ideae lapidis fit lapis, ita intellectus noster
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parents: 26
diff changeset
898 per participationem eiusdem ideae cognosceret lapidem. Sed quia
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parents: 26
diff changeset
899 videtur esse alienum a fide quod formae rerum extra res per se
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parents: 26
diff changeset
900 subsistant absque materia, sicut Platonici posuerunt, dicentes per
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diff changeset
901 se vitam aut per se sapientiam esse quasdam substantias creatrices,
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diff changeset
902 ut Dionysius dicit XI cap. de Div. Nom.; ideo Augustinus, in libro
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diff changeset
903 octoginta trium quaest., posuit loco harum idearum quas Plato
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diff changeset
904 ponebat, rationes omnium creaturarum in mente divina existere,
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diff changeset
905 secundum quas omnia formantur, et secundum quas etiam anima humana
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diff changeset
906 omnia cognoscit. Cum ergo quaeritur utrum anima humana in
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diff changeset
907 rationibus aeternis omnia cognoscat, dicendum est quod aliquid in
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diff changeset
908 aliquo dicitur cognosci dupliciter. Uno modo, sicut in obiecto
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diff changeset
909 cognito; sicut aliquis videt in speculo ea quorum imagines in
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parents: 26
diff changeset
910 speculo resultant. Et hoc modo anima, in statu praesentis vitae,
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diff changeset
911 non potest videre omnia in rationibus aeternis; sed sic in
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diff changeset
912 rationibus aeternis cognoscunt omnia beati, qui Deum vident et
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diff changeset
913 omnia in ipso. Alio modo dicitur aliquid cognosci in aliquo sicut
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diff changeset
914 in cognitionis principio; sicut si dicamus quod in sole videntur ea
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diff changeset
915 quae videntur per solem. Et sic necesse est dicere quod anima
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diff changeset
916 humana omnia cognoscat in rationibus aeternis, per quarum
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diff changeset
917 participationem omnia cognoscimus. Ipsum enim lumen intellectuale
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diff changeset
918 quod est in nobis, nihil est aliud quam quaedam participata
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diff changeset
919 similitudo luminis increati, in quo continentur rationes aeternae.
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diff changeset
920 Unde in Psalmo IV, dicitur, <i>multi dicunt, quis ostendit nobis
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diff changeset
921 bona?</i> Cui quaestioni Psalmista respondet, dicens, <i>signatum
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diff changeset
922 est super nos lumen vultus tui, domine</i>. Quasi dicat, per ipsam
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diff changeset
923 sigillationem divini luminis in nobis, omnia nobis demonstrantur.
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diff changeset
924 Quia tamen praeter lumen intellectuale in nobis, exiguntur species
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diff changeset
925 intelligibiles a rebus acceptae, ad scientiam de rebus materialibus
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diff changeset
926 habendam; ideo non per solam participationem rationum aeternarum de
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diff changeset
927 rebus materialibus notitiam habemus, sicut Platonici posuerunt quod
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diff changeset
928 sola idearum participatio sufficit ad scientiam habendam. Unde
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diff changeset
929 Augustinus dicit, in IV de Trin., <i>numquid quia philosophi
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diff changeset
930 documentis certissimis persuadent aeternis rationibus omnia
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diff changeset
931 temporalia fieri, propterea potuerunt in ipsis rationibus
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diff changeset
932 perspicere, vel ex ipsis colligere quot sint animalium genera, quae
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diff changeset
933 semina singulorum? Nonne ista omnia per locorum ac temporum
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diff changeset
934 historiam quaesierunt?</i> Quod autem Augustinus non sic
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diff changeset
935 intellexerit omnia cognosci in rationibus aeternis, vel in
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diff changeset
936 incommutabili veritate, quasi ipsae rationes aeternae videantur,
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diff changeset
937 patet per hoc quod ipse dicit in libro octoginta trium quaest.,
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diff changeset
938 quod <i>rationalis anima non omnis et quaelibet, sed quae sancta et
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diff changeset
939 pura fuerit, asseritur illi visioni</i>, scilicet rationum
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diff changeset
940 aeternarum, esse idonea; sicut sunt animae beatorum.</p>
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diff changeset
941 <p title="I q. 84 a. 5 ad arg."><a name="31986"><span class=
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diff changeset
942 "ref">[31986] I&ordf; q. 84 a. 5 ad arg.</span></a> Et per haec
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diff changeset
943 patet responsio ad obiecta.</p>
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diff changeset
944 <br />
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diff changeset
945 <div class="E">Articulus 6</div>
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diff changeset
946 <p title="I q. 84 a. 6 arg. 1"><a name="31987"><span class=
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diff changeset
947 "ref">[31987] I&ordf; q. 84 a. 6 arg. 1</span></a> Ad sextum sic
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diff changeset
948 proceditur. Videtur quod intellectiva cognitio non accipiatur a
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diff changeset
949 rebus sensibilibus. Dicit enim Augustinus, in libro octoginta trium
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diff changeset
950 quaest., quod <i>non est expectanda sinceritas veritatis a corporis
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diff changeset
951 sensibus</i>. Et hoc probat dupliciter. Uno modo, per hoc quod
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diff changeset
952 <i>omne quod corporeus sensus attingit, sine ulla intermissione
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diff changeset
953 temporis commutatur, quod autem non manet, percipi non potest</i>.
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954 Alio modo, per hoc quod <i>omnia quae per corpus sentimus, etiam
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diff changeset
955 cum non adsunt sensibus, imagines tamen eorum patimur, ut in somno
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diff changeset
956 vel furore; non autem sensibus discernere valemus utrum ipsa
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diff changeset
957 sensibilia, vel imagines eorum falsas sentiamus. Nihil autem
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diff changeset
958 percipi potest quod a falso non discernitur</i>. Et sic concludit
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diff changeset
959 quod non est expectanda veritas a sensibus. Sed cognitio
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diff changeset
960 intellectualis est apprehensiva veritatis. Non ergo cognitio
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diff changeset
961 intellectualis est expectanda a sensibus.</p>
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diff changeset
962 <p title="I q. 84 a. 6 arg. 2"><a name="31988"><span class=
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diff changeset
963 "ref">[31988] I&ordf; q. 84 a. 6 arg. 2</span></a> Praeterea,
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diff changeset
964 Augustinus dicit, XII super Gen. ad Litt., <i>non est putandum
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diff changeset
965 facere aliquid corpus in spiritum, tanquam spiritus corpori
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diff changeset
966 facienti materiae vice subdatur, omni enim modo praestantior est
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diff changeset
967 qui facit, ea re de qua aliquid facit</i>. Unde concludit quod
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diff changeset
968 <i>imaginem corporis non corpus in spiritu, sed ipse spiritus in
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diff changeset
969 seipso facit</i>. Non ergo intellectualis cognitio a sensibilibus
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diff changeset
970 derivatur.</p>
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diff changeset
971 <p title="I q. 84 a. 6 arg. 3"><a name="31989"><span class=
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diff changeset
972 "ref">[31989] I&ordf; q. 84 a. 6 arg. 3</span></a> Praeterea,
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diff changeset
973 effectus non se extendit ultra virtutem suae causae. Sed
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diff changeset
974 intellectualis cognitio se extendit ultra sensibilia, intelligimus
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diff changeset
975 enim quaedam quae sensu percipi non possunt. Intellectualis ergo
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diff changeset
976 cognitio non derivatur a rebus sensibilibus.</p>
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diff changeset
977 <p title="I q. 84 a. 6 s. c."><a name="31990"><span class=
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diff changeset
978 "ref">[31990] I&ordf; q. 84 a. 6 s. c.</span></a> Sed contra est
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diff changeset
979 quod philosophus probat, I Metaphys., et in fine Poster., quod
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diff changeset
980 principium nostrae cognitionis est a sensu.</p>
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diff changeset
981 <p title="I q. 84 a. 6 co."><a name="31991"><span class=
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diff changeset
982 "ref">[31991] I&ordf; q. 84 a. 6 co.</span></a> Respondeo dicendum
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diff changeset
983 quod circa istam quaestionem triplex fuit philosophorum opinio.
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diff changeset
984 Democritus enim posuit quod <i>nulla est alia causa cuiuslibet
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diff changeset
985 nostrae cognitionis, nisi cum ab his corporibus quae cogitamus,
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diff changeset
986 veniunt atque intrant imagines in animas nostras</i>; ut Augustinus
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diff changeset
987 dicit in epistola sua ad Dioscorum. Et Aristoteles etiam dicit, in
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diff changeset
988 libro de Somn. et Vigil., quod Democritus posuit cognitionem fieri
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diff changeset
989 per idola et defluxiones. Et huius positionis ratio fuit, quia tam
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diff changeset
990 ipse Democritus quam alii antiqui naturales non ponebant
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diff changeset
991 intellectum differre a sensu, ut Aristoteles dicit in libro de
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diff changeset
992 anima. Et ideo, quia sensus immutatur a sensibili, arbitrabantur
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diff changeset
993 omnem nostram cognitionem fieri per solam immutationem a
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diff changeset
994 sensibilibus. Quam quidem immutationem Democritus asserebat fieri
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diff changeset
995 per imaginum defluxiones. Plato vero e contrario posuit intellectum
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diff changeset
996 differre a sensu; et intellectum quidem esse virtutem immaterialem
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diff changeset
997 organo corporeo non utentem in suo actu. Et quia incorporeum non
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diff changeset
998 potest immutari a corporeo, posuit quod cognitio intellectualis non
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diff changeset
999 fit per immutationem intellectus a sensibilibus, sed per
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diff changeset
1000 participationem formarum intelligibilium separatarum, ut dictum
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diff changeset
1001 est. Sensum etiam posuit virtutem quandam per se operantem. Unde
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diff changeset
1002 nec ipse sensus, cum sit quaedam vis spiritualis, immutatur a
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diff changeset
1003 sensibilibus, sed organa sensuum a sensibilibus immutantur, ex qua
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diff changeset
1004 immutatione anima quodammodo excitatur ut in se species sensibilium
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diff changeset
1005 formet. Et hanc opinionem tangere videtur Augustinus, XII super
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diff changeset
1006 Gen. ad Litt., ubi dicit quod <i>corpus non sentit, sed anima per
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diff changeset
1007 corpus, quo velut nuntio utitur ad formandum in seipsa quod
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diff changeset
1008 extrinsecus nuntiatur</i>. Sic igitur secundum Platonis opinionem,
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diff changeset
1009 neque intellectualis cognitio a sensibili procedit, neque etiam
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diff changeset
1010 sensibilis totaliter a sensibilibus rebus; sed sensibilia excitant
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diff changeset
1011 animam sensibilem ad sentiendum, et similiter sensus excitant
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diff changeset
1012 animam intellectivam ad intelligendum. Aristoteles autem media via
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diff changeset
1013 processit. Posuit enim cum Platone intellectum differre a sensu.
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diff changeset
1014 Sed sensum posuit propriam operationem non habere sine
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diff changeset
1015 communicatione corporis; ita quod sentire non sit actus animae
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diff changeset
1016 tantum, sed coniuncti. Et similiter posuit de omnibus operationibus
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diff changeset
1017 sensitivae partis. Quia igitur non est inconveniens quod sensibilia
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diff changeset
1018 quae sunt extra animam, causent aliquid in coniunctum, in hoc
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diff changeset
1019 Aristoteles cum Democrito concordavit, quod operationes sensitivae
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diff changeset
1020 partis causentur per impressionem sensibilium in sensum, non per
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diff changeset
1021 modum defluxionis, ut Democritus posuit, sed per quandam
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diff changeset
1022 operationem. Nam et Democritus omnem actionem fieri posuit per
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diff changeset
1023 influxionem atomorum, ut patet in I de Generat. Intellectum vero
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diff changeset
1024 posuit Aristoteles habere operationem absque communicatione
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diff changeset
1025 corporis. Nihil autem corporeum imprimere potest in rem
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diff changeset
1026 incorpoream. Et ideo ad causandam intellectualem operationem,
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diff changeset
1027 secundum Aristotelem, non sufficit sola impressio sensibilium
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diff changeset
1028 corporum, sed requiritur aliquid nobilius, quia agens est
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diff changeset
1029 honorabilius patiente, ut ipse dicit. Non tamen ita quod
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diff changeset
1030 intellectualis operatio causetur in nobis ex sola impressione
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diff changeset
1031 aliquarum rerum superiorum, ut Plato posuit, sed illud superius et
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diff changeset
1032 nobilius agens quod vocat intellectum agentem, de quo iam supra
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diff changeset
1033 diximus, facit phantasmata a sensibus accepta intelligibilia in
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diff changeset
1034 actu, per modum abstractionis cuiusdam. Secundum hoc ergo, ex parte
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diff changeset
1035 phantasmatum intellectualis operatio a sensu causatur. Sed quia
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diff changeset
1036 phantasmata non sufficiunt immutare intellectum possibilem, sed
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diff changeset
1037 oportet quod fiant intelligibilia actu per intellectum agentem; non
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diff changeset
1038 potest dici quod sensibilis cognitio sit totalis et perfecta causa
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diff changeset
1039 intellectualis cognitionis, sed magis quodammodo est materia
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diff changeset
1040 causae.</p>
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diff changeset
1041 <p title="I q. 84 a. 6 ad 1"><a name="31992"><span class=
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diff changeset
1042 "ref">[31992] I&ordf; q. 84 a. 6 ad 1</span></a> Ad primum ergo
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diff changeset
1043 dicendum quod per verba illa Augustini datur intelligi quod veritas
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diff changeset
1044 non sit totaliter a sensibus expectanda. Requiritur enim lumen
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diff changeset
1045 intellectus agentis, per quod immutabiliter veritatem in rebus
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diff changeset
1046 mutabilibus cognoscamus, et discernamus ipsas res a similitudinibus
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diff changeset
1047 rerum.</p>
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diff changeset
1048 <p title="I q. 84 a. 6 ad 2"><a name="31993"><span class=
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diff changeset
1049 "ref">[31993] I&ordf; q. 84 a. 6 ad 2</span></a> Ad secundum
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diff changeset
1050 dicendum quod Augustinus ibi non loquitur de intellectuali
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diff changeset
1051 cognitione, sed de imaginaria. Et quia, secundum Platonis
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diff changeset
1052 opinionem, vis imaginaria habet operationem quae est animae solius;
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diff changeset
1053 eadem ratione usus est Augustinus ad ostendendum quod corpora non
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diff changeset
1054 imprimunt suas similitudines in vim imaginariam, sed hoc facit ipsa
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diff changeset
1055 anima, qua utitur Aristoteles ad probandum intellectum agentem esse
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diff changeset
1056 aliquid separatum, quia scilicet agens est honorabilius patiente.
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diff changeset
1057 Et procul dubio oportet, secundum hanc positionem, in vi
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1058 imaginativa ponere non solum potentiam passivam, sed etiam activam.
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1059 Sed si ponamus, secundum opinionem Aristotelis, quod actio virtutis
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1060 imaginativae sit coniuncti, nulla sequitur difficultas, quia corpus
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1061 sensibile est nobilius organo animalis, secundum hoc quod
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diff changeset
1062 comparatur ad ipsum ut ens in actu ad ens in potentia, sicut
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1063 coloratum in actu ad pupillam, quae colorata est in potentia.
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1064 Posset tamen dici quod, quamvis prima immutatio virtutis
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diff changeset
1065 imaginariae sit per motum sensibilium, quia phantasia est motus
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diff changeset
1066 factus secundum sensum, ut dicitur in libro de anima; tamen est
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1067 quaedam operatio animae in homine quae dividendo et componendo
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1068 format diversas rerum imagines, etiam quae non sunt a sensibus
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1069 acceptae. Et quantum ad hoc possunt accipi verba Augustini.</p>
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diff changeset
1070 <p title="I q. 84 a. 6 ad 3"><a name="31994"><span class=
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diff changeset
1071 "ref">[31994] I&ordf; q. 84 a. 6 ad 3</span></a> Ad tertium
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diff changeset
1072 dicendum quod sensitiva cognitio non est tota causa intellectualis
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diff changeset
1073 cognitionis. Et ideo non est mirum si intellectualis cognitio ultra
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diff changeset
1074 sensitivam se extendit.</p>
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diff changeset
1075 <br />
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diff changeset
1076 <div class="E">Articulus 7</div>
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diff changeset
1077 <p title="I q. 84 a. 7 arg. 1"><a name="31995"><span class=
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diff changeset
1078 "ref">[31995] I&ordf; q. 84 a. 7 arg. 1</span></a> Ad septimum sic
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diff changeset
1079 proceditur. Videtur quod intellectus possit actu intelligere per
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diff changeset
1080 species intelligibiles quas penes se habet, non convertendo se ad
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diff changeset
1081 phantasmata. Intellectus enim fit in actu per speciem
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parents: 26
diff changeset
1082 intelligibilem qua informatur. Sed intellectum esse in actu, est
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parents: 26
diff changeset
1083 ipsum intelligere. Ergo species intelligibiles sufficiunt ad hoc
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diff changeset
1084 quod intellectus actu intelligat, absque hoc quod ad phantasmata se
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parents: 26
diff changeset
1085 convertat.</p>
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diff changeset
1086 <p title="I q. 84 a. 7 arg. 2"><a name="31996"><span class=
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parents: 26
diff changeset
1087 "ref">[31996] I&ordf; q. 84 a. 7 arg. 2</span></a> Praeterea, magis
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diff changeset
1088 dependet imaginatio a sensu, quam intellectus ab imaginatione. Sed
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parents: 26
diff changeset
1089 imaginatio potest imaginari actu, absentibus sensibilibus. Ergo
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parents: 26
diff changeset
1090 multo magis intellectus potest intelligere actu, non convertendo se
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parents: 26
diff changeset
1091 ad phantasmata.</p>
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diff changeset
1092 <p title="I q. 84 a. 7 arg. 3"><a name="31997"><span class=
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parents: 26
diff changeset
1093 "ref">[31997] I&ordf; q. 84 a. 7 arg. 3</span></a> Praeterea,
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diff changeset
1094 incorporalium non sunt aliqua phantasmata, quia imaginatio tempus
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parents: 26
diff changeset
1095 et continuum non transcendit. Si ergo intellectus noster non posset
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parents: 26
diff changeset
1096 aliquid intelligere in actu nisi converteretur ad phantasmata,
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parents: 26
diff changeset
1097 sequeretur quod non posset intelligere incorporeum aliquid. Quod
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diff changeset
1098 patet esse falsum, intelligimus enim veritatem ipsam, et Deum et
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parents: 26
diff changeset
1099 Angelos.</p>
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diff changeset
1100 <p title="I q. 84 a. 7 s. c."><a name="31998"><span class=
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parents: 26
diff changeset
1101 "ref">[31998] I&ordf; q. 84 a. 7 s. c.</span></a> Sed contra est
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parents: 26
diff changeset
1102 quod philosophus dicit, in III de anima, quod <i>nihil sine
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diff changeset
1103 phantasmate intelligit anima</i>.</p>
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diff changeset
1104 <p title="I q. 84 a. 7 co."><a name="31999"><span class=
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parents: 26
diff changeset
1105 "ref">[31999] I&ordf; q. 84 a. 7 co.</span></a> Respondeo dicendum
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diff changeset
1106 quod impossibile est intellectum nostrum, secundum praesentis vitae
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parents: 26
diff changeset
1107 statum, quo passibili corpori coniungitur, aliquid intelligere in
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parents: 26
diff changeset
1108 actu, nisi convertendo se ad phantasmata. Et hoc duobus indiciis
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parents: 26
diff changeset
1109 apparet. Primo quidem quia, cum intellectus sit vis quaedam non
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diff changeset
1110 utens corporali organo, nullo modo impediretur in suo actu per
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parents: 26
diff changeset
1111 laesionem alicuius corporalis organi, si non requireretur ad eius
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parents: 26
diff changeset
1112 actum actus alicuius potentiae utentis organo corporali. Utuntur
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parents: 26
diff changeset
1113 autem organo corporali sensus et imaginatio et aliae vires
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parents: 26
diff changeset
1114 pertinentes ad partem sensitivam. Unde manifestum est quod ad hoc
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parents: 26
diff changeset
1115 quod intellectus actu intelligat, non solum accipiendo scientiam de
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diff changeset
1116 novo, sed etiam utendo scientia iam acquisita, requiritur actus
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diff changeset
1117 imaginationis et ceterarum virtutum. Videmus enim quod, impedito
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diff changeset
1118 actu virtutis imaginativae per laesionem organi, ut in phreneticis;
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diff changeset
1119 et similiter impedito actu memorativae virtutis, ut in lethargicis;
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parents: 26
diff changeset
1120 impeditur homo ab intelligendo in actu etiam ea quorum scientiam
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diff changeset
1121 praeaccepit. Secundo, quia hoc quilibet in seipso experiri potest,
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parents: 26
diff changeset
1122 quod quando aliquis conatur aliquid intelligere, format aliqua
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diff changeset
1123 phantasmata sibi per modum exemplorum, in quibus quasi inspiciat
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parents: 26
diff changeset
1124 quod intelligere studet. Et inde est etiam quod quando alium
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parents: 26
diff changeset
1125 volumus facere aliquid intelligere, proponimus ei exempla, ex
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diff changeset
1126 quibus sibi phantasmata formare possit ad intelligendum. Huius
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diff changeset
1127 autem ratio est, quia potentia cognoscitiva proportionatur
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parents: 26
diff changeset
1128 cognoscibili. Unde intellectus angelici, qui est totaliter a
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parents: 26
diff changeset
1129 corpore separatus, obiectum proprium est substantia intelligibilis
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parents: 26
diff changeset
1130 a corpore separata; et per huiusmodi intelligibilia materialia
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diff changeset
1131 cognoscit. Intellectus autem humani, qui est coniunctus corpori,
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diff changeset
1132 proprium obiectum est quidditas sive natura in materia corporali
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diff changeset
1133 existens; et per huiusmodi naturas visibilium rerum etiam in
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diff changeset
1134 invisibilium rerum aliqualem cognitionem ascendit. De ratione autem
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diff changeset
1135 huius naturae est, quod in aliquo individuo existat, quod non est
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diff changeset
1136 absque materia corporali, sicut de ratione naturae lapidis est quod
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diff changeset
1137 sit in hoc lapide, et de ratione naturae equi quod sit in hoc equo,
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diff changeset
1138 et sic de aliis. Unde natura lapidis, vel cuiuscumque materialis
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diff changeset
1139 rei, cognosci non potest complete et vere, nisi secundum quod
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diff changeset
1140 cognoscitur ut in particulari existens. Particulare autem
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parents: 26
diff changeset
1141 apprehendimus per sensum et imaginationem. Et ideo necesse est ad
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diff changeset
1142 hoc quod intellectus actu intelligat suum obiectum proprium, quod
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diff changeset
1143 convertat se ad phantasmata, ut speculetur naturam universalem in
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parents: 26
diff changeset
1144 particulari existentem. Si autem proprium obiectum intellectus
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parents: 26
diff changeset
1145 nostri esset forma separata; vel si naturae rerum sensibilium
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diff changeset
1146 subsisterent non in particularibus, secundum Platonicos; non
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diff changeset
1147 oporteret quod intellectus noster semper intelligendo converteret
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diff changeset
1148 se ad phantasmata.</p>
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diff changeset
1149 <p title="I q. 84 a. 7 ad 1"><a name="32000"><span class=
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diff changeset
1150 "ref">[32000] I&ordf; q. 84 a. 7 ad 1</span></a> Ad primum ergo
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diff changeset
1151 dicendum quod species conservatae in intellectu possibili, in eo
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diff changeset
1152 existunt habitualiter quando actu non intelligit, sicut supra
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parents: 26
diff changeset
1153 dictum est. Unde ad hoc quod intelligamus in actu, non sufficit
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diff changeset
1154 ipsa conservatio specierum; sed oportet quod eis utamur secundum
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parents: 26
diff changeset
1155 quod convenit rebus quarum sunt species, quae sunt naturae in
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diff changeset
1156 particularibus existentes.</p>
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diff changeset
1157 <p title="I q. 84 a. 7 ad 2"><a name="32001"><span class=
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parents: 26
diff changeset
1158 "ref">[32001] I&ordf; q. 84 a. 7 ad 2</span></a> Ad secundum
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parents: 26
diff changeset
1159 dicendum quod etiam ipsum phantasma est similitudo rei
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diff changeset
1160 particularis, unde non indiget imaginatio aliqua alia similitudine
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diff changeset
1161 particularis, sicut indiget intellectus.</p>
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diff changeset
1162 <p title="I q. 84 a. 7 ad 3"><a name="32002"><span class=
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diff changeset
1163 "ref">[32002] I&ordf; q. 84 a. 7 ad 3</span></a> Ad tertium
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diff changeset
1164 dicendum quod incorporea, quorum non sunt phantasmata, cognoscuntur
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parents: 26
diff changeset
1165 a nobis per comparationem ad corpora sensibilia, quorum sunt
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parents: 26
diff changeset
1166 phantasmata. Sicut veritatem intelligimus ex consideratione rei
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diff changeset
1167 circa quam veritatem speculamur; Deum autem, ut Dionysius dicit,
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diff changeset
1168 cognoscimus ut causam, et per excessum, et per remotionem; alias
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diff changeset
1169 etiam incorporeas substantias, in statu praesentis vitae,
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diff changeset
1170 cognoscere non possumus nisi per remotionem, vel aliquam
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diff changeset
1171 comparationem ad corporalia. Et ideo cum de huiusmodi aliquid
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diff changeset
1172 intelligimus, necesse habemus converti ad phantasmata corporum,
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diff changeset
1173 licet ipsorum non sint phantasmata.</p>
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diff changeset
1174 <br />
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parents: 26
diff changeset
1175 <div class="E">Articulus 8</div>
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diff changeset
1176 <p title="I q. 84 a. 8 arg. 1"><a name="32003"><span class=
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diff changeset
1177 "ref">[32003] I&ordf; q. 84 a. 8 arg. 1</span></a> Ad octavum sic
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parents: 26
diff changeset
1178 proceditur. Videtur quod iudicium intellectus non impediatur per
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diff changeset
1179 ligamentum sensus. Superius enim non dependet ab inferiori. Sed
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diff changeset
1180 iudicium intellectus est supra sensum. Ergo iudicium intellectus
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diff changeset
1181 non impeditur per ligamentum sensus.</p>
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diff changeset
1182 <p title="I q. 84 a. 8 arg. 2"><a name="32004"><span class=
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diff changeset
1183 "ref">[32004] I&ordf; q. 84 a. 8 arg. 2</span></a> Praeterea,
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diff changeset
1184 syllogizare est actus intellectus. In somno autem ligatur sensus,
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diff changeset
1185 ut dicitur in libro de Somn. et Vig.; contingit tamen quandoque
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diff changeset
1186 quod aliquis dormiens syllogizat. Ergo non impeditur iudicium
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parents: 26
diff changeset
1187 intellectus per ligamentum sensus.</p>
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diff changeset
1188 <p title="I q. 84 a. 8 s. c."><a name="32005"><span class=
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parents: 26
diff changeset
1189 "ref">[32005] I&ordf; q. 84 a. 8 s. c.</span></a> Sed contra est
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diff changeset
1190 quod in dormiendo ea quae contra licitos mores contingunt, non
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diff changeset
1191 imputantur ad peccatum; ut Augustinus in XII super Gen. ad Litt.
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diff changeset
1192 dicit. Hoc autem non esset si homo in dormiendo liberum usum
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diff changeset
1193 rationis et intellectus haberet. Ergo impeditur rationis usus per
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diff changeset
1194 ligamentum sensus.</p>
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diff changeset
1195 <p title="I q. 84 a. 8 co."><a name="32006"><span class=
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parents: 26
diff changeset
1196 "ref">[32006] I&ordf; q. 84 a. 8 co.</span></a> Respondeo dicendum
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diff changeset
1197 quod, sicut dictum est, proprium obiectum intellectui nostro
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diff changeset
1198 proportionatum est natura rei sensibilis. Iudicium autem perfectum
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diff changeset
1199 de re aliqua dari non potest, nisi ea omnia quae ad rem pertinent
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diff changeset
1200 cognoscantur, et praecipue si ignoretur id quod est terminus et
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diff changeset
1201 finis iudicii. Dicit autem philosophus, in III de caelo, quod
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diff changeset
1202 <i>sicut finis factivae scientiae est opus, ita naturalis scientiae
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diff changeset
1203 finis est quod videtur principaliter secundum sensum</i>, faber
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diff changeset
1204 enim non quaerit cognitionem cultelli nisi propter opus, ut
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diff changeset
1205 operetur hunc particularem cultellum; et similiter naturalis non
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diff changeset
1206 quaerit cognoscere naturam lapidis et equi, nisi ut sciat rationes
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diff changeset
1207 eorum quae videntur secundum sensum. Manifestum est autem quod non
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diff changeset
1208 posset esse perfectum iudicium fabri de cultello, si opus
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diff changeset
1209 ignoraret, et similiter non potest esse perfectum iudicium
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diff changeset
1210 scientiae naturalis de rebus naturalibus, si sensibilia ignorentur.
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diff changeset
1211 Omnia autem quae in praesenti statu intelligimus, cognoscuntur a
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diff changeset
1212 nobis per comparationem ad res sensibiles naturales. Unde
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diff changeset
1213 impossibile est quod sit in nobis iudicium intellectus perfectum,
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diff changeset
1214 cum ligamento sensus, per quem res sensibiles cognoscimus.</p>
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diff changeset
1215 <p title="I q. 84 a. 8 ad 1"><a name="32007"><span class=
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diff changeset
1216 "ref">[32007] I&ordf; q. 84 a. 8 ad 1</span></a> Ad primum ergo
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diff changeset
1217 dicendum quod, quamvis intellectus sit superior sensu, accipit
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diff changeset
1218 tamen aliquo modo a sensu, et eius obiecta prima et principalia in
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diff changeset
1219 sensibilibus fundantur. Et ideo necesse est quod impediatur
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diff changeset
1220 iudicium intellectus ex ligamento sensus.</p>
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diff changeset
1221 <p title="I q. 84 a. 8 ad 2"><a name="32008"><span class=
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diff changeset
1222 "ref">[32008] I&ordf; q. 84 a. 8 ad 2</span></a> Ad secundum
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diff changeset
1223 dicendum quod sensus ligatur in dormientibus propter evaporationes
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diff changeset
1224 quasdam et fumositates resolutas, ut dicitur in libro de Somn. et
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diff changeset
1225 Vig. Et ideo secundum dispositionem huiusmodi evaporationum,
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diff changeset
1226 contingit esse ligamentum sensus maius vel minus. Quando enim
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diff changeset
1227 multus fuerit motus vaporum, ligatur non solum sensus, sed etiam
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diff changeset
1228 imaginatio, ita ut nulla appareant phantasmata; sicut praecipue
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diff changeset
1229 accidit cum aliquis incipit dormire post multum cibum et potum. Si
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diff changeset
1230 vero motus vaporum aliquantulum fuerit remissior, apparent
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diff changeset
1231 phantasmata, sed distorta et inordinata; sicut accidit in
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diff changeset
1232 febricitantibus. Si vero adhuc magis motus sedetur, apparent
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diff changeset
1233 phantasmata ordinata; sicut maxime solet contingere in fine
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diff changeset
1234 dormitionis, et in hominibus sobriis et habentibus fortem
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diff changeset
1235 imaginationem. Si autem motus vaporum fuerit modicus, non solum
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diff changeset
1236 imaginatio remanet libera, sed etiam ipse sensus communis ex parte
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diff changeset
1237 solvitur; ita quod homo iudicat interdum in dormiendo ea quae videt
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diff changeset
1238 somnia esse, quasi diiudicans inter res et rerum similitudines. Sed
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diff changeset
1239 tamen ex aliqua parte remanet sensus communis ligatus; et ideo,
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diff changeset
1240 licet aliquas similitudines discernat a rebus, tamen semper in
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parents: 26
diff changeset
1241 aliquibus decipitur. Sic igitur per modum quo sensus solvitur et
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parents: 26
diff changeset
1242 imaginatio in dormiendo, liberatur et iudicium intellectus, non
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diff changeset
1243 tamen ex toto. Unde illi qui dormiendo syllogizant, cum excitantur,
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diff changeset
1244 semper recognoscunt se in aliquo defecisse.</p>
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diff changeset
1245 <br />
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diff changeset
1246 <div class="D">Quaestio 85</div>
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diff changeset
1247 <div class="G">Prooemium</div>
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diff changeset
1248 <p title="I q. 85 pr."><a name="32009"><span class="ref">[32009]
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diff changeset
1249 I&ordf; q. 85 pr.</span></a> Deinde considerandum est de modo et
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diff changeset
1250 ordine intelligendi. Et circa hoc quaeruntur octo. Primo, utrum
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diff changeset
1251 intellectus noster intelligat abstrahendo species a phantasmatibus.
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diff changeset
1252 Secundo, utrum species intelligibiles abstractae a phantasmatibus,
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diff changeset
1253 se habeant ad intellectum nostrum ut quod intelligitur, vel sicut
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diff changeset
1254 id quo intelligitur. Tertio, utrum intellectus noster naturaliter
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diff changeset
1255 intelligat prius magis universale. Quarto, utrum intellectus noster
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diff changeset
1256 possit multa simul intelligere. Quinto, utrum intellectus noster
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diff changeset
1257 intelligat componendo et dividendo. Sexto, utrum intellectus possit
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diff changeset
1258 errare. Septimo, utrum unus possit eandem rem melius intelligere
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diff changeset
1259 quam alius. Octavo, utrum intellectus noster per prius cognoscat
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diff changeset
1260 indivisibile quam divisibile.</p>
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diff changeset
1261 <br />
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diff changeset
1262 <div class="E">Articulus 1</div>
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diff changeset
1263 <p title="I q. 85 a. 1 arg. 1"><a name="32010"><span class=
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diff changeset
1264 "ref">[32010] I&ordf; q. 85 a. 1 arg. 1</span></a> Ad primum sic
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diff changeset
1265 proceditur. Videtur quod intellectus noster non intelligat res
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diff changeset
1266 corporeas et materiales per abstractionem a phantasmatibus.
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diff changeset
1267 Quicumque enim intellectus intelligit rem aliter quam sit, est
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diff changeset
1268 falsus. Formae autem rerum materialium non sunt abstractae a
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diff changeset
1269 particularibus, quorum similitudines sunt phantasmata. Si ergo
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diff changeset
1270 intelligamus res materiales per abstractionem specierum a
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diff changeset
1271 phantasmatibus, erit falsitas in intellectu nostro.</p>
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diff changeset
1272 <p title="I q. 85 a. 1 arg. 2"><a name="32011"><span class=
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diff changeset
1273 "ref">[32011] I&ordf; q. 85 a. 1 arg. 2</span></a> Praeterea, res
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diff changeset
1274 materiales sunt res naturales, in quarum definitione cadit materia.
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diff changeset
1275 Sed nihil potest intelligi sine eo quod cadit in definitione eius.
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diff changeset
1276 Ergo res materiales non possunt intelligi sine materia. Sed materia
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diff changeset
1277 est individuationis principium. Ergo res materiales non possunt
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diff changeset
1278 intelligi per abstractionem universalis a particulari, quod est
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diff changeset
1279 abstrahere species intelligibiles a phantasmatibus.</p>
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diff changeset
1280 <p title="I q. 85 a. 1 arg. 3"><a name="32012"><span class=
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parents: 26
diff changeset
1281 "ref">[32012] I&ordf; q. 85 a. 1 arg. 3</span></a> Praeterea, in
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diff changeset
1282 III de anima dicitur quod phantasmata se habent ad animam
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diff changeset
1283 intellectivam sicut colores ad visum. Sed visio non fit per
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diff changeset
1284 abstractionem aliquarum specierum a coloribus, sed per hoc quod
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diff changeset
1285 colores imprimunt in visum. Ergo nec intelligere contingit per hoc
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diff changeset
1286 quod aliquid abstrahatur a phantasmatibus, sed per hoc quod
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diff changeset
1287 phantasmata imprimunt in intellectum.</p>
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diff changeset
1288 <p title="I q. 85 a. 1 arg. 4"><a name="32013"><span class=
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diff changeset
1289 "ref">[32013] I&ordf; q. 85 a. 1 arg. 4</span></a> Praeterea, ut
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diff changeset
1290 dicitur in III de anima, in intellectiva anima sunt duo, scilicet
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diff changeset
1291 intellectus possibilis, et agens. Sed abstrahere a phantasmatibus
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diff changeset
1292 species intelligibiles non pertinet ad intellectum possibilem, sed
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diff changeset
1293 recipere species iam abstractas. Sed nec etiam videtur pertinere ad
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diff changeset
1294 intellectum agentem, qui se habet ad phantasmata sicut lumen ad
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diff changeset
1295 colores, quod non abstrahit aliquid a coloribus, sed magis eis
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diff changeset
1296 influit. Ergo nullo modo intelligimus abstrahendo a
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diff changeset
1297 phantasmatibus.</p>
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diff changeset
1298 <p title="I q. 85 a. 1 arg. 5"><a name="32014"><span class=
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diff changeset
1299 "ref">[32014] I&ordf; q. 85 a. 1 arg. 5</span></a> Praeterea,
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diff changeset
1300 philosophus, in III de anima, dicit quod <i>intellectus intelligit
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diff changeset
1301 species in phantasmatibus</i>. Non ergo eas abstrahendo.</p>
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diff changeset
1302 <p title="I q. 85 a. 1 s. c."><a name="32015"><span class=
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diff changeset
1303 "ref">[32015] I&ordf; q. 85 a. 1 s. c.</span></a> Sed contra est
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diff changeset
1304 quod dicitur in III de anima, quod <i>sicut res sunt separabiles a
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diff changeset
1305 materia, sic circa intellectum sunt</i>. Ergo oportet quod
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diff changeset
1306 materialia intelligantur inquantum a materia abstrahuntur, et a
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diff changeset
1307 similitudinibus materialibus, quae sunt phantasmata.</p>
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diff changeset
1308 <p title="I q. 85 a. 1 co."><a name="32016"><span class=
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diff changeset
1309 "ref">[32016] I&ordf; q. 85 a. 1 co.</span></a> Respondeo dicendum
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diff changeset
1310 quod, sicut supra dictum est, obiectum cognoscibile proportionatur
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diff changeset
1311 virtuti cognoscitivae. Est autem triplex gradus cognoscitivae
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diff changeset
1312 virtutis. Quaedam enim cognoscitiva virtus est actus organi
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diff changeset
1313 corporalis, scilicet sensus. Et ideo obiectum cuiuslibet sensitivae
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diff changeset
1314 potentiae est forma prout in materia corporali existit. Et quia
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diff changeset
1315 huiusmodi materia est individuationis principium, ideo omnis
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diff changeset
1316 potentia sensitivae partis est cognoscitiva particularium tantum.
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diff changeset
1317 Quaedam autem virtus cognoscitiva est quae neque est actus organi
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diff changeset
1318 corporalis, neque est aliquo modo corporali materiae coniuncta,
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diff changeset
1319 sicut intellectus angelicus. Et ideo huius virtutis cognoscitivae
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diff changeset
1320 obiectum est forma sine materia subsistens, etsi enim materialia
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diff changeset
1321 cognoscant, non tamen nisi in immaterialibus ea intuentur, scilicet
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diff changeset
1322 vel in seipsis vel in Deo. Intellectus autem humanus medio modo se
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diff changeset
1323 habet, non enim est actus alicuius organi, sed tamen est quaedam
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diff changeset
1324 virtus animae, quae est forma corporis, ut ex supra dictis patet.
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diff changeset
1325 Et ideo proprium eius est cognoscere formam in materia quidem
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diff changeset
1326 corporali individualiter existentem, non tamen prout est in tali
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diff changeset
1327 materia. Cognoscere vero id quod est in materia individuali, non
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diff changeset
1328 prout est in tali materia, est abstrahere formam a materia
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diff changeset
1329 individuali, quam repraesentant phantasmata. Et ideo necesse est
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diff changeset
1330 dicere quod intellectus noster intelligit materialia abstrahendo a
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diff changeset
1331 phantasmatibus; et per materialia sic considerata in immaterialium
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diff changeset
1332 aliqualem cognitionem devenimus, sicut e contra Angeli per
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diff changeset
1333 immaterialia materialia cognoscunt. Plato vero, attendens solum ad
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diff changeset
1334 immaterialitatem intellectus humani, non autem ad hoc quod est
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diff changeset
1335 corpori quodammodo unitus, posuit obiectum intellectus ideas
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diff changeset
1336 separatas; et quod intelligimus, non quidem abstrahendo, sed magis
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diff changeset
1337 abstracta participando, ut supra dictum est.</p>
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diff changeset
1338 <p title="I q. 85 a. 1 ad 1"><a name="32017"><span class=
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diff changeset
1339 "ref">[32017] I&ordf; q. 85 a. 1 ad 1</span></a> Ad primum ergo
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diff changeset
1340 dicendum quod abstrahere contingit dupliciter. Uno modo, per modum
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diff changeset
1341 compositionis et divisionis; sicut cum intelligimus aliquid non
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diff changeset
1342 esse in alio, vel esse separatum ab eo. Alio modo, per modum
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diff changeset
1343 simplicis et absolutae considerationis; sicut cum intelligimus
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diff changeset
1344 unum, nihil considerando de alio. Abstrahere igitur per intellectum
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diff changeset
1345 ea quae secundum rem non sunt abstracta, secundum primum modum
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diff changeset
1346 abstrahendi, non est absque falsitate. Sed secundo modo abstrahere
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diff changeset
1347 per intellectum quae non sunt abstracta secundum rem, non habet
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diff changeset
1348 falsitatem; ut in sensibilibus manifeste apparet. Si enim
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diff changeset
1349 intelligamus vel dicamus colorem non inesse corpori colorato, vel
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diff changeset
1350 esse separatum ab eo, erit falsitas in opinione vel in oratione. Si
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diff changeset
1351 vero consideremus colorem et proprietates eius, nihil considerantes
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diff changeset
1352 de pomo colorato; vel quod sic intelligimus, etiam voce exprimamus;
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diff changeset
1353 erit absque falsitate opinionis et orationis. Pomum enim non est de
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diff changeset
1354 ratione coloris; et ideo nihil prohibet colorem intelligi, nihil
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diff changeset
1355 intelligendo de pomo. Similiter dico quod ea quae pertinent ad
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diff changeset
1356 rationem speciei cuiuslibet rei materialis, puta lapidis aut
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parents: 26
diff changeset
1357 hominis aut equi, possunt considerari sine principiis
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parents: 26
diff changeset
1358 individualibus, quae non sunt de ratione speciei. Et hoc est
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diff changeset
1359 abstrahere universale a particulari, vel speciem intelligibilem a
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diff changeset
1360 phantasmatibus, considerare scilicet naturam speciei absque
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diff changeset
1361 consideratione individualium principiorum, quae per phantasmata
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diff changeset
1362 repraesentantur. Cum ergo dicitur quod intellectus est falsus qui
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diff changeset
1363 intelligit rem aliter quam sit, verum est si ly aliter referatur ad
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diff changeset
1364 rem intellectam. Tunc enim intellectus est falsus, quando
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diff changeset
1365 intelligit rem esse aliter quam sit. Unde falsus esset intellectus,
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diff changeset
1366 si sic abstraheret speciem lapidis a materia, ut intelligeret eam
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diff changeset
1367 non esse in materia, ut Plato posuit. Non est autem verum quod
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diff changeset
1368 proponitur, si ly aliter accipiatur ex parte intelligentis. Est
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diff changeset
1369 enim absque falsitate ut alius sit modus intelligentis in
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diff changeset
1370 intelligendo, quam modus rei in existendo, quia intellectum est in
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diff changeset
1371 intelligente immaterialiter, per modum intellectus; non autem
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diff changeset
1372 materialiter, per modum rei materialis.</p>
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diff changeset
1373 <p title="I q. 85 a. 1 ad 2"><a name="32018"><span class=
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diff changeset
1374 "ref">[32018] I&ordf; q. 85 a. 1 ad 2</span></a> Ad secundum
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diff changeset
1375 dicendum quod quidam putaverunt quod species rei naturalis sit
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diff changeset
1376 forma solum, et quod materia non sit pars speciei. Sed secundum
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diff changeset
1377 hoc, in definitionibus rerum naturalium non poneretur materia. Et
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diff changeset
1378 ideo aliter dicendum est, quod materia est duplex, scilicet
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diff changeset
1379 communis, et signata vel individualis, communis quidem, ut caro et
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diff changeset
1380 os; individualis autem, ut hae carnes et haec ossa. Intellectus
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diff changeset
1381 igitur abstrahit speciem rei naturalis a materia sensibili
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diff changeset
1382 individuali, non autem a materia sensibili communi. Sicut speciem
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diff changeset
1383 hominis abstrahit ab his carnibus et his ossibus, quae non sunt de
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diff changeset
1384 ratione speciei, sed sunt partes individui, ut dicitur in VII
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diff changeset
1385 Metaphys.; et ideo sine eis considerari potest. Sed species hominis
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diff changeset
1386 non potest abstrahi per intellectum a carnibus et ossibus. Species
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diff changeset
1387 autem mathematicae possunt abstrahi per intellectum a materia
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parents: 26
diff changeset
1388 sensibili non solum individuali, sed etiam communi; non tamen a
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diff changeset
1389 materia intelligibili communi, sed solum individuali. Materia enim
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diff changeset
1390 sensibilis dicitur materia corporalis secundum quod subiacet
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diff changeset
1391 qualitatibus sensibilibus, scilicet calido et frigido, duro et
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diff changeset
1392 molli, et huiusmodi. Materia vero intelligibilis dicitur substantia
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diff changeset
1393 secundum quod subiacet quantitati. Manifestum est autem quod
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parents: 26
diff changeset
1394 quantitas prius inest substantiae quam qualitates sensibiles. Unde
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diff changeset
1395 quantitates, ut numeri et dimensiones et figurae, quae sunt
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diff changeset
1396 terminationes quantitatum, possunt considerari absque qualitatibus
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parents: 26
diff changeset
1397 sensibilibus, quod est eas abstrahi a materia sensibili, non tamen
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diff changeset
1398 possunt considerari sine intellectu substantiae quantitati
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diff changeset
1399 subiectae, quod esset eas abstrahi a materia intelligibili communi.
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diff changeset
1400 Possunt tamen considerari sine hac vel illa substantia; quod est
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diff changeset
1401 eas abstrahi a materia intelligibili individuali. Quaedam vero sunt
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diff changeset
1402 quae possunt abstrahi etiam a materia intelligibili communi, sicut
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diff changeset
1403 ens, unum, potentia et actus, et alia huiusmodi, quae etiam esse
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diff changeset
1404 possunt absque omni materia, ut patet in substantiis
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diff changeset
1405 immaterialibus. Et quia Plato non consideravit quod dictum est de
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diff changeset
1406 duplici modo abstractionis, omnia quae diximus abstrahi per
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diff changeset
1407 intellectum, posuit abstracta esse secundum rem.</p>
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diff changeset
1408 <p title="I q. 85 a. 1 ad 3"><a name="32019"><span class=
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diff changeset
1409 "ref">[32019] I&ordf; q. 85 a. 1 ad 3</span></a> Ad tertium
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diff changeset
1410 dicendum quod colores habent eundem modum existendi prout sunt in
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diff changeset
1411 materia corporali individuali, sicut et potentia visiva, et ideo
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diff changeset
1412 possunt imprimere suam similitudinem in visum. Sed phantasmata, cum
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diff changeset
1413 sint similitudines individuorum, et existant in organis corporeis,
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diff changeset
1414 non habent eundem modum existendi quem habet intellectus humanus,
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diff changeset
1415 ut ex dictis patet; et ideo non possunt sua virtute imprimere in
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diff changeset
1416 intellectum possibilem. Sed virtute intellectus agentis resultat
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diff changeset
1417 quaedam similitudo in intellectu possibili ex conversione
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diff changeset
1418 intellectus agentis supra phantasmata, quae quidem est
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diff changeset
1419 repraesentativa eorum quorum sunt phantasmata, solum quantum ad
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diff changeset
1420 naturam speciei. Et per hunc modum dicitur abstrahi species
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diff changeset
1421 intelligibilis a phantasmatibus, non quod aliqua eadem numero
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diff changeset
1422 forma, quae prius fuit in phantasmatibus, postmodum fiat in
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diff changeset
1423 intellectu possibili, ad modum quo corpus accipitur ab uno loco et
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diff changeset
1424 transfertur ad alterum.</p>
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diff changeset
1425 <p title="I q. 85 a. 1 ad 4"><a name="32020"><span class=
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diff changeset
1426 "ref">[32020] I&ordf; q. 85 a. 1 ad 4</span></a> Ad quartum
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diff changeset
1427 dicendum quod phantasmata et illuminantur ab intellectu agente; et
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diff changeset
1428 iterum ab eis, per virtutem intellectus agentis, species
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diff changeset
1429 intelligibiles abstrahuntur. Illuminantur quidem, quia, sicut pars
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parents: 26
diff changeset
1430 sensitiva ex coniunctione ad intellectivam efficitur virtuosior,
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parents: 26
diff changeset
1431 ita phantasmata ex virtute intellectus agentis redduntur habilia ut
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parents: 26
diff changeset
1432 ab eis intentiones intelligibiles abstrahantur. Abstrahit autem
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parents: 26
diff changeset
1433 intellectus agens species intelligibiles a phantasmatibus,
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diff changeset
1434 inquantum per virtutem intellectus agentis accipere possumus in
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diff changeset
1435 nostra consideratione naturas specierum sine individualibus
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parents: 26
diff changeset
1436 conditionibus, secundum quarum similitudines intellectus possibilis
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parents: 26
diff changeset
1437 informatur.</p>
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parents: 26
diff changeset
1438 <p title="I q. 85 a. 1 ad 5"><a name="32021"><span class=
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parents: 26
diff changeset
1439 "ref">[32021] I&ordf; q. 85 a. 1 ad 5</span></a> Ad quintum
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parents: 26
diff changeset
1440 dicendum quod intellectus noster et abstrahit species
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parents: 26
diff changeset
1441 intelligibiles a phantasmatibus, inquantum considerat naturas rerum
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parents: 26
diff changeset
1442 in universali; et tamen intelligit eas in phantasmatibus, quia non
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parents: 26
diff changeset
1443 potest intelligere etiam ea quorum species abstrahit, nisi
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parents: 26
diff changeset
1444 convertendo se ad phantasmata, ut supra dictum est.</p>
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parents: 26
diff changeset
1445 <br />
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parents: 26
diff changeset
1446 <div class="E">Articulus 2</div>
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parents: 26
diff changeset
1447 <p title="I q. 85 a. 2 arg. 1"><a name="32022"><span class=
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parents: 26
diff changeset
1448 "ref">[32022] I&ordf; q. 85 a. 2 arg. 1</span></a> Ad secundum sic
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parents: 26
diff changeset
1449 proceditur. Videtur quod species intelligibiles a phantasmatibus
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parents: 26
diff changeset
1450 abstractae, se habeant ad intellectum nostrum sicut id quod
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parents: 26
diff changeset
1451 intelligitur. Intellectum enim in actu est in intelligente, quia
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parents: 26
diff changeset
1452 intellectum in actu est ipse intellectus in actu. Sed nihil de re
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parents: 26
diff changeset
1453 intellecta est in intellectu actu intelligente, nisi species
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parents: 26
diff changeset
1454 intelligibilis abstracta. Ergo huiusmodi species est ipsum
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parents: 26
diff changeset
1455 intellectum in actu.</p>
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parents: 26
diff changeset
1456 <p title="I q. 85 a. 2 arg. 2"><a name="32023"><span class=
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parents: 26
diff changeset
1457 "ref">[32023] I&ordf; q. 85 a. 2 arg. 2</span></a> Praeterea,
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diff changeset
1458 intellectum in actu oportet in aliquo esse, alioquin nihil esset.
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parents: 26
diff changeset
1459 Sed non est in re quae est extra animam, quia, cum res extra animam
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parents: 26
diff changeset
1460 sit materialis, nihil quod est in ea, potest esse intellectum in
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parents: 26
diff changeset
1461 actu. Relinquitur ergo quod intellectum in actu sit in intellectu.
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diff changeset
1462 Et ita nihil est aliud quam species intelligibilis praedicta.</p>
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parents: 26
diff changeset
1463 <p title="I q. 85 a. 2 arg. 3"><a name="32024"><span class=
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parents: 26
diff changeset
1464 "ref">[32024] I&ordf; q. 85 a. 2 arg. 3</span></a> Praeterea,
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parents: 26
diff changeset
1465 philosophus dicit, in I Periherm., quod <i>voces sunt notae earum
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parents: 26
diff changeset
1466 quae sunt in anima passionum</i>. Sed voces significant res
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parents: 26
diff changeset
1467 intellectas, id enim voce significamus quod intelligimus. Ergo
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parents: 26
diff changeset
1468 ipsae passiones animae, scilicet species intelligibiles, sunt ea
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parents: 26
diff changeset
1469 quae intelliguntur in actu.</p>
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parents: 26
diff changeset
1470 <p title="I q. 85 a. 2 s. c."><a name="32025"><span class=
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parents: 26
diff changeset
1471 "ref">[32025] I&ordf; q. 85 a. 2 s. c.</span></a> Sed contra,
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parents: 26
diff changeset
1472 species intelligibilis se habet ad intellectum, sicut species
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parents: 26
diff changeset
1473 sensibilis ad sensum. Sed species sensibilis non est illud quod
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parents: 26
diff changeset
1474 sentitur, sed magis id quo sensus sentit. Ergo species
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parents: 26
diff changeset
1475 intelligibilis non est quod intelligitur actu, sed id quo
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parents: 26
diff changeset
1476 intelligit intellectus.</p>
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parents: 26
diff changeset
1477 <p title="I q. 85 a. 2 co."><a name="32026"><span class=
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parents: 26
diff changeset
1478 "ref">[32026] I&ordf; q. 85 a. 2 co.</span></a> Respondeo dicendum
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parents: 26
diff changeset
1479 quod quidam posuerunt quod vires cognoscitivae quae sunt in nobis,
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parents: 26
diff changeset
1480 nihil cognoscunt nisi proprias passiones; puta quod sensus non
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parents: 26
diff changeset
1481 sentit nisi passionem sui organi. Et secundum hoc, intellectus
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parents: 26
diff changeset
1482 nihil intelligit nisi suam passionem, idest speciem intelligibilem
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parents: 26
diff changeset
1483 in se receptam. Et secundum hoc, species huiusmodi est ipsum quod
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parents: 26
diff changeset
1484 intelligitur. Sed haec opinio manifeste apparet falsa ex duobus.
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parents: 26
diff changeset
1485 Primo quidem, quia eadem sunt quae intelligimus, et de quibus sunt
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parents: 26
diff changeset
1486 scientiae. Si igitur ea quae intelligimus essent solum species quae
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parents: 26
diff changeset
1487 sunt in anima, sequeretur quod scientiae omnes non essent de rebus
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parents: 26
diff changeset
1488 quae sunt extra animam, sed solum de speciebus intelligibilibus
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parents: 26
diff changeset
1489 quae sunt in anima; sicut secundum Platonicos omnes scientiae sunt
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parents: 26
diff changeset
1490 de ideis, quas ponebant esse intellecta in actu. Secundo, quia
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parents: 26
diff changeset
1491 sequeretur error antiquorum dicentium quod <i>omne quod videtur est
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parents: 26
diff changeset
1492 verum</i>; et sic quod contradictoriae essent simul verae. Si enim
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parents: 26
diff changeset
1493 potentia non cognoscit nisi propriam passionem, de ea solum
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parents: 26
diff changeset
1494 iudicat. Sic autem videtur aliquid, secundum quod potentia
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parents: 26
diff changeset
1495 cognoscitiva afficitur. Semper ergo iudicium potentiae
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parents: 26
diff changeset
1496 cognoscitivae erit de eo quod iudicat, scilicet de propria
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parents: 26
diff changeset
1497 passione, secundum quod est; et ita omne iudicium erit verum. Puta
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parents: 26
diff changeset
1498 si gustus non sentit nisi propriam passionem, cum aliquis habens
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parents: 26
diff changeset
1499 sanum gustum iudicat mel esse dulce, vere iudicabit; et similiter
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parents: 26
diff changeset
1500 si ille qui habet gustum infectum, iudicet mel esse amarum, vere
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parents: 26
diff changeset
1501 iudicabit, uterque enim iudicat secundum quod gustus eius
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parents: 26
diff changeset
1502 afficitur. Et sic sequitur quod omnis opinio aequaliter erit vera,
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diff changeset
1503 et universaliter omnis acceptio. Et ideo dicendum est quod species
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parents: 26
diff changeset
1504 intelligibilis se habet ad intellectum ut quo intelligit
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parents: 26
diff changeset
1505 intellectus. Quod sic patet. Cum enim sit duplex actio, sicut
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parents: 26
diff changeset
1506 dicitur IX Metaphys., una quae manet in agente, ut videre et
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diff changeset
1507 intelligere, altera quae transit in rem exteriorem, ut calefacere
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diff changeset
1508 et secare; utraque fit secundum aliquam formam. Et sicut forma
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parents: 26
diff changeset
1509 secundum quam provenit actio tendens in rem exteriorem, est
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parents: 26
diff changeset
1510 similitudo obiecti actionis, ut calor calefacientis est similitudo
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parents: 26
diff changeset
1511 calefacti; similiter forma secundum quam provenit actio manens in
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parents: 26
diff changeset
1512 agente, est similitudo obiecti. Unde similitudo rei visibilis est
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parents: 26
diff changeset
1513 secundum quam visus videt; et similitudo rei intellectae, quae est
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parents: 26
diff changeset
1514 species intelligibilis, est forma secundum quam intellectus
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parents: 26
diff changeset
1515 intelligit. Sed quia intellectus supra seipsum reflectitur,
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parents: 26
diff changeset
1516 secundum eandem reflexionem intelligit et suum intelligere, et
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parents: 26
diff changeset
1517 speciem qua intelligit. Et sic species intellectiva secundario est
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parents: 26
diff changeset
1518 id quod intelligitur. Sed id quod intelligitur primo, est res cuius
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parents: 26
diff changeset
1519 species intelligibilis est similitudo. Et hoc etiam patet ex
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parents: 26
diff changeset
1520 antiquorum opinione, qui ponebant simile simili cognosci. Ponebant
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diff changeset
1521 enim quod anima per terram quae in ipsa erat, cognosceret terram
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parents: 26
diff changeset
1522 quae extra ipsam erat; et sic de aliis. Si ergo accipiamus speciem
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parents: 26
diff changeset
1523 terrae loco terrae, secundum doctrinam Aristotelis, qui dicit quod
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diff changeset
1524 <i>lapis non est in anima, sed species lapidis</i>; sequetur quod
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parents: 26
diff changeset
1525 anima per species intelligibiles cognoscat res quae sunt extra
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parents: 26
diff changeset
1526 animam.</p>
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parents: 26
diff changeset
1527 <p title="I q. 85 a. 2 ad 1"><a name="32027"><span class=
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parents: 26
diff changeset
1528 "ref">[32027] I&ordf; q. 85 a. 2 ad 1</span></a> Ad primum ergo
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parents: 26
diff changeset
1529 dicendum quod intellectum est in intelligente per suam
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parents: 26
diff changeset
1530 similitudinem. Et per hunc modum dicitur quod intellectum in actu
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parents: 26
diff changeset
1531 est intellectus in actu, inquantum similitudo rei intellectae est
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parents: 26
diff changeset
1532 forma intellectus; sicut similitudo rei sensibilis est forma sensus
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parents: 26
diff changeset
1533 in actu. Unde non sequitur quod species intelligibilis abstracta
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parents: 26
diff changeset
1534 sit id quod actu intelligitur, sed quod sit similitudo eius.</p>
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parents: 26
diff changeset
1535 <p title="I q. 85 a. 2 ad 2"><a name="32028"><span class=
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parents: 26
diff changeset
1536 "ref">[32028] I&ordf; q. 85 a. 2 ad 2</span></a> Ad secundum
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parents: 26
diff changeset
1537 dicendum quod, cum dicitur intellectum in actu, duo importantur,
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parents: 26
diff changeset
1538 scilicet res quae intelligitur, et hoc quod est ipsum intelligi. Et
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parents: 26
diff changeset
1539 similiter cum dicitur universale abstractum, duo intelliguntur,
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parents: 26
diff changeset
1540 scilicet ipsa natura rei, et abstractio seu universalitas. Ipsa
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parents: 26
diff changeset
1541 igitur natura cui accidit vel intelligi vel abstrahi, vel intentio
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parents: 26
diff changeset
1542 universalitatis, non est nisi in singularibus; sed hoc ipsum quod
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parents: 26
diff changeset
1543 est intelligi vel abstrahi, vel intentio universalitatis, est in
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parents: 26
diff changeset
1544 intellectu. Et hoc possumus videre per simile in sensu. Visus enim
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parents: 26
diff changeset
1545 videt colorem pomi sine eius odore. Si ergo quaeratur ubi sit color
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parents: 26
diff changeset
1546 qui videtur sine odore manifestum est quod color qui videtur, non
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parents: 26
diff changeset
1547 est nisi in pomo; sed quod sit sine odore perceptus, hoc accidit ei
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parents: 26
diff changeset
1548 ex parte visus, inquantum in visu est similitudo coloris et non
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parents: 26
diff changeset
1549 odoris. Similiter humanitas quae intelligitur, non est nisi in hoc
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parents: 26
diff changeset
1550 vel in illo homine, sed quod humanitas apprehendatur sine
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parents: 26
diff changeset
1551 individualibus conditionibus, quod est ipsam abstrahi, ad quod
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parents: 26
diff changeset
1552 sequitur intentio universalitatis, accidit humanitatis secundum
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parents: 26
diff changeset
1553 quod percipitur ab intellectu, in quo est similitudo naturae
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parents: 26
diff changeset
1554 speciei, et non individualium principiorum.</p>
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parents: 26
diff changeset
1555 <p title="I q. 85 a. 2 ad 3"><a name="32029"><span class=
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parents: 26
diff changeset
1556 "ref">[32029] I&ordf; q. 85 a. 2 ad 3</span></a> Ad tertium
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parents: 26
diff changeset
1557 dicendum quod in parte sensitiva invenitur duplex operatio. Una
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parents: 26
diff changeset
1558 secundum solam immutationem, et sic perficitur operatio sensus per
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parents: 26
diff changeset
1559 hoc quod immutatur a sensibili. Alia operatio est formatio,
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parents: 26
diff changeset
1560 secundum quod vis imaginativa format sibi aliquod idolum rei
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parents: 26
diff changeset
1561 absentis, vel etiam nunquam visae. Et utraque haec operatio
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parents: 26
diff changeset
1562 coniungitur in intellectu. Nam primo quidem consideratur passio
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parents: 26
diff changeset
1563 intellectus possibilis secundum quod informatur specie
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parents: 26
diff changeset
1564 intelligibili. Qua quidem formatus, format secundo vel definitionem
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parents: 26
diff changeset
1565 vel divisionem vel compositionem, quae per vocem significatur. Unde
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parents: 26
diff changeset
1566 ratio quam significat nomen, est definitio; et enuntiatio
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parents: 26
diff changeset
1567 significat compositionem et divisionem intellectus. Non ergo voces
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parents: 26
diff changeset
1568 significant ipsas species intelligibiles; sed ea quae intellectus
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parents: 26
diff changeset
1569 sibi format ad iudicandum de rebus exterioribus.</p>
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parents: 26
diff changeset
1570 <br />
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parents: 26
diff changeset
1571 <div class="E">Articulus 3</div>
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parents: 26
diff changeset
1572 <p title="I q. 85 a. 3 arg. 1"><a name="32030"><span class=
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parents: 26
diff changeset
1573 "ref">[32030] I&ordf; q. 85 a. 3 arg. 1</span></a> Ad tertium sic
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parents: 26
diff changeset
1574 proceditur. Videtur quod magis universalia non sint priora in
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parents: 26
diff changeset
1575 nostra cognitione intellectuali. Quia ea quae sunt priora et
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parents: 26
diff changeset
1576 notiora secundum naturam, sunt posteriora et minus nota secundum
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parents: 26
diff changeset
1577 nos. Sed universalia sunt priora secundum naturam, quia prius est a
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parents: 26
diff changeset
1578 quo non convertitur subsistendi consequentia. Ergo universalia sunt
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parents: 26
diff changeset
1579 posteriora in cognitione nostri intellectus.</p>
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parents: 26
diff changeset
1580 <p title="I q. 85 a. 3 arg. 2"><a name="32031"><span class=
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parents: 26
diff changeset
1581 "ref">[32031] I&ordf; q. 85 a. 3 arg. 2</span></a> Praeterea,
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parents: 26
diff changeset
1582 composita sunt priora quoad nos quam simplicia. Sed universalia
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parents: 26
diff changeset
1583 sunt simpliciora. Ergo sunt posterius nota quoad nos.</p>
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parents: 26
diff changeset
1584 <p title="I q. 85 a. 3 arg. 3"><a name="32032"><span class=
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parents: 26
diff changeset
1585 "ref">[32032] I&ordf; q. 85 a. 3 arg. 3</span></a> Praeterea,
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parents: 26
diff changeset
1586 philosophus dicit, in I Physic. quod definitum prius cadit in
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parents: 26
diff changeset
1587 cognitione nostra quam partes definitionis. Sed universaliora sunt
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parents: 26
diff changeset
1588 partes definitionis minus universalium, sicut animal est pars
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parents: 26
diff changeset
1589 definitionis hominis. Ergo universalia sunt posterius nota quoad
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parents: 26
diff changeset
1590 nos.</p>
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parents: 26
diff changeset
1591 <p title="I q. 85 a. 3 arg. 4"><a name="32033"><span class=
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parents: 26
diff changeset
1592 "ref">[32033] I&ordf; q. 85 a. 3 arg. 4</span></a> Praeterea, per
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parents: 26
diff changeset
1593 effectus devenimus in causas et principia. Sed universalia sunt
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parents: 26
diff changeset
1594 quaedam principia. Ergo universalia sunt posterius nota quoad
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parents: 26
diff changeset
1595 nos.</p>
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parents: 26
diff changeset
1596 <p title="I q. 85 a. 3 s. c."><a name="32034"><span class=
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parents: 26
diff changeset
1597 "ref">[32034] I&ordf; q. 85 a. 3 s. c.</span></a> Sed contra est
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diff changeset
1598 quod dicitur in I Physic., quod <i>ex universalibus in singularia
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diff changeset
1599 oportet devenire</i>.</p>
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diff changeset
1600 <p title="I q. 85 a. 3 co."><a name="32035"><span class=
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diff changeset
1601 "ref">[32035] I&ordf; q. 85 a. 3 co.</span></a> Respondeo dicendum
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diff changeset
1602 quod in cognitione nostri intellectus duo oportet considerare.
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diff changeset
1603 Primo quidem, quod cognitio intellectiva aliquo modo a sensitiva
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diff changeset
1604 primordium sumit. Et quia sensus est singularium, intellectus autem
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diff changeset
1605 universalium; necesse est quod cognitio singularium, quoad nos,
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diff changeset
1606 prior sit quam universalium cognitio. Secundo oportet considerare
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parents: 26
diff changeset
1607 quod intellectus noster de potentia in actum procedit. Omne autem
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diff changeset
1608 quod procedit de potentia in actum, prius pervenit ad actum
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parents: 26
diff changeset
1609 incompletum, qui est medius inter potentiam et actum, quam ad actum
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diff changeset
1610 perfectum. Actus autem perfectus ad quem pervenit intellectus, est
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diff changeset
1611 scientia completa, per quam distincte et determinate res
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diff changeset
1612 cognoscuntur. Actus autem incompletus est scientia imperfecta, per
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diff changeset
1613 quam sciuntur res indistincte sub quadam confusione, quod enim sic
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diff changeset
1614 cognoscitur, secundum quid cognoscitur in actu, et quodammodo in
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diff changeset
1615 potentia. Unde philosophus dicit, in I Physic., quod <i>sunt primo
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diff changeset
1616 nobis manifesta et certa confusa magis; posterius autem cognoscimus
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diff changeset
1617 distinguendo distincte principia et elementa</i>. Manifestum est
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diff changeset
1618 autem quod cognoscere aliquid in quo plura continentur, sine hoc
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diff changeset
1619 quod habeatur propria notitia uniuscuiusque eorum quae continentur
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diff changeset
1620 in illo, est cognoscere aliquid sub confusione quadam. Sic autem
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diff changeset
1621 potest cognosci tam totum universale, in quo partes continentur in
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diff changeset
1622 potentia, quam etiam totum integrale, utrumque enim totum potest
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diff changeset
1623 cognosci in quadam confusione, sine hoc quod partes distincte
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diff changeset
1624 cognoscantur. Cognoscere autem distincte id quod continetur in toto
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diff changeset
1625 universali, est habere cognitionem de re minus communi. Sicut
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diff changeset
1626 cognoscere animal indistincte, est cognoscere animal inquantum est
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diff changeset
1627 animal, cognoscere autem animal distincte, est cognoscere animal
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diff changeset
1628 inquantum est animal rationale vel irrationale, quod est cognoscere
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diff changeset
1629 hominem vel leonem. Prius igitur occurrit intellectui nostro
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diff changeset
1630 cognoscere animal quam cognoscere hominem, et eadem ratio est si
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diff changeset
1631 comparemus quodcumque magis universale ad minus universale. Et quia
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diff changeset
1632 sensus exit de potentia in actum sicut et intellectus, idem etiam
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diff changeset
1633 ordo cognitionis apparet in sensu. Nam prius secundum sensum
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diff changeset
1634 diiudicamus magis commune quam minus commune, et secundum locum et
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diff changeset
1635 secundum tempus. Secundum locum quidem, sicut, cum aliquid videtur
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diff changeset
1636 a remotis, prius deprehenditur esse corpus, quam deprehendatur esse
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diff changeset
1637 animal; et prius deprehenditur esse animal, quam deprehendatur esse
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diff changeset
1638 homo; et prius homo, quam Socrates vel Plato. Secundum tempus
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diff changeset
1639 autem, quia puer a principio prius distinguit hominem a non homine,
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diff changeset
1640 quam distinguat hunc hominem ab alio homine; et ideo <i>pueri a
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diff changeset
1641 principio appellant omnes viros patres, posterius autem determinant
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parents: 26
diff changeset
1642 unumquemque</i>, ut dicitur in I Physic. Et huius ratio manifesta
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diff changeset
1643 est. Quia qui scit aliquid indistincte, adhuc est in potentia ut
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diff changeset
1644 sciat distinctionis principium; sicut qui scit genus, est in
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diff changeset
1645 potentia ut sciat differentiam. Et sic patet quod cognitio
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diff changeset
1646 indistincta media est inter potentiam et actum. Est ergo dicendum
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diff changeset
1647 quod cognitio singularium est prior quoad nos quam cognitio
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diff changeset
1648 universalium, sicut cognitio sensitiva quam cognitio intellectiva.
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diff changeset
1649 Sed tam secundum sensum quam secundum intellectum, cognitio magis
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diff changeset
1650 communis est prior quam cognitio minus communis.</p>
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diff changeset
1651 <p title="I q. 85 a. 3 ad 1"><a name="32036"><span class=
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diff changeset
1652 "ref">[32036] I&ordf; q. 85 a. 3 ad 1</span></a> Ad primum ergo
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diff changeset
1653 dicendum quod universale dupliciter potest considerari. Uno modo,
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diff changeset
1654 secundum quod natura universalis consideratur simul cum intentione
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diff changeset
1655 universalitatis. Et cum intentio universalitatis, ut scilicet unum
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diff changeset
1656 et idem habeat habitudinem ad multa, proveniat ex abstractione
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diff changeset
1657 intellectus, oportet quod secundum hunc modum universale sit
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diff changeset
1658 posterius. Unde in I de anima dicitur quod <i>animal universale aut
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diff changeset
1659 nihil est, aut posterius est</i>. Sed secundum Platonem, qui posuit
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parents: 26
diff changeset
1660 universalia subsistentia, secundum hanc considerationem universale
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diff changeset
1661 esset prius quam particularia, quae secundum eum non sunt nisi per
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diff changeset
1662 participationem universalium subsistentium, quae dicuntur ideae.
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parents: 26
diff changeset
1663 Alio modo potest considerari quantum ad ipsam naturam, scilicet
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diff changeset
1664 animalitatis vel humanitatis, prout invenitur in particularibus. Et
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diff changeset
1665 sic dicendum est quod duplex est ordo naturae. Unus secundum viam
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diff changeset
1666 generationis et temporis, secundum quam viam, ea quae sunt
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parents: 26
diff changeset
1667 imperfecta et in potentia, sunt priora. Et hoc modo magis commune
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parents: 26
diff changeset
1668 est prius secundum naturam, quod apparet manifeste in generatione
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parents: 26
diff changeset
1669 hominis et animalis; nam prius generatur animal quam homo, ut
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parents: 26
diff changeset
1670 dicitur in libro de Generat. Animal. Alius est ordo perfectionis,
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diff changeset
1671 sive intentionis naturae; sicut actus simpliciter est prius
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parents: 26
diff changeset
1672 secundum naturam quam potentia, et perfectum prius quam
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parents: 26
diff changeset
1673 imperfectum. Et per hunc modum, minus commune est prius secundum
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parents: 26
diff changeset
1674 naturam quam magis commune, ut homo quam animal, naturae enim
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parents: 26
diff changeset
1675 intentio non sistit in generatione animalis, sed intendit generare
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parents: 26
diff changeset
1676 hominem.</p>
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parents: 26
diff changeset
1677 <p title="I q. 85 a. 3 ad 2"><a name="32037"><span class=
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diff changeset
1678 "ref">[32037] I&ordf; q. 85 a. 3 ad 2</span></a> Ad secundum
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diff changeset
1679 dicendum quod universale magis commune comparatur ad minus commune
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parents: 26
diff changeset
1680 ut totum et ut pars. Ut totum quidem, secundum quod in magis
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parents: 26
diff changeset
1681 universali non solum continetur in potentia minus universale, sed
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diff changeset
1682 etiam alia; ut sub animali non solum homo, sed etiam equus. Ut pars
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diff changeset
1683 autem, secundum quod minus commune continet in sui ratione non
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diff changeset
1684 solum magis commune, sed etiam alia; ut homo non solum animal, sed
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diff changeset
1685 etiam rationale. Sic igitur animal consideratum in se, prius est in
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diff changeset
1686 nostra cognitione quam homo; sed homo est prius in nostra
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parents: 26
diff changeset
1687 cognitione quam quod animal sit pars rationis eius.</p>
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diff changeset
1688 <p title="I q. 85 a. 3 ad 3"><a name="32038"><span class=
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diff changeset
1689 "ref">[32038] I&ordf; q. 85 a. 3 ad 3</span></a> Ad tertium
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diff changeset
1690 dicendum quod pars aliqua dupliciter potest cognosci. Uno modo
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parents: 26
diff changeset
1691 absolute, secundum quod in se est, et sic nihil prohibet prius
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parents: 26
diff changeset
1692 cognoscere partes quam totum, ut lapides quam domum. Alio modo,
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parents: 26
diff changeset
1693 secundum quod sunt partes huius totius, et sic necesse est quod
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diff changeset
1694 prius cognoscamus totum quam partes; prius enim cognoscimus domum
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parents: 26
diff changeset
1695 quadam confusa cognitione, quam distinguamus singulas partes eius.
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parents: 26
diff changeset
1696 Sic igitur dicendum est quod definientia, absolute considerata,
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parents: 26
diff changeset
1697 sunt prius nota quam definitum, alioquin non notificaretur
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parents: 26
diff changeset
1698 definitum per ea. Sed secundum quod sunt partes definitionis, sic
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parents: 26
diff changeset
1699 sunt posterius nota, prius enim cognoscimus hominem quadam confusa
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diff changeset
1700 cognitione, quam sciamus distinguere omnia quae sunt de hominis
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diff changeset
1701 ratione.</p>
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diff changeset
1702 <p title="I q. 85 a. 3 ad 4"><a name="32039"><span class=
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diff changeset
1703 "ref">[32039] I&ordf; q. 85 a. 3 ad 4</span></a> Ad quartum
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diff changeset
1704 dicendum quod universale, secundum quod accipitur cum intentione
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diff changeset
1705 universalitatis, est quidem quodammodo principium cognoscendi,
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diff changeset
1706 prout intentio universalitatis consequitur modum intelligendi qui
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diff changeset
1707 est per abstractionem. Non autem est necesse quod omne quod est
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diff changeset
1708 principium cognoscendi, sit principium essendi, ut Plato
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diff changeset
1709 existimavit, cum quandoque cognoscamus causam per effectum, et
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diff changeset
1710 substantiam per accidentia. Unde universale sic acceptum, secundum
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parents: 26
diff changeset
1711 sententiam Aristotelis, non est principium essendi, neque
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diff changeset
1712 substantia, ut patet in VII Metaphys. Si autem consideremus ipsam
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diff changeset
1713 naturam generis et speciei prout est in singularibus, sic
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diff changeset
1714 quodammodo habet rationem principii formalis respectu singularium,
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parents: 26
diff changeset
1715 nam singulare est propter materiam, ratio autem speciei sumitur ex
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parents: 26
diff changeset
1716 forma. Sed natura generis comparatur ad naturam speciei magis per
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parents: 26
diff changeset
1717 modum materialis principii, quia natura generis sumitur ab eo quod
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diff changeset
1718 est materiale in re, ratio vero speciei ab eo quod est formale;
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diff changeset
1719 sicut ratio animalis a sensitivo, ratio vero hominis ab
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diff changeset
1720 intellectivo. Et inde est quod ultima naturae intentio est ad
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diff changeset
1721 speciem, non autem ad individuum, neque ad genus, quia forma est
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diff changeset
1722 finis generationis, materia vero est propter formam. Non autem
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parents: 26
diff changeset
1723 oportet quod cuiuslibet causae vel principii cognitio sit posterior
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diff changeset
1724 quoad nos, cum quandoque cognoscamus per causas sensibiles,
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diff changeset
1725 effectus ignotos; quandoque autem e converso.</p>
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parents: 26
diff changeset
1726 <br />
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parents: 26
diff changeset
1727 <div class="E">Articulus 4</div>
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parents: 26
diff changeset
1728 <p title="I q. 85 a. 4 arg. 1"><a name="32040"><span class=
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diff changeset
1729 "ref">[32040] I&ordf; q. 85 a. 4 arg. 1</span></a> Ad quartum sic
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diff changeset
1730 proceditur. Videtur quod possimus multa simul intelligere.
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parents: 26
diff changeset
1731 Intellectus enim est supra tempus. Sed prius et posterius ad tempus
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diff changeset
1732 pertinent. Ergo intellectus non intelligit diversa secundum prius
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parents: 26
diff changeset
1733 et posterius, sed simul.</p>
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diff changeset
1734 <p title="I q. 85 a. 4 arg. 2"><a name="32041"><span class=
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parents: 26
diff changeset
1735 "ref">[32041] I&ordf; q. 85 a. 4 arg. 2</span></a> Praeterea, nihil
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parents: 26
diff changeset
1736 prohibet diversas formas non oppositas simul eidem actu inesse,
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diff changeset
1737 sicut odorem et colorem pomo. Sed species intelligibiles non sunt
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parents: 26
diff changeset
1738 oppositae. Ergo nihil prohibet intellectum unum simul fieri in actu
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parents: 26
diff changeset
1739 secundum diversas species intelligibiles et sic potest multa simul
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parents: 26
diff changeset
1740 intelligere.</p>
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diff changeset
1741 <p title="I q. 85 a. 4 arg. 3"><a name="32042"><span class=
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parents: 26
diff changeset
1742 "ref">[32042] I&ordf; q. 85 a. 4 arg. 3</span></a> Praeterea,
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parents: 26
diff changeset
1743 intellectus simul intelligit aliquod totum, ut hominem vel domum.
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parents: 26
diff changeset
1744 Sed in quolibet toto continentur multae partes. Ergo intellectus
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parents: 26
diff changeset
1745 simul multa intelligit.</p>
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parents: 26
diff changeset
1746 <p title="I q. 85 a. 4 arg. 4"><a name="32043"><span class=
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parents: 26
diff changeset
1747 "ref">[32043] I&ordf; q. 85 a. 4 arg. 4</span></a> Praeterea, non
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parents: 26
diff changeset
1748 potest cognosci differentia unius ad alterum, nisi simul utrumque
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parents: 26
diff changeset
1749 apprehendatur, ut dicitur in libro de anima, et eadem ratio est de
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parents: 26
diff changeset
1750 quacumque alia comparatione. Sed intellectus noster cognoscit
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parents: 26
diff changeset
1751 differentiam et comparationem unius ad alterum. Ergo cognoscit
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parents: 26
diff changeset
1752 multa simul.</p>
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diff changeset
1753 <p title="I q. 85 a. 4 s. c."><a name="32044"><span class=
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parents: 26
diff changeset
1754 "ref">[32044] I&ordf; q. 85 a. 4 s. c.</span></a> Sed contra est
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parents: 26
diff changeset
1755 quod dicitur in libro Topic., quod <i>intelligere est unum solum,
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parents: 26
diff changeset
1756 scire vero multa</i>.</p>
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parents: 26
diff changeset
1757 <p title="I q. 85 a. 4 co."><a name="32045"><span class=
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parents: 26
diff changeset
1758 "ref">[32045] I&ordf; q. 85 a. 4 co.</span></a> Respondeo dicendum
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parents: 26
diff changeset
1759 quod intellectus quidem potest multa intelligere per modum unius,
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parents: 26
diff changeset
1760 non autem multa per modum multorum, dico autem per modum unius vel
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parents: 26
diff changeset
1761 multorum, per unam vel plures species intelligibiles. Nam modus
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parents: 26
diff changeset
1762 cuiusque actionis consequitur formam quae est actionis principium.
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parents: 26
diff changeset
1763 Quaecumque ergo intellectus potest intelligere sub una specie,
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parents: 26
diff changeset
1764 simul intelligere potest, et inde est quod Deus omnia simul videt,
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parents: 26
diff changeset
1765 quia omnia videt per unum, quod est essentia sua. Quaecumque vero
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parents: 26
diff changeset
1766 intellectus per diversas species intelligit, non simul intelligit.
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parents: 26
diff changeset
1767 Et huius ratio est, quia impossibile est idem subiectum perfici
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diff changeset
1768 simul pluribus formis unius generis et diversarum specierum, sicut
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parents: 26
diff changeset
1769 impossibile est quod idem corpus secundum idem simul coloretur
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parents: 26
diff changeset
1770 diversis coloribus, vel figuretur diversis figuris. Omnes autem
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ht
parents: 26
diff changeset
1771 species intelligibiles sunt unius generis, quia sunt perfectiones
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parents: 26
diff changeset
1772 unius intellectivae potentiae; licet res quarum sunt species, sint
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parents: 26
diff changeset
1773 diversorum generum. Impossibile est ergo quod idem intellectus
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parents: 26
diff changeset
1774 simul perficiatur diversis speciebus intelligibilibus, ad
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ht
parents: 26
diff changeset
1775 intelligendum diversa in actu.</p>
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parents: 26
diff changeset
1776 <p title="I q. 85 a. 4 ad 1"><a name="32046"><span class=
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parents: 26
diff changeset
1777 "ref">[32046] I&ordf; q. 85 a. 4 ad 1</span></a> Ad primum ergo
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parents: 26
diff changeset
1778 dicendum quod intellectus est supra tempus quod est numerus motus
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parents: 26
diff changeset
1779 corporalium rerum. Sed ipsa pluralitas specierum intelligibilium
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ht
parents: 26
diff changeset
1780 causat vicissitudinem quandam intelligibilium operationum, secundum
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ht
parents: 26
diff changeset
1781 quam una operatio est prior altera. Et hanc vicissitudinem
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parents: 26
diff changeset
1782 Augustinus nominat tempus, cum dicit, VIII super Gen. ad Litt.,
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parents: 26
diff changeset
1783 quod <i>Deus movet creaturam spiritualem per tempus</i>.</p>
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parents: 26
diff changeset
1784 <p title="I q. 85 a. 4 ad 2"><a name="32047"><span class=
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parents: 26
diff changeset
1785 "ref">[32047] I&ordf; q. 85 a. 4 ad 2</span></a> Ad secundum
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parents: 26
diff changeset
1786 dicendum quod non solum oppositae formae non possunt esse simul in
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ht
parents: 26
diff changeset
1787 eodem subiecto, sed nec quaecumque formae eiusdem generis, licet
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ht
parents: 26
diff changeset
1788 non sint oppositae, sicut patet per exemplum inductum de coloribus
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parents: 26
diff changeset
1789 et figuris.</p>
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ht
parents: 26
diff changeset
1790 <p title="I q. 85 a. 4 ad 3"><a name="32048"><span class=
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parents: 26
diff changeset
1791 "ref">[32048] I&ordf; q. 85 a. 4 ad 3</span></a> Ad tertium
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parents: 26
diff changeset
1792 dicendum quod partes possunt intelligi dupliciter. Uno modo, sub
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ht
parents: 26
diff changeset
1793 quadam confusione, prout sunt in toto, et sic cognoscuntur per unam
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parents: 26
diff changeset
1794 formam totius, et sic simul cognoscuntur. Alio modo, cognitione
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parents: 26
diff changeset
1795 distincta, secundum quod quaelibet cognoscitur per suam speciem, et
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parents: 26
diff changeset
1796 sic non simul intelliguntur.</p>
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parents: 26
diff changeset
1797 <p title="I q. 85 a. 4 ad 4"><a name="32049"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1798 "ref">[32049] I&ordf; q. 85 a. 4 ad 4</span></a> Ad quartum
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ht
parents: 26
diff changeset
1799 dicendum quod quando intellectus intelligit differentiam vel
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ht
parents: 26
diff changeset
1800 comparationem unius ad alterum, cognoscit utrumque differentium vel
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parents: 26
diff changeset
1801 comparatorum sub ratione ipsius comparationis vel differentiae;
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ht
parents: 26
diff changeset
1802 sicut dictum est quod cognoscit partes sub ratione totius.</p>
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parents: 26
diff changeset
1803 <br />
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ht
parents: 26
diff changeset
1804 <div class="E">Articulus 5</div>
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ht
parents: 26
diff changeset
1805 <p title="I q. 85 a. 5 arg. 1"><a name="32050"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1806 "ref">[32050] I&ordf; q. 85 a. 5 arg. 1</span></a> Ad quintum sic
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parents: 26
diff changeset
1807 proceditur. Videtur quod intellectus noster non intelligat
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parents: 26
diff changeset
1808 componendo et dividendo. Compositio enim et divisio non est nisi
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parents: 26
diff changeset
1809 multorum. Sed intellectus non potest simul multa intelligere. Ergo
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parents: 26
diff changeset
1810 non potest intelligere componendo et dividendo.</p>
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parents: 26
diff changeset
1811 <p title="I q. 85 a. 5 arg. 2"><a name="32051"><span class=
544e12f679ad convert to xml
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parents: 26
diff changeset
1812 "ref">[32051] I&ordf; q. 85 a. 5 arg. 2</span></a> Praeterea, omni
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parents: 26
diff changeset
1813 compositioni et divisioni adiungitur tempus praesens, praeteritum
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parents: 26
diff changeset
1814 vel futurum. Sed intellectus abstrahit a tempore, sicut etiam ab
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parents: 26
diff changeset
1815 aliis particularibus conditionibus. Ergo intellectus non intelligit
544e12f679ad convert to xml
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parents: 26
diff changeset
1816 componendo et dividendo.</p>
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parents: 26
diff changeset
1817 <p title="I q. 85 a. 5 arg. 3"><a name="32052"><span class=
544e12f679ad convert to xml
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parents: 26
diff changeset
1818 "ref">[32052] I&ordf; q. 85 a. 5 arg. 3</span></a> Praeterea,
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parents: 26
diff changeset
1819 intellectus intelligit per assimilationem ad res. Sed compositio et
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parents: 26
diff changeset
1820 divisio nihil est in rebus, nihil enim invenitur in rebus nisi res
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parents: 26
diff changeset
1821 quae significatur per praedicatum et subiectum, quae est una et
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parents: 26
diff changeset
1822 eadem si compositio est vera; homo enim est vere id quod est
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parents: 26
diff changeset
1823 animal. Ergo intellectus non componit et dividit.</p>
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parents: 26
diff changeset
1824 <p title="I q. 85 a. 5 s. c."><a name="32053"><span class=
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parents: 26
diff changeset
1825 "ref">[32053] I&ordf; q. 85 a. 5 s. c.</span></a> Sed contra, voces
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parents: 26
diff changeset
1826 significant conceptiones intellectus, ut dicit philosophus in I
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parents: 26
diff changeset
1827 Periherm. Sed in vocibus est compositio et divisio; ut patet in
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parents: 26
diff changeset
1828 propositionibus affirmativis et negativis. Ergo intellectus
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parents: 26
diff changeset
1829 componit et dividit.</p>
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parents: 26
diff changeset
1830 <p title="I q. 85 a. 5 co."><a name="32054"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1831 "ref">[32054] I&ordf; q. 85 a. 5 co.</span></a> Respondeo dicendum
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parents: 26
diff changeset
1832 quod intellectus humanus necesse habet intelligere componendo et
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parents: 26
diff changeset
1833 dividendo. Cum enim intellectus humanus exeat de potentia in actum,
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parents: 26
diff changeset
1834 similitudinem quandam habet cum rebus generabilibus, quae non
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parents: 26
diff changeset
1835 statim perfectionem suam habent, sed eam successive acquirunt. Et
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parents: 26
diff changeset
1836 similiter intellectus humanus non statim in prima apprehensione
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parents: 26
diff changeset
1837 capit perfectam rei cognitionem; sed primo apprehendit aliquid de
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parents: 26
diff changeset
1838 ipsa, puta quidditatem ipsius rei, quae est primum et proprium
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parents: 26
diff changeset
1839 obiectum intellectus; et deinde intelligit proprietates et
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ht
parents: 26
diff changeset
1840 accidentia et habitudines circumstantes rei essentiam. Et secundum
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parents: 26
diff changeset
1841 hoc, necesse habet unum apprehensum alii componere vel dividere; et
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parents: 26
diff changeset
1842 ex una compositione vel divisione ad aliam procedere, quod est
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parents: 26
diff changeset
1843 ratiocinari. Intellectus autem angelicus et divinus se habet sicut
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parents: 26
diff changeset
1844 res incorruptibiles, quae statim a principio habent suam totam
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parents: 26
diff changeset
1845 perfectionem. Unde intellectus angelicus et divinus statim perfecte
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parents: 26
diff changeset
1846 totam rei cognitionem habet. Unde in cognoscendo quidditatem rei,
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parents: 26
diff changeset
1847 cognoscit de re simul quidquid nos cognoscere possumus componendo
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parents: 26
diff changeset
1848 et dividendo et ratiocinando. Et ideo intellectus humanus cognoscit
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parents: 26
diff changeset
1849 componendo et dividendo, sicut et ratiocinando. Intellectus autem
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parents: 26
diff changeset
1850 divinus et angelicus cognoscunt quidem compositionem et divisionem
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parents: 26
diff changeset
1851 et ratiocinationem, non componendo et dividendo et ratiocinando,
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parents: 26
diff changeset
1852 sed per intellectum simplicis quidditatis.</p>
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parents: 26
diff changeset
1853 <p title="I q. 85 a. 5 ad 1"><a name="32055"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1854 "ref">[32055] I&ordf; q. 85 a. 5 ad 1</span></a> Ad primum ergo
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parents: 26
diff changeset
1855 dicendum quod compositio et divisio intellectus secundum quandam
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parents: 26
diff changeset
1856 differentiam vel comparationem fit. Unde sic intellectus cognoscit
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parents: 26
diff changeset
1857 multa componendo et dividendo, sicut cognoscendo differentiam vel
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parents: 26
diff changeset
1858 comparationem rerum.</p>
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parents: 26
diff changeset
1859 <p title="I q. 85 a. 5 ad 2"><a name="32056"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1860 "ref">[32056] I&ordf; q. 85 a. 5 ad 2</span></a> Ad secundum
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parents: 26
diff changeset
1861 dicendum quod intellectus et abstrahit a phantasmatibus; et tamen
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parents: 26
diff changeset
1862 non intelligit actu nisi convertendo se ad phantasmata, sicut supra
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parents: 26
diff changeset
1863 dictum est. Et ex ea parte qua se ad phantasmata convertit,
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parents: 26
diff changeset
1864 compositioni et divisioni intellectus adiungitur tempus.</p>
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parents: 26
diff changeset
1865 <p title="I q. 85 a. 5 ad 3"><a name="32057"><span class=
544e12f679ad convert to xml
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parents: 26
diff changeset
1866 "ref">[32057] I&ordf; q. 85 a. 5 ad 3</span></a> Ad tertium
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parents: 26
diff changeset
1867 dicendum quod similitudo rei recipitur in intellectu secundum modum
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parents: 26
diff changeset
1868 intellectus, et non secundum modum rei. Unde compositioni et
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parents: 26
diff changeset
1869 divisioni intellectus respondet quidem aliquid ex parte rei; tamen
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parents: 26
diff changeset
1870 non eodem modo se habet in re, sicut in intellectu. Intellectus
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parents: 26
diff changeset
1871 enim humani proprium obiectum est quidditas rei materialis, quae
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parents: 26
diff changeset
1872 sub sensu et imaginatione cadit. Invenitur autem duplex compositio
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parents: 26
diff changeset
1873 in re materiali. Prima quidem, formae ad materiam, et huic
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parents: 26
diff changeset
1874 respondet compositio intellectus qua totum universale de sua parte
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parents: 26
diff changeset
1875 praedicatur; nam genus sumitur a materia communi, differentia vero
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parents: 26
diff changeset
1876 completiva speciei a forma, particulare vero a materia individuali.
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parents: 26
diff changeset
1877 Secunda vero compositio est accidentis ad subiectum, et huic reali
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parents: 26
diff changeset
1878 compositioni respondet compositio intellectus secundum quam
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parents: 26
diff changeset
1879 praedicatur accidens de subiecto, ut cum dicitur, homo est albus.
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parents: 26
diff changeset
1880 Tamen differt compositio intellectus a compositione rei, nam ea
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parents: 26
diff changeset
1881 quae componuntur in re, sunt diversa; compositio autem intellectus
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parents: 26
diff changeset
1882 est signum identitatis eorum quae componuntur. Non enim intellectus
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parents: 26
diff changeset
1883 sic componit, ut dicat quod homo est albedo; sed dicit quod homo
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parents: 26
diff changeset
1884 est albus, idest habens albedinem, idem autem est subiecto quod est
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parents: 26
diff changeset
1885 homo, et quod est habens albedinem. Et simile est de compositione
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parents: 26
diff changeset
1886 formae et materiae, nam animal significat id quod habet naturam
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parents: 26
diff changeset
1887 sensitivam, rationale vero quod habet naturam intellectivam, homo
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parents: 26
diff changeset
1888 vero quod habet utrumque, Socrates vero quod habet omnia haec cum
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parents: 26
diff changeset
1889 materia individuali; et secundum hanc identitatis rationem,
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parents: 26
diff changeset
1890 intellectus noster unum componit alteri praedicando.</p>
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parents: 26
diff changeset
1891 <br />
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parents: 26
diff changeset
1892 <div class="E">Articulus 6</div>
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parents: 26
diff changeset
1893 <p title="I q. 85 a. 6 arg. 1"><a name="32058"><span class=
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parents: 26
diff changeset
1894 "ref">[32058] I&ordf; q. 85 a. 6 arg. 1</span></a> Ad sextum sic
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parents: 26
diff changeset
1895 proceditur. Videtur quod intellectus possit esse falsus. Dicit enim
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parents: 26
diff changeset
1896 philosophus, in VI Metaphys., quod <i>verum et falsum sunt in
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parents: 26
diff changeset
1897 mente</i>. Mens autem et intellectus idem sunt, ut supra dictum
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parents: 26
diff changeset
1898 est. Ergo falsitas est in intellectu.</p>
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parents: 26
diff changeset
1899 <p title="I q. 85 a. 6 arg. 2"><a name="32059"><span class=
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parents: 26
diff changeset
1900 "ref">[32059] I&ordf; q. 85 a. 6 arg. 2</span></a> Praeterea,
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parents: 26
diff changeset
1901 opinio et ratiocinatio ad intellectum pertinent. Sed in utraque
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parents: 26
diff changeset
1902 istarum invenitur falsitas. Ergo potest esse falsitas in
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parents: 26
diff changeset
1903 intellectu.</p>
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parents: 26
diff changeset
1904 <p title="I q. 85 a. 6 arg. 3"><a name="32060"><span class=
544e12f679ad convert to xml
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parents: 26
diff changeset
1905 "ref">[32060] I&ordf; q. 85 a. 6 arg. 3</span></a> Praeterea,
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parents: 26
diff changeset
1906 peccatum in parte intellectiva est. Sed peccatum cum falsitate est,
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parents: 26
diff changeset
1907 errant enim qui operantur malum, ut dicitur Prov. XIV. Ergo
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parents: 26
diff changeset
1908 falsitas potest esse in intellectu.</p>
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parents: 26
diff changeset
1909 <p title="I q. 85 a. 6 s. c."><a name="32061"><span class=
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parents: 26
diff changeset
1910 "ref">[32061] I&ordf; q. 85 a. 6 s. c.</span></a> Sed contra est
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parents: 26
diff changeset
1911 quod dicit Augustinus, in libro octoginta trium quaest., quod
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parents: 26
diff changeset
1912 <i>omnis qui fallitur, id in quo fallitur non intelligit</i>. Et
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parents: 26
diff changeset
1913 philosophus dicit, in libro de anima, quod <i>intellectus semper
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parents: 26
diff changeset
1914 est rectus</i>.</p>
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parents: 26
diff changeset
1915 <p title="I q. 85 a. 6 co."><a name="32062"><span class=
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parents: 26
diff changeset
1916 "ref">[32062] I&ordf; q. 85 a. 6 co.</span></a> Respondeo dicendum
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parents: 26
diff changeset
1917 quod philosophus, in III de anima, comparat, quantum ad hoc,
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parents: 26
diff changeset
1918 intellectum sensui. Sensus enim circa proprium obiectum non
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parents: 26
diff changeset
1919 decipitur, sicut visus circa colorem; nisi forte per accidens, ex
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parents: 26
diff changeset
1920 impedimento circa organum contingente, sicut cum gustus febrientium
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parents: 26
diff changeset
1921 dulcia iudicat amara, propter hoc quod lingua malis humoribus est
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parents: 26
diff changeset
1922 repleta. Circa sensibilia vero communia decipitur sensus, sicut in
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parents: 26
diff changeset
1923 diiudicando de magnitudine vel figura; ut cum iudicat solem esse
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parents: 26
diff changeset
1924 pedalem, qui tamen est maior terra. Et multo magis decipitur circa
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parents: 26
diff changeset
1925 sensibilia per accidens; ut cum iudicat fel esse mel, propter
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parents: 26
diff changeset
1926 coloris similitudinem. Et huius ratio est in evidenti. Quia ad
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parents: 26
diff changeset
1927 proprium obiectum unaquaeque potentia per se ordinatur, secundum
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parents: 26
diff changeset
1928 quod ipsa. Quae autem sunt huiusmodi, semper eodem modo se habent.
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parents: 26
diff changeset
1929 Unde manente potentia, non deficit eius iudicium circa proprium
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parents: 26
diff changeset
1930 obiectum. Obiectum autem proprium intellectus est quidditas rei.
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parents: 26
diff changeset
1931 Unde circa quidditatem rei, per se loquendo, intellectus non
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parents: 26
diff changeset
1932 fallitur. Sed circa ea quae circumstant rei essentiam vel
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parents: 26
diff changeset
1933 quidditatem, intellectus potest falli, dum unum ordinat ad aliud,
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parents: 26
diff changeset
1934 vel componendo vel dividendo vel etiam ratiocinando. Et propter hoc
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parents: 26
diff changeset
1935 etiam circa illas propositiones errare non potest, quae statim
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parents: 26
diff changeset
1936 cognoscuntur cognita terminorum quidditate, sicut accidit circa
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parents: 26
diff changeset
1937 prima principia, ex quibus etiam accidit infallibilitas veritatis,
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parents: 26
diff changeset
1938 secundum certitudinem scientiae, circa conclusiones. Per accidens
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parents: 26
diff changeset
1939 tamen contingit intellectum decipi circa quod quid est in rebus
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parents: 26
diff changeset
1940 compositis; non ex parte organi, quia intellectus non est virtus
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diff changeset
1941 utens organo; sed ex parte compositionis intervenientis circa
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diff changeset
1942 definitionem, dum vel definitio unius rei est falsa de alia, sicut
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parents: 26
diff changeset
1943 definitio circuli de triangulo, vel dum aliqua definitio in seipsa
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diff changeset
1944 est falsa, implicans compositionem impossibilium, ut si accipiatur
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diff changeset
1945 hoc ut definitio alicuius rei, animal rationale alatum. Unde in
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parents: 26
diff changeset
1946 rebus simplicibus, in quarum definitionibus compositio intervenire
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parents: 26
diff changeset
1947 non potest, non possumus decipi; sed deficimus in totaliter non
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parents: 26
diff changeset
1948 attingendo, sicut dicitur in IX Metaphys.</p>
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parents: 26
diff changeset
1949 <p title="I q. 85 a. 6 ad 1"><a name="32063"><span class=
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parents: 26
diff changeset
1950 "ref">[32063] I&ordf; q. 85 a. 6 ad 1</span></a> Ad primum ergo
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parents: 26
diff changeset
1951 dicendum quod falsitatem dicit esse philosophus in mente secundum
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parents: 26
diff changeset
1952 compositionem et divisionem.</p>
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diff changeset
1953 <p title="I q. 85 a. 6 ad 2"><a name="32064"><span class=
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diff changeset
1954 "ref">[32064] I&ordf; q. 85 a. 6 ad 2</span></a> Et similiter
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parents: 26
diff changeset
1955 dicendum est ad secundum, de opinione et ratiocinatione.</p>
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parents: 26
diff changeset
1956 <p title="I q. 85 a. 6 ad 3"><a name="32065"><span class=
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parents: 26
diff changeset
1957 "ref">[32065] I&ordf; q. 85 a. 6 ad 3</span></a> Et ad tertium, de
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parents: 26
diff changeset
1958 errore peccantium, qui consistit in applicatione ad appetibile. Sed
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parents: 26
diff changeset
1959 in absoluta consideratione quidditatis rei, et eorum quae per eam
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parents: 26
diff changeset
1960 cognoscuntur, intellectus nunquam decipitur. Et sic loquuntur
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parents: 26
diff changeset
1961 auctoritates in contrarium inductae.</p>
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parents: 26
diff changeset
1962 <br />
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diff changeset
1963 <div class="E">Articulus 7</div>
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diff changeset
1964 <p title="I q. 85 a. 7 arg. 1"><a name="32066"><span class=
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diff changeset
1965 "ref">[32066] I&ordf; q. 85 a. 7 arg. 1</span></a> Ad septimum sic
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parents: 26
diff changeset
1966 proceditur. Videtur quod unam et eandem rem unus alio melius
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parents: 26
diff changeset
1967 intelligere non possit. Dicit enim Augustinus, in libro octoginta
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parents: 26
diff changeset
1968 trium quaest., <i>quisquis ullam rem aliter quam est intelligit non
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parents: 26
diff changeset
1969 eam intelligit. Quare non est dubitandum esse perfectam
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parents: 26
diff changeset
1970 intelligentiam, qua praestantior esse non possit; et ideo non per
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parents: 26
diff changeset
1971 infinitum ire quod quaelibet res intelligitur; nec eam posse alium
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parents: 26
diff changeset
1972 alio plus intelligere</i>.</p>
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parents: 26
diff changeset
1973 <p title="I q. 85 a. 7 arg. 2"><a name="32067"><span class=
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parents: 26
diff changeset
1974 "ref">[32067] I&ordf; q. 85 a. 7 arg. 2</span></a> Praeterea,
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parents: 26
diff changeset
1975 intellectus intelligendo verus est. Veritas autem, cum sit
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parents: 26
diff changeset
1976 aequalitas quaedam intellectus et rei, non recipit magis et minus,
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parents: 26
diff changeset
1977 non enim proprie dicitur aliquid magis et minus aequale. Ergo neque
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parents: 26
diff changeset
1978 magis et minus aliquid intelligi dicitur.</p>
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parents: 26
diff changeset
1979 <p title="I q. 85 a. 7 arg. 3"><a name="32068"><span class=
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parents: 26
diff changeset
1980 "ref">[32068] I&ordf; q. 85 a. 7 arg. 3</span></a> Praeterea,
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parents: 26
diff changeset
1981 intellectus est id quod est formalissimum in homine. Sed
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parents: 26
diff changeset
1982 differentia formae causat differentiam speciei. Si igitur unus homo
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parents: 26
diff changeset
1983 magis alio intelligit, videtur quod non sint unius speciei.</p>
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parents: 26
diff changeset
1984 <p title="I q. 85 a. 7 s. c."><a name="32069"><span class=
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parents: 26
diff changeset
1985 "ref">[32069] I&ordf; q. 85 a. 7 s. c.</span></a> Sed contra est
544e12f679ad convert to xml
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parents: 26
diff changeset
1986 quod per experimentum inveniuntur aliqui aliis profundius
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parents: 26
diff changeset
1987 intelligentes; sicut profundius intelligit qui conclusionem aliquam
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parents: 26
diff changeset
1988 potest reducere in prima principia et causas primas, quam qui
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parents: 26
diff changeset
1989 potest reducere solum in causas proximas.</p>
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parents: 26
diff changeset
1990 <p title="I q. 85 a. 7 co."><a name="32070"><span class=
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parents: 26
diff changeset
1991 "ref">[32070] I&ordf; q. 85 a. 7 co.</span></a> Respondeo dicendum
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parents: 26
diff changeset
1992 quod aliquem intelligere unam et eandem rem magis quam alium,
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parents: 26
diff changeset
1993 potest intelligi dupliciter. Uno modo, sic quod ly magis determinet
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parents: 26
diff changeset
1994 actum intelligendi ex parte rei intellectae. Et sic non potest unus
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parents: 26
diff changeset
1995 eandem rem magis intelligere quam alius, quia si intelligeret eam
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parents: 26
diff changeset
1996 aliter esse quam sit, vel melius vel peius, falleretur, et non
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parents: 26
diff changeset
1997 intelligeret ut arguit Augustinus. Alio modo potest intelligi ut
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parents: 26
diff changeset
1998 determinet actum intelligendi ex parte intelligentis. Et sic unus
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parents: 26
diff changeset
1999 alio potest eandem rem melius intelligere, quia est melioris
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parents: 26
diff changeset
2000 virtutis in intelligendo; sicut melius videt visione corporali rem
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parents: 26
diff changeset
2001 aliquam qui est perfectioris virtutis, et in quo virtus visiva est
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parents: 26
diff changeset
2002 perfectior. Hoc autem circa intellectum contingit dupliciter. Uno
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parents: 26
diff changeset
2003 quidem modo, ex parte ipsius intellectus, qui est perfectior.
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parents: 26
diff changeset
2004 Manifestum est enim quod quanto corpus est melius dispositum, tanto
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parents: 26
diff changeset
2005 meliorem sortitur animam, quod manifeste apparet in his quae sunt
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parents: 26
diff changeset
2006 secundum speciem diversa. Cuius ratio est, quia actus et forma
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parents: 26
diff changeset
2007 recipitur in materia secundum materiae capacitatem. Unde cum etiam
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parents: 26
diff changeset
2008 in hominibus quidam habeant corpus melius dispositum, sortiuntur
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parents: 26
diff changeset
2009 animam maioris virtutis in intelligendo, unde dicitur in II de
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parents: 26
diff changeset
2010 anima quod <i>molles carne bene aptos mente videmus</i>. Alio modo
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parents: 26
diff changeset
2011 contingit hoc ex parte inferiorum virtutum, quibus intellectus
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parents: 26
diff changeset
2012 indiget ad sui operationem, illi enim in quibus virtus imaginativa
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parents: 26
diff changeset
2013 et cogitativa et memorativa est melius disposita, sunt melius
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parents: 26
diff changeset
2014 dispositi ad intelligendum.</p>
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parents: 26
diff changeset
2015 <p title="I q. 85 a. 7 ad 1"><a name="32071"><span class=
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parents: 26
diff changeset
2016 "ref">[32071] I&ordf; q. 85 a. 7 ad 1</span></a> Ad primum ergo
544e12f679ad convert to xml
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parents: 26
diff changeset
2017 patet solutio ex dictis.</p>
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parents: 26
diff changeset
2018 <p title="I q. 85 a. 7 ad 2"><a name="32072"><span class=
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ht
parents: 26
diff changeset
2019 "ref">[32072] I&ordf; q. 85 a. 7 ad 2</span></a> Et similiter ad
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2020 secundum, veritas enim intellectus in hoc consistit, quod
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2021 intelligatur res esse sicuti est.</p>
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ht
parents: 26
diff changeset
2022 <p title="I q. 85 a. 7 ad 3"><a name="32073"><span class=
544e12f679ad convert to xml
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parents: 26
diff changeset
2023 "ref">[32073] I&ordf; q. 85 a. 7 ad 3</span></a> Ad tertium
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ht
parents: 26
diff changeset
2024 dicendum quod differentia formae quae non provenit nisi ex diversa
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parents: 26
diff changeset
2025 dispositione materiae, non facit diversitatem secundum speciem, sed
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parents: 26
diff changeset
2026 solum secundum numerum; sunt enim diversorum individuorum diversae
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parents: 26
diff changeset
2027 formae, secundum materiam diversificatae.</p>
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parents: 26
diff changeset
2028 <br />
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parents: 26
diff changeset
2029 <div class="E">Articulus 8</div>
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ht
parents: 26
diff changeset
2030 <p title="I q. 85 a. 8 arg. 1"><a name="32074"><span class=
544e12f679ad convert to xml
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parents: 26
diff changeset
2031 "ref">[32074] I&ordf; q. 85 a. 8 arg. 1</span></a> Ad octavum sic
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2032 proceditur. Videtur quod intellectus noster per prius cognoscat
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2033 indivisibile quam divisibile. Dicit enim philosophus, in I Physic.,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2034 quod <i>intelligimus et scimus ex principiorum et elementorum
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parents: 26
diff changeset
2035 cognitione</i>. Sed indivisibilia sunt principia et elementa
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parents: 26
diff changeset
2036 divisibilium. Ergo per prius sunt nobis nota indivisibilia quam
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2037 divisibilia.</p>
544e12f679ad convert to xml
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parents: 26
diff changeset
2038 <p title="I q. 85 a. 8 arg. 2"><a name="32075"><span class=
544e12f679ad convert to xml
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parents: 26
diff changeset
2039 "ref">[32075] I&ordf; q. 85 a. 8 arg. 2</span></a> Praeterea, id
544e12f679ad convert to xml
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parents: 26
diff changeset
2040 quod ponitur in definitione alicuius, per prius cognoscitur a
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parents: 26
diff changeset
2041 nobis, quia definitio est ex prioribus et notioribus, ut dicitur in
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parents: 26
diff changeset
2042 VI Topic. Sed indivisibile ponitur in definitione divisibilis,
544e12f679ad convert to xml
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parents: 26
diff changeset
2043 sicut <i>linea enim</i>, ut Euclides dicit, <i>est longitudo sine
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parents: 26
diff changeset
2044 latitudine, cuius extremitates sunt duo puncta</i>. Et unitas
544e12f679ad convert to xml
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parents: 26
diff changeset
2045 ponitur in definitione numeri, quia numerus est multitudo mensurata
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parents: 26
diff changeset
2046 per unum, ut dicitur in X Metaphys. Ergo intellectus noster per
544e12f679ad convert to xml
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parents: 26
diff changeset
2047 prius intelligit indivisibile quam divisibile.</p>
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parents: 26
diff changeset
2048 <p title="I q. 85 a. 8 arg. 3"><a name="32076"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2049 "ref">[32076] I&ordf; q. 85 a. 8 arg. 3</span></a> Praeterea,
544e12f679ad convert to xml
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parents: 26
diff changeset
2050 simile simili cognoscitur. Sed indivisibile est magis simile
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ht
parents: 26
diff changeset
2051 intellectui quam divisibile, quia intellectus est simplex, ut
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ht
parents: 26
diff changeset
2052 dicitur in III de anima. Ergo intellectus noster prius cognoscit
544e12f679ad convert to xml
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parents: 26
diff changeset
2053 indivisibile.</p>
544e12f679ad convert to xml
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parents: 26
diff changeset
2054 <p title="I q. 85 a. 8 s. c."><a name="32077"><span class=
544e12f679ad convert to xml
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parents: 26
diff changeset
2055 "ref">[32077] I&ordf; q. 85 a. 8 s. c.</span></a> Sed contra est
544e12f679ad convert to xml
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parents: 26
diff changeset
2056 quod dicitur in III de anima, quod <i>indivisibile monstratur sicut
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parents: 26
diff changeset
2057 privatio</i>. Sed privatio per posterius cognoscitur. Ergo et
544e12f679ad convert to xml
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parents: 26
diff changeset
2058 indivisibile.</p>
544e12f679ad convert to xml
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parents: 26
diff changeset
2059 <p title="I q. 85 a. 8 co."><a name="32078"><span class=
544e12f679ad convert to xml
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parents: 26
diff changeset
2060 "ref">[32078] I&ordf; q. 85 a. 8 co.</span></a> Respondeo dicendum
544e12f679ad convert to xml
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parents: 26
diff changeset
2061 quod obiectum intellectus nostri, secundum praesentem statum, est
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parents: 26
diff changeset
2062 quidditas rei materialis, quam a phantasmatibus abstrahit, ut ex
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parents: 26
diff changeset
2063 praemissis patet. Et quia id quod est primo et per se cognitum a
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parents: 26
diff changeset
2064 virtute cognoscitiva, est proprium eius obiectum, considerari
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parents: 26
diff changeset
2065 potest quo ordine indivisibile intelligatur a nobis, ex eius
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parents: 26
diff changeset
2066 habitudine ad huiusmodi quidditatem. Dicitur autem indivisibile
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parents: 26
diff changeset
2067 tripliciter, ut dicitur in III de anima. Uno modo, sicut continuum
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parents: 26
diff changeset
2068 est indivisibile, quia est indivisum in actu, licet sit divisibile
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parents: 26
diff changeset
2069 in potentia. Et huiusmodi indivisibile prius est intellectum a
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parents: 26
diff changeset
2070 nobis quam eius divisio, quae est in partes, quia cognitio confusa
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parents: 26
diff changeset
2071 est prior quam distincta, ut dictum est. Alio modo dicitur
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parents: 26
diff changeset
2072 indivisibile secundum speciem, sicut ratio hominis est quoddam
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ht
parents: 26
diff changeset
2073 indivisibile. Et hoc etiam modo indivisibile est prius intellectum
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parents: 26
diff changeset
2074 quam divisio eius in partes rationis, ut supra dictum est, et
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parents: 26
diff changeset
2075 iterum prius quam intellectus componat et dividat, affirmando vel
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parents: 26
diff changeset
2076 negando. Et huius ratio est, quia huiusmodi duplex indivisibile
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parents: 26
diff changeset
2077 intellectus secundum se intelligit, sicut proprium obiectum. Tertio
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parents: 26
diff changeset
2078 modo dicitur indivisibile quod est omnino indivisibile, ut punctus
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parents: 26
diff changeset
2079 et unitas, quae nec actu nec potentia dividuntur. Et huiusmodi
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parents: 26
diff changeset
2080 indivisibile per posterius cognoscitur, per privationem
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parents: 26
diff changeset
2081 divisibilis. Unde punctum privative definitur, punctum est cuius
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parents: 26
diff changeset
2082 pars non est, et similiter ratio unius est quod sit indivisibile,
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parents: 26
diff changeset
2083 ut dicitur in X Metaphys. Et huius ratio est, quia tale
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parents: 26
diff changeset
2084 indivisibile habet quandam oppositionem ad rem corporalem, cuius
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parents: 26
diff changeset
2085 quidditatem primo et per se intellectus accipit. Si autem
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parents: 26
diff changeset
2086 intellectus noster intelligeret per participationem indivisibilium
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parents: 26
diff changeset
2087 separatorum, ut Platonici posuerunt, sequeretur quod indivisibile
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parents: 26
diff changeset
2088 huiusmodi esset primo intellectum, quia secundum Platonicos, priora
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parents: 26
diff changeset
2089 prius participantur a rebus.</p>
544e12f679ad convert to xml
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parents: 26
diff changeset
2090 <p title="I q. 85 a. 8 ad 1"><a name="32079"><span class=
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parents: 26
diff changeset
2091 "ref">[32079] I&ordf; q. 85 a. 8 ad 1</span></a> Ad primum ergo
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parents: 26
diff changeset
2092 dicendum quod in accipiendo scientiam, non semper principia et
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parents: 26
diff changeset
2093 elementa sunt priora, quia quandoque ex effectibus sensibilibus
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parents: 26
diff changeset
2094 devenimus in cognitionem principiorum et causarum intelligibilium.
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parents: 26
diff changeset
2095 Sed in complemento scientiae, semper scientia effectuum dependet ex
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parents: 26
diff changeset
2096 cognitione principiorum et elementorum, quia, ut ibidem dicit
544e12f679ad convert to xml
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parents: 26
diff changeset
2097 philosophus, <i>tunc opinamur nos scire, cum principiata possumus
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parents: 26
diff changeset
2098 in causas resolvere</i>.</p>
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parents: 26
diff changeset
2099 <p title="I q. 85 a. 8 ad 2"><a name="32080"><span class=
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parents: 26
diff changeset
2100 "ref">[32080] I&ordf; q. 85 a. 8 ad 2</span></a> Ad secundum
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parents: 26
diff changeset
2101 dicendum quod punctum non ponitur in definitione lineae communiter
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parents: 26
diff changeset
2102 sumptae, manifestum est enim quod in linea infinita, et etiam in
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parents: 26
diff changeset
2103 circulari, non est punctum nisi in potentia. Sed Euclides definit
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parents: 26
diff changeset
2104 lineam finitam rectam, et ideo posuit punctum in definitione
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parents: 26
diff changeset
2105 lineae, sicut terminum in definitione terminati. Unitas vero est
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parents: 26
diff changeset
2106 mensura numeri, et ideo ponitur in definitione numeri mensurati.
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parents: 26
diff changeset
2107 Non autem ponitur in definitione divisibilis, sed magis e
544e12f679ad convert to xml
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parents: 26
diff changeset
2108 converso.</p>
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parents: 26
diff changeset
2109 <p title="I q. 85 a. 8 ad 3"><a name="32081"><span class=
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parents: 26
diff changeset
2110 "ref">[32081] I&ordf; q. 85 a. 8 ad 3</span></a> Ad tertium
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parents: 26
diff changeset
2111 dicendum quod similitudo per quam intelligimus, est species cogniti
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parents: 26
diff changeset
2112 in cognoscente. Et ideo non secundum similitudinem naturae ad
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parents: 26
diff changeset
2113 potentiam cognoscitivam est aliquid prius cognitum, sed per
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parents: 26
diff changeset
2114 convenientiam ad obiectum, alioquin magis visus cognosceret auditum
544e12f679ad convert to xml
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parents: 26
diff changeset
2115 quam colorem.</p>
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ht
parents: 26
diff changeset
2116 <br />
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ht
parents: 26
diff changeset
2117 <div class="D">Quaestio 86</div>
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ht
parents: 26
diff changeset
2118 <div class="G">Prooemium</div>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2119 <p title="I q. 86 pr."><a name="32082"><span class="ref">[32082]
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2120 I&ordf; q. 86 pr.</span></a> Deinde considerandum est quid
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ht
parents: 26
diff changeset
2121 intellectus noster in rebus materialibus cognoscat. Et circa hoc
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ht
parents: 26
diff changeset
2122 quaeruntur quatuor. Primo, utrum cognoscat singularia. Secundo,
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ht
parents: 26
diff changeset
2123 utrum cognoscat infinita. Tertio, utrum cognoscat contingentia.
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2124 Quarto, utrum cognoscat futura.</p>
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ht
parents: 26
diff changeset
2125 <br />
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ht
parents: 26
diff changeset
2126 <div class="E">Articulus 1</div>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2127 <p title="I q. 86 a. 1 arg. 1"><a name="32083"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2128 "ref">[32083] I&ordf; q. 86 a. 1 arg. 1</span></a> Ad primum sic
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2129 proceditur. Videtur quod intellectus noster cognoscat singularia.
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ht
parents: 26
diff changeset
2130 Quicumque enim cognoscit compositionem, cognoscit extrema
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2131 compositionis. Sed intellectus noster cognoscit hanc compositionem.
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2132 Socrates est homo, eius enim est propositionem formare. Ergo
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2133 intellectus noster cognoscit hoc singulare quod est Socrates.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2134 <p title="I q. 86 a. 1 arg. 2"><a name="32084"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2135 "ref">[32084] I&ordf; q. 86 a. 1 arg. 2</span></a> Praeterea,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2136 intellectus practicus dirigit ad agendum. Sed actus sunt circa
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2137 singularia. Ergo cognoscit singularia.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2138 <p title="I q. 86 a. 1 arg. 3"><a name="32085"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2139 "ref">[32085] I&ordf; q. 86 a. 1 arg. 3</span></a> Praeterea,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2140 intellectus noster intelligit seipsum. Ipse autem est quoddam
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2141 singulare, alioquin non haberet aliquem actum; actus enim
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2142 singularium sunt. Ergo intellectus noster cognoscit singulare.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2143 <p title="I q. 86 a. 1 arg. 4"><a name="32086"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2144 "ref">[32086] I&ordf; q. 86 a. 1 arg. 4</span></a> Praeterea,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2145 quidquid potest virtus inferior, potest superior. Sed sensus
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2146 cognoscit singulare. Ergo multo magis intellectus.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2147 <p title="I q. 86 a. 1 s. c."><a name="32087"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2148 "ref">[32087] I&ordf; q. 86 a. 1 s. c.</span></a> Sed contra est
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2149 quod dicit philosophus, in I Physic., quod <i>universale secundum
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ht
parents: 26
diff changeset
2150 rationem est notum, singulare autem secundum sensum</i>.</p>
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ht
parents: 26
diff changeset
2151 <p title="I q. 86 a. 1 co."><a name="32088"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2152 "ref">[32088] I&ordf; q. 86 a. 1 co.</span></a> Respondeo dicendum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2153 quod singulare in rebus materialibus intellectus noster directe et
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2154 primo cognoscere non potest. Cuius ratio est, quia principium
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2155 singularitatis in rebus materialibus est materia individualis,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2156 intellectus autem noster, sicut supra dictum est, intelligit
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2157 abstrahendo speciem intelligibilem ab huiusmodi materia. Quod autem
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2158 a materia individuali abstrahitur, est universale. Unde intellectus
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ht
parents: 26
diff changeset
2159 noster directe non est cognoscitivus nisi universalium. Indirecte
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2160 autem, et quasi per quandam reflexionem, potest cognoscere
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ht
parents: 26
diff changeset
2161 singulare, quia, sicut supra dictum est, etiam postquam species
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ht
parents: 26
diff changeset
2162 intelligibiles abstraxit, non potest secundum eas actu intelligere
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parents: 26
diff changeset
2163 nisi convertendo se ad phantasmata, in quibus species
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ht
parents: 26
diff changeset
2164 intelligibiles intelligit, ut dicitur in III de anima. Sic igitur
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2165 ipsum universale per speciem intelligibilem directe intelligit;
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2166 indirecte autem singularia, quorum sunt phantasmata. Et hoc modo
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2167 format hanc propositionem, Socrates est homo.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2168 <p title="I q. 86 a. 1 ad 1"><a name="32089"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2169 "ref">[32089] I&ordf; q. 86 a. 1 ad 1</span></a> Unde patet solutio
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2170 ad primum.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2171 <p title="I q. 86 a. 1 ad 2"><a name="32090"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2172 "ref">[32090] I&ordf; q. 86 a. 1 ad 2</span></a> Ad secundum
544e12f679ad convert to xml
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parents: 26
diff changeset
2173 dicendum quod electio particularis operabilis est quasi conclusio
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2174 syllogismi intellectus practici, ut dicitur in VII Ethic. Ex
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2175 universali autem propositione directe non potest concludi
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ht
parents: 26
diff changeset
2176 singularis, nisi mediante aliqua singulari propositione assumpta.
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ht
parents: 26
diff changeset
2177 Unde universalis ratio intellectus practici non movet nisi mediante
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2178 particulari apprehensione sensitivae partis, ut dicitur in III de
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2179 anima.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2180 <p title="I q. 86 a. 1 ad 3"><a name="32091"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2181 "ref">[32091] I&ordf; q. 86 a. 1 ad 3</span></a> Ad tertium
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2182 dicendum quod singulare non repugnat intelligibilitati inquantum
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ht
parents: 26
diff changeset
2183 est singulare, sed inquantum est materiale, quia nihil intelligitur
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ht
parents: 26
diff changeset
2184 nisi immaterialiter. Et ideo si sit aliquod singulare immateriale,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2185 sicut est intellectus, hoc non repugnat intelligibilitati.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2186 <p title="I q. 86 a. 1 ad 4"><a name="32092"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2187 "ref">[32092] I&ordf; q. 86 a. 1 ad 4</span></a> Ad quartum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2188 dicendum quod virtus superior potest illud quod potest virtus
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2189 inferior, sed eminentiori modo. Unde id quod cognoscit sensus
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2190 materialiter et concrete, quod est cognoscere singulare directe,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2191 hoc cognoscit intellectus immaterialiter et abstracte, quod est
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2192 cognoscere universale.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2193 <br />
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2194 <div class="E">Articulus 2</div>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2195 <p title="I q. 86 a. 2 arg. 1"><a name="32093"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2196 "ref">[32093] I&ordf; q. 86 a. 2 arg. 1</span></a> Ad secundum sic
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2197 proceditur. Videtur quod intellectus noster possit cognoscere
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2198 infinita. Deus enim excedit omnia infinita. Sed intellectus noster
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2199 potest cognoscere Deum, ut supra dictum est. Ergo multo magis
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2200 potest cognoscere omnia alia infinita.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2201 <p title="I q. 86 a. 2 arg. 2"><a name="32094"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2202 "ref">[32094] I&ordf; q. 86 a. 2 arg. 2</span></a> Praeterea,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2203 intellectus noster natus est cognoscere genera et species. Sed
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2204 quorundam generum sunt infinitae species, sicut numeri,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2205 proportionis et figurae. Ergo intellectus noster potest cognoscere
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2206 infinita.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2207 <p title="I q. 86 a. 2 arg. 3"><a name="32095"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2208 "ref">[32095] I&ordf; q. 86 a. 2 arg. 3</span></a> Praeterea, si
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2209 unum corpus non impediret aliud ab existendo in uno et eodem loco,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2210 nihil prohiberet infinita corpora in uno loco esse. Sed una species
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2211 intelligibilis non prohibet aliam ab existendo simul in eodem
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2212 intellectu, contingit enim multa scire in habitu. Ergo nihil
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2213 prohibet intellectum nostrum infinitorum scientiam habere in
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2214 habitu.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2215 <p title="I q. 86 a. 2 arg. 4"><a name="32096"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2216 "ref">[32096] I&ordf; q. 86 a. 2 arg. 4</span></a> Praeterea,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2217 intellectus, cum non sit virtus materiae corporalis, ut supra
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2218 dictum est, videtur esse potentia infinita. Sed virtus infinita
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2219 potest super infinita. Ergo intellectus noster potest cognoscere
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2220 infinita.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2221 <p title="I q. 86 a. 2 s. c."><a name="32097"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2222 "ref">[32097] I&ordf; q. 86 a. 2 s. c.</span></a> Sed contra est
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2223 quod dicitur in I Physic., quod <i>infinitum, inquantum est
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2224 infinitum, est ignotum</i>.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2225 <p title="I q. 86 a. 2 co."><a name="32098"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2226 "ref">[32098] I&ordf; q. 86 a. 2 co.</span></a> Respondeo dicendum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2227 quod, cum potentia proportionetur suo obiecto, oportet hoc modo se
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2228 habere intellectum ad infinitum, sicut se habet eius obiectum, quod
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2229 est quidditas rei materialis. In rebus autem materialibus non
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2230 invenitur infinitum in actu, sed solum in potentia, secundum quod
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2231 unum succedit alteri, ut dicitur in III Physic. Et ideo in
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2232 intellectu nostro invenitur infinitum in potentia, in accipiendo
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2233 scilicet unum post aliud, quia nunquam intellectus noster tot
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2234 intelligit, quin possit plura intelligere. Actu autem vel habitu
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2235 non potest cognoscere infinita intellectus noster. Actu quidem non,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2236 quia intellectus noster non potest simul actu cognoscere nisi quod
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2237 per unam speciem cognoscit. Infinitum autem non habet unam speciem,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2238 alioquin haberet rationem totius et perfecti. Et ideo non potest
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2239 intelligi nisi accipiendo partem post partem, ut ex eius
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2240 definitione patet in III Physic., <i>est enim infinitum cuius
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2241 quantitatem accipientibus semper est aliquid extra accipere</i>, et
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2242 sic infinitum cognosci non posset actu, nisi omnes partes eius
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2243 numerarentur, quod est impossibile. Et eadem ratione non possumus
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2244 intelligere infinita in habitu. In nobis enim habitualis cognitio
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2245 causatur ex actuali consideratione, intelligendo enim efficimur
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2246 scientes, ut dicitur in II Ethic. Unde non possemus habere habitum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2247 infinitorum secundum distinctam cognitionem, nisi consideravissemus
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2248 omnia infinita, numerando ea secundum cognitionis successionem,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2249 quod est impossibile. Et ita nec actu nec habitu intellectus noster
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2250 potest cognoscere infinita, sed in potentia tantum, ut dictum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2251 est.</p>
544e12f679ad convert to xml
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parents: 26
diff changeset
2252 <p title="I q. 86 a. 2 ad 1"><a name="32099"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2253 "ref">[32099] I&ordf; q. 86 a. 2 ad 1</span></a> Ad primum ergo
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2254 dicendum quod, sicut supra dictum est, Deus dicitur infinitus sicut
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2255 forma quae non est terminata per aliquam materiam, in rebus autem
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2256 materialibus aliquid dicitur infinitum per privationem formalis
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2257 terminationis. Et quia forma secundum se nota est, materia autem
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2258 sine forma ignota, inde est quod infinitum materiale est secundum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2259 se ignotum. Infinitum autem formale, quod est Deus, est secundum se
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2260 notum, ignotum autem quoad nos, propter defectum intellectus
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2261 nostri, qui secundum statum praesentis vitae habet naturalem
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2262 aptitudinem ad materialia cognoscenda. Et ideo in praesenti Deum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2263 cognoscere non possumus nisi per materiales effectus. In futuro
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2264 autem tolletur defectus intellectus nostri per gloriam, et tunc
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2265 ipsum Deum in sua essentia videre poterimus, tamen absque
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2266 comprehensione.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2267 <p title="I q. 86 a. 2 ad 2"><a name="32100"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2268 "ref">[32100] I&ordf; q. 86 a. 2 ad 2</span></a> Ad secundum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2269 dicendum quod intellectus noster natus est cognoscere species per
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2270 abstractionem a phantasmatibus. Et ideo illas species numerorum et
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2271 figurarum quas quis non est imaginatus, non potest cognoscere nec
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2272 actu nec habitu, nisi forte in genere et in principiis
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2273 universalibus; quod est cognoscere in potentia et confuse.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2274 <p title="I q. 86 a. 2 ad 3"><a name="32101"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2275 "ref">[32101] I&ordf; q. 86 a. 2 ad 3</span></a> Ad tertium
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2276 dicendum quod, si duo corpora essent in uno loco, vel plura, non
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2277 oporteret quod successive subintrarent locum, ut sic per ipsam
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2278 subintrationis successionem numerarentur locata. Sed species
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2279 intelligibiles ingrediuntur intellectum nostrum successive, quia
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2280 non multa simul actu intelliguntur. Et ideo oportet numeratas, et
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2281 non infinitas species esse in intellectu nostro.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2282 <p title="I q. 86 a. 2 ad 4"><a name="32102"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2283 "ref">[32102] I&ordf; q. 86 a. 2 ad 4</span></a> Ad quartum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2284 dicendum quod sicut intellectus noster est infinitus virtute, ita
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ht
parents: 26
diff changeset
2285 infinitum cognoscit. Est enim virtus eius infinita, secundum quod
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2286 non terminatur per materiam corporalem. Et est cognoscitivus
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2287 universalis, quod est abstractum a materia individuali, et per
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parents: 26
diff changeset
2288 consequens non finitur ad aliquod individuum, sed, quantum est de
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parents: 26
diff changeset
2289 se, ad infinita individua se extendit.</p>
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parents: 26
diff changeset
2290 <br />
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parents: 26
diff changeset
2291 <div class="E">Articulus 3</div>
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parents: 26
diff changeset
2292 <p title="I q. 86 a. 3 arg. 1"><a name="32103"><span class=
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parents: 26
diff changeset
2293 "ref">[32103] I&ordf; q. 86 a. 3 arg. 1</span></a> Ad tertium sic
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parents: 26
diff changeset
2294 proceditur. Videtur quod intellectus non sit cognoscitivus
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parents: 26
diff changeset
2295 contingentium. Quia, ut dicitur in VI Ethic., intellectus et
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parents: 26
diff changeset
2296 sapientia et scientia non sunt contingentium, sed
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parents: 26
diff changeset
2297 necessariorum.</p>
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parents: 26
diff changeset
2298 <p title="I q. 86 a. 3 arg. 2"><a name="32104"><span class=
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parents: 26
diff changeset
2299 "ref">[32104] I&ordf; q. 86 a. 3 arg. 2</span></a> Praeterea, sicut
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parents: 26
diff changeset
2300 dicitur in IV Physic., <i>ea quae quandoque sunt et quandoque non
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parents: 26
diff changeset
2301 sunt, tempore mensurantur</i>. Intellectus autem a tempore
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parents: 26
diff changeset
2302 abstrahit, sicut et ab aliis conditionibus materiae. Cum igitur
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parents: 26
diff changeset
2303 proprium contingentium sit quandoque esse et quandoque non esse,
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parents: 26
diff changeset
2304 videtur quod contingentia non cognoscantur ab intellectu.</p>
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parents: 26
diff changeset
2305 <p title="I q. 86 a. 3 s. c."><a name="32105"><span class=
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parents: 26
diff changeset
2306 "ref">[32105] I&ordf; q. 86 a. 3 s. c.</span></a> Sed contra, omnis
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parents: 26
diff changeset
2307 scientia est in intellectu. Sed quaedam scientiae sunt de
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parents: 26
diff changeset
2308 contingentibus; sicut scientiae morales, quae sunt de actibus
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parents: 26
diff changeset
2309 humanis subiectis libero arbitrio; et etiam scientiae naturales,
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parents: 26
diff changeset
2310 quantum ad partem quae tractat de generabilibus et corruptibilibus.
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parents: 26
diff changeset
2311 Ergo intellectus est cognoscitivus contingentium.</p>
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parents: 26
diff changeset
2312 <p title="I q. 86 a. 3 co."><a name="32106"><span class=
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parents: 26
diff changeset
2313 "ref">[32106] I&ordf; q. 86 a. 3 co.</span></a> Respondeo dicendum
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parents: 26
diff changeset
2314 quod contingentia dupliciter possunt considerari. Uno modo,
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parents: 26
diff changeset
2315 secundum quod contingentia sunt. Alio modo, secundum quod in eis
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parents: 26
diff changeset
2316 aliquid necessitatis invenitur, nihil enim est adeo contingens,
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parents: 26
diff changeset
2317 quin in se aliquid necessarium habeat. Sicut hoc ipsum quod est
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parents: 26
diff changeset
2318 Socratem currere, in se quidem contingens est; sed habitudo cursus
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parents: 26
diff changeset
2319 ad motum est necessaria, necessarium enim est Socratem moveri, si
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parents: 26
diff changeset
2320 currit. Est autem unumquodque contingens ex parte materiae, quia
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parents: 26
diff changeset
2321 contingens est quod potest esse et non esse; potentia autem
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parents: 26
diff changeset
2322 pertinet ad materiam. Necessitas autem consequitur rationem formae,
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parents: 26
diff changeset
2323 quia ea quae consequuntur ad formam, ex necessitate insunt. Materia
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parents: 26
diff changeset
2324 autem est individuationis principium, ratio autem universalis
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parents: 26
diff changeset
2325 accipitur secundum abstractionem formae a materia particulari.
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parents: 26
diff changeset
2326 Dictum autem est supra quod per se et directe intellectus est
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parents: 26
diff changeset
2327 universalium; sensus autem singularium, quorum etiam indirecte
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parents: 26
diff changeset
2328 quodammodo est intellectus, ut supra dictum est. Sic igitur
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parents: 26
diff changeset
2329 contingentia, prout sunt contingentia, cognoscuntur directe quidem
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parents: 26
diff changeset
2330 sensu, indirecte autem ab intellectu, rationes autem universales et
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parents: 26
diff changeset
2331 necessariae contingentium cognoscuntur per intellectum. Unde si
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parents: 26
diff changeset
2332 attendantur rationes universales scibilium, omnes scientiae sunt de
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parents: 26
diff changeset
2333 necessariis. Si autem attendantur ipsae res, sic quaedam scientia
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parents: 26
diff changeset
2334 est de necessariis, quaedam vero de contingentibus.</p>
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parents: 26
diff changeset
2335 <p title="I q. 86 a. 3 ad arg."><a name="32107"><span class=
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parents: 26
diff changeset
2336 "ref">[32107] I&ordf; q. 86 a. 3 ad arg.</span></a> Et per hoc
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parents: 26
diff changeset
2337 patet solutio ad obiecta.</p>
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parents: 26
diff changeset
2338 <br />
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parents: 26
diff changeset
2339 <div class="E">Articulus 4</div>
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parents: 26
diff changeset
2340 <p title="I q. 86 a. 4 arg. 1"><a name="32108"><span class=
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parents: 26
diff changeset
2341 "ref">[32108] I&ordf; q. 86 a. 4 arg. 1</span></a> Ad quartum sic
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parents: 26
diff changeset
2342 proceditur. Videtur quod intellectus noster cognoscat futura.
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parents: 26
diff changeset
2343 Intellectus enim noster cognoscit per species intelligibiles, quae
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parents: 26
diff changeset
2344 abstrahunt ab hic et nunc, et ita se habent indifferenter ad omne
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parents: 26
diff changeset
2345 tempus. Sed potest cognoscere praesentia. Ergo potest cognoscere
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parents: 26
diff changeset
2346 futura.</p>
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parents: 26
diff changeset
2347 <p title="I q. 86 a. 4 arg. 2"><a name="32109"><span class=
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parents: 26
diff changeset
2348 "ref">[32109] I&ordf; q. 86 a. 4 arg. 2</span></a> Praeterea, homo
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parents: 26
diff changeset
2349 quando alienatur a sensibus, aliqua futura cognoscere potest; ut
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parents: 26
diff changeset
2350 patet in dormientibus et phreneticis. Sed quando alienatur a
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parents: 26
diff changeset
2351 sensibus, magis viget intellectu. Ergo intellectus, quantum est de
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parents: 26
diff changeset
2352 se, est cognoscitivus futurorum.</p>
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parents: 26
diff changeset
2353 <p title="I q. 86 a. 4 arg. 3"><a name="32110"><span class=
544e12f679ad convert to xml
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parents: 26
diff changeset
2354 "ref">[32110] I&ordf; q. 86 a. 4 arg. 3</span></a> Praeterea,
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parents: 26
diff changeset
2355 cognitio intellectiva hominis efficacior est quam cognitio
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parents: 26
diff changeset
2356 quaecumque brutorum animalium. Sed quaedam animalia sunt quae
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parents: 26
diff changeset
2357 cognoscunt quaedam futura; sicut corniculae frequenter crocitantes
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parents: 26
diff changeset
2358 significant pluviam mox futuram. Ergo multo magis intellectus
544e12f679ad convert to xml
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parents: 26
diff changeset
2359 humanus potest futura cognoscere.</p>
544e12f679ad convert to xml
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parents: 26
diff changeset
2360 <p title="I q. 86 a. 4 s. c."><a name="32111"><span class=
544e12f679ad convert to xml
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parents: 26
diff changeset
2361 "ref">[32111] I&ordf; q. 86 a. 4 s. c.</span></a> Sed contra est
544e12f679ad convert to xml
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parents: 26
diff changeset
2362 quod dicitur Eccle. VIII, <i>multa hominis afflictio, qui ignorat
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parents: 26
diff changeset
2363 praeterita, et futura nullo potest scire nuntio</i>.</p>
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parents: 26
diff changeset
2364 <p title="I q. 86 a. 4 co."><a name="32112"><span class=
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parents: 26
diff changeset
2365 "ref">[32112] I&ordf; q. 86 a. 4 co.</span></a> Respondeo dicendum
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parents: 26
diff changeset
2366 quod de cognitione futurorum eodem modo distinguendum est, sicut de
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parents: 26
diff changeset
2367 cognitione contingentium. Nam ipsa futura ut sub tempore cadunt,
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parents: 26
diff changeset
2368 sunt singularia, quae intellectus humanus non cognoscit nisi per
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parents: 26
diff changeset
2369 reflexionem, ut supra dictum est. Rationes autem futurorum possunt
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parents: 26
diff changeset
2370 esse universales, et intellectu perceptibiles, et de eis etiam
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parents: 26
diff changeset
2371 possunt esse scientiae. Ut tamen communiter de cognitione futurorum
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parents: 26
diff changeset
2372 loquamur, sciendum est quod futura dupliciter cognosci possunt, uno
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parents: 26
diff changeset
2373 modo, in seipsis; alio modo, in suis causis. In seipsis quidem
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parents: 26
diff changeset
2374 futura cognosci non possunt nisi a Deo; cui etiam sunt praesentia
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parents: 26
diff changeset
2375 dum in cursu rerum sunt futura, inquantum eius aeternus intuitus
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parents: 26
diff changeset
2376 simul fertur supra totum temporis cursum, ut supra dictum est cum
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parents: 26
diff changeset
2377 de Dei scientia ageretur. Sed prout sunt in suis causis, cognosci
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parents: 26
diff changeset
2378 possunt etiam a nobis. Et si quidem in suis causis sint ut ex
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parents: 26
diff changeset
2379 quibus ex necessitate proveniant, cognoscuntur per certitudinem
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parents: 26
diff changeset
2380 scientiae; sicut astrologus praecognoscit eclipsim futuram. Si
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parents: 26
diff changeset
2381 autem sic sint in suis causis ut ab eis proveniant ut in pluribus,
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parents: 26
diff changeset
2382 sic cognosci possunt per quandam coniecturam vel magis vel minus
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parents: 26
diff changeset
2383 certam, secundum quod causae sunt vel magis vel minus inclinatae ad
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parents: 26
diff changeset
2384 effectus.</p>
544e12f679ad convert to xml
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parents: 26
diff changeset
2385 <p title="I q. 86 a. 4 ad 1"><a name="32113"><span class=
544e12f679ad convert to xml
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parents: 26
diff changeset
2386 "ref">[32113] I&ordf; q. 86 a. 4 ad 1</span></a> Ad primum ergo
544e12f679ad convert to xml
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parents: 26
diff changeset
2387 dicendum quod ratio illa procedit de cognitione quae fit per
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parents: 26
diff changeset
2388 rationes universales causarum, ex quibus futura cognosci possunt
544e12f679ad convert to xml
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parents: 26
diff changeset
2389 secundum modum ordinis effectus ad causam.</p>
544e12f679ad convert to xml
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parents: 26
diff changeset
2390 <p title="I q. 86 a. 4 ad 2"><a name="32114"><span class=
544e12f679ad convert to xml
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parents: 26
diff changeset
2391 "ref">[32114] I&ordf; q. 86 a. 4 ad 2</span></a> Ad secundum
544e12f679ad convert to xml
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parents: 26
diff changeset
2392 dicendum quod, sicut Augustinus dicit XII Confess., anima habet
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parents: 26
diff changeset
2393 quandam vim sortis, ut ex sui natura possit futura cognoscere, et
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parents: 26
diff changeset
2394 ideo quando retrahitur a corporeis sensibus, et quodammodo
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parents: 26
diff changeset
2395 revertitur ad seipsam, fit particeps notitiae futurorum. Et haec
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parents: 26
diff changeset
2396 quidem opinio rationabilis esset, si poneremus quod anima acciperet
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parents: 26
diff changeset
2397 cognitionem rerum secundum participationem idearum, sicut Platonici
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parents: 26
diff changeset
2398 posuerunt, quia sic anima ex sui natura cognosceret universales
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parents: 26
diff changeset
2399 causas omnium effectuum, sed impeditur per corpus; unde quando a
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parents: 26
diff changeset
2400 corporis sensibus abstrahitur, futura cognoscit. Sed quia iste
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parents: 26
diff changeset
2401 modus cognoscendi non est connaturalis intellectui nostro, sed
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parents: 26
diff changeset
2402 magis ut cognitionem a sensibus accipiat; ideo non est secundum
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parents: 26
diff changeset
2403 naturam animae quod futura cognoscat cum a sensibus alienatur; sed
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parents: 26
diff changeset
2404 magis per impressionem aliquarum causarum superiorum spiritualium
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parents: 26
diff changeset
2405 et corporalium. Spiritualium quidem, sicut cum virtute divina
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parents: 26
diff changeset
2406 ministerio Angelorum intellectus humanus illuminatur, et
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parents: 26
diff changeset
2407 phantasmata ordinantur ad futura aliqua cognoscenda; vel etiam cum
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parents: 26
diff changeset
2408 per operationem Daemonum fit aliqua commotio in phantasia ad
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parents: 26
diff changeset
2409 praesignandum aliqua futura quae Daemones cognoscunt, ut supra
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parents: 26
diff changeset
2410 dictum est. Huiusmodi autem impressiones spiritualium causarum
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parents: 26
diff changeset
2411 magis nata est anima humana suscipere cum a sensibus alienatur,
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parents: 26
diff changeset
2412 quia per hoc propinquior fit substantiis spiritualibus, et magis
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parents: 26
diff changeset
2413 libera ab exterioribus inquietudinibus. Contingit autem et hoc per
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parents: 26
diff changeset
2414 impressionem superiorum causarum corporalium. Manifestum est enim
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parents: 26
diff changeset
2415 quod corpora superiora imprimunt in corpora inferiora. Unde cum
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parents: 26
diff changeset
2416 vires sensitivae sint actus corporalium organorum, consequens est
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parents: 26
diff changeset
2417 quod ex impressione caelestium corporum immutetur quodammodo
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parents: 26
diff changeset
2418 phantasia. Unde cum caelestia corpora sint causa multorum
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parents: 26
diff changeset
2419 futurorum, fiunt in imaginatione aliqua signa quorundam futurorum.
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parents: 26
diff changeset
2420 Haec autem signa magis percipiuntur in nocte et a dormientibus,
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parents: 26
diff changeset
2421 quam de die et a vigilantibus, quia, ut dicitur in libro de Somn.
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parents: 26
diff changeset
2422 et Vigil., <i>quae deferuntur de die, dissolvuntur magis; plus est
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parents: 26
diff changeset
2423 enim sine turbatione aer noctis, eo quod silentiores sunt noctes.
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parents: 26
diff changeset
2424 Et in corpore faciunt sensum propter somnum, quia parvi motus
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parents: 26
diff changeset
2425 interiores magis sentiuntur a dormientibus quam a vigilantibus. Hi
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parents: 26
diff changeset
2426 vero motus faciunt phantasmata, ex quibus praevidentur
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parents: 26
diff changeset
2427 futura</i>.</p>
544e12f679ad convert to xml
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parents: 26
diff changeset
2428 <p title="I q. 86 a. 4 ad 3"><a name="32115"><span class=
544e12f679ad convert to xml
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parents: 26
diff changeset
2429 "ref">[32115] I&ordf; q. 86 a. 4 ad 3</span></a> Ad tertium
544e12f679ad convert to xml
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parents: 26
diff changeset
2430 dicendum quod animalia bruta non habent aliquid supra phantasiam
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parents: 26
diff changeset
2431 quod ordinet phantasmata, sicut habent homines rationem; et ideo
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parents: 26
diff changeset
2432 phantasia brutorum animalium totaliter sequitur impressionem
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parents: 26
diff changeset
2433 caelestem. Et ideo ex motibus huiusmodi animalium magis possunt
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parents: 26
diff changeset
2434 cognosci quaedam futura, ut pluvia et huiusmodi, quam ex motibus
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parents: 26
diff changeset
2435 hominum, qui moventur per consilium rationis. Unde philosophus
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parents: 26
diff changeset
2436 dicit, in libro de Somn. et Vigil., quod <i>quidam imprudentissimi
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parents: 26
diff changeset
2437 sunt maxime praevidentes, nam intelligentia horum non est curis
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parents: 26
diff changeset
2438 affecta, sed tanquam deserta et vacua ab omnibus, et mota secundum
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parents: 26
diff changeset
2439 movens ducitur</i>.</p>
544e12f679ad convert to xml
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parents: 26
diff changeset
2440 <br />
544e12f679ad convert to xml
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parents: 26
diff changeset
2441 <div class="D">Quaestio 87</div>
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parents: 26
diff changeset
2442 <div class="G">Prooemium</div>
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parents: 26
diff changeset
2443 <p title="I q. 87 pr."><a name="32116"><span class="ref">[32116]
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parents: 26
diff changeset
2444 I&ordf; q. 87 pr.</span></a> Deinde considerandum est quomodo anima
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parents: 26
diff changeset
2445 intellectiva cognoscat seipsam, et ea quae in se sunt. Et circa hoc
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parents: 26
diff changeset
2446 quaeruntur quatuor. Primo, utrum cognoscat seipsam per suam
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parents: 26
diff changeset
2447 essentiam. Secundo, quomodo cognoscat habitus in se existentes.
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parents: 26
diff changeset
2448 Tertio, quomodo intellectus cognoscat proprium actum. Quarto,
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parents: 26
diff changeset
2449 quomodo cognoscat actum voluntatis.</p>
544e12f679ad convert to xml
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parents: 26
diff changeset
2450 <br />
544e12f679ad convert to xml
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parents: 26
diff changeset
2451 <div class="E">Articulus 1</div>
544e12f679ad convert to xml
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parents: 26
diff changeset
2452 <p title="I q. 87 a. 1 arg. 1"><a name="32117"><span class=
544e12f679ad convert to xml
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parents: 26
diff changeset
2453 "ref">[32117] I&ordf; q. 87 a. 1 arg. 1</span></a> Ad primum sic
544e12f679ad convert to xml
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parents: 26
diff changeset
2454 proceditur. Videtur quod anima intellectiva seipsam cognoscat per
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parents: 26
diff changeset
2455 suam essentiam. Dicit enim Augustinus, IX de Trin., quod <i>mens
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parents: 26
diff changeset
2456 seipsam novit per seipsam, quoniam est incorporea</i>.</p>
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parents: 26
diff changeset
2457 <p title="I q. 87 a. 1 arg. 2"><a name="32118"><span class=
544e12f679ad convert to xml
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parents: 26
diff changeset
2458 "ref">[32118] I&ordf; q. 87 a. 1 arg. 2</span></a> Praeterea,
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parents: 26
diff changeset
2459 Angelus et anima humana conveniunt in genere intellectualis
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parents: 26
diff changeset
2460 substantiae. Sed Angelus intelligit seipsum per essentiam suam.
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ht
parents: 26
diff changeset
2461 Ergo et anima humana.</p>
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ht
parents: 26
diff changeset
2462 <p title="I q. 87 a. 1 arg. 3"><a name="32119"><span class=
544e12f679ad convert to xml
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parents: 26
diff changeset
2463 "ref">[32119] I&ordf; q. 87 a. 1 arg. 3</span></a> <i>Praeterea, in
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parents: 26
diff changeset
2464 his quae sunt sine materia, idem est intellectus et quod
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parents: 26
diff changeset
2465 intelligitur</i>, ut dicitur III de anima. Sed mens humana est sine
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parents: 26
diff changeset
2466 materia, non enim est actus corporis alicuius, ut supra dictum est.
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parents: 26
diff changeset
2467 Ergo in mente humana est idem intellectus et quod intelligitur.
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parents: 26
diff changeset
2468 Ergo intelligit se per essentiam suam.</p>
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parents: 26
diff changeset
2469 <p title="I q. 87 a. 1 s. c."><a name="32120"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2470 "ref">[32120] I&ordf; q. 87 a. 1 s. c.</span></a> Sed contra est
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parents: 26
diff changeset
2471 quod dicitur in III de anima, quod <i>intellectus intelligit
544e12f679ad convert to xml
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parents: 26
diff changeset
2472 seipsum sicut et alia</i>. Sed alia non intelligit per essentias
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ht
parents: 26
diff changeset
2473 eorum, sed per eorum similitudines. Ergo neque se intelligit per
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2474 essentiam suam.</p>
544e12f679ad convert to xml
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parents: 26
diff changeset
2475 <p title="I q. 87 a. 1 co."><a name="32121"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2476 "ref">[32121] I&ordf; q. 87 a. 1 co.</span></a> Respondeo dicendum
544e12f679ad convert to xml
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parents: 26
diff changeset
2477 quod unumquodque cognoscibile est secundum quod est in actu, et non
544e12f679ad convert to xml
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parents: 26
diff changeset
2478 secundum quod est in potentia, ut dicitur in IX Metaphys., sic enim
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parents: 26
diff changeset
2479 aliquid est ens et verum, quod sub cognitione cadit, prout actu
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ht
parents: 26
diff changeset
2480 est. Et hoc quidem manifeste apparet in rebus sensibilibus, non
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parents: 26
diff changeset
2481 enim visus percipit coloratum in potentia, sed solum coloratum in
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ht
parents: 26
diff changeset
2482 actu. Et similiter intellectus manifestum est quod, inquantum est
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parents: 26
diff changeset
2483 cognoscitivus rerum materialium, non cognoscit nisi quod est actu,
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parents: 26
diff changeset
2484 et inde est quod non cognoscit materiam primam nisi secundum
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parents: 26
diff changeset
2485 proportionem ad formam, ut dicitur in I Physic. Unde et in
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ht
parents: 26
diff changeset
2486 substantiis immaterialibus, secundum quod unaquaeque earum se habet
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parents: 26
diff changeset
2487 ad hoc quod sit in actu per essentiam suam, ita se habet ad hoc
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parents: 26
diff changeset
2488 quod sit per suam essentiam intelligibilis. Essentia igitur Dei,
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parents: 26
diff changeset
2489 quae est actus purus et perfectus, est simpliciter et perfecte
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parents: 26
diff changeset
2490 secundum seipsam intelligibilis. Unde Deus per suam essentiam non
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ht
parents: 26
diff changeset
2491 solum seipsum, sed etiam omnia intelligit. Angeli autem essentia
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ht
parents: 26
diff changeset
2492 est quidem in genere intelligibilium ut actus, non tamen ut actus
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ht
parents: 26
diff changeset
2493 purus neque completus. Unde eius intelligere non completur per
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ht
parents: 26
diff changeset
2494 essentiam suam, etsi enim per essentiam suam se intelligat Angelus,
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ht
parents: 26
diff changeset
2495 tamen non omnia potest per essentiam suam cognoscere, sed cognoscit
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parents: 26
diff changeset
2496 alia a se per eorum similitudines. Intellectus autem humanus se
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ht
parents: 26
diff changeset
2497 habet in genere rerum intelligibilium ut ens in potentia tantum,
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ht
parents: 26
diff changeset
2498 sicut et materia prima se habet in genere rerum sensibilium, unde
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parents: 26
diff changeset
2499 possibilis nominatur. Sic igitur in sua essentia consideratus, se
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parents: 26
diff changeset
2500 habet ut potentia intelligens. Unde ex seipso habet virtutem ut
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parents: 26
diff changeset
2501 intelligat, non autem ut intelligatur, nisi secundum id quod fit
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parents: 26
diff changeset
2502 actu. Sic enim etiam Platonici posuerunt ordinem entium
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parents: 26
diff changeset
2503 intelligibilium supra ordinem intellectuum, quia intellectus non
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parents: 26
diff changeset
2504 intelligit nisi per participationem intelligibilis; participans
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parents: 26
diff changeset
2505 autem est infra participatum, secundum eos. Si igitur intellectus
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parents: 26
diff changeset
2506 humanus fieret actu per participationem formarum intelligibilium
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parents: 26
diff changeset
2507 separatarum, ut Platonici posuerunt per huiusmodi participationem
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parents: 26
diff changeset
2508 rerum incorporearum intellectus humanus seipsum intelligeret. Sed
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parents: 26
diff changeset
2509 quia connaturale est intellectui nostro, secundum statum praesentis
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parents: 26
diff changeset
2510 vitae, quod ad materialia et sensibilia respiciat, sicut supra
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parents: 26
diff changeset
2511 dictum est; consequens est ut sic seipsum intelligat intellectus
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parents: 26
diff changeset
2512 noster, secundum quod fit actu per species a sensibilibus
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parents: 26
diff changeset
2513 abstractas per lumen intellectus agentis, quod est actus ipsorum
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parents: 26
diff changeset
2514 intelligibilium, et eis mediantibus intellectus possibilis. Non
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parents: 26
diff changeset
2515 ergo per essentiam suam, sed per actum suum se cognoscit
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parents: 26
diff changeset
2516 intellectus noster. Et hoc dupliciter. Uno quidem modo,
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parents: 26
diff changeset
2517 particulariter, secundum quod Socrates vel Plato percipit se habere
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parents: 26
diff changeset
2518 animam intellectivam, ex hoc quod percipit se intelligere. Alio
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parents: 26
diff changeset
2519 modo, in universali, secundum quod naturam humanae mentis ex actu
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parents: 26
diff changeset
2520 intellectus consideramus. Sed verum est quod iudicium et efficacia
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parents: 26
diff changeset
2521 huius cognitionis per quam naturam animae cognoscimus, competit
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parents: 26
diff changeset
2522 nobis secundum derivationem luminis intellectus nostri a veritate
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parents: 26
diff changeset
2523 divina, in qua rationes omnium rerum continentur, sicut supra
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parents: 26
diff changeset
2524 dictum est. Unde et Augustinus dicit, in IX de Trin., <i>intuemur
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parents: 26
diff changeset
2525 inviolabilem veritatem, ex qua perfecte, quantum possumus,
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parents: 26
diff changeset
2526 definimus non qualis sit uniuscuiusque hominis mens, sed qualis
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parents: 26
diff changeset
2527 esse sempiternis rationibus debeat</i>. Est autem differentia inter
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parents: 26
diff changeset
2528 has duas cognitiones. Nam ad primam cognitionem de mente habendam,
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parents: 26
diff changeset
2529 sufficit ipsa mentis praesentia, quae est principium actus ex quo
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parents: 26
diff changeset
2530 mens percipit seipsam. Et ideo dicitur se cognoscere per suam
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parents: 26
diff changeset
2531 praesentiam. Sed ad secundam cognitionem de mente habendam, non
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parents: 26
diff changeset
2532 sufficit eius praesentia, sed requiritur diligens et subtilis
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parents: 26
diff changeset
2533 inquisitio. Unde et multi naturam animae ignorant, et multi etiam
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parents: 26
diff changeset
2534 circa naturam animae erraverunt. Propter quod Augustinus dicit, X
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parents: 26
diff changeset
2535 de Trin., de tali inquisitione mentis, <i>non velut absentem se
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parents: 26
diff changeset
2536 quaerat mens cernere; sed praesentem quaerat discernere</i>, idest
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parents: 26
diff changeset
2537 cognoscere differentiam suam ab aliis rebus, quod est cognoscere
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parents: 26
diff changeset
2538 quidditatem et naturam suam.</p>
544e12f679ad convert to xml
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parents: 26
diff changeset
2539 <p title="I q. 87 a. 1 ad 1"><a name="32122"><span class=
544e12f679ad convert to xml
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parents: 26
diff changeset
2540 "ref">[32122] I&ordf; q. 87 a. 1 ad 1</span></a> Ad primum ergo
544e12f679ad convert to xml
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parents: 26
diff changeset
2541 dicendum quod mens seipsam per seipsam novit, quia tandem in sui
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parents: 26
diff changeset
2542 ipsius cognitionem pervenit, licet per suum actum, ipsa enim est
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parents: 26
diff changeset
2543 quae cognoscitur, quia ipsa seipsam amat, ut ibidem subditur.
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parents: 26
diff changeset
2544 Potest enim aliquid dici per se notum dupliciter, vel quia per
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parents: 26
diff changeset
2545 nihil aliud in eius notitiam devenitur, sicut dicuntur prima
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parents: 26
diff changeset
2546 principia per se nota; vel quia non sunt cognoscibilia per
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parents: 26
diff changeset
2547 accidens, sicut color est per se visibilis, substantia autem per
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parents: 26
diff changeset
2548 accidens.</p>
544e12f679ad convert to xml
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parents: 26
diff changeset
2549 <p title="I q. 87 a. 1 ad 2"><a name="32123"><span class=
544e12f679ad convert to xml
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parents: 26
diff changeset
2550 "ref">[32123] I&ordf; q. 87 a. 1 ad 2</span></a> Ad secundum
544e12f679ad convert to xml
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parents: 26
diff changeset
2551 dicendum quod essentia Angeli est sicut actus in genere
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ht
parents: 26
diff changeset
2552 intelligibilium, et ideo se habet et ut intellectus, et ut
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2553 intellectum. Unde Angelus suam essentiam per seipsum apprehendit.
544e12f679ad convert to xml
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parents: 26
diff changeset
2554 Non autem intellectus humanus, qui vel est omnino in potentia
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parents: 26
diff changeset
2555 respectu intelligibilium, sicut intellectus possibilis; vel est
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2556 actus intelligibilium quae abstrahuntur a phantasmatibus, sicut
544e12f679ad convert to xml
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parents: 26
diff changeset
2557 intellectus agens.</p>
544e12f679ad convert to xml
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parents: 26
diff changeset
2558 <p title="I q. 87 a. 1 ad 3"><a name="32124"><span class=
544e12f679ad convert to xml
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parents: 26
diff changeset
2559 "ref">[32124] I&ordf; q. 87 a. 1 ad 3</span></a> Ad tertium
544e12f679ad convert to xml
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parents: 26
diff changeset
2560 dicendum quod verbum illud philosophi universaliter verum est in
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2561 omni intellectu. Sicut enim sensus in actu est sensibile, propter
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2562 similitudinem sensibilis, quae est forma sensus in actu; ita
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ht
parents: 26
diff changeset
2563 intellectus in actu est intellectum in actu, propter similitudinem
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ht
parents: 26
diff changeset
2564 rei intellectae, quae est forma intellectus in actu. Et ideo
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2565 intellectus humanus, qui fit in actu per speciem rei intellectae,
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ht
parents: 26
diff changeset
2566 per eandem speciem intelligitur, sicut per formam suam. Idem autem
544e12f679ad convert to xml
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parents: 26
diff changeset
2567 est dicere quod in his <i>quae sunt sine materia, idem est
544e12f679ad convert to xml
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parents: 26
diff changeset
2568 intellectus et quod intelligitur</i>, ac si diceretur quod in his
544e12f679ad convert to xml
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parents: 26
diff changeset
2569 quae sunt intellecta in actu, idem est intellectus et quod
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2570 intelligitur, per hoc enim aliquid est intellectum in actu, quod
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parents: 26
diff changeset
2571 est sine materia. Sed in hoc est differentia, quia quorundam
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parents: 26
diff changeset
2572 essentiae sunt sine materia, sicut substantiae separatae quas
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parents: 26
diff changeset
2573 Angelos dicimus, quarum unaquaeque et est intellecta et est
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parents: 26
diff changeset
2574 intelligens, sed quaedam res sunt quarum essentiae non sunt sine
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ht
parents: 26
diff changeset
2575 materia, sed solum similitudines ab eis abstractae. Unde et
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2576 Commentator dicit, in III de anima, quod propositio inducta non
544e12f679ad convert to xml
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parents: 26
diff changeset
2577 habet veritatem nisi in substantiis separatis, verificatur enim
544e12f679ad convert to xml
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parents: 26
diff changeset
2578 quodammodo in eis quod non verificatur in aliis, ut dictum est.</p>
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parents: 26
diff changeset
2579 <br />
544e12f679ad convert to xml
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parents: 26
diff changeset
2580 <div class="E">Articulus 2</div>
544e12f679ad convert to xml
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parents: 26
diff changeset
2581 <p title="I q. 87 a. 2 arg. 1"><a name="32125"><span class=
544e12f679ad convert to xml
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parents: 26
diff changeset
2582 "ref">[32125] I&ordf; q. 87 a. 2 arg. 1</span></a> Ad secundum sic
544e12f679ad convert to xml
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parents: 26
diff changeset
2583 proceditur. Videtur quod intellectus noster cognoscat habitus
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2584 animae per essentiam eorum. Dicit enim Augustinus, XIII de Trin.,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2585 <i>non sic videtur fides in corde in quo est, sicut anima alterius
544e12f679ad convert to xml
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parents: 26
diff changeset
2586 hominis ex motibus corporis videtur; sed eam tenet certissima
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2587 scientia, clamatque conscientia</i>. Et eadem ratio est de aliis
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2588 habitibus animae. Ergo habitus animae non cognoscuntur per actus,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2589 sed per seipsos.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2590 <p title="I q. 87 a. 2 arg. 2"><a name="32126"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2591 "ref">[32126] I&ordf; q. 87 a. 2 arg. 2</span></a> Praeterea, res
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2592 materiales, quae sunt extra animam, cognoscuntur per hoc quod
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2593 similitudines earum sunt praesentialiter in anima; et ideo dicuntur
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2594 per suas similitudines cognosci. Sed habitus animae praesentialiter
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2595 per suam essentiam sunt in anima. Ergo per suam essentiam
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2596 cognoscuntur.</p>
544e12f679ad convert to xml
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parents: 26
diff changeset
2597 <p title="I q. 87 a. 2 arg. 3"><a name="32127"><span class=
544e12f679ad convert to xml
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parents: 26
diff changeset
2598 "ref">[32127] I&ordf; q. 87 a. 2 arg. 3</span></a> <i>Praeterea,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2599 propter quod unumquodque tale, et illud magis</i>. Sed res aliae
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2600 cognoscuntur ab anima propter habitus et species intelligibiles.
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ht
parents: 26
diff changeset
2601 Ergo ista magis per seipsa ab anima cognoscuntur.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2602 <p title="I q. 87 a. 2 s. c."><a name="32128"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2603 "ref">[32128] I&ordf; q. 87 a. 2 s. c.</span></a> Sed contra,
544e12f679ad convert to xml
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parents: 26
diff changeset
2604 habitus sunt principia actuum, sicut et potentiae. Sed sicut
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2605 dicitur II de anima, <i>priores potentiis, secundum rationem, actus
544e12f679ad convert to xml
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parents: 26
diff changeset
2606 et operationes sunt</i>. Ergo eadem ratione sunt priores habitibus.
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parents: 26
diff changeset
2607 Et ita habitus per actus cognoscuntur, sicut et potentiae.</p>
544e12f679ad convert to xml
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parents: 26
diff changeset
2608 <p title="I q. 87 a. 2 co."><a name="32129"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2609 "ref">[32129] I&ordf; q. 87 a. 2 co.</span></a> Respondeo dicendum
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ht
parents: 26
diff changeset
2610 quod habitus quodammodo est medium inter potentiam puram et purum
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parents: 26
diff changeset
2611 actum. Iam autem dictum est quod nihil cognoscitur nisi secundum
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parents: 26
diff changeset
2612 quod est actu. Sic ergo inquantum habitus deficit ab actu perfecto,
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ht
parents: 26
diff changeset
2613 deficit ab hoc, ut non sit per seipsum cognoscibilis, sed necesse
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2614 est quod per actum suum cognoscatur, sive dum aliquis percipit se
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ht
parents: 26
diff changeset
2615 habere habitum, per hoc quod percipit se producere actum proprium
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ht
parents: 26
diff changeset
2616 habitus; sive dum aliquis inquirit naturam et rationem habitus, ex
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2617 consideratione actus. Et prima quidem cognitio habitus fit per
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2618 ipsam praesentiam habitus, quia ex hoc ipso quod est praesens,
544e12f679ad convert to xml
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parents: 26
diff changeset
2619 actum causat, in quo statim percipitur. Secunda autem cognitio
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2620 habitus fit per studiosam inquisitionem, sicut supra dictum est de
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2621 mente.</p>
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ht
parents: 26
diff changeset
2622 <p title="I q. 87 a. 2 ad 1"><a name="32130"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2623 "ref">[32130] I&ordf; q. 87 a. 2 ad 1</span></a> Ad primum ergo
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ht
parents: 26
diff changeset
2624 dicendum quod, etsi fides non cognoscatur per exteriores corporis
544e12f679ad convert to xml
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parents: 26
diff changeset
2625 motus, percipitur tamen etiam ab eo in quo est, per interiorem
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2626 actum cordis. Nullus enim fidem se habere scit, nisi per hoc quod
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ht
parents: 26
diff changeset
2627 se credere percipit.</p>
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ht
parents: 26
diff changeset
2628 <p title="I q. 87 a. 2 ad 2"><a name="32131"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2629 "ref">[32131] I&ordf; q. 87 a. 2 ad 2</span></a> Ad secundum
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parents: 26
diff changeset
2630 dicendum quod habitus sunt praesentes in intellectu nostro, non
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parents: 26
diff changeset
2631 sicut obiecta intellectus (quia obiectum intellectus nostri,
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parents: 26
diff changeset
2632 secundum statum praesentis vitae, est natura rei materialis, ut
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parents: 26
diff changeset
2633 supra dictum est); sed sunt praesentes in intellectu ut quibus
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parents: 26
diff changeset
2634 intellectus intelligit.</p>
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parents: 26
diff changeset
2635 <p title="I q. 87 a. 2 ad 3"><a name="32132"><span class=
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parents: 26
diff changeset
2636 "ref">[32132] I&ordf; q. 87 a. 2 ad 3</span></a> Ad tertium
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parents: 26
diff changeset
2637 dicendum quod, cum dicitur, <i>propter quod unumquodque, illud
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parents: 26
diff changeset
2638 magis</i>, veritatem habet, si intelligatur in his quae sunt unius
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parents: 26
diff changeset
2639 ordinis, puta in uno genere causae, puta si dicatur quod sanitas
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parents: 26
diff changeset
2640 est propter vitam, sequitur quod vita sit magis desiderabilis. Si
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parents: 26
diff changeset
2641 autem accipiantur ea quae sunt diversorum ordinum, non habet
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parents: 26
diff changeset
2642 veritatem, ut si dicatur quod sanitas est propter medicinam, non
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parents: 26
diff changeset
2643 ideo sequitur quod medicina sit magis desiderabilis, quia sanitas
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parents: 26
diff changeset
2644 est in ordine finium, medicina autem in ordine causarum
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parents: 26
diff changeset
2645 efficientium. Sic igitur si accipiamus duo, quorum utrumque sit per
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parents: 26
diff changeset
2646 se in ordine obiectorum cognitionis; illud propter quod aliud
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parents: 26
diff changeset
2647 cognoscitur, erit magis notum, sicut principia conclusionibus. Sed
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parents: 26
diff changeset
2648 habitus non est de ordine obiectorum, inquantum est habitus; nec
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parents: 26
diff changeset
2649 propter habitum aliqua cognoscuntur sicut propter obiectum
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parents: 26
diff changeset
2650 cognitum, sed sicut propter dispositionem vel formam qua cognoscens
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parents: 26
diff changeset
2651 cognoscit, et ideo ratio non sequitur.</p>
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parents: 26
diff changeset
2652 <br />
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parents: 26
diff changeset
2653 <div class="E">Articulus 3</div>
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ht
parents: 26
diff changeset
2654 <p title="I q. 87 a. 3 arg. 1"><a name="32133"><span class=
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parents: 26
diff changeset
2655 "ref">[32133] I&ordf; q. 87 a. 3 arg. 1</span></a> Ad tertium sic
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parents: 26
diff changeset
2656 proceditur. Videtur quod intellectus non cognoscat proprium actum.
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parents: 26
diff changeset
2657 Illud enim proprie cognoscitur, quod est obiectum cognoscitivae
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parents: 26
diff changeset
2658 virtutis. Sed actus differt ab obiecto. Ergo intellectus non
544e12f679ad convert to xml
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parents: 26
diff changeset
2659 cognoscit suum actum.</p>
544e12f679ad convert to xml
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parents: 26
diff changeset
2660 <p title="I q. 87 a. 3 arg. 2"><a name="32134"><span class=
544e12f679ad convert to xml
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parents: 26
diff changeset
2661 "ref">[32134] I&ordf; q. 87 a. 3 arg. 2</span></a> Praeterea,
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parents: 26
diff changeset
2662 quidquid cognoscitur, aliquo actu cognoscitur. Si igitur
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parents: 26
diff changeset
2663 intellectus cognoscit actum suum, aliquo actu cognoscit illum; et
544e12f679ad convert to xml
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parents: 26
diff changeset
2664 iterum illum actum alio actu. Erit ergo procedere in infinitum,
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parents: 26
diff changeset
2665 quod videtur impossibile.</p>
544e12f679ad convert to xml
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parents: 26
diff changeset
2666 <p title="I q. 87 a. 3 arg. 3"><a name="32135"><span class=
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parents: 26
diff changeset
2667 "ref">[32135] I&ordf; q. 87 a. 3 arg. 3</span></a> Praeterea, sicut
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parents: 26
diff changeset
2668 se habet sensus ad actum suum, ita et intellectus. Sed sensus
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parents: 26
diff changeset
2669 proprius non sentit actum suum, sed hoc pertinet ad sensum
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parents: 26
diff changeset
2670 communem, ut dicitur in libro de anima. Ergo neque intellectus
544e12f679ad convert to xml
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parents: 26
diff changeset
2671 intelligit actum suum.</p>
544e12f679ad convert to xml
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parents: 26
diff changeset
2672 <p title="I q. 87 a. 3 s. c."><a name="32136"><span class=
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parents: 26
diff changeset
2673 "ref">[32136] I&ordf; q. 87 a. 3 s. c.</span></a> Sed contra est
544e12f679ad convert to xml
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parents: 26
diff changeset
2674 quod Augustinus dicit, X de Trin., <i>intelligo me
544e12f679ad convert to xml
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parents: 26
diff changeset
2675 intelligere</i>.</p>
544e12f679ad convert to xml
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parents: 26
diff changeset
2676 <p title="I q. 87 a. 3 co."><a name="32137"><span class=
544e12f679ad convert to xml
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parents: 26
diff changeset
2677 "ref">[32137] I&ordf; q. 87 a. 3 co.</span></a> Respondeo dicendum
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parents: 26
diff changeset
2678 quod, sicut iam dictum est, unumquodque cognoscitur secundum quod
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parents: 26
diff changeset
2679 est actu. Ultima autem perfectio intellectus est eius operatio, non
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parents: 26
diff changeset
2680 enim est sicut actio tendens in alterum, quae sit perfectio
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parents: 26
diff changeset
2681 operati, sicut aedificatio aedificati; sed manet in operante ut
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parents: 26
diff changeset
2682 perfectio et actus eius, ut dicitur in IX Metaphys. Hoc igitur est
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parents: 26
diff changeset
2683 primum quod de intellectu intelligitur, scilicet ipsum eius
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parents: 26
diff changeset
2684 intelligere. Sed circa hoc diversi intellectus diversimode se
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parents: 26
diff changeset
2685 habent. Est enim aliquis intellectus, scilicet divinus, qui est
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parents: 26
diff changeset
2686 ipsum suum intelligere. Et sic in Deo idem est quod intelligat se
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parents: 26
diff changeset
2687 intelligere et quod intelligat suam essentiam, quia sua essentia
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parents: 26
diff changeset
2688 est suum intelligere. Est autem alius intellectus, scilicet
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parents: 26
diff changeset
2689 angelicus, qui non est suum intelligere, sicut supra dictum est,
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parents: 26
diff changeset
2690 sed tamen primum obiectum sui intelligere est eius essentia. Unde
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parents: 26
diff changeset
2691 etsi aliud sit in Angelo, secundum rationem, quod intelligat se
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parents: 26
diff changeset
2692 intelligere, et quod intelligat suam essentiam, tamen simul et uno
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parents: 26
diff changeset
2693 actu utrumque intelligit, quia hoc quod est intelligere suam
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parents: 26
diff changeset
2694 essentiam, est propria perfectio suae essentiae; simul autem et uno
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parents: 26
diff changeset
2695 actu intelligitur res cum sua perfectione. Est autem alius
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parents: 26
diff changeset
2696 intellectus, scilicet humanus, qui nec est suum intelligere, nec
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parents: 26
diff changeset
2697 sui intelligere est obiectum primum ipsa eius essentia, sed aliquid
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parents: 26
diff changeset
2698 extrinsecum, scilicet natura materialis rei. Et ideo id quod primo
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parents: 26
diff changeset
2699 cognoscitur ab intellectu humano, est huiusmodi obiectum; et
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parents: 26
diff changeset
2700 secundario cognoscitur ipse actus quo cognoscitur obiectum; et per
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parents: 26
diff changeset
2701 actum cognoscitur ipse intellectus, cuius est perfectio ipsum
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parents: 26
diff changeset
2702 intelligere. Et ideo philosophus dicit quod obiecta
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parents: 26
diff changeset
2703 praecognoscuntur actibus, et actus potentiis.</p>
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parents: 26
diff changeset
2704 <p title="I q. 87 a. 3 ad 1"><a name="32138"><span class=
544e12f679ad convert to xml
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parents: 26
diff changeset
2705 "ref">[32138] I&ordf; q. 87 a. 3 ad 1</span></a> Ad primum ergo
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parents: 26
diff changeset
2706 dicendum quod obiectum intellectus est commune quoddam, scilicet
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parents: 26
diff changeset
2707 ens et verum, sub quo comprehenditur etiam ipse actus intelligendi.
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parents: 26
diff changeset
2708 Unde intellectus potest suum actum intelligere. Sed non primo, quia
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parents: 26
diff changeset
2709 nec primum obiectum intellectus nostri, secundum praesentem statum,
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parents: 26
diff changeset
2710 est quodlibet ens et verum; sed ens et verum consideratum in rebus
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parents: 26
diff changeset
2711 materialibus, ut dictum est; ex quibus in cognitionem omnium
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parents: 26
diff changeset
2712 aliorum devenit.</p>
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parents: 26
diff changeset
2713 <p title="I q. 87 a. 3 ad 2"><a name="32139"><span class=
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parents: 26
diff changeset
2714 "ref">[32139] I&ordf; q. 87 a. 3 ad 2</span></a> Ad secundum
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parents: 26
diff changeset
2715 dicendum quod ipsum intelligere humanum non est actus et perfectio
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parents: 26
diff changeset
2716 naturae intellectae materialis, ut sic possit uno actu intelligi
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parents: 26
diff changeset
2717 natura rei materialis et ipsum intelligere, sicut uno actu
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parents: 26
diff changeset
2718 intelligitur res cum sua perfectione. Unde alius est actus quo
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parents: 26
diff changeset
2719 intellectus intelligit lapidem, et alius est actus quo intelligit
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parents: 26
diff changeset
2720 se intelligere lapidem, et sic inde. Nec est inconveniens in
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parents: 26
diff changeset
2721 intellectu esse infinitum in potentia, ut supra dictum est.</p>
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parents: 26
diff changeset
2722 <p title="I q. 87 a. 3 ad 3"><a name="32140"><span class=
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parents: 26
diff changeset
2723 "ref">[32140] I&ordf; q. 87 a. 3 ad 3</span></a> Ad tertium
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parents: 26
diff changeset
2724 dicendum quod sensus proprius sentit secundum immutationem
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parents: 26
diff changeset
2725 materialis organi a sensibili exteriori. Non est autem possibile
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parents: 26
diff changeset
2726 quod aliquid materiale immutet seipsum; sed unum immutatur ab alio.
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parents: 26
diff changeset
2727 Et ideo actus sensus proprii percipitur per sensum communem. Sed
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parents: 26
diff changeset
2728 intellectus non intelligit per materialem immutationem organi, et
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parents: 26
diff changeset
2729 ideo non est simile.</p>
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parents: 26
diff changeset
2730 <br />
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parents: 26
diff changeset
2731 <div class="E">Articulus 4</div>
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ht
parents: 26
diff changeset
2732 <p title="I q. 87 a. 4 arg. 1"><a name="32141"><span class=
544e12f679ad convert to xml
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parents: 26
diff changeset
2733 "ref">[32141] I&ordf; q. 87 a. 4 arg. 1</span></a> Ad quartum sic
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parents: 26
diff changeset
2734 proceditur. Videtur quod intellectus non intelligat actum
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parents: 26
diff changeset
2735 voluntatis. Nihil enim cognoscitur ab intellectu, nisi sit aliquo
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parents: 26
diff changeset
2736 modo praesens in intellectu. Sed actus voluntatis non est praesens
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parents: 26
diff changeset
2737 in intellectu, cum sint diversae potentiae. Ergo actus voluntatis
544e12f679ad convert to xml
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parents: 26
diff changeset
2738 non cognoscitur ab intellectu.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2739 <p title="I q. 87 a. 4 arg. 2"><a name="32142"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2740 "ref">[32142] I&ordf; q. 87 a. 4 arg. 2</span></a> Praeterea, actus
544e12f679ad convert to xml
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parents: 26
diff changeset
2741 habet speciem ab obiecto. Sed obiectum voluntatis differt ab
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parents: 26
diff changeset
2742 obiecto intellectus. Ergo et actus voluntatis speciem habet
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parents: 26
diff changeset
2743 diversam ab obiecto intellectus. Non ergo cognoscitur ab
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2744 intellectu.</p>
544e12f679ad convert to xml
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parents: 26
diff changeset
2745 <p title="I q. 87 a. 4 arg. 3"><a name="32143"><span class=
544e12f679ad convert to xml
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parents: 26
diff changeset
2746 "ref">[32143] I&ordf; q. 87 a. 4 arg. 3</span></a> Praeterea,
544e12f679ad convert to xml
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parents: 26
diff changeset
2747 Augustinus, in libro X Confess., attribuit affectionibus animae
544e12f679ad convert to xml
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parents: 26
diff changeset
2748 quod cognoscuntur neque per imagines, sicut corpora; <i>neque per
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2749 praesentiam, sicut artes, sed per quasdam notiones</i>. Non videtur
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ht
parents: 26
diff changeset
2750 autem quod possint esse aliae notiones rerum in anima nisi vel
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ht
parents: 26
diff changeset
2751 essentiae rerum cognitarum, vel earum similitudines. Ergo
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2752 impossibile videtur quod intellectus cognoscat affectiones animae,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2753 quae sunt actus voluntatis.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2754 <p title="I q. 87 a. 4 s. c."><a name="32144"><span class=
544e12f679ad convert to xml
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parents: 26
diff changeset
2755 "ref">[32144] I&ordf; q. 87 a. 4 s. c.</span></a> Sed contra est
544e12f679ad convert to xml
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parents: 26
diff changeset
2756 quod Augustinus dicit, X de Trin., <i>intelligo me velle</i>.</p>
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parents: 26
diff changeset
2757 <p title="I q. 87 a. 4 co."><a name="32145"><span class=
544e12f679ad convert to xml
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parents: 26
diff changeset
2758 "ref">[32145] I&ordf; q. 87 a. 4 co.</span></a> Respondeo dicendum
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ht
parents: 26
diff changeset
2759 quod, sicut supra dictum est, actus voluntatis nihil aliud est quam
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parents: 26
diff changeset
2760 inclinatio quaedam consequens formam intellectam, sicut appetitus
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parents: 26
diff changeset
2761 naturalis est inclinatio consequens formam naturalem. Inclinatio
544e12f679ad convert to xml
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parents: 26
diff changeset
2762 autem cuiuslibet rei est in ipsa re per modum eius. Unde inclinatio
544e12f679ad convert to xml
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parents: 26
diff changeset
2763 naturalis est naturaliter in re naturali; et inclinatio quae est
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parents: 26
diff changeset
2764 appetitus sensibilis, est sensibiliter in sentiente; et similiter
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2765 inclinatio intelligibilis, quae est actus voluntatis, est
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parents: 26
diff changeset
2766 intelligibiliter in intelligente, sicut in principio et in proprio
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parents: 26
diff changeset
2767 subiecto. Unde et philosophus hoc modo loquendi utitur in III de
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parents: 26
diff changeset
2768 anima, quod voluntas in ratione est. Quod autem intelligibiliter
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ht
parents: 26
diff changeset
2769 est in aliquo intelligente, consequens est ut ab eo intelligatur.
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ht
parents: 26
diff changeset
2770 Unde actus voluntatis intelligitur ab intellectu, et inquantum
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ht
parents: 26
diff changeset
2771 aliquis percipit se velle; et inquantum aliquis cognoscit naturam
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ht
parents: 26
diff changeset
2772 huius actus, et per consequens naturam eius principii, quod est
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2773 habitus vel potentia.</p>
544e12f679ad convert to xml
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parents: 26
diff changeset
2774 <p title="I q. 87 a. 4 ad 1"><a name="32146"><span class=
544e12f679ad convert to xml
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parents: 26
diff changeset
2775 "ref">[32146] I&ordf; q. 87 a. 4 ad 1</span></a> Ad primum ergo
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ht
parents: 26
diff changeset
2776 dicendum quod ratio illa procederet, si voluntas et intellectus,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2777 sicut sunt diversae potentiae, ita etiam subiecto differrent, sic
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2778 enim quod est in voluntate, esset absens ab intellectu. Nunc autem,
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ht
parents: 26
diff changeset
2779 cum utrumque radicetur in una substantia animae, et unum sit
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ht
parents: 26
diff changeset
2780 quodammodo principium alterius, consequens est ut quod est in
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ht
parents: 26
diff changeset
2781 voluntate, sit etiam quodammodo in intellectu.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2782 <p title="I q. 87 a. 4 ad 2"><a name="32147"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2783 "ref">[32147] I&ordf; q. 87 a. 4 ad 2</span></a> Ad secundum
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parents: 26
diff changeset
2784 dicendum quod bonum et verum, quae sunt obiecta voluntatis et
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ht
parents: 26
diff changeset
2785 intellectus, differunt quidem ratione, verumtamen unum eorum
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ht
parents: 26
diff changeset
2786 continetur sub alio, ut supra dictum est, nam verum est quoddam
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2787 bonum, et bonum est quoddam verum. Et ideo quae sunt voluntatis
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2788 cadunt sub intellectu; et quae sunt intellectus possunt cadere sub
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2789 voluntate.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2790 <p title="I q. 87 a. 4 ad 3"><a name="32148"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2791 "ref">[32148] I&ordf; q. 87 a. 4 ad 3</span></a> Ad tertium
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parents: 26
diff changeset
2792 dicendum quod affectus animae non sunt in intellectu neque per
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ht
parents: 26
diff changeset
2793 similitudinem tantum, sicut corpora; neque per praesentiam ut in
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ht
parents: 26
diff changeset
2794 subiecto, sicut artes; sed sicut principiatum in principio, in quo
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ht
parents: 26
diff changeset
2795 habetur notio principiati. Et ideo Augustinus dicit affectus animae
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ht
parents: 26
diff changeset
2796 esse in memoria per quasdam notiones.</p>
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ht
parents: 26
diff changeset
2797 <br />
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ht
parents: 26
diff changeset
2798 <div class="D">Quaestio 88</div>
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ht
parents: 26
diff changeset
2799 <div class="G">Prooemium</div>
544e12f679ad convert to xml
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parents: 26
diff changeset
2800 <p title="I q. 88 pr."><a name="32149"><span class="ref">[32149]
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parents: 26
diff changeset
2801 I&ordf; q. 88 pr.</span></a> Deinde considerandum est quomodo anima
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diff changeset
2802 humana cognoscat ea quae supra se sunt, scilicet immateriales
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parents: 26
diff changeset
2803 substantias. Et circa hoc quaeruntur tria. Primo, utrum anima
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parents: 26
diff changeset
2804 humana, secundum statum praesentis vitae, possit intelligere
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parents: 26
diff changeset
2805 substantias immateriales quas Angelos dicimus, per seipsas.
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parents: 26
diff changeset
2806 Secundo, utrum possit ad earum notitiam pervenire per cognitionem
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parents: 26
diff changeset
2807 rerum materialium. Tertio, utrum Deus sit id quod primo a nobis
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parents: 26
diff changeset
2808 cognoscitur.</p>
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parents: 26
diff changeset
2809 <br />
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parents: 26
diff changeset
2810 <div class="E">Articulus 1</div>
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parents: 26
diff changeset
2811 <p title="I q. 88 a. 1 arg. 1"><a name="32150"><span class=
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parents: 26
diff changeset
2812 "ref">[32150] I&ordf; q. 88 a. 1 arg. 1</span></a> Ad primum sic
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parents: 26
diff changeset
2813 proceditur. Videtur quod anima humana, secundum statum vitae
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parents: 26
diff changeset
2814 praesentis, possit intelligere substantias immateriales per
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parents: 26
diff changeset
2815 seipsas. Dicit enim Augustinus, in IX de Trin., <i>mens ipsa, sicut
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parents: 26
diff changeset
2816 corporearum rerum notitias per sensus corporis colligit, sic
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parents: 26
diff changeset
2817 incorporearum rerum per semetipsam</i>. Huiusmodi autem sunt
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parents: 26
diff changeset
2818 substantiae immateriales. Ergo mens substantias immateriales
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parents: 26
diff changeset
2819 intelligit.</p>
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parents: 26
diff changeset
2820 <p title="I q. 88 a. 1 arg. 2"><a name="32151"><span class=
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parents: 26
diff changeset
2821 "ref">[32151] I&ordf; q. 88 a. 1 arg. 2</span></a> Praeterea,
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parents: 26
diff changeset
2822 simile simili cognoscitur. Sed magis assimilatur mens humana rebus
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parents: 26
diff changeset
2823 immaterialibus quam materialibus, cum ipsa mens sit immaterialis,
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parents: 26
diff changeset
2824 ut ex supradictis patet. Cum ergo mens nostra intelligat res
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parents: 26
diff changeset
2825 materiales, multo magis intelligit res immateriales.</p>
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parents: 26
diff changeset
2826 <p title="I q. 88 a. 1 arg. 3"><a name="32152"><span class=
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parents: 26
diff changeset
2827 "ref">[32152] I&ordf; q. 88 a. 1 arg. 3</span></a> Praeterea, quod
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parents: 26
diff changeset
2828 ea quae sunt secundum se maxime sensibilia, non maxime sentiantur a
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parents: 26
diff changeset
2829 nobis, provenit ex hoc quod excellentiae sensibilium corrumpunt
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parents: 26
diff changeset
2830 sensum. Sed excellentiae intelligibilium non corrumpunt
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parents: 26
diff changeset
2831 intellectum, ut dicitur in III de anima. Ergo ea quae sunt secundum
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parents: 26
diff changeset
2832 se maxime intelligibilia, sunt etiam maxime intelligibilia nobis.
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parents: 26
diff changeset
2833 Sed cum res materiales non sint intelligibiles nisi quia facimus
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parents: 26
diff changeset
2834 eas intelligibiles actu, abstrahendo a materia; manifestum est quod
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parents: 26
diff changeset
2835 magis sint secundum se intelligibiles substantiae quae secundum
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parents: 26
diff changeset
2836 suam naturam sunt immateriales. Ergo multo magis intelliguntur a
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parents: 26
diff changeset
2837 nobis quam res materiales.</p>
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parents: 26
diff changeset
2838 <p title="I q. 88 a. 1 arg. 4"><a name="32153"><span class=
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parents: 26
diff changeset
2839 "ref">[32153] I&ordf; q. 88 a. 1 arg. 4</span></a> Praeterea,
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parents: 26
diff changeset
2840 Commentator dicit, in II Metaphys., quod si substantiae abstractae
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parents: 26
diff changeset
2841 non possent intelligi a nobis, <i>tunc natura otiose egisset, quia
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parents: 26
diff changeset
2842 fecit illud quod est naturaliter in se intellectum, non intellectum
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parents: 26
diff changeset
2843 ab aliquo</i>. Sed nihil est otiosum sive frustra in natura. Ergo
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parents: 26
diff changeset
2844 substantiae immateriales possunt intelligi a nobis.</p>
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parents: 26
diff changeset
2845 <p title="I q. 88 a. 1 arg. 5"><a name="32154"><span class=
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parents: 26
diff changeset
2846 "ref">[32154] I&ordf; q. 88 a. 1 arg. 5</span></a> Praeterea, sicut
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parents: 26
diff changeset
2847 se habet sensus ad sensibilia, ita se habet intellectus ad
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parents: 26
diff changeset
2848 intelligibilia. Sed visus noster potest videre omnia corpora, sive
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parents: 26
diff changeset
2849 sint superiora et incorruptibilia, sive sint inferiora et
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parents: 26
diff changeset
2850 corruptibilia. Ergo intellectus noster potest intelligere omnes
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parents: 26
diff changeset
2851 substantias intelligibiles, et superiores et immateriales.</p>
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parents: 26
diff changeset
2852 <p title="I q. 88 a. 1 s. c."><a name="32155"><span class=
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parents: 26
diff changeset
2853 "ref">[32155] I&ordf; q. 88 a. 1 s. c.</span></a> Sed contra est
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parents: 26
diff changeset
2854 quod dicitur Sap. IX, <i>quae in caelis sunt, quis
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parents: 26
diff changeset
2855 investigabit?</i> In caelis autem dicuntur huiusmodi substantiae
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parents: 26
diff changeset
2856 esse; secundum illud Matth. XVIII, <i>Angeli eorum in caelis</i> et
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parents: 26
diff changeset
2857 cetera. Ergo non possunt substantiae immateriales per
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parents: 26
diff changeset
2858 investigationem humanam cognosci.</p>
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parents: 26
diff changeset
2859 <p title="I q. 88 a. 1 co."><a name="32156"><span class=
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parents: 26
diff changeset
2860 "ref">[32156] I&ordf; q. 88 a. 1 co.</span></a> Respondeo dicendum
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parents: 26
diff changeset
2861 quod secundum opinionem Platonis, substantiae immateriales non
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parents: 26
diff changeset
2862 solum a nobis intelliguntur, sed etiam sunt prima a nobis
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parents: 26
diff changeset
2863 intellecta. Posuit enim Plato formas immateriales subsistentes,
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parents: 26
diff changeset
2864 quas ideas vocabat, esse propria obiecta nostri intellectus, et ita
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parents: 26
diff changeset
2865 primo et per se intelliguntur a nobis. Applicatur tamen animae
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parents: 26
diff changeset
2866 cognitio rebus materialibus, secundum quod intellectui permiscetur
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parents: 26
diff changeset
2867 phantasia et sensus. Unde quanto magis intellectus fuerit
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parents: 26
diff changeset
2868 depuratus, tanto magis percipit immaterialium intelligibilem
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parents: 26
diff changeset
2869 veritatem. Sed secundum Aristotelis sententiam, quam magis
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parents: 26
diff changeset
2870 experimur, intellectus noster, secundum statum praesentis vitae,
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parents: 26
diff changeset
2871 naturalem respectum habet ad naturas rerum materialium; unde nihil
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parents: 26
diff changeset
2872 intelligit nisi convertendo se ad phantasmata, ut ex dictis patet.
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diff changeset
2873 Et sic manifestum est quod substantias immateriales, quae sub sensu
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parents: 26
diff changeset
2874 et imaginatione non cadunt, primo et per se, secundum modum
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parents: 26
diff changeset
2875 cognitionis nobis expertum, intelligere non possumus. Sed tamen
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parents: 26
diff changeset
2876 Averroes, in Comment. tertii de anima, ponit quod in fine in hac
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parents: 26
diff changeset
2877 vita homo pervenire potest ad hoc quod intelligat substantias
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parents: 26
diff changeset
2878 separatas, per continuationem vel unionem cuiusdam substantiae
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parents: 26
diff changeset
2879 separatae nobis, quam vocat intellectum agentem, qui quidem, cum
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parents: 26
diff changeset
2880 sit substantia separata, naturaliter substantias separatas
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parents: 26
diff changeset
2881 intelligit. Unde cum fuerit nobis perfecte unitus, sic ut per eum
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parents: 26
diff changeset
2882 perfecte intelligere possimus, intelligemus et nos substantias
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parents: 26
diff changeset
2883 separatas; sicut nunc per intellectum possibilem nobis unitum
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parents: 26
diff changeset
2884 intelligimus res materiales. Ponit autem intellectum agentem sic
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parents: 26
diff changeset
2885 nobis uniri. Cum enim nos intelligamus per intellectum agentem et
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parents: 26
diff changeset
2886 per intelligibilia speculata, ut patet cum conclusiones
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parents: 26
diff changeset
2887 intelligimus per principia intellecta; necesse est quod intellectus
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parents: 26
diff changeset
2888 agens comparetur ad intellecta speculata vel sicut agens principale
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parents: 26
diff changeset
2889 ad instrumenta, vel sicut forma ad materiam. His enim duobus modis
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parents: 26
diff changeset
2890 attribuitur actio aliqua duobus principiis, principali quidem
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parents: 26
diff changeset
2891 agenti et instrumento, sicut sectio artifici et serrae; formae
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parents: 26
diff changeset
2892 autem et subiecto, sicut calefactio calori et igni. Sed utroque
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parents: 26
diff changeset
2893 modo intellectus agens comparabitur ad intelligibilia speculata
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parents: 26
diff changeset
2894 sicut perfectio ad perfectibile, et actus ad potentiam. Simul autem
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parents: 26
diff changeset
2895 recipitur in aliquo perfectum et perfectio; sicut visibile in actu
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parents: 26
diff changeset
2896 et lumen in pupilla. Simul igitur in intellectu possibili
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parents: 26
diff changeset
2897 recipiuntur intellecta speculata et intellectus agens. Et quanto
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diff changeset
2898 plura intellecta speculata recipimus, tanto magis appropinquamus ad
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parents: 26
diff changeset
2899 hoc quod intellectus agens perfecte uniatur nobis. Ita quod cum
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diff changeset
2900 omnia intellecta speculata cognoverimus, intellectus agens perfecte
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parents: 26
diff changeset
2901 unietur nobis; et poterimus per eum omnia cognoscere materialia et
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parents: 26
diff changeset
2902 immaterialia. Et in hoc ponit ultimam hominis felicitatem. Nec
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parents: 26
diff changeset
2903 refert, quantum ad propositum pertinet, utrum in illo statu
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parents: 26
diff changeset
2904 felicitatis intellectus possibilis intelligat substantias separatas
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parents: 26
diff changeset
2905 per intellectum agentem, ut ipse sentit, vel, ut ipse imponit
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parents: 26
diff changeset
2906 Alexandro, intellectus possibilis nunquam intelligat substantias
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parents: 26
diff changeset
2907 separatas (propter hoc quod ponit intellectum possibilem
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parents: 26
diff changeset
2908 corruptibilem), sed homo intelligat substantias separatas per
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parents: 26
diff changeset
2909 intellectum agentem. Sed praedicta stare non possunt. Primo quidem
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parents: 26
diff changeset
2910 quia, si intellectus agens est substantia separata, impossibile est
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parents: 26
diff changeset
2911 quod per ipsam formaliter intelligamus, quia id quo formaliter
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parents: 26
diff changeset
2912 agens agit, est forma et actus agentis; cum omne agens agat
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parents: 26
diff changeset
2913 inquantum est actu. Sicut etiam supra dictum est circa intellectum
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parents: 26
diff changeset
2914 possibilem. Secundo quia, secundum modum praedictum, intellectus
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parents: 26
diff changeset
2915 agens, si est substantia separata, non uniretur nobis secundum suam
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parents: 26
diff changeset
2916 substantiam; sed solum lumen eius, secundum quod participatur in
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parents: 26
diff changeset
2917 intellectis speculatis; et non quantum ad alias actiones
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parents: 26
diff changeset
2918 intellectus agentis, ut possimus per hoc intelligere substantias
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parents: 26
diff changeset
2919 immateriales. Sicut dum videmus colores illuminatos a sole, non
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diff changeset
2920 unitur nobis substantia solis, ut possimus actiones solis agere;
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parents: 26
diff changeset
2921 sed solum nobis unitur lumen solis ad visionem colorum. Tertio,
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parents: 26
diff changeset
2922 quia dato quod secundum modum praedictum uniretur nobis substantia
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parents: 26
diff changeset
2923 intellectus agentis, tamen ipsi non ponunt quod intellectus agens
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parents: 26
diff changeset
2924 totaliter uniatur nobis secundum unum intelligibile vel duo, sed
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parents: 26
diff changeset
2925 secundum omnia intellecta speculata. Sed omnia intellecta speculata
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parents: 26
diff changeset
2926 deficiunt a virtute intellectus agentis, quia multo plus est
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parents: 26
diff changeset
2927 intelligere substantias separatas, quam intelligere omnia
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parents: 26
diff changeset
2928 materialia. Unde manifestum est quod etiam intellectis omnibus
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parents: 26
diff changeset
2929 materialibus, non sic uniretur intellectus agens nobis, ut possemus
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parents: 26
diff changeset
2930 intelligere per eum substantias separatas. Quarto, quia intelligere
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parents: 26
diff changeset
2931 omnia intellecta materialia vix contingit alicui in hoc mundo; et
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parents: 26
diff changeset
2932 sic nullus, vel pauci ad felicitatem pervenirent. Quod est contra
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parents: 26
diff changeset
2933 philosophum, in I Ethic., qui dicit quod <i>felicitas est quoddam
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parents: 26
diff changeset
2934 bonum commune, quod potest pervenire omnibus non orbatis ad
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parents: 26
diff changeset
2935 virtutem</i>. Est etiam contra rationem quod finem alicuius speciei
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parents: 26
diff changeset
2936 ut in paucioribus consequantur ea quae continentur sub specie.
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parents: 26
diff changeset
2937 Quinto, quia philosophus dicit expresse, in I Ethic., quod
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diff changeset
2938 <i>felicitas est operatio secundum perfectam virtutem</i>. Et
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parents: 26
diff changeset
2939 enumeratis multis virtutibus, in decimo, concludit quod felicitas
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parents: 26
diff changeset
2940 ultima, consistens in cognitione maximorum intelligibilium, est
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parents: 26
diff changeset
2941 secundum virtutem sapientiae, quam posuerat in sexto esse caput
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parents: 26
diff changeset
2942 scientiarum speculativarum. Unde patet quod Aristoteles posuit
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parents: 26
diff changeset
2943 ultimam felicitatem hominis in cognitione substantiarum
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parents: 26
diff changeset
2944 separatarum, qualis potest haberi per scientias speculativas, et
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parents: 26
diff changeset
2945 non per continuationem intellectus agentis a quibusdam confictam.
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parents: 26
diff changeset
2946 Sexto, quia supra ostensum est quod intellectus agens non est
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parents: 26
diff changeset
2947 substantia separata, sed virtus quaedam animae, ad eadem active se
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parents: 26
diff changeset
2948 extendens, ad quae se extendit intellectus possibilis receptive,
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parents: 26
diff changeset
2949 quia, ut dicitur in III de anima, intellectus possibilis est quo
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parents: 26
diff changeset
2950 est omnia fieri, intellectus agens quo est omnia facere. Uterque
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parents: 26
diff changeset
2951 ergo intellectus se extendit, secundum statum praesentis vitae, ad
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parents: 26
diff changeset
2952 materialia sola; quae intellectus agens facit intelligibilia actu,
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parents: 26
diff changeset
2953 et recipiuntur in intellectu possibili. Unde secundum statum
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parents: 26
diff changeset
2954 praesentis vitae, neque per intellectum possibilem, neque per
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parents: 26
diff changeset
2955 intellectum agentem, possumus intelligere substantias immateriales
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parents: 26
diff changeset
2956 secundum seipsas.</p>
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parents: 26
diff changeset
2957 <p title="I q. 88 a. 1 ad 1"><a name="32157"><span class=
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parents: 26
diff changeset
2958 "ref">[32157] I&ordf; q. 88 a. 1 ad 1</span></a> Ad primum ergo
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parents: 26
diff changeset
2959 dicendum quod ex illa auctoritate Augustini haberi potest quod
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parents: 26
diff changeset
2960 illud quod mens nostra de cognitione incorporalium rerum accipere
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parents: 26
diff changeset
2961 potest, per seipsam cognoscere possit. Et hoc adeo verum est, ut
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parents: 26
diff changeset
2962 etiam apud philosophos dicatur quod scientia de anima est
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parents: 26
diff changeset
2963 principium quoddam ad cognoscendum substantias separatas. Per hoc
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parents: 26
diff changeset
2964 enim quod anima nostra cognoscit seipsam, pertingit ad cognitionem
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parents: 26
diff changeset
2965 aliquam habendam de substantiis incorporeis, qualem eam contingit
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parents: 26
diff changeset
2966 habere, non quod simpliciter et perfecte eas cognoscat, cognoscendo
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parents: 26
diff changeset
2967 seipsam.</p>
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parents: 26
diff changeset
2968 <p title="I q. 88 a. 1 ad 2"><a name="32158"><span class=
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parents: 26
diff changeset
2969 "ref">[32158] I&ordf; q. 88 a. 1 ad 2</span></a> Ad secundum
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parents: 26
diff changeset
2970 dicendum quod similitudo naturae non est ratio sufficiens ad
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parents: 26
diff changeset
2971 cognitionem, alioquin oporteret dicere quod Empedocles dixit, quod
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parents: 26
diff changeset
2972 anima esset de natura omnium, ad hoc quod omnia cognosceret. Sed
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parents: 26
diff changeset
2973 requiritur ad cognoscendum, ut sit similitudo rei cognitae in
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parents: 26
diff changeset
2974 cognoscente quasi quaedam forma ipsius. Intellectus autem noster
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ht
parents: 26
diff changeset
2975 possibilis, secundum statum praesentis vitae, est natus informari
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ht
parents: 26
diff changeset
2976 similitudinibus rerum materialium a phantasmatibus abstractis, et
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ht
parents: 26
diff changeset
2977 ideo cognoscit magis materialia quam substantias immateriales.</p>
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ht
parents: 26
diff changeset
2978 <p title="I q. 88 a. 1 ad 3"><a name="32159"><span class=
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ht
parents: 26
diff changeset
2979 "ref">[32159] I&ordf; q. 88 a. 1 ad 3</span></a> Ad tertium
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2980 dicendum quod requiritur aliqua proportio obiecti ad potentiam
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ht
parents: 26
diff changeset
2981 cognoscitivam, ut activi ad passivum, et perfectionis ad
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ht
parents: 26
diff changeset
2982 perfectibile. Unde quod excellentia sensibilia non capiantur a
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2983 sensu, non sola ratio est quia corrumpunt organa sensibilia; sed
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ht
parents: 26
diff changeset
2984 etiam quia sunt improportionata potentiis sensitivis. Et hoc modo
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2985 substantiae immateriales sunt improportionatae intellectui nostro,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2986 secundum praesentem statum, ut non possint ab eo intelligi.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2987 <p title="I q. 88 a. 1 ad 4"><a name="32160"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2988 "ref">[32160] I&ordf; q. 88 a. 1 ad 4</span></a> Ad quartum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2989 dicendum quod illa ratio Commentatoris multipliciter deficit. Primo
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2990 quidem, quia non sequitur quod, si substantiae separatae non
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ht
parents: 26
diff changeset
2991 intelliguntur a nobis, non intelligantur ab aliquo intellectu,
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ht
parents: 26
diff changeset
2992 intelliguntur enim a seipsis, et a se invicem. Secundo, quia non
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ht
parents: 26
diff changeset
2993 est finis substantiarum separatarum ut intelligantur a nobis. Illud
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2994 autem otiose et frustra esse dicitur, quod non consequitur finem ad
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ht
parents: 26
diff changeset
2995 quem est. Et sic non sequitur substantias immateriales esse
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2996 frustra, etiam si nullo modo intelligerentur a nobis.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2997 <p title="I q. 88 a. 1 ad 5"><a name="32161"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2998 "ref">[32161] I&ordf; q. 88 a. 1 ad 5</span></a> Ad quintum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2999 dicendum quod eodem modo sensus cognoscit et superiora et inferiora
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ht
parents: 26
diff changeset
3000 corpora, scilicet per immutationem organi a sensibili. Non autem
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ht
parents: 26
diff changeset
3001 eodem modo intelliguntur a nobis substantiae materiales, quae
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ht
parents: 26
diff changeset
3002 intelliguntur per modum abstractionis; et substantiae immateriales,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3003 quae non possunt sic a nobis intelligi, quia non sunt earum aliqua
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3004 phantasmata.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3005 <br />
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3006 <div class="E">Articulus 2</div>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3007 <p title="I q. 88 a. 2 arg. 1"><a name="32162"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3008 "ref">[32162] I&ordf; q. 88 a. 2 arg. 1</span></a> Ad secundum sic
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3009 proceditur. Videtur quod intellectus noster per cognitionem rerum
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ht
parents: 26
diff changeset
3010 materialium possit pervenire ad intelligendum substantias
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3011 immateriales. Dicit enim Dionysius, I cap. Cael. Hier., quod <i>non
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3012 est possibile humanae menti ad immaterialem illam sursum excitari
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3013 caelestium hierarchiarum contemplationem, nisi secundum se
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3014 materiali manuductione utatur</i>. Relinquitur ergo quod per
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3015 materialia manuduci possumus ad intelligendum substantias
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3016 immateriales.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3017 <p title="I q. 88 a. 2 arg. 2"><a name="32163"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3018 "ref">[32163] I&ordf; q. 88 a. 2 arg. 2</span></a> Praeterea,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3019 scientia est in intellectu. Sed scientiae et definitiones sunt de
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3020 substantiis immaterialibus, definit enim Damascenus Angelum; et de
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ht
parents: 26
diff changeset
3021 Angelis aliqua documenta traduntur tam in theologicis quam in
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3022 philosophicis disciplinis. Ergo substantiae immateriales intelligi
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3023 possunt a nobis.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3024 <p title="I q. 88 a. 2 arg. 3"><a name="32164"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3025 "ref">[32164] I&ordf; q. 88 a. 2 arg. 3</span></a> Praeterea, anima
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3026 humana est de genere substantiarum immaterialium. Sed ipsa
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3027 intelligi potest a nobis per actum suum, quo intelligit materialia.
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3028 Ergo et aliae substantiae immateriales intelligi possunt a nobis
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3029 per suos effectus in rebus materialibus.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3030 <p title="I q. 88 a. 2 arg. 4"><a name="32165"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3031 "ref">[32165] I&ordf; q. 88 a. 2 arg. 4</span></a> Praeterea, illa
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3032 sola causa per suos effectus comprehendi non potest, quae in
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3033 infinitum distat a suis effectibus. Hoc autem solius Dei est
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3034 proprium. Ergo aliae substantiae immateriales creatae intelligi
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3035 possunt a nobis per res materiales.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3036 <p title="I q. 88 a. 2 s. c."><a name="32166"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3037 "ref">[32166] I&ordf; q. 88 a. 2 s. c.</span></a> Sed contra est
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3038 quod Dionysius dicit, I cap. de Div. Nom., quod <i>sensibilibus
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3039 intelligibilia, et compositis simplicia, et corporalibus
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3040 incorporalia apprehendi non possunt</i>.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3041 <p title="I q. 88 a. 2 co."><a name="32167"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3042 "ref">[32167] I&ordf; q. 88 a. 2 co.</span></a> Respondeo dicendum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3043 quod, sicut Averroes narrat in III de anima, quidam Avempace
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3044 nomine, posuit quod per intellectum substantiarum materialium
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3045 pervenire possumus, secundum vera philosophiae principia, ad
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3046 intelligendum substantias immateriales. Cum enim intellectus noster
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3047 natus sit abstrahere quidditatem rei materialis a materia, si
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ht
parents: 26
diff changeset
3048 iterum in illa quidditate sit aliquid materiae, poterit iterato
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3049 abstrahere, et cum hoc in infinitum non procedat, tandem pervenire
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3050 poterit ad intelligendum aliquam quidditatem quae sit omnino sine
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ht
parents: 26
diff changeset
3051 materia. Et hoc est intelligere substantiam immaterialem. Quod
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3052 quidem efficaciter diceretur, si substantiae immateriales essent
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3053 formae et species horum materialium, ut Platonici posuerunt. Hoc
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3054 autem non posito, sed supposito quod substantiae immateriales sint
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3055 omnino alterius rationis a quidditatibus materialium rerum;
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3056 quantumcumque intellectus noster abstrahat quidditatem rei
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3057 materialis a materia, nunquam perveniet ad aliquid simile
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3058 substantiae immateriali. Et ideo per substantias materiales non
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3059 possumus perfecte substantias immateriales intelligere.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3060 <p title="I q. 88 a. 2 ad 1"><a name="32168"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3061 "ref">[32168] I&ordf; q. 88 a. 2 ad 1</span></a> Ad primum ergo
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3062 dicendum quod ex rebus materialibus ascendere possumus in aliqualem
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3063 cognitionem immaterialium rerum, non tamen in perfectam, quia non
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ht
parents: 26
diff changeset
3064 est sufficiens comparatio rerum materialium ad immateriales, sed
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3065 similitudines si quae a materialibus accipiuntur ad immaterialia
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3066 intelligenda, sunt multum dissimiles, ut Dionysius dicit, II cap.
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3067 Cael. Hier.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3068 <p title="I q. 88 a. 2 ad 2"><a name="32169"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3069 "ref">[32169] I&ordf; q. 88 a. 2 ad 2</span></a> Ad secundum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3070 dicendum quod de superioribus rebus in scientiis maxime tractatur
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3071 per viam remotionis, sic enim corpora caelestia notificat
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3072 Aristoteles per negationem proprietatum inferiorum corporum. Unde
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3073 multo magis immateriales substantiae a nobis cognosci non possunt,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3074 ut earum quidditates apprehendamus, sed de eis nobis in scientiis
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3075 documenta traduntur per viam remotionis et alicuius habitudinis ad
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3076 res materiales.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3077 <p title="I q. 88 a. 2 ad 3"><a name="32170"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3078 "ref">[32170] I&ordf; q. 88 a. 2 ad 3</span></a> Ad tertium
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3079 dicendum quod anima humana intelligit seipsam per suum intelligere,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3080 quod est actus proprius eius, perfecte demonstrans virtutem eius et
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3081 naturam. Sed neque per hoc, neque per alia quae in rebus
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3082 materialibus inveniuntur, perfecte cognosci potest immaterialium
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3083 substantiarum virtus et natura, quia huiusmodi non adaequant earum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3084 virtutes.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3085 <p title="I q. 88 a. 2 ad 4"><a name="32171"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3086 "ref">[32171] I&ordf; q. 88 a. 2 ad 4</span></a> Ad quartum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3087 dicendum quod substantiae immateriales creatae in genere quidem
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3088 naturali non conveniunt cum substantiis materialibus, quia non est
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3089 in eis eadem ratio potentiae et materiae, conveniunt tamen cum eis
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3090 in genere logico, quia etiam substantiae immateriales sunt in
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3091 praedicamento substantiae, cum earum quidditas non sit earum esse.
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3092 Sed Deus non convenit cum rebus materialibus neque secundum genus
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3093 naturale, neque secundum genus logicum, quia Deus nullo modo est in
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3094 genere, ut supra dictum est. Unde per similitudines rerum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3095 materialium aliquid affirmative potest cognosci de Angelis secundum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3096 rationem communem, licet non secundum rationem speciei; de Deo
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3097 autem nullo modo.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3098 <br />
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3099 <div class="E">Articulus 3</div>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3100 <p title="I q. 88 a. 3 arg. 1"><a name="32172"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3101 "ref">[32172] I&ordf; q. 88 a. 3 arg. 1</span></a> Ad tertium sic
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3102 proceditur. Videtur quod Deus sit primum quod a mente humana
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3103 cognoscitur. Illud enim in quo omnia alia cognoscuntur, et per quod
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3104 de aliis iudicamus, est primo cognitum a nobis; sicut lux ab oculo,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3105 et principia prima ab intellectu. Sed omnia in luce primae
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3106 veritatis cognoscimus, et per eam de omnibus iudicamus; ut dicit
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3107 Augustinus in libro de Trin., et in libro de vera Relig. Ergo Deus
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3108 est id quod primo cognoscitur a nobis.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3109 <p title="I q. 88 a. 3 arg. 2"><a name="32173"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3110 "ref">[32173] I&ordf; q. 88 a. 3 arg. 2</span></a> Praeterea,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3111 propter quod unumquodque, et illud magis. Sed Deus est causa omnis
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3112 nostrae cognitionis, ipse enim est <i>lux vera, quae illuminat
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3113 omnem hominem venientem in hunc mundum</i>, ut dicitur Ioan. I.
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3114 Ergo Deus est id quod primo et maxime est cognitum nobis.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3115 <p title="I q. 88 a. 3 arg. 3"><a name="32174"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3116 "ref">[32174] I&ordf; q. 88 a. 3 arg. 3</span></a> Praeterea, id
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3117 quod primo cognoscitur in imagine, est exemplar quo imago formatur.
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ht
parents: 26
diff changeset
3118 Sed in mente nostra est Dei imago, ut Augustinus dicit. Ergo id
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3119 quod primo cognoscitur in mente nostra est Deus.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3120 <p title="I q. 88 a. 3 s. c."><a name="32175"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3121 "ref">[32175] I&ordf; q. 88 a. 3 s. c.</span></a> Sed contra est
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3122 quod dicitur Ioan. I, <i>Deum nemo vidit unquam</i>.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3123 <p title="I q. 88 a. 3 co."><a name="32176"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3124 "ref">[32176] I&ordf; q. 88 a. 3 co.</span></a> Respondeo dicendum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3125 quod, cum intellectus humanus, secundum statum praesentis vitae,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3126 non possit intelligere substantias immateriales creatas, ut dictum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3127 est; multo minus potest intelligere essentiam substantiae
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3128 increatae. Unde simpliciter dicendum est quod Deus non est primum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3129 quod a nobis cognoscitur; sed magis per creaturas in Dei
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3130 cognitionem pervenimus, secundum illud apostoli ad Rom. I,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3131 <i>invisibilia Dei per ea quae facta sunt, intellecta,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3132 conspiciuntur</i>. Primum autem quod intelligitur a nobis secundum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3133 statum praesentis vitae, est quidditas rei materialis, quae est
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3134 nostri intellectus obiectum, ut multoties supra dictum est.</p>
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ht
parents: 26
diff changeset
3135 <p title="I q. 88 a. 3 ad 1"><a name="32177"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3136 "ref">[32177] I&ordf; q. 88 a. 3 ad 1</span></a> Ad primum ergo
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3137 dicendum quod in luce primae veritatis omnia intelligimus et
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ht
parents: 26
diff changeset
3138 iudicamus, inquantum ipsum lumen intellectus nostri, sive naturale
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3139 sive gratuitum, nihil aliud est quam quaedam impressio veritatis
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3140 primae, ut supra dictum est. Unde cum ipsum lumen intellectus
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3141 nostri non se habeat ad intellectum nostrum sicut quod
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ht
parents: 26
diff changeset
3142 intelligitur, sed sicut quo intelligitur; multo minus Deus est id
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3143 quod primo a nostro intellectu intelligitur.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3144 <p title="I q. 88 a. 3 ad 2"><a name="32178"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3145 "ref">[32178] I&ordf; q. 88 a. 3 ad 2</span></a> Ad secundum
544e12f679ad convert to xml
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parents: 26
diff changeset
3146 dicendum quod propter quod unumquodque, illud magis, intelligendum
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parents: 26
diff changeset
3147 est in his quae sunt unius ordinis, ut supra dictum est. Propter
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ht
parents: 26
diff changeset
3148 Deum autem alia cognoscuntur, non sicut propter primum cognitum,
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ht
parents: 26
diff changeset
3149 sed sicut propter primam cognoscitivae virtutis causam.</p>
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parents: 26
diff changeset
3150 <p title="I q. 88 a. 3 ad 3"><a name="32179"><span class=
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parents: 26
diff changeset
3151 "ref">[32179] I&ordf; q. 88 a. 3 ad 3</span></a> Ad tertium
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parents: 26
diff changeset
3152 dicendum quod, si in anima nostra esset perfecta imago Dei, sicut
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parents: 26
diff changeset
3153 filius est perfecta imago patris, statim mens nostra intelligeret
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ht
parents: 26
diff changeset
3154 Deum. Est autem imago imperfecta. Unde ratio non sequitur.</p>
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parents: 26
diff changeset
3155 <br />
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parents: 26
diff changeset
3156 <div class="D">Quaestio 89</div>
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ht
parents: 26
diff changeset
3157 <div class="G">Prooemium</div>
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ht
parents: 26
diff changeset
3158 <p title="I q. 89 pr."><a name="32180"><span class="ref">[32180]
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parents: 26
diff changeset
3159 I&ordf; q. 89 pr.</span></a> Deinde considerandum est de cognitione
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parents: 26
diff changeset
3160 animae separatae. Et circa hoc quaeruntur octo. Primo, utrum anima
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parents: 26
diff changeset
3161 separata a corpore possit intelligere. Secundo, utrum intelligat
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ht
parents: 26
diff changeset
3162 substantias separatas. Tertio, utrum intelligat omnia naturalia.
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ht
parents: 26
diff changeset
3163 Quarto, utrum cognoscat singularia. Quinto, utrum habitus scientiae
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ht
parents: 26
diff changeset
3164 hic acquisitae remaneat in anima separata. Sexto, utrum possit uti
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ht
parents: 26
diff changeset
3165 habitu scientiae hic acquisitae. Septimo, utrum distantia localis
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3166 impediat cognitionem animae separatae. Octavo, utrum animae
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ht
parents: 26
diff changeset
3167 separatae a corporibus cognoscant ea quae hic aguntur.</p>
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ht
parents: 26
diff changeset
3168 <br />
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ht
parents: 26
diff changeset
3169 <div class="E">Articulus 1</div>
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ht
parents: 26
diff changeset
3170 <p title="I q. 89 a. 1 arg. 1"><a name="32181"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3171 "ref">[32181] I&ordf; q. 89 a. 1 arg. 1</span></a> Ad primum sic
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parents: 26
diff changeset
3172 proceditur. Videtur quod anima separata nihil omnino intelligere
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ht
parents: 26
diff changeset
3173 possit. Dicit enim philosophus, in I de anima, quod <i>intelligere
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parents: 26
diff changeset
3174 corrumpitur, interius quodam corrupto</i>. Sed omnia interiora
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ht
parents: 26
diff changeset
3175 hominis corrumpuntur per mortem. Ergo et ipsum intelligere
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3176 corrumpitur.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3177 <p title="I q. 89 a. 1 arg. 2"><a name="32182"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3178 "ref">[32182] I&ordf; q. 89 a. 1 arg. 2</span></a> Praeterea, anima
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parents: 26
diff changeset
3179 humana impeditur ab intelligendo per ligamentum sensus, et
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3180 perturbata imaginatione, sicut supra dictum est. Sed morte
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3181 totaliter sensus et imaginatio corrumpuntur, ut ex supra dictis
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3182 patet. Ergo anima post mortem nihil intelligit.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3183 <p title="I q. 89 a. 1 arg. 3"><a name="32183"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3184 "ref">[32183] I&ordf; q. 89 a. 1 arg. 3</span></a> Praeterea, si
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3185 anima separata intelligit, oportet quod per aliquas species
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3186 intelligat. Sed non intelligit per species innatas, quia a
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ht
parents: 26
diff changeset
3187 principio est sicut tabula in qua nihil est scriptum. Neque per
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ht
parents: 26
diff changeset
3188 species quas abstrahat a rebus, quia non habet organa sensus et
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ht
parents: 26
diff changeset
3189 imaginationis, quibus mediantibus species intelligibiles
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ht
parents: 26
diff changeset
3190 abstrahuntur a rebus. Neque etiam per species prius abstractas, et
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ht
parents: 26
diff changeset
3191 in anima conservatas, quia sic anima pueri nihil intelligeret post
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ht
parents: 26
diff changeset
3192 mortem. Neque etiam per species intelligibiles divinitus influxas,
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ht
parents: 26
diff changeset
3193 haec enim cognitio non esset naturalis, de qua nunc agitur, sed
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ht
parents: 26
diff changeset
3194 gratiae. Ergo anima separata a corpore nihil intelligit.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3195 <p title="I q. 89 a. 1 s. c."><a name="32184"><span class=
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ht
parents: 26
diff changeset
3196 "ref">[32184] I&ordf; q. 89 a. 1 s. c.</span></a> Sed contra est
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3197 quod philosophus dicit, in I de anima, quod <i>si non est aliqua
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ht
parents: 26
diff changeset
3198 operationum animae propria, non contingit ipsam separari</i>.
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parents: 26
diff changeset
3199 Contingit autem ipsam separari. Ergo habet aliquam operationem
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3200 propriam; et maxime eam quae est intelligere. Intelligit ergo sine
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3201 corpore existens.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3202 <p title="I q. 89 a. 1 co."><a name="32185"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3203 "ref">[32185] I&ordf; q. 89 a. 1 co.</span></a> Respondeo dicendum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3204 quod ista quaestio difficultatem habet ex hoc quod anima, quandiu
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3205 est corpori coniuncta, non potest aliquid intelligere nisi
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3206 convertendo se ad phantasmata, ut per experimentum patet. Si autem
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3207 hoc non est ex natura animae, sed per accidens hoc convenit ei ex
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3208 eo quod corpori alligatur, sicut Platonici posuerunt, de facili
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3209 quaestio solvi posset. Nam remoto impedimento corporis, rediret
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ht
parents: 26
diff changeset
3210 anima ad suam naturam, ut intelligeret intelligibilia simpliciter,
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ht
parents: 26
diff changeset
3211 non convertendo se ad phantasmata, sicut est de aliis substantiis
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3212 separatis. Sed secundum hoc, non esset anima corpori unita propter
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ht
parents: 26
diff changeset
3213 melius animae, si peius intelligeret corpori unita quam separata;
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ht
parents: 26
diff changeset
3214 sed hoc esset solum propter melius corporis, quod est
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ht
parents: 26
diff changeset
3215 irrationabile, cum materia sit propter formam, et non e converso.
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ht
parents: 26
diff changeset
3216 Si autem ponamus quod anima ex sua natura habeat ut intelligat
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3217 convertendo se ad phantasmata, cum natura animae per mortem
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3218 corporis non mutetur, videtur quod anima naturaliter nihil possit
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ht
parents: 26
diff changeset
3219 intelligere, cum non sint ei praesto phantasmata ad quae
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3220 convertatur. Et ideo ad hanc difficultatem tollendam, considerandum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3221 est quod, cum nihil operetur nisi inquantum est actu, modus
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ht
parents: 26
diff changeset
3222 operandi uniuscuiusque rei sequitur modum essendi ipsius. Habet
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3223 autem anima alium modum essendi cum unitur corpori, et cum fuerit a
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ht
parents: 26
diff changeset
3224 corpore separata, manente tamen eadem animae natura; non ita quod
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ht
parents: 26
diff changeset
3225 uniri corpori sit ei accidentale, sed per rationem suae naturae
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ht
parents: 26
diff changeset
3226 corpori unitur; sicut nec levis natura mutatur cum est in loco
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ht
parents: 26
diff changeset
3227 proprio, quod est ei naturale, et cum est extra proprium locum,
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ht
parents: 26
diff changeset
3228 quod est ei praeter naturam. Animae igitur secundum illum modum
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ht
parents: 26
diff changeset
3229 essendi quo corpori est unita, competit modus intelligendi per
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3230 conversionem ad phantasmata corporum, quae in corporeis organis
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3231 sunt, cum autem fuerit a corpore separata, competit ei modus
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3232 intelligendi per conversionem ad ea quae sunt intelligibilia
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3233 simpliciter, sicut et aliis substantiis separatis. Unde modus
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3234 intelligendi per conversionem ad phantasmata est animae naturalis,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3235 sicut et corpori uniri, sed esse separatum a corpore est praeter
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ht
parents: 26
diff changeset
3236 rationem suae naturae, et similiter intelligere sine conversione ad
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ht
parents: 26
diff changeset
3237 phantasmata est ei praeter naturam. Et ideo ad hoc unitur corpori,
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ht
parents: 26
diff changeset
3238 ut sit et operetur secundum naturam suam. Sed hoc rursus habet
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3239 dubitationem. Cum enim natura semper ordinetur ad id quod melius
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3240 est; est autem melior modus intelligendi per conversionem ad
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3241 intelligibilia simpliciter, quam per conversionem ad phantasmata,
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ht
parents: 26
diff changeset
3242 debuit sic a Deo institui animae natura, ut modus intelligendi
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ht
parents: 26
diff changeset
3243 nobilior ei esset naturalis, et non indigeret corpori propter hoc
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3244 uniri. Considerandum est igitur quod, etsi intelligere per
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ht
parents: 26
diff changeset
3245 conversionem ad superiora sit simpliciter nobilius quam intelligere
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3246 per conversionem ad phantasmata; tamen ille modus intelligendi,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3247 prout erat possibilis animae, erat imperfectior. Quod sic patet. In
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parents: 26
diff changeset
3248 omnibus enim substantiis intellectualibus invenitur virtus
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ht
parents: 26
diff changeset
3249 intellectiva per influentiam divini luminis. Quod quidem in primo
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3250 principio est unum et simplex; et quanto magis creaturae
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ht
parents: 26
diff changeset
3251 intellectuales distant a primo principio, tanto magis dividitur
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ht
parents: 26
diff changeset
3252 illud lumen et diversificatur, sicut accidit in lineis a centro
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3253 egredientibus. Et inde est quod Deus per unam suam essentiam omnia
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3254 intelligit; superiores autem intellectualium substantiarum, etsi
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ht
parents: 26
diff changeset
3255 per plures formas intelligant, tamen intelligunt per pauciores, et
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3256 magis universales, et virtuosiores ad comprehensionem rerum,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3257 propter efficaciam virtutis intellectivae quae est in eis; in
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3258 inferioribus autem sunt formae plures, et minus universales, et
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3259 minus efficaces ad comprehensionem rerum, inquantum deficiunt a
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3260 virtute intellectiva superiorum. Si ergo inferiores substantiae
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3261 haberent formas in illa universalitate in qua habent superiores,
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ht
parents: 26
diff changeset
3262 quia non sunt tantae efficaciae in intelligendo, non acciperent per
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3263 eas perfectam cognitionem de rebus, sed in quadam communitate et
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3264 confusione. Quod aliqualiter apparet in hominibus, nam qui sunt
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3265 debilioris intellectus, per universales conceptiones magis
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3266 intelligentium non accipiunt perfectam cognitionem, nisi eis
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3267 singula in speciali explicentur. Manifestum est autem inter
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3268 substantias intellectuales, secundum naturae ordinem, infimas esse
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3269 animas humanas. Hoc autem perfectio universi exigebat, ut diversi
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ht
parents: 26
diff changeset
3270 gradus in rebus essent. Si igitur animae humanae sic essent
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3271 institutae a Deo ut intelligerent per modum qui competit
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3272 substantiis separatis, non haberent cognitionem perfectam, sed
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3273 confusam in communi. Ad hoc ergo quod perfectam et propriam
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3274 cognitionem de rebus habere possent, sic naturaliter sunt
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3275 institutae ut corporibus uniantur, et sic ab ipsis rebus
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ht
parents: 26
diff changeset
3276 sensibilibus propriam de eis cognitionem accipiant; sicut homines
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ht
parents: 26
diff changeset
3277 rudes ad scientiam induci non possunt nisi per sensibilia exempla.
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3278 Sic ergo patet quod propter melius animae est ut corpori uniatur,
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parents: 26
diff changeset
3279 et intelligat per conversionem ad phantasmata; et tamen esse potest
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3280 separata, et alium modum intelligendi habere.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3281 <p title="I q. 89 a. 1 ad 1"><a name="32186"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3282 "ref">[32186] I&ordf; q. 89 a. 1 ad 1</span></a> Ad primum ergo
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3283 dicendum quod, si diligenter verba philosophi discutiantur,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3284 philosophus hoc dixit ex quadam suppositione prius facta, scilicet
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3285 quod intelligere sit quidam motus coniuncti, sicut et sentire,
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ht
parents: 26
diff changeset
3286 nondum enim differentiam ostenderat inter intellectum et sensum.
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3287 Vel potest dici quod loquitur de illo modo intelligendi qui est per
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3288 conversionem ad phantasmata.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3289 <p title="I q. 89 a. 1 ad 2"><a name="32187"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3290 "ref">[32187] I&ordf; q. 89 a. 1 ad 2</span></a> De quo etiam
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3291 procedit secunda ratio.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3292 <p title="I q. 89 a. 1 ad 3"><a name="32188"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3293 "ref">[32188] I&ordf; q. 89 a. 1 ad 3</span></a> Ad tertium
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3294 dicendum quod anima separata non intelligit per species innatas;
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3295 nec per species quas tunc abstrahit; nec solum per species
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3296 conservatas, ut obiectio probat, sed per species ex influentia
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3297 divini luminis participatas, quarum anima fit particeps sicut et
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3298 aliae substantiae separatae, quamvis inferiori modo. Unde tam cito
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3299 cessante conversione ad corpus, ad superiora convertitur. Nec tamen
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3300 propter hoc cognitio non est naturalis, quia Deus est auctor non
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3301 solum influentiae gratuiti luminis, sed etiam naturalis.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3302 <br />
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ht
parents: 26
diff changeset
3303 <div class="E">Articulus 2</div>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3304 <p title="I q. 89 a. 2 arg. 1"><a name="32189"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3305 "ref">[32189] I&ordf; q. 89 a. 2 arg. 1</span></a> Ad secundum sic
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ht
parents: 26
diff changeset
3306 proceditur. Videtur quod anima separata non intelligat substantias
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ht
parents: 26
diff changeset
3307 separatas. Perfectior enim est anima corpori coniuncta, quam a
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3308 corpore separata, cum anima sit naturaliter pars humanae naturae;
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ht
parents: 26
diff changeset
3309 quaelibet autem pars perfectior est in suo toto. Sed anima
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ht
parents: 26
diff changeset
3310 coniuncta corpori non intelligit substantias separatas, ut supra
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ht
parents: 26
diff changeset
3311 habitum est. Ergo multo minus cum fuerit a corpore separata.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3312 <p title="I q. 89 a. 2 arg. 2"><a name="32190"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3313 "ref">[32190] I&ordf; q. 89 a. 2 arg. 2</span></a> Praeterea, omne
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parents: 26
diff changeset
3314 quod cognoscitur, vel cognoscitur per sui praesentiam, vel per suam
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ht
parents: 26
diff changeset
3315 speciem. Sed substantiae separatae non possunt cognosci ab anima
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ht
parents: 26
diff changeset
3316 per suam praesentiam, quia nihil illabitur animae nisi solus Deus.
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parents: 26
diff changeset
3317 Neque etiam per aliquas species quas anima ab Angelo abstrahere
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ht
parents: 26
diff changeset
3318 possit, quia Angelus simplicior est quam anima. Ergo nullo modo
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3319 anima separata potest cognoscere substantias separatas.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3320 <p title="I q. 89 a. 2 arg. 3"><a name="32191"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3321 "ref">[32191] I&ordf; q. 89 a. 2 arg. 3</span></a> Praeterea,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3322 quidam philosophi posuerunt in cognitione separatarum substantiarum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3323 consistere ultimam hominis felicitatem. Si ergo anima separata
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3324 potest intelligere substantias separatas, ex sola sua separatione
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3325 consequitur felicitatem. Quod est inconveniens.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3326 <p title="I q. 89 a. 2 s. c."><a name="32192"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3327 "ref">[32192] I&ordf; q. 89 a. 2 s. c.</span></a> Sed contra est
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3328 quod animae separatae cognoscunt alias animas separatas; sicut
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3329 dives in Inferno positus vidit Lazarum et Abraham, Luc. XVI. Ergo
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3330 vident etiam et Daemones et Angelos animae separatae.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3331 <p title="I q. 89 a. 2 co."><a name="32193"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3332 "ref">[32193] I&ordf; q. 89 a. 2 co.</span></a> Respondeo dicendum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3333 quod, sicut Augustinus dicit in IX de Trin., <i>mens nostra
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3334 cognitionem rerum incorporearum per seipsam accipit</i>, idest
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3335 cognoscendo seipsam, sicut supra dictum est. Per hoc ergo quod
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3336 anima separata cognoscit seipsam, accipere possumus qualiter
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3337 cognoscit alias substantias separatas. Dictum est autem quod
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3338 quandiu anima corpori est unita, intelligit convertendo se ad
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3339 phantasmata. Et ideo nec seipsam potest intelligere nisi inquantum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3340 fit actu intelligens per speciem a phantasmatibus abstractam, sic
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3341 enim per actum suum intelligit seipsam, ut supra dictum est. Sed
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3342 cum fuerit a corpore separata, intelliget non convertendo se ad
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3343 phantasmata, sed ad ea quae sunt secundum se intelligibilia, unde
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3344 seipsam per seipsam intelliget. Est autem commune omni substantiae
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3345 separatae quod intelligat id quod est supra se, et id quod est
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3346 infra se, per modum suae substantiae, sic enim intelligitur aliquid
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3347 secundum quod est in intelligente; est autem aliquid in altero per
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3348 modum eius in quo est. Modus autem substantiae animae separatae est
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3349 infra modum substantiae angelicae, sed est conformis modo aliarum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3350 animarum separatarum. Et ideo de aliis animabus separatis perfectam
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3351 cognitionem habet; de Angelis autem imperfectam et deficientem,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3352 loquendo de cognitione naturali animae separatae. De cognitione
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3353 autem gloriae est alia ratio.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3354 <p title="I q. 89 a. 2 ad 1"><a name="32194"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3355 "ref">[32194] I&ordf; q. 89 a. 2 ad 1</span></a> Ad primum ergo
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3356 dicendum quod anima separata est quidem imperfectior, si
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3357 consideretur natura qua communicat cum natura corporis, sed tamen
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3358 quodammodo est liberior ad intelligendum, inquantum per gravedinem
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3359 et occupationem corporis a puritate intelligentiae impeditur.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3360 <p title="I q. 89 a. 2 ad 2"><a name="32195"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3361 "ref">[32195] I&ordf; q. 89 a. 2 ad 2</span></a> Ad secundum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3362 dicendum quod anima separata intelligit Angelos per similitudines
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3363 divinitus impressas. Quae tamen deficiunt a perfecta
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3364 repraesentatione eorum, propter hoc quod animae natura est inferior
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3365 quam Angeli.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3366 <p title="I q. 89 a. 2 ad 3"><a name="32196"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3367 "ref">[32196] I&ordf; q. 89 a. 2 ad 3</span></a> Ad tertium
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3368 dicendum quod in cognitione substantiarum separatarum non
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3369 quarumcumque, consistit ultima hominis felicitas, sed solius Dei,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3370 qui non potest videri nisi per gratiam. In cognitione vero aliarum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3371 substantiarum separatarum est magna felicitas, etsi non ultima, si
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3372 tamen perfecte intelligantur. Sed anima separata naturali
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3373 cognitione non perfecte eas intelligit, ut dictum est.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3374 <br />
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3375 <div class="E">Articulus 3</div>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3376 <p title="I q. 89 a. 3 arg. 1"><a name="32197"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3377 "ref">[32197] I&ordf; q. 89 a. 3 arg. 1</span></a> Ad tertium sic
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3378 proceditur. Videtur quod anima separata omnia naturalia cognoscat.
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3379 In substantiis enim separatis sunt rationes omnium rerum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3380 naturalium. Sed animae separatae cognoscunt substantias separatas.
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3381 Ergo cognoscunt omnia naturalia.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3382 <p title="I q. 89 a. 3 arg. 2"><a name="32198"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3383 "ref">[32198] I&ordf; q. 89 a. 3 arg. 2</span></a> Praeterea, qui
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3384 intelligit magis intelligibile, multo magis potest intelligere
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3385 minus intelligibile. Sed anima separata intelligit substantias
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3386 separatas, quae sunt maxima intelligibilium. Ergo multo magis
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3387 potest intelligere omnia naturalia, quae sunt minus
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3388 intelligibilia.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3389 <p title="I q. 89 a. 3 s. c. 1"><a name="32199"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3390 "ref">[32199] I&ordf; q. 89 a. 3 s. c. 1</span></a> Sed contra, in
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3391 Daemonibus magis viget naturalis cognitio quam in anima separata.
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3392 Sed Daemones non omnia naturalia cognoscunt; sed multa addiscunt
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3393 per longi temporis experientiam, ut Isidorus dicit. Ergo neque
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3394 animae separatae omnia naturalia cognoscunt.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3395 <p title="I q. 89 a. 3 s. c. 2"><a name="32200"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3396 "ref">[32200] I&ordf; q. 89 a. 3 s. c. 2</span></a> Praeterea, si
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3397 anima statim cum est separata, omnia naturalia cognosceret, frustra
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3398 homines studerent ad rerum scientiam capessendam. Hoc autem est
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3399 inconveniens. Non ergo anima separata omnia naturalia
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3400 cognoscit.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3401 <p title="I q. 89 a. 3 co."><a name="32201"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3402 "ref">[32201] I&ordf; q. 89 a. 3 co.</span></a> Respondeo dicendum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3403 quod, sicut supra dictum est, anima separata intelligit per species
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3404 quas recipit ex influentia divini luminis, sicut et Angeli, sed
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3405 tamen, quia natura animae est infra naturam Angeli, cui iste modus
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3406 cognoscendi est connaturalis, anima separata per huiusmodi species
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3407 non accipit perfectam rerum cognitionem, sed quasi in communi et
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3408 confusam. Sicut igitur se habent Angeli ad perfectam cognitionem
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3409 rerum naturalium per huiusmodi species, ita animae separatae ad
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3410 imperfectam et confusam. Angeli autem per huiusmodi species
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3411 cognoscunt cognitione perfecta omnia naturalia, quia omnia quae
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3412 Deus fecit in propriis naturis, fecit in intelligentia angelica, ut
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3413 dicit Augustinus, super Gen. ad Litt. Unde et animae separatae de
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3414 omnibus naturalibus cognitionem habent, non certam et propriam, sed
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3415 communem et confusam.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3416 <p title="I q. 89 a. 3 ad 1"><a name="32202"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3417 "ref">[32202] I&ordf; q. 89 a. 3 ad 1</span></a> Ad primum ergo
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3418 dicendum quod nec ipse Angelus per suam substantiam cognoscit omnia
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3419 naturalia, sed per species quasdam, ut supra dictum est. Et ideo
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3420 non propter hoc sequitur quod anima cognoscat omnia naturalia, quia
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3421 cognoscit quoquo modo substantiam separatam.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3422 <p title="I q. 89 a. 3 ad 2"><a name="32203"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3423 "ref">[32203] I&ordf; q. 89 a. 3 ad 2</span></a> Ad secundum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3424 dicendum quod, sicut anima separata non perfecte intelligit
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3425 substantias separatas ita nec omnia naturalia perfecte cognoscit,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3426 sed sub quadam confusione, ut dictum est.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3427 <p title="I q. 89 a. 3 ad 3"><a name="32204"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3428 "ref">[32204] I&ordf; q. 89 a. 3 ad 3</span></a> Ad tertium
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3429 dicendum quod Isidorus loquitur de cognitione futurorum; quae nec
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3430 Angeli nec Daemones nec animae separatae cognoscunt, nisi vel in
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3431 suis causis, vel per revelationem divinam. Nos autem loquimur de
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3432 cognitione naturalium.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3433 <p title="I q. 89 a. 3 ad 4"><a name="32205"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3434 "ref">[32205] I&ordf; q. 89 a. 3 ad 4</span></a> Ad quartum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3435 dicendum quod cognitio quae acquiritur hic per studium, est propria
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3436 et perfecta; illa autem est confusa. Unde non sequitur quod studium
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3437 addiscendi sit frustra.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3438 <br />
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3439 <div class="E">Articulus 4</div>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3440 <p title="I q. 89 a. 4 arg. 1"><a name="32206"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3441 "ref">[32206] I&ordf; q. 89 a. 4 arg. 1</span></a> Ad quartum sic
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3442 proceditur. Videtur quod anima separata non cognoscat singularia.
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3443 Nulla enim potentia cognoscitiva remanet in anima separata nisi
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3444 intellectus, ut ex supra dictis patet. Sed intellectus non est
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3445 cognoscitivus singularium, ut supra habitum est. Ergo anima
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3446 separata singularia non cognoscit.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3447 <p title="I q. 89 a. 4 arg. 2"><a name="32207"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3448 "ref">[32207] I&ordf; q. 89 a. 4 arg. 2</span></a> Praeterea, magis
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3449 est determinata cognitio qua cognoscitur aliquid in singulari, quam
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3450 illa qua cognoscitur aliquid in universali. Sed anima separata non
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3451 habet determinatam cognitionem de speciebus rerum naturalium. Multo
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3452 igitur minus cognoscit singularia.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3453 <p title="I q. 89 a. 4 arg. 3"><a name="32208"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3454 "ref">[32208] I&ordf; q. 89 a. 4 arg. 3</span></a> Praeterea, si
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3455 cognoscit singularia, et non per sensum, pari ratione omnia
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3456 singularia cognosceret. Sed non cognoscit omnia singularia. Ergo
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3457 nulla cognoscit.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3458 <p title="I q. 89 a. 4 s. c."><a name="32209"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3459 "ref">[32209] I&ordf; q. 89 a. 4 s. c.</span></a> Sed contra est
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3460 quod dives in Inferno positus dixit, habeo quinque fratres, ut
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3461 habetur Luc. XVI.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3462 <p title="I q. 89 a. 4 co."><a name="32210"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3463 "ref">[32210] I&ordf; q. 89 a. 4 co.</span></a> Respondeo dicendum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3464 quod animae separatae aliqua singularia cognoscunt, sed non omnia,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3465 etiam quae sunt praesentia. Ad cuius evidentiam, considerandum est
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3466 quod duplex est modus intelligendi. Unus per abstractionem a
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3467 phantasmatibus, et secundum istum modum singularia per intellectum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3468 cognosci non possunt directe, sed indirecte, sicut supra dictum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3469 est. Alius modus intelligendi est per influentiam specierum a Deo,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3470 et per istum modum intellectus potest singularia cognoscere. Sicut
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3471 enim ipse Deus per suam essentiam, inquantum est causa universalium
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3472 et individualium principiorum, cognoscit omnia et universalia et
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3473 singularia, ut supra dictum est; ita substantiae separatae per
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3474 species, quae sunt quaedam participatae similitudines illius
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3475 divinae essentiae, possunt singularia cognoscere. In hoc tamen est
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3476 differentia inter Angelos et animas separatas, quia Angeli per
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3477 huiusmodi species habent perfectam et propriam cognitionem de
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3478 rebus, animae vero separatae confusam. Unde Angeli, propter
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3479 efficaciam sui intellectus per huiusmodi species non solum naturas
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3480 rerum in speciali cognoscere possunt, sed etiam singularia sub
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3481 speciebus contenta. Animae vero separatae non possunt cognoscere
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3482 per huiusmodi species nisi solum singularia illa ad quae quodammodo
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3483 determinantur, vel per praecedentem cognitionem, vel per aliquam
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3484 affectionem, vel per naturalem habitudinem, vel per divinam
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3485 ordinationem, quia omne quod recipitur in aliquo, determinatur in
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3486 eo secundum modum recipientis.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3487 <p title="I q. 89 a. 4 ad 1"><a name="32211"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3488 "ref">[32211] I&ordf; q. 89 a. 4 ad 1</span></a> Ad primum ergo
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3489 dicendum quod intellectus per viam abstractionis non est
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3490 cognoscitivus singularium. Sic autem anima separata non intelligit,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3491 sed sicut dictum est.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3492 <p title="I q. 89 a. 4 ad 2"><a name="32212"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3493 "ref">[32212] I&ordf; q. 89 a. 4 ad 2</span></a> Ad secundum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3494 dicendum quod ad illarum rerum species vel individua cognitio
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3495 animae separatae determinatur, ad quae anima separata habet aliquam
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3496 determinatam habitudinem, sicut dictum est.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3497 <p title="I q. 89 a. 4 ad 3"><a name="32213"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3498 "ref">[32213] I&ordf; q. 89 a. 4 ad 3</span></a> Ad tertium
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3499 dicendum quod anima separata non se habet aequaliter ad omnia
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3500 singularia, sed ad quaedam habet aliquam habitudinem quam non habet
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3501 ad alia. Et ideo non est aequalis ratio ut omnia singularia
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3502 cognoscat.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3503 <br />
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3504 <div class="E">Articulus 5</div>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3505 <p title="I q. 89 a. 5 arg. 1"><a name="32214"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3506 "ref">[32214] I&ordf; q. 89 a. 5 arg. 1</span></a> Ad quintum sic
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3507 proceditur. Videtur quod habitus scientiae hic acquisitae non
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3508 remaneat in anima separata. Dicit enim apostolus, I ad Cor. XIII,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3509 scientia destruetur.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3510 <p title="I q. 89 a. 5 arg. 2"><a name="32215"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3511 "ref">[32215] I&ordf; q. 89 a. 5 arg. 2</span></a> Praeterea,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3512 quidam minus boni in hoc mundo scientia pollent, aliis magis bonis
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3513 carentibus scientia. Si ergo habitus scientiae permaneret etiam
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3514 post mortem in anima, sequeretur quod aliqui minus boni etiam in
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3515 futuro statu essent potiores aliquibus magis bonis. Quod videtur
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3516 inconveniens.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3517 <p title="I q. 89 a. 5 arg. 3"><a name="32216"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3518 "ref">[32216] I&ordf; q. 89 a. 5 arg. 3</span></a> Praeterea,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3519 animae separatae habebunt scientiam per influentiam divini luminis.
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3520 Si igitur scientia hic acquisita in anima separata remaneat,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3521 sequetur quod duae erunt formae unius speciei in eodem subiecto.
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3522 Quod est impossibile.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3523 <p title="I q. 89 a. 5 arg. 4"><a name="32217"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3524 "ref">[32217] I&ordf; q. 89 a. 5 arg. 4</span></a> Praeterea,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3525 philosophus dicit, in libro Praedicament., quod <i>habitus est
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3526 qualitas difficile mobilis; sed ab aegritudine, vel ab aliquo
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3527 huiusmodi, quandoque corrumpitur scientia</i>. Sed nulla est ita
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3528 fortis immutatio in hac vita, sicut immutatio quae est per mortem.
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3529 Ergo videtur quod habitus scientiae per mortem corrumpatur.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3530 <p title="I q. 89 a. 5 s. c."><a name="32218"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3531 "ref">[32218] I&ordf; q. 89 a. 5 s. c.</span></a> Sed contra est
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3532 quod Hieronymus dicit, in epistola ad Paulinum, <i>discamus in
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3533 terris, quorum scientia nobis perseveret in caelo</i>.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3534 <p title="I q. 89 a. 5 co."><a name="32219"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3535 "ref">[32219] I&ordf; q. 89 a. 5 co.</span></a> Respondeo dicendum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3536 quod quidam posuerunt habitum scientiae non esse in ipso
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3537 intellectu, sed in viribus sensitivis, scilicet imaginativa,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3538 cogitativa et memorativa; et quod species intelligibiles non
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3539 conservantur in intellectu possibili. Et si haec opinio vera esset,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3540 sequeretur quod, destructo corpore, totaliter habitus scientiae hic
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3541 acquisitae destrueretur. Sed quia scientia est in intellectu, qui
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3542 est locus specierum, ut dicitur in III de anima; oportet quod
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3543 habitus scientiae hic acquisitae partim sit in praedictis viribus
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3544 sensitivis, et partim in ipso intellectu. Et hoc potest considerari
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3545 ex ipsis actibus ex quibus habitus scientiae acquiritur, nam
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3546 <i>habitus sunt similes actibus ex quibus acquiruntur</i>, ut
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3547 dicitur in II Ethic. Actus autem intellectus ex quibus in praesenti
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3548 vita scientia acquiritur, sunt per conversionem intellectus ad
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3549 phantasmata, quae sunt in praedictis viribus sensitivis. Unde per
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3550 tales actus et ipsi intellectui possibili acquiritur facultas
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3551 quaedam ad considerandum per species susceptas; et in praedictis
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3552 inferioribus viribus acquiritur quaedam habilitas ut facilius per
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3553 conversionem ad ipsas intellectus possit intelligibilia speculari.
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3554 Sed sicut actus intellectus principaliter quidem et formaliter est
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3555 in ipso intellectu, materialiter autem et dispositive in
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3556 inferioribus viribus, idem etiam dicendum est de habitu. Quantum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3557 ergo ad id quod aliquis praesentis scientiae habet in inferioribus
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3558 viribus, non remanebit in anima separata, sed quantum ad id quod
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3559 habet in ipso intellectu, necesse est ut remaneat. Quia, ut dicitur
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3560 in libro de longitudine et brevitate vitae, dupliciter corrumpitur
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3561 aliqua forma, uno modo, per se, quando corrumpitur a suo contrario,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3562 ut calidum a frigido; alio modo, per accidens, scilicet per
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3563 corruptionem subiecti. Manifestum est autem quod per corruptionem
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3564 subiecti, scientia quae est in intellectu humano, corrumpi non
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3565 potest, cum intellectus sit incorruptibilis, ut supra ostensum est.
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3566 Similiter etiam nec per contrarium corrumpi possunt species
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3567 intelligibiles quae sunt in intellectu possibili, quia intentioni
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3568 intelligibili nihil est contrarium; et praecipue quantum ad
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3569 simplicem intelligentiam, qua intelligitur quod quid est. Sed
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3570 quantum ad operationem qua intellectus componit et dividit, vel
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3571 etiam ratiocinatur, sic invenitur contrarietas in intellectu,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3572 secundum quod falsum in propositione vel in argumentatione est
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3573 contrarium vero. Et hoc modo interdum scientia corrumpitur per
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3574 contrarium, dum scilicet aliquis per falsam argumentationem
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3575 abducitur a scientia veritatis. Et ideo philosophus, in libro
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3576 praedicto, ponit duos modos quibus scientia per se corrumpitur,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3577 scilicet oblivionem, ex parte memorativae, et deceptionem, ex parte
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3578 argumentationis falsae. Sed hoc non habet locum in anima separata.
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3579 Unde dicendum est quod habitus scientiae, secundum quod est in
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3580 intellectu manet in anima separata.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3581 <p title="I q. 89 a. 5 ad 1"><a name="32220"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3582 "ref">[32220] I&ordf; q. 89 a. 5 ad 1</span></a> Ad primum ergo
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3583 dicendum quod apostolus non loquitur ibi de scientia quantum ad
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3584 habitum, sed quantum ad cognitionis actum. Unde ad huius
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3585 probationem inducit, nunc cognosco ex parte.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3586 <p title="I q. 89 a. 5 ad 2"><a name="32221"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3587 "ref">[32221] I&ordf; q. 89 a. 5 ad 2</span></a> Ad secundum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3588 dicendum quod, sicut secundum staturam corporis aliquis minus bonus
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3589 erit maior aliquo magis bono; ita nihil prohibet aliquem minus
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3590 bonum habere aliquem scientiae habitum in futuro, quem non habet
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3591 aliquis magis bonus. Sed tamen hoc quasi nullius momenti est in
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3592 comparatione ad alias praerogativas quas meliores habebunt.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3593 <p title="I q. 89 a. 5 ad 3"><a name="32222"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3594 "ref">[32222] I&ordf; q. 89 a. 5 ad 3</span></a> Ad tertium
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3595 dicendum quod utraque scientia non est unius rationis. Unde nullum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3596 inconveniens sequitur.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3597 <p title="I q. 89 a. 5 ad 4"><a name="32223"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3598 "ref">[32223] I&ordf; q. 89 a. 5 ad 4</span></a> Ad quartum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3599 dicendum quod ratio illa procedit de corruptione scientiae quantum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3600 ad id quod habet ex parte sensitivarum virium.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3601 <br />
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3602 <div class="E">Articulus 6</div>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3603 <p title="I q. 89 a. 6 arg. 1"><a name="32224"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3604 "ref">[32224] I&ordf; q. 89 a. 6 arg. 1</span></a> Ad sextum sic
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3605 proceditur. Videtur quod actus scientiae hic acquisitae non maneat
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3606 in anima separata. Dicit enim philosophus, in I de anima, quod
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3607 corrupto corpore, anima neque reminiscitur neque amat. Sed
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3608 considerare ea quae prius aliquis novit, est reminisci. Ergo anima
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3609 separata non potest habere actum scientiae quam hic acquisivit.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3610 <p title="I q. 89 a. 6 arg. 2"><a name="32225"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3611 "ref">[32225] I&ordf; q. 89 a. 6 arg. 2</span></a> Praeterea,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3612 species intelligibiles non erunt potentiores in anima separata quam
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3613 sint in anima corpori unita. Sed per species intelligibiles non
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3614 possumus modo intelligere, nisi convertendo nos super phantasmata,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3615 sicut supra habitum est. Ergo nec anima separata hoc poterit. Et
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3616 ita nullo modo per species intelligibiles hic acquisitas anima
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3617 separata intelligere poterit.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3618 <p title="I q. 89 a. 6 arg. 3"><a name="32226"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3619 "ref">[32226] I&ordf; q. 89 a. 6 arg. 3</span></a> Praeterea,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3620 philosophus dicit, in II Ethic., quod <i>habitus similes actus
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3621 reddunt actibus per quos acquiruntur</i>. Sed habitus scientiae hic
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3622 acquiritur per actus intellectus convertentis se supra phantasmata.
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3623 Ergo non potest alios actus reddere. Sed tales actus non competunt
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3624 animae separatae. Ergo anima separata non habebit aliquem actum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3625 scientiae hic acquisitae.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3626 <p title="I q. 89 a. 6 s. c."><a name="32227"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3627 "ref">[32227] I&ordf; q. 89 a. 6 s. c.</span></a> Sed contra est
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3628 quod Luc. XVI, dicitur ad divitem in Inferno positum, <i>recordare
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3629 quia recepisti bona in vita tua</i>.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3630 <p title="I q. 89 a. 6 co."><a name="32228"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3631 "ref">[32228] I&ordf; q. 89 a. 6 co.</span></a> Respondeo dicendum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3632 quod in actu est duo considerare, scilicet speciem actus, et modum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3633 ipsius. Et species quidem actus consideratur ex obiecto in quod
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3634 actus cognoscitivae virtutis dirigitur per speciem, quae est
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3635 obiecti similitudo, sed modus actus pensatur ex virtute agentis.
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3636 Sicut quod aliquis videat lapidem, contingit ex specie lapidis quae
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3637 est in oculo, sed quod acute videat, contingit ex virtute visiva
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3638 oculi. Cum igitur species intelligibiles maneant in anima separata,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3639 sicut dictum est; status autem animae separatae non sit idem sicut
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3640 modo est, sequitur quod secundum species intelligibiles hic
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3641 acquisitas, anima separata intelligere possit quae prius
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3642 intellexit; non tamen eodem modo, scilicet per conversionem ad
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3643 phantasmata, sed per modum convenientem animae separatae. Et ita
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3644 manet quidem in anima separata actus scientiae hic acquisitae, sed
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3645 non secundum eundem modum.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3646 <p title="I q. 89 a. 6 ad 1"><a name="32229"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3647 "ref">[32229] I&ordf; q. 89 a. 6 ad 1</span></a> Ad primum ergo
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3648 dicendum quod philosophus loquitur de reminiscentia, secundum quod
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3649 memoria pertinet ad partem sensitivam, non autem secundum quod
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3650 memoria est quodammodo in intellectu, ut dictum est.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3651 <p title="I q. 89 a. 6 ad 2"><a name="32230"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3652 "ref">[32230] I&ordf; q. 89 a. 6 ad 2</span></a> Ad secundum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3653 dicendum quod diversus modus intelligendi non provenit ex diversa
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3654 virtute specierum, sed ex diverso statu animae intelligentis.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3655 <p title="I q. 89 a. 6 ad 3"><a name="32231"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3656 "ref">[32231] I&ordf; q. 89 a. 6 ad 3</span></a> Ad tertium
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3657 dicendum quod actus per quos acquiritur habitus, sunt similes
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3658 actibus quos habitus causant, quantum ad speciem actus, non autem
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3659 quantum ad modum agendi. Nam operari iusta, sed non iuste, idest
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3660 delectabiliter, causat habitum iustitiae politicae, per quem
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3661 delectabiliter operamur.</p>
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parents: 26
diff changeset
3662 <br />
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parents: 26
diff changeset
3663 <div class="E">Articulus 7</div>
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ht
parents: 26
diff changeset
3664 <p title="I q. 89 a. 7 arg. 1"><a name="32232"><span class=
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parents: 26
diff changeset
3665 "ref">[32232] I&ordf; q. 89 a. 7 arg. 1</span></a> Ad septimum sic
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parents: 26
diff changeset
3666 proceditur. Videtur quod distantia localis impediat cognitionem
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ht
parents: 26
diff changeset
3667 animae separatae. Dicit enim Augustinus, in libro de cura pro
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3668 mortuis agenda, quod <i>animae mortuorum ibi sunt, ubi ea quae hic
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parents: 26
diff changeset
3669 fiunt scire non possunt</i>. Sciunt autem ea quae apud eos aguntur.
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ht
parents: 26
diff changeset
3670 Ergo distantia localis impedit cognitionem animae separatae.</p>
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ht
parents: 26
diff changeset
3671 <p title="I q. 89 a. 7 arg. 2"><a name="32233"><span class=
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ht
parents: 26
diff changeset
3672 "ref">[32233] I&ordf; q. 89 a. 7 arg. 2</span></a> Praeterea,
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parents: 26
diff changeset
3673 Augustinus dicit, in libro de divinatione Daemonum, quod
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parents: 26
diff changeset
3674 <i>Daemones, propter celeritatem motus, aliqua nobis ignota
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3675 denuntiant</i>. Sed agilitas motus ad hoc nihil faceret, si
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ht
parents: 26
diff changeset
3676 distantia localis cognitionem Daemonis non impediret. Multo igitur
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ht
parents: 26
diff changeset
3677 magis distantia localis impedit cognitionem animae separatae, quae
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parents: 26
diff changeset
3678 est inferior secundum naturam quam Daemon.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3679 <p title="I q. 89 a. 7 arg. 3"><a name="32234"><span class=
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ht
parents: 26
diff changeset
3680 "ref">[32234] I&ordf; q. 89 a. 7 arg. 3</span></a> Praeterea, sicut
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ht
parents: 26
diff changeset
3681 distat aliquis secundum locum, ita secundum tempus sed distantia
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ht
parents: 26
diff changeset
3682 temporis impedit cognitionem animae separatae, non enim cognoscunt
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3683 futura. Ergo videtur quod etiam distantia secundum locum animae
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3684 separatae cognitionem impediat.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3685 <p title="I q. 89 a. 7 s. c."><a name="32235"><span class=
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ht
parents: 26
diff changeset
3686 "ref">[32235] I&ordf; q. 89 a. 7 s. c.</span></a> Sed contra est
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parents: 26
diff changeset
3687 quod dicitur Luc. XVI, quod <i>dives cum esset in tormentis,
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ht
parents: 26
diff changeset
3688 elevans oculos suos, vidit Abraham a longe</i>. Ergo distantia
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3689 localis non impedit animae separatae cognitionem.</p>
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ht
parents: 26
diff changeset
3690 <p title="I q. 89 a. 7 co."><a name="32236"><span class=
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ht
parents: 26
diff changeset
3691 "ref">[32236] I&ordf; q. 89 a. 7 co.</span></a> Respondeo dicendum
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ht
parents: 26
diff changeset
3692 quod quidam posuerunt quod anima separata cognosceret singularia
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ht
parents: 26
diff changeset
3693 abstrahendo a sensibilibus. Quod si esset verum, posset dici quod
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ht
parents: 26
diff changeset
3694 distantia localis impediret animae separatae cognitionem,
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ht
parents: 26
diff changeset
3695 requireretur enim quod vel sensibilia agerent in animam separatam,
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ht
parents: 26
diff changeset
3696 vel anima separata in sensibilia; et quantum ad utrumque,
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ht
parents: 26
diff changeset
3697 requireretur distantia determinata. Sed praedicta positio est
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ht
parents: 26
diff changeset
3698 impossibilis, quia abstractio specierum a sensibilibus fit
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ht
parents: 26
diff changeset
3699 mediantibus sensibus et aliis potentiis sensitivis, quae in anima
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ht
parents: 26
diff changeset
3700 separata actu non manent. Intelligit autem anima separata
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ht
parents: 26
diff changeset
3701 singularia per influxum specierum ex divino lumine, quod quidem
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3702 lumen aequaliter se habet ad propinquum et distans. Unde distantia
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ht
parents: 26
diff changeset
3703 localis nullo modo impedit animae separatae cognitionem.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3704 <p title="I q. 89 a. 7 ad 1"><a name="32237"><span class=
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ht
parents: 26
diff changeset
3705 "ref">[32237] I&ordf; q. 89 a. 7 ad 1</span></a> Ad primum ergo
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parents: 26
diff changeset
3706 dicendum quod Augustinus non dicit quod propter hoc quod ibi sunt
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ht
parents: 26
diff changeset
3707 animae mortuorum, ea quae hic sunt videre non possunt, ut localis
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3708 distantia huius ignorantiae causa esse credatur, sed hoc potest
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ht
parents: 26
diff changeset
3709 propter aliquid aliud contingere, ut infra dicetur.</p>
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ht
parents: 26
diff changeset
3710 <p title="I q. 89 a. 7 ad 2"><a name="32238"><span class=
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ht
parents: 26
diff changeset
3711 "ref">[32238] I&ordf; q. 89 a. 7 ad 2</span></a> Ad secundum
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parents: 26
diff changeset
3712 dicendum quod Augustinus ibi loquitur secundum opinionem illam qua
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parents: 26
diff changeset
3713 aliqui posuerunt quod Daemones habent corpora naturaliter sibi
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ht
parents: 26
diff changeset
3714 unita, secundum quam positionem, etiam potentias sensitivas habere
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ht
parents: 26
diff changeset
3715 possunt, ad quarum cognitionem requiritur determinata distantia. Et
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parents: 26
diff changeset
3716 hanc opinionem etiam in eodem libro Augustinus expresse tangit,
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parents: 26
diff changeset
3717 licet eam magis recitando quam asserendo tangere videatur, ut patet
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parents: 26
diff changeset
3718 per ea quae dicit XXI libro de Civ. Dei.</p>
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ht
parents: 26
diff changeset
3719 <p title="I q. 89 a. 7 ad 3"><a name="32239"><span class=
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ht
parents: 26
diff changeset
3720 "ref">[32239] I&ordf; q. 89 a. 7 ad 3</span></a> Ad tertium
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parents: 26
diff changeset
3721 dicendum quod futura, quae distant secundum tempus, non sunt entia
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parents: 26
diff changeset
3722 in actu. Unde in seipsis non sunt cognoscibilia, quia sicut deficit
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parents: 26
diff changeset
3723 aliquid ab entitate, ita deficit a cognoscibilitate. Sed ea quae
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ht
parents: 26
diff changeset
3724 sunt distantia secundum locum, sunt entia in actu, et secundum se
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3725 cognoscibilia. Unde non est eadem ratio de distantia locali, et de
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3726 distantia temporis.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3727 <br />
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ht
parents: 26
diff changeset
3728 <div class="E">Articulus 8</div>
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ht
parents: 26
diff changeset
3729 <p title="I q. 89 a. 8 arg. 1"><a name="32240"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3730 "ref">[32240] I&ordf; q. 89 a. 8 arg. 1</span></a> Ad octavum sic
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3731 proceditur. Videtur quod animae separatae cognoscant ea quae hic
544e12f679ad convert to xml
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parents: 26
diff changeset
3732 aguntur. Nisi enim ea cognoscerent, de eis curam non haberent. Sed
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parents: 26
diff changeset
3733 habent curam de his quae hic aguntur; secundum illud Luc. XVI,
544e12f679ad convert to xml
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parents: 26
diff changeset
3734 <i>habeo quinque fratres, ut testificetur illis, ne et ipsi veniant
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3735 in hunc locum tormentorum</i>. Ergo animae separatae cognoscunt ea
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3736 quae hic aguntur.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3737 <p title="I q. 89 a. 8 arg. 2"><a name="32241"><span class=
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parents: 26
diff changeset
3738 "ref">[32241] I&ordf; q. 89 a. 8 arg. 2</span></a> Praeterea,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3739 frequenter mortui vivis apparent, vel dormientibus vel
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3740 vigilantibus, et eos admonent de iis quae hic aguntur; sicut Samuel
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3741 apparuit Sauli, ut habetur I Reg. XXVIII. Sed hoc non esset si ea
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ht
parents: 26
diff changeset
3742 quae hic sunt non cognoscerent. Ergo ea quae hic aguntur
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3743 cognoscunt.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3744 <p title="I q. 89 a. 8 arg. 3"><a name="32242"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3745 "ref">[32242] I&ordf; q. 89 a. 8 arg. 3</span></a> Praeterea,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3746 animae separatae cognoscunt ea quae apud eas aguntur. Si ergo quae
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3747 apud nos aguntur non cognoscerent, impediretur earum cognitio per
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3748 localem distantiam. Quod supra negatum est.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3749 <p title="I q. 89 a. 8 s. c."><a name="32243"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3750 "ref">[32243] I&ordf; q. 89 a. 8 s. c.</span></a> Sed contra est
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3751 quod dicitur Iob XIV, <i>sive fuerint filii eius nobiles, sive
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ht
parents: 26
diff changeset
3752 ignobiles, non intelliget</i>.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3753 <p title="I q. 89 a. 8 co."><a name="32244"><span class=
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ht
parents: 26
diff changeset
3754 "ref">[32244] I&ordf; q. 89 a. 8 co.</span></a> Respondeo dicendum
544e12f679ad convert to xml
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parents: 26
diff changeset
3755 quod, secundum naturalem cognitionem, de qua nunc hic agitur,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3756 animae mortuorum nesciunt quae hic aguntur. Et huius ratio ex
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3757 dictis accipi potest. Quia anima separata cognoscit singularia per
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3758 hoc quod quodammodo determinata est ad illa, vel per vestigium
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parents: 26
diff changeset
3759 alicuius praecedentis cognitionis seu affectionis, vel per
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ht
parents: 26
diff changeset
3760 ordinationem divinam. Animae autem mortuorum, secundum ordinationem
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ht
parents: 26
diff changeset
3761 divinam, et secundum modum essendi, segregatae sunt a conversatione
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ht
parents: 26
diff changeset
3762 viventium, et coniunctae conversationi spiritualium substantiarum
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ht
parents: 26
diff changeset
3763 quae sunt a corpore separatae. Unde ea quae apud nos aguntur
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ht
parents: 26
diff changeset
3764 ignorant. Et hanc rationem assignat Gregorius in XII Moralium,
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parents: 26
diff changeset
3765 dicens, <i>mortui vita in carne viventium post eos, qualiter
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ht
parents: 26
diff changeset
3766 disponatur, nesciunt, quia vita spiritus longe est a vita carnis;
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parents: 26
diff changeset
3767 et sicut corporea atque incorporea diversa sunt genere, ita sunt
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parents: 26
diff changeset
3768 distincta cognitione</i>. Et hoc etiam Augustinus videtur tangere
544e12f679ad convert to xml
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parents: 26
diff changeset
3769 in libro de cura pro mortuis agenda, dicens quod <i>animae
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parents: 26
diff changeset
3770 mortuorum rebus viventium non intersunt</i>. Sed quantum ad animas
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parents: 26
diff changeset
3771 beatorum, videtur esse differentia inter Gregorium et Augustinum.
544e12f679ad convert to xml
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parents: 26
diff changeset
3772 Nam Gregorius ibidem subdit, <i>quod tamen de animabus sanctis
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parents: 26
diff changeset
3773 sentiendum non est, quia quae intus omnipotentis Dei claritatem
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parents: 26
diff changeset
3774 vident, nullo modo credendum est quod sit foris aliquid quod
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parents: 26
diff changeset
3775 ignorent</i>. Augustinus vero, in libro de cura pro mortuis agenda,
544e12f679ad convert to xml
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parents: 26
diff changeset
3776 expresse dicit quod <i>nesciunt mortui, etiam sancti, quid agant
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parents: 26
diff changeset
3777 vivi et eorum filii</i>, ut habetur in Glossa, super illud,
544e12f679ad convert to xml
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parents: 26
diff changeset
3778 <i>Abraham nescivit nos</i>, Isaiae LXIII. Quod quidem confirmat
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parents: 26
diff changeset
3779 per hoc quod a matre sua non visitabatur, nec in tristitiis
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parents: 26
diff changeset
3780 consolabatur, sicut quando vivebat; nec est probabile ut sit facta
544e12f679ad convert to xml
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parents: 26
diff changeset
3781 vita feliciore crudelior. Et per hoc quod dominus promisit Iosiae
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parents: 26
diff changeset
3782 regi quod prius moreretur ne videret mala quae erant populo
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parents: 26
diff changeset
3783 superventura, ut habetur IV Reg. XXII. Sed Augustinus hoc dubitando
544e12f679ad convert to xml
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parents: 26
diff changeset
3784 dicit, unde praemittit, <i>ut volet, accipiat quisque quod
544e12f679ad convert to xml
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parents: 26
diff changeset
3785 dicam</i>. Gregorius autem assertive, quod patet per hoc quod
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parents: 26
diff changeset
3786 dicit, <i>nullo modo credendum est</i>. Magis tamen videtur,
544e12f679ad convert to xml
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parents: 26
diff changeset
3787 secundum sententiam Gregorii, quod animae sanctorum Deum videntes,
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parents: 26
diff changeset
3788 omnia praesentia quae hic aguntur cognoscant. Sunt enim Angelis
544e12f679ad convert to xml
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parents: 26
diff changeset
3789 aequales, de quibus etiam Augustinus asserit quod ea quae apud
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parents: 26
diff changeset
3790 vivos aguntur non ignorant. Sed quia sanctorum animae sunt
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parents: 26
diff changeset
3791 perfectissime iustitiae divinae coniunctae, nec tristantur, nec
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parents: 26
diff changeset
3792 rebus viventium se ingerunt, nisi secundum quod iustitiae divinae
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parents: 26
diff changeset
3793 dispositio exigit.</p>
544e12f679ad convert to xml
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parents: 26
diff changeset
3794 <p title="I q. 89 a. 8 ad 1"><a name="32245"><span class=
544e12f679ad convert to xml
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parents: 26
diff changeset
3795 "ref">[32245] I&ordf; q. 89 a. 8 ad 1</span></a> Ad primum ergo
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3796 dicendum quod animae mortuorum possunt habere curam de rebus
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3797 viventium, etiam si ignorent eorum statum; sicut nos curam habemus
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parents: 26
diff changeset
3798 de mortuis, eis suffragia impendendo, quamvis eorum statum
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parents: 26
diff changeset
3799 ignoremus. Possunt etiam facta viventium non per seipsos
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ht
parents: 26
diff changeset
3800 cognoscere, sed vel per animas eorum qui hinc ad eos accedunt; vel
544e12f679ad convert to xml
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parents: 26
diff changeset
3801 per Angelos seu Daemones; vel etiam spiritu Dei revelante, sicut
544e12f679ad convert to xml
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parents: 26
diff changeset
3802 Augustinus in eodem libro dicit.</p>
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parents: 26
diff changeset
3803 <p title="I q. 89 a. 8 ad 2"><a name="32246"><span class=
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parents: 26
diff changeset
3804 "ref">[32246] I&ordf; q. 89 a. 8 ad 2</span></a> Ad secundum
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parents: 26
diff changeset
3805 dicendum quod hoc quod mortui viventibus apparent qualitercumque,
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parents: 26
diff changeset
3806 vel contingit per specialem Dei dispensationem, ut animae mortuorum
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parents: 26
diff changeset
3807 rebus viventium intersint, et est inter divina miracula
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parents: 26
diff changeset
3808 computandum. Vel huiusmodi apparitiones fiunt per operationes
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ht
parents: 26
diff changeset
3809 Angelorum bonorum vel malorum, etiam ignorantibus mortuis, sicut
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ht
parents: 26
diff changeset
3810 etiam vivi ignorantes aliis viventibus apparent in somnis, ut
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parents: 26
diff changeset
3811 Augustinus dicit in libro praedicto. Unde et de Samuele dici potest
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parents: 26
diff changeset
3812 quod ipse apparuit per revelationem divinam; secundum hoc quod
544e12f679ad convert to xml
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parents: 26
diff changeset
3813 dicitur Eccli. XLVI, quod <i>dormivit, et notum fecit regi finem
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parents: 26
diff changeset
3814 vitae suae</i>. Vel illa apparitio fuit procurata per Daemones, si
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3815 tamen Ecclesiastici auctoritas non recipiatur, propter hoc quod
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parents: 26
diff changeset
3816 inter canonicas Scripturas apud Hebraeos non habetur.</p>
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parents: 26
diff changeset
3817 <p title="I q. 89 a. 8 ad 3"><a name="32247"><span class=
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parents: 26
diff changeset
3818 "ref">[32247] I&ordf; q. 89 a. 8 ad 3</span></a> Ad tertium
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parents: 26
diff changeset
3819 dicendum quod ignorantia huiusmodi non contingit ex locali
544e12f679ad convert to xml
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parents: 26
diff changeset
3820 distantia, sed propter causam praedictam.</p>
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parents: 26
diff changeset
3821 <div class="centro"><br />
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parents: 26
diff changeset
3822 <p><a href="sth1077.html"><img src="icons/ageretro.gif" width="19"
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parents: 26
diff changeset
3823 height="19" align="middle" border="0" alt="age retro" /></a> &nbsp;
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diff changeset
3824 <a href="sth1090.html"><img src="icons/ageultra.gif" width="19"
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parents: 26
diff changeset
3825 height="19" align="middle" border="0" alt="age ultra" /></a></p>
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parents: 26
diff changeset
3826 <br />
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parents: 26
diff changeset
3827 <hr />
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diff changeset
3828 <br />
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diff changeset
3829 <address>&copy; 2006 Fundaci&oacute;n Tom&aacute;s de Aquino quoad
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3830 hanc editionem<br />
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3831 Iura omnia asservantur<br />
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3832 OCLC nr. <a href="http://worldcatlibraries.org/wcpa/oclc/49644264"
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3833 style="text-decoration=none">49644264</a></address>
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3834 </div>
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3835 </body>
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3836 </html>