annotate summa/latin/sth2022.html @ 46:6cfdc13efd8a

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author ht
date Sun, 20 Dec 2009 22:10:12 +0000
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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;-IIae q.
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23 22-25</title>
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24 </head>
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25 <body>
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26 <a href="http://www.corpusthomisticum.org/"></a>
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27 <div class="tres">CORPUS THOMISTICUM</div>
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28 <div class="uno">Sancti Thomae de Aquino</div>
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29 <div class="uno">Summa Theologiae</div>
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30 <div class="dos">prima pars secundae partis a quaestione XXII ad
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31 XXV</div>
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32 <br />
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33 <div class="centro">
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34 <table align="center" summary="Imago">
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35 <tr>
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36 <th><img src="icons/fugit190.jpg" width="275" height="190" border=
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37 "0" alt=
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38 "Thomas de Aquino a Filippino Lippi depictus (Cappella Carafa, S. Maria sopra Minerva, Roma)"
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39 align="middle" /></th>
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40 </tr>
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41 </table>
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42 <br />
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43 <span class="tres">Textum Leoninum Romae 1891 editum<br />
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44 ac automato translatum a Roberto Busa SJ in taenias
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45 magneticas<br />
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46 denuo recognovit Enrique Alarc&oacute;n atque instruxit<br />
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47 <br /></span><br />
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48 <hr />
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49 <br />
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50 <p><a href="sth2006.html"><img src="icons/ageretro.gif" width="19"
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51 height="19" align="middle" border="0" alt="age retro" /></a> &nbsp;
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52 <a href="sth2026.html"><img src="icons/ageultra.gif" width="19"
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53 height="19" align="middle" border="0" alt="age ultra" /></a></p>
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54 <script language="JavaScript" type="text/javascript">
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55 //<![CDATA[
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56 <!--
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57 // original code by Bill Trefzger 12/12/96; revised by Enrique Alarcon 12/9/2000
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137 document.write('<OPTION VALUE="#34586">I&ordf;-IIae q. 24 a. 3 arg. 3');
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138 document.write('<OPTION VALUE="#34587">I&ordf;-IIae q. 24 a. 3 s. c.');
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139 document.write('<OPTION VALUE="#34588">I&ordf;-IIae q. 24 a. 3 co.');
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140 document.write('<OPTION VALUE="#34589">I&ordf;-IIae q. 24 a. 3 ad 1');
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141 document.write('<OPTION VALUE="#34590">I&ordf;-IIae q. 24 a. 3 ad 2');
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142 document.write('<OPTION VALUE="#34591">I&ordf;-IIae q. 24 a. 3 ad 3');
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143 document.write('<OPTION VALUE="#34592">I&ordf;-IIae q. 24 a. 4 arg. 1');
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144 document.write('<OPTION VALUE="#34593">I&ordf;-IIae q. 24 a. 4 arg. 2');
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145 document.write('<OPTION VALUE="#34594">I&ordf;-IIae q. 24 a. 4 arg. 3');
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146 document.write('<OPTION VALUE="#34595">I&ordf;-IIae q. 24 a. 4 s. c.');
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147 document.write('<OPTION VALUE="#34596">I&ordf;-IIae q. 24 a. 4 co.');
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148 document.write('<OPTION VALUE="#34597">I&ordf;-IIae q. 24 a. 4 ad 1');
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149 document.write('<OPTION VALUE="#34598">I&ordf;-IIae q. 24 a. 4 ad 2');
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150 document.write('<OPTION VALUE="#34599">I&ordf;-IIae q. 24 a. 4 ad 3');
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151 document.write('<OPTION VALUE="#34600">I&ordf;-IIae q. 25 pr.');
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152 document.write('<OPTION VALUE="#34601">I&ordf;-IIae q. 25 a. 1 arg. 1');
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153 document.write('<OPTION VALUE="#34602">I&ordf;-IIae q. 25 a. 1 arg. 2');
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154 document.write('<OPTION VALUE="#34603">I&ordf;-IIae q. 25 a. 1 arg. 3');
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155 document.write('<OPTION VALUE="#34604">I&ordf;-IIae q. 25 a. 1 s. c.');
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156 document.write('<OPTION VALUE="#34605">I&ordf;-IIae q. 25 a. 1 co.');
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157 document.write('<OPTION VALUE="#34606">I&ordf;-IIae q. 25 a. 1 ad 1');
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158 document.write('<OPTION VALUE="#34607">I&ordf;-IIae q. 25 a. 1 ad 2');
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159 document.write('<OPTION VALUE="#34608">I&ordf;-IIae q. 25 a. 1 ad 3');
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160 document.write('<OPTION VALUE="#34609">I&ordf;-IIae q. 25 a. 2 arg. 1');
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161 document.write('<OPTION VALUE="#34610">I&ordf;-IIae q. 25 a. 2 arg. 2');
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162 document.write('<OPTION VALUE="#34611">I&ordf;-IIae q. 25 a. 2 arg. 3');
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163 document.write('<OPTION VALUE="#34612">I&ordf;-IIae q. 25 a. 2 s. c.');
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164 document.write('<OPTION VALUE="#34613">I&ordf;-IIae q. 25 a. 2 co.');
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165 document.write('<OPTION VALUE="#34614">I&ordf;-IIae q. 25 a. 2 ad 1');
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166 document.write('<OPTION VALUE="#34615">I&ordf;-IIae q. 25 a. 2 ad 2');
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167 document.write('<OPTION VALUE="#34616">I&ordf;-IIae q. 25 a. 2 ad 3');
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168 document.write('<OPTION VALUE="#34617">I&ordf;-IIae q. 25 a. 3 arg. 1');
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169 document.write('<OPTION VALUE="#34618">I&ordf;-IIae q. 25 a. 3 arg. 2');
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170 document.write('<OPTION VALUE="#34619">I&ordf;-IIae q. 25 a. 3 arg. 3');
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171 document.write('<OPTION VALUE="#34620">I&ordf;-IIae q. 25 a. 3 s. c.');
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172 document.write('<OPTION VALUE="#34621">I&ordf;-IIae q. 25 a. 3 co.');
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173 document.write('<OPTION VALUE="#34622">I&ordf;-IIae q. 25 a. 3 ad 1');
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174 document.write('<OPTION VALUE="#34623">I&ordf;-IIae q. 25 a. 3 ad 2');
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175 document.write('<OPTION VALUE="#34624">I&ordf;-IIae q. 25 a. 3 ad 3');
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176 document.write('<OPTION VALUE="#34625">I&ordf;-IIae q. 25 a. 4 arg. 1');
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177 document.write('<OPTION VALUE="#34626">I&ordf;-IIae q. 25 a. 4 arg. 2');
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178 document.write('<OPTION VALUE="#34627">I&ordf;-IIae q. 25 a. 4 arg. 3');
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179 document.write('<OPTION VALUE="#34628">I&ordf;-IIae q. 25 a. 4 s. c.');
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180 document.write('<OPTION VALUE="#34629">I&ordf;-IIae q. 25 a. 4 co.');
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181 document.write('<OPTION VALUE="#34630">I&ordf;-IIae q. 25 a. 4 ad 1');
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182 document.write('<OPTION VALUE="#34631">I&ordf;-IIae q. 25 a. 4 ad 2');
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183 document.write('<OPTION VALUE="#34632">I&ordf;-IIae q. 25 a. 4 ad 3');
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184 document.write('<\/SELECT>');
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185 document.write('<BR><BR>');
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186 document.write('<INPUT TYPE="button" VALUE="Agedum" ONCLICK="go()">');
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187 document.write('<\/FORM>');
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188 // -->
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189 //]]>
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190 </script><br />
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191 <hr />
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192 <br /></div>
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193 <div class="D">Quaestio 22</div>
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194 <div class="G">Prooemium</div>
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195 <p title="I-II q. 22 pr."><a name="34515"><span class="ref">[34515]
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196 I&ordf;-IIae q. 22 pr.</span></a> Post hoc considerandum est de
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197 passionibus animae, et primo, in generali; secundo, in speciali. In
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198 generali autem, quatuor occurrunt circa eas consideranda, primo
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199 quidem, de subiecto earum; secundo, de differentia earum; tertio,
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200 de comparatione earum ad invicem; quarto, de malitia et bonitate
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201 ipsarum. Circa primum quaeruntur tria. Primo, utrum aliqua passio
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202 sit in anima. Secundo, utrum magis in parte appetitiva quam in
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203 apprehensiva. Tertio, utrum magis sit in appetitu sensitivo quam
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204 intellectivo, qui dicitur voluntas.</p>
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205 <br />
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206 <div class="E">Articulus 1</div>
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207 <p title="I-II q. 22 a. 1 arg. 1"><a name="34516"><span class=
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208 "ref">[34516] I&ordf;-IIae q. 22 a. 1 arg. 1</span></a> Ad primum
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209 sic proceditur. Videtur quod nulla passio sit in anima. Pati enim
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210 est proprium materiae. Sed anima non est composita ex materia et
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211 forma, ut in primo habitum est. Ergo nulla passio est in anima.</p>
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212 <p title="I-II q. 22 a. 1 arg. 2"><a name="34517"><span class=
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213 "ref">[34517] I&ordf;-IIae q. 22 a. 1 arg. 2</span></a> Praeterea,
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214 passio est motus, ut dicitur in III Physic. Sed anima non movetur,
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215 ut probatur in I de anima. Ergo passio non est in anima.</p>
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216 <p title="I-II q. 22 a. 1 arg. 3"><a name="34518"><span class=
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217 "ref">[34518] I&ordf;-IIae q. 22 a. 1 arg. 3</span></a> Praeterea,
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218 passio est via in corruptionem, nam omnis passio, magis facta,
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219 abiicit a substantia, ut dicitur in libro topicorum. Sed anima est
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220 incorruptibilis. Ergo nulla passio est in anima.</p>
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221 <p title="I-II q. 22 a. 1 s. c."><a name="34519"><span class=
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222 "ref">[34519] I&ordf;-IIae q. 22 a. 1 s. c.</span></a> Sed contra
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223 est quod apostolus dicit, ad Rom. VII, <i>cum essemus in carne,
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224 passiones peccatorum, quae per legem erant, operabantur in membris
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225 nostris</i>. Peccata autem sunt proprie in anima. Ergo et
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226 passiones, quae dicuntur peccatorum, sunt in anima.</p>
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227 <p title="I-II q. 22 a. 1 co."><a name="34520"><span class=
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228 "ref">[34520] I&ordf;-IIae q. 22 a. 1 co.</span></a> Respondeo
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229 dicendum quod pati dicitur tripliciter. Uno modo, communiter,
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230 secundum quod omne recipere est pati, etiam si nihil abiiciatur a
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231 re, sicut si dicatur aerem pati, quando illuminatur. Hoc autem
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232 magis proprie est perfici, quam pati. Alio modo dicitur pati
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233 proprie, quando aliquid recipitur cum alterius abiectione. Sed hoc
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234 contingit dupliciter. Quandoque enim abiicitur id quod non est
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235 conveniens rei, sicut cum corpus animalis sanatur, dicitur pati,
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236 quia recipit sanitatem, aegritudine abiecta. Alio modo, quando e
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237 converso contingit, sicut aegrotare dicitur pati, quia recipitur
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238 infirmitas, sanitate abiecta. Et hic est propriissimus modus
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239 passionis. Nam pati dicitur ex eo quod aliquid trahitur ad agentem,
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240 quod autem recedit ab eo quod est sibi conveniens, maxime videtur
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241 ad aliud trahi. Et similiter in I de Generat. dicitur quod, quando
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242 ex ignobiliori generatur nobilius, est generatio simpliciter, et
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243 corruptio secundum quid, e converso autem quando ex nobiliori
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244 ignobilius generatur. Et his tribus modis contingit esse in anima
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245 passionem. Nam secundum receptionem tantum dicitur quod sentire et
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246 intelligere est quoddam pati. Passio autem cum abiectione non est
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247 nisi secundum transmutationem corporalem, unde passio proprie dicta
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248 non potest competere animae nisi per accidens, inquantum scilicet
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249 compositum patitur. Sed et in hoc est diversitas, nam quando
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250 huiusmodi transmutatio fit in deterius, magis proprie habet
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251 rationem passionis, quam quando fit in melius. Unde tristitia magis
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252 proprie est passio quam laetitia.</p>
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253 <p title="I-II q. 22 a. 1 ad 1"><a name="34521"><span class=
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254 "ref">[34521] I&ordf;-IIae q. 22 a. 1 ad 1</span></a> Ad primum
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255 igitur dicendum quod pati, secundum quod est cum abiectione et
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256 transmutatione, proprium est materiae, unde non invenitur nisi in
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257 compositis ex materia et forma. Sed pati prout importat receptionem
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258 solam, non est necessarium quod sit materiae, sed potest esse
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259 cuiuscumque existentis in potentia. Anima autem, etsi non sit
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260 composita ex materia et forma, habet tamen aliquid potentialitatis,
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261 secundum quam convenit sibi recipere et pati, secundum quod
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262 intelligere pati est, ut dicitur in III de anima.</p>
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263 <p title="I-II q. 22 a. 1 ad 2"><a name="34522"><span class=
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264 "ref">[34522] I&ordf;-IIae q. 22 a. 1 ad 2</span></a> Ad secundum
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265 dicendum quod pati et moveri, etsi non conveniat animae per se,
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266 convenit tamen ei per accidens, ut in I de anima dicitur.</p>
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267 <p title="I-II q. 22 a. 1 ad 3"><a name="34523"><span class=
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268 "ref">[34523] I&ordf;-IIae q. 22 a. 1 ad 3</span></a> Ad tertium
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269 dicendum quod ratio illa procedit de passione quae est cum
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270 transmutatione ad deterius. Et huiusmodi passio animae convenire
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271 non potest nisi per accidens, per se autem convenit composito, quod
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272 est corruptibile.</p>
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273 <br />
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274 <div class="E">Articulus 2</div>
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275 <p title="I-II q. 22 a. 2 arg. 1"><a name="34524"><span class=
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276 "ref">[34524] I&ordf;-IIae q. 22 a. 2 arg. 1</span></a> Ad secundum
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277 sic proceditur. Videtur quod passio magis sit in parte animae
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278 apprehensiva quam in parte appetitiva. Quod enim est primum in
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279 quolibet genere videtur esse maximum eorum quae sunt in genere
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280 illo, et causa aliorum, ut dicitur in II Metaphys. Sed passio prius
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281 invenitur in parte apprehensiva quam in parte appetitiva, non enim
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282 patitur pars appetitiva, nisi passione praecedente in parte
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283 apprehensiva. Ergo passio est magis in parte apprehensiva quam in
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284 parte appetitiva.</p>
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285 <p title="I-II q. 22 a. 2 arg. 2"><a name="34525"><span class=
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diff changeset
286 "ref">[34525] I&ordf;-IIae q. 22 a. 2 arg. 2</span></a> Praeterea,
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287 quod est magis activum, videtur esse minus passivum, actio enim
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288 passioni opponitur. Sed pars appetitiva est magis activa quam pars
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289 apprehensiva. Ergo videtur quod in parte apprehensiva magis sit
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290 passio.</p>
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291 <p title="I-II q. 22 a. 2 arg. 3"><a name="34526"><span class=
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diff changeset
292 "ref">[34526] I&ordf;-IIae q. 22 a. 2 arg. 3</span></a> Praeterea,
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293 sicut appetitus sensitivus est virtus in organo corporali, ita et
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294 vis apprehensiva sensitiva. Sed passio animae fit, proprie
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295 loquendo, secundum transmutationem corporalem. Ergo non magis est
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296 passio in parte appetitiva sensitiva quam in apprehensiva
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297 sensitiva.</p>
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298 <p title="I-II q. 22 a. 2 s. c."><a name="34527"><span class=
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299 "ref">[34527] I&ordf;-IIae q. 22 a. 2 s. c.</span></a> Sed contra
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300 est quod Augustinus dicit, in IX de Civ. Dei, quod <i>motus animi,
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301 quos Graeci pathe, nostri autem quidam, sicut Cicero,
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302 perturbationes, quidam affectiones vel affectus, quidam vero, sicut
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303 in Graeco habetur, expressius passiones vocant</i>. Ex quo patet
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304 quod passiones animae sunt idem quod affectiones. Sed affectiones
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305 manifeste pertinent ad partem appetitivam, et non ad apprehensivam.
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306 Ergo et passiones magis sunt in appetitiva quam in
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307 apprehensiva.</p>
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308 <p title="I-II q. 22 a. 2 co."><a name="34528"><span class=
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309 "ref">[34528] I&ordf;-IIae q. 22 a. 2 co.</span></a> Respondeo
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310 dicendum quod, sicut iam dictum est, in nomine passionis importatur
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311 quod patiens trahatur ad id quod est agentis. Magis autem trahitur
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312 anima ad rem per vim appetitivam quam per vim apprehensivam. Nam
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313 per vim appetitivam anima habet ordinem ad ipsas res, prout in
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314 seipsis sunt, unde philosophus dicit, in VI Metaphys., quod bonum
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315 et malum, quae sunt obiecta appetitivae potentiae, sunt in ipsis
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316 rebus. Vis autem apprehensiva non trahitur ad rem, secundum quod in
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317 seipsa est; sed cognoscit eam secundum intentionem rei, quam in se
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318 habet vel recipit secundum proprium modum. Unde et ibidem dicitur
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319 quod verum et falsum, quae ad cognitionem pertinent, non sunt in
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320 rebus, sed in mente. Unde patet quod ratio passionis magis
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321 invenitur in parte appetitiva quam in parte apprehensiva.</p>
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322 <p title="I-II q. 22 a. 2 ad 1"><a name="34529"><span class=
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323 "ref">[34529] I&ordf;-IIae q. 22 a. 2 ad 1</span></a> Ad primum
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324 ergo dicendum quod e contrario se habet in his quae pertinent ad
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325 perfectionem, et in his quae pertinent ad defectum. Nam in his quae
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326 ad perfectionem pertinent, attenditur intensio per accessum ad unum
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327 primum principium, cui quanto est aliquid propinquius, tanto est
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328 magis intensum, sicut intensio lucidi attenditur per accessum ad
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329 aliquid summe lucidum, cui quanto aliquid magis appropinquat, tanto
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330 est magis lucidum. Sed in his quae ad defectum pertinent,
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331 attenditur intensio non per accessum ad aliquod summum, sed per
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332 recessum a perfecto, quia in hoc ratio privationis et defectus
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333 consistit. Et ideo quanto minus recedit a primo, tanto est minus
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334 intensum, et propter hoc, in principio semper invenitur parvus
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335 defectus, qui postea procedendo magis multiplicatur. Passio autem
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336 ad defectum pertinet, quia est alicuius secundum quod est in
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337 potentia. Unde in his quae appropinquant primo perfecto, scilicet
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338 Deo, invenitur parum de ratione potentiae et passionis, in aliis
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339 autem consequenter, plus. Et sic etiam in priori vi animae,
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340 scilicet apprehensiva, invenitur minus de ratione passionis.</p>
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341 <p title="I-II q. 22 a. 2 ad 2"><a name="34530"><span class=
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342 "ref">[34530] I&ordf;-IIae q. 22 a. 2 ad 2</span></a> Ad secundum
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343 dicendum quod vis appetitiva dicitur esse magis activa, quia est
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344 magis principium exterioris actus. Et hoc habet ex hoc ipso ex quo
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345 habet quod sit magis passiva, scilicet ex hoc quod habet ordinem ad
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346 rem ut est in seipsa, per actionem enim exteriorem pervenimus ad
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347 consequendas res.</p>
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348 <p title="I-II q. 22 a. 2 ad 3"><a name="34531"><span class=
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349 "ref">[34531] I&ordf;-IIae q. 22 a. 2 ad 3</span></a> Ad tertium
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350 dicendum quod, sicut in primo dictum est, dupliciter organum animae
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351 potest transmutari. Uno modo, transmutatione spirituali, secundum
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352 quod recipit intentionem rei. Et hoc per se invenitur in actu
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353 apprehensivae virtutis sensitivae, sicut oculus immutatur a
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354 visibili, non ita quod coloretur, sed ita quod recipiat intentionem
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355 coloris. Est autem alia naturalis transmutatio organi, prout
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356 organum transmutatur quantum ad suam naturalem dispositionem, puta
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357 quod calefit aut infrigidatur, vel alio simili modo transmutatur.
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358 Et huiusmodi transmutatio per accidens se habet ad actum
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359 apprehensivae virtutis sensitivae, puta cum oculus fatigatur ex
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360 forti intuitu, vel dissolvitur ex vehementia visibilis. Sed ad
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361 actum appetitus sensitivi per se ordinatur huiusmodi transmutatio,
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362 unde in definitione motuum appetitivae partis, materialiter ponitur
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363 aliqua naturalis transmutatio organi; sicut dicitur quod ira est
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364 accensio sanguinis circa cor. Unde patet quod ratio passionis magis
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365 invenitur in actu sensitivae virtutis appetitivae, quam in actu
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366 sensitivae virtutis apprehensivae, licet utraque sit actus organi
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367 corporalis.</p>
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368 <br />
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369 <div class="E">Articulus 3</div>
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370 <p title="I-II q. 22 a. 3 arg. 1"><a name="34532"><span class=
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371 "ref">[34532] I&ordf;-IIae q. 22 a. 3 arg. 1</span></a> Ad tertium
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372 sic proceditur. Videtur quod passio non magis sit in appetitu
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373 sensitivo quam in appetitu intellectivo. Dicit enim Dionysius, II
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374 cap. de Div. Nom., quod <i>Hierotheus ex quadam est doctus
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375 diviniore inspiratione, non solum discens, sed etiam patiens
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376 divina</i>. Sed passio divinorum non potest pertinere ad appetitum
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377 sensitivum, cuius obiectum est bonum sensibile. Ergo passio est in
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378 appetitu intellectivo, sicut et in sensitivo.</p>
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379 <p title="I-II q. 22 a. 3 arg. 2"><a name="34533"><span class=
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380 "ref">[34533] I&ordf;-IIae q. 22 a. 3 arg. 2</span></a> Praeterea,
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381 quanto activum est potentius, tanto passio est fortior. Sed
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382 obiectum appetitus intellectivi, quod est bonum universale, est
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383 potentius activum quam obiectum appetitus sensitivi, quod est bonum
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384 particulare. Ergo ratio passionis magis invenitur in appetitu
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385 intellectivo quam in appetitu sensitivo.</p>
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386 <p title="I-II q. 22 a. 3 arg. 3"><a name="34534"><span class=
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387 "ref">[34534] I&ordf;-IIae q. 22 a. 3 arg. 3</span></a> Praeterea,
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388 gaudium et amor passiones quaedam esse dicuntur. Sed haec
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389 inveniuntur in appetitu intellectivo, et non solum in sensitivo,
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390 alioquin non attribuerentur in Scripturis Deo et Angelis. Ergo
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391 passiones non magis sunt in appetitu sensitivo quam in
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392 intellectivo.</p>
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393 <p title="I-II q. 22 a. 3 s. c."><a name="34535"><span class=
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394 "ref">[34535] I&ordf;-IIae q. 22 a. 3 s. c.</span></a> Sed contra
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395 est quod dicit Damascenus, in II libro, describens animales
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396 passiones, <i>passio est motus appetitivae virtutis sensibilis in
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397 imaginatione boni vel mali. Et aliter, passio est motus
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398 irrationalis animae per suspicionem boni vel mali</i>.</p>
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399 <p title="I-II q. 22 a. 3 co."><a name="34536"><span class=
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diff changeset
400 "ref">[34536] I&ordf;-IIae q. 22 a. 3 co.</span></a> Respondeo
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401 dicendum quod, sicut iam dictum est, passio proprie invenitur ubi
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402 est transmutatio corporalis. Quae quidem invenitur in actibus
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403 appetitus sensitivi; et non solum spiritualis, sicut est in
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404 apprehensione sensitiva, sed etiam naturalis. In actu autem
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405 appetitus intellectivi non requiritur aliqua transmutatio
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406 corporalis, quia huiusmodi appetitus non est virtus alicuius
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407 organi. Unde patet quod ratio passionis magis proprie invenitur in
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408 actu appetitus sensitivi quam intellectivi; ut etiam patet per
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409 definitiones Damasceni inductas.</p>
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410 <p title="I-II q. 22 a. 3 ad 1"><a name="34537"><span class=
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411 "ref">[34537] I&ordf;-IIae q. 22 a. 3 ad 1</span></a> Ad primum
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412 ergo dicendum quod passio divinorum ibi dicitur affectio ad divina,
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413 et coniunctio ad ipsa per amorem, quod tamen fit sine
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414 transmutatione corporali.</p>
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415 <p title="I-II q. 22 a. 3 ad 2"><a name="34538"><span class=
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416 "ref">[34538] I&ordf;-IIae q. 22 a. 3 ad 2</span></a> Ad secundum
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417 dicendum quod magnitudo passionis non solum dependet ex virtute
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418 agentis, sed etiam ex passibilitate patientis, quia quae sunt bene
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419 passibilia, multum patiuntur etiam a parvis activis. Licet ergo
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420 obiectum appetitus intellectivi sit magis activum quam obiectum
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421 appetitus sensitivi, tamen appetitus sensitivus est magis
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422 passivus.</p>
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423 <p title="I-II q. 22 a. 3 ad 3"><a name="34539"><span class=
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424 "ref">[34539] I&ordf;-IIae q. 22 a. 3 ad 3</span></a> Ad tertium
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425 dicendum quod amor et gaudium et alia huiusmodi, cum attribuuntur
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426 Deo vel Angelis, aut hominibus secundum appetitum intellectivum,
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427 significant simplicem actum voluntatis cum similitudine effectus,
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428 absque passione. Unde dicit Augustinus, IX de Civ. Dei, <i>sancti
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429 Angeli et sine ira puniunt et sine miseriae compassione subveniunt.
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430 Et tamen, istarum nomina passionum, consuetudine locutionis
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431 humanae, etiam in eos usurpantur, propter quandam operum
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432 similitudinem, non propter affectionum infirmitatem</i>.</p>
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433 <br />
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434 <div class="D">Quaestio 23</div>
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435 <div class="G">Prooemium</div>
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436 <p title="I-II q. 23 pr."><a name="34540"><span class="ref">[34540]
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437 I&ordf;-IIae q. 23 pr.</span></a> Deinde considerandum est de
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438 passionum differentia ad invicem. Et circa hoc quaeruntur quatuor.
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439 Primo, utrum passiones quae sunt in concupiscibili, sint diversae
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440 ab his quae sunt in irascibili. Secundo, utrum contrarietas
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441 passionum irascibili sit secundum contrarietatem boni et mali.
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442 Tertio, utrum sit aliqua passio non habens contrarium. Quarto,
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443 utrum sint aliquae passiones differentes specie, in eadem potentia,
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444 non contrariae ad invicem.</p>
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445 <br />
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446 <div class="E">Articulus 1</div>
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447 <p title="I-II q. 23 a. 1 arg. 1"><a name="34541"><span class=
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448 "ref">[34541] I&ordf;-IIae q. 23 a. 1 arg. 1</span></a> Ad primum
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449 sic proceditur. Videtur quod passiones eaedem sint in irascibili et
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450 in concupiscibili. Dicit enim philosophus, in II Ethic., quod
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451 passiones animae sunt quas sequitur gaudium et tristitia. Sed
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452 gaudium et tristitia sunt in concupiscibili. Ergo omnes passiones
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453 sunt in concupiscibili. Non ergo sunt aliae in irascibili, et aliae
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454 in concupiscibili.</p>
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455 <p title="I-II q. 23 a. 1 arg. 2"><a name="34542"><span class=
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456 "ref">[34542] I&ordf;-IIae q. 23 a. 1 arg. 2</span></a> Praeterea,
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457 Matth. XIII, super illud, <i>simile est regnum caelorum
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458 fermento</i> etc., dicit Glossa Hieronymi, <i>in ratione
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459 possideamus prudentiam, in irascibili odium vitiorum, in
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460 concupiscibili desiderium virtutum</i>. Sed odium est in
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461 concupiscibili, sicut et amor, cui contrariatur, ut dicitur in II
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462 Topic. Ergo eadem passio est in concupiscibili et irascibili.</p>
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463 <p title="I-II q. 23 a. 1 arg. 3"><a name="34543"><span class=
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diff changeset
464 "ref">[34543] I&ordf;-IIae q. 23 a. 1 arg. 3</span></a> Praeterea,
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diff changeset
465 passiones et actus differunt specie secundum obiecta. Sed passionum
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466 irascibilis et concupiscibilis eadem obiecta sunt, scilicet bonum
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467 et malum. Ergo eaedem sunt passiones irascibilis et
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468 concupiscibilis.</p>
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469 <p title="I-II q. 23 a. 1 s. c."><a name="34544"><span class=
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470 "ref">[34544] I&ordf;-IIae q. 23 a. 1 s. c.</span></a> Sed contra,
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471 diversarum potentiarum actus sunt specie diversi, sicut videre et
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472 audire. Sed irascibilis et concupiscibilis sunt duae potentiae
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473 dividentes appetitum sensitivum, ut in primo dictum est. Ergo, cum
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474 passiones sint motus appetitus sensitivi, ut supra dictum est,
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475 passiones quae sunt in irascibili, erunt aliae secundum speciem a
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476 passionibus quae sunt in concupiscibili.</p>
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477 <p title="I-II q. 23 a. 1 co."><a name="34545"><span class=
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diff changeset
478 "ref">[34545] I&ordf;-IIae q. 23 a. 1 co.</span></a> Respondeo
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479 dicendum quod passiones quae sunt in irascibili et in
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480 concupiscibili, differunt specie. Cum enim diversae potentiae
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481 habeant diversa obiecta, ut in primo dictum est, necesse est quod
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482 passiones diversarum potentiarum ad diversa obiecta referantur.
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483 Unde multo magis passiones diversarum potentiarum specie differunt,
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484 maior enim differentia obiecti requiritur ad diversificandam
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diff changeset
485 speciem potentiarum, quam ad diversificandam speciem passionum vel
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diff changeset
486 actuum. Sicut enim in naturalibus diversitas generis consequitur
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diff changeset
487 diversitatem potentiae materiae, diversitas autem speciei
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488 diversitatem formae in eadem materia; ita in actibus animae, actus
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diff changeset
489 ad diversas potentias pertinentes, sunt non solum specie, sed etiam
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490 genere diversi; actus autem vel passiones respicientes diversa
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491 obiecta specialia comprehensa sub uno communi obiecto unius
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492 potentiae, differunt sicut species illius generis. Ad cognoscendum
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493 ergo quae passiones sint in irascibili, et quae in concupiscibili,
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494 oportet assumere obiectum utriusque potentiae. Dictum est autem in
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495 primo quod obiectum potentiae concupiscibilis est bonum vel malum
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496 sensibile simpliciter acceptum, quod est delectabile vel dolorosum.
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497 Sed quia necesse est quod interdum anima difficultatem vel pugnam
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498 patiatur in adipiscendo aliquod huiusmodi bonum, vel fugiendo
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499 aliquod huiusmodi malum, inquantum hoc est quodammodo elevatum
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500 supra facilem potestatem animalis; ideo ipsum bonum vel malum,
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501 secundum quod habet rationem ardui vel difficilis, est obiectum
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502 irascibilis. Quaecumque ergo passiones respiciunt absolute bonum
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503 vel malum, pertinent ad concupiscibilem; ut gaudium, tristitia,
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504 amor, odium, et similia. Quaecumque vero passiones respiciunt bonum
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505 vel malum sub ratione ardui, prout est aliquid adipiscibile vel
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506 fugibile cum aliqua difficultate, pertinent ad irascibilem; ut
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507 audacia, timor, spes, et huiusmodi.</p>
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508 <p title="I-II q. 23 a. 1 ad 1"><a name="34546"><span class=
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diff changeset
509 "ref">[34546] I&ordf;-IIae q. 23 a. 1 ad 1</span></a> Ad primum
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510 ergo dicendum quod, sicut in primo dictum est, ad hoc vis
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511 irascibilis data est animalibus, ut tollantur impedimenta quibus
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512 concupiscibilis in suum obiectum tendere prohibetur, vel propter
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513 difficultatem boni adipiscendi, vel propter difficultatem mali
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514 superandi. Et ideo passiones irascibilis omnes terminantur ad
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515 passiones concupiscibilis. Et secundum hoc, etiam passiones quae
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516 sunt in irascibili, consequitur gaudium et tristitia, quae sunt in
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517 concupiscibili.</p>
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diff changeset
518 <p title="I-II q. 23 a. 1 ad 2"><a name="34547"><span class=
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diff changeset
519 "ref">[34547] I&ordf;-IIae q. 23 a. 1 ad 2</span></a> Ad secundum
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520 dicendum quod odium vitiorum attribuit Hieronymus irascibili, non
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521 propter rationem odii, quae proprie competit concupiscibili; sed
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522 propter impugnationem, quae pertinet ad irascibilem.</p>
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523 <p title="I-II q. 23 a. 1 ad 3"><a name="34548"><span class=
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diff changeset
524 "ref">[34548] I&ordf;-IIae q. 23 a. 1 ad 3</span></a> Ad tertium
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diff changeset
525 dicendum quod bonum inquantum est delectabile, movet
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526 concupiscibilem. Sed si bonum habeat quandam difficultatem ad
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diff changeset
527 adipiscendum, ex hoc ipso habet aliquid repugnans concupiscibili.
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528 Et ideo necessarium fuit esse aliam potentiam quae in id tenderet.
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529 Et eadem ratio est de malis. Et haec potentia est irascibilis. Unde
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530 ex consequenti passiones concupiscibilis et irascibilis specie
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531 differunt.</p>
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532 <br />
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diff changeset
533 <div class="E">Articulus 2</div>
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diff changeset
534 <p title="I-II q. 23 a. 2 arg. 1"><a name="34549"><span class=
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diff changeset
535 "ref">[34549] I&ordf;-IIae q. 23 a. 2 arg. 1</span></a> Ad secundum
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536 sic proceditur. Videtur quod contrarietas passionum irascibilis non
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537 sit nisi secundum contrarietatem boni et mali. Passiones enim
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diff changeset
538 irascibilis ordinantur ad passiones concupiscibilis, ut dictum est.
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539 Sed passiones concupiscibilis non contrariantur nisi secundum
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diff changeset
540 contrarietatem boni et mali; sicut amor et odium, gaudium et
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diff changeset
541 tristitia. Ergo nec passiones irascibilis.</p>
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542 <p title="I-II q. 23 a. 2 arg. 2"><a name="34550"><span class=
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diff changeset
543 "ref">[34550] I&ordf;-IIae q. 23 a. 2 arg. 2</span></a> Praeterea,
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diff changeset
544 passiones differunt secundum obiecta; sicut et motus secundum
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545 terminos. Sed contrarietas non est in motibus nisi secundum
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diff changeset
546 contrarietatem terminorum, ut patet in V Physic. Ergo neque in
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diff changeset
547 passionibus est contrarietas nisi secundum contrarietatem
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548 obiectorum. Obiectum autem appetitus est bonum vel malum. Ergo in
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549 nulla potentia appetitiva potest esse contrarietas passionum nisi
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550 secundum contrarietatem boni et mali.</p>
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diff changeset
551 <p title="I-II q. 23 a. 2 arg. 3"><a name="34551"><span class=
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diff changeset
552 "ref">[34551] I&ordf;-IIae q. 23 a. 2 arg. 3</span></a>
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553 <i>Praeterea, omnis passio animae attenditur secundum accessum et
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diff changeset
554 recessum</i>, ut Avicenna dicit, in sexto de naturalibus. Sed
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diff changeset
555 accessus causatur ex ratione boni, recessus autem ex ratione mali,
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diff changeset
556 quia sicut bonum est quod omnia appetunt, ut dicitur in I Ethic.,
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557 ita malum est quod omnia fugiunt. Ergo contrarietas in passionibus
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diff changeset
558 animae non potest esse nisi secundum bonum et malum.</p>
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diff changeset
559 <p title="I-II q. 23 a. 2 s. c."><a name="34552"><span class=
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diff changeset
560 "ref">[34552] I&ordf;-IIae q. 23 a. 2 s. c.</span></a> Sed contra,
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diff changeset
561 timor et audacia sunt contraria, ut patet in III Ethic. sed timor
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562 et audacia non differunt secundum bonum et malum, quia utrumque est
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563 respectu aliquorum malorum. Ergo non omnis contrarietas passionum
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564 irascibilis est secundum contrarietatem boni et mali.</p>
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diff changeset
565 <p title="I-II q. 23 a. 2 co."><a name="34553"><span class=
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diff changeset
566 "ref">[34553] I&ordf;-IIae q. 23 a. 2 co.</span></a> Respondeo
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diff changeset
567 dicendum quod passio quidam motus est, ut dicitur in III Physic.
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568 Unde oportet contrarietatem passionum accipere secundum
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diff changeset
569 contrarietatem motuum vel mutationum. Est autem duplex contrarietas
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diff changeset
570 in mutationibus vel motibus, ut dicitur in V Physic. Una quidem
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diff changeset
571 secundum accessum et recessum ab eodem termino, quae quidem
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diff changeset
572 contrarietas est proprie mutationum, idest generationis, quae est
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diff changeset
573 mutatio ad esse, et corruptionis, quae est mutatio ab esse. Alia
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diff changeset
574 autem secundum contrarietatem terminorum, quae proprie est
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diff changeset
575 contrarietas motuum, sicut dealbatio, quae est motus a nigro in
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diff changeset
576 album, opponitur denigrationi, quae est motus ab albo in nigrum.
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diff changeset
577 Sic igitur in passionibus animae duplex contrarietas invenitur, una
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diff changeset
578 quidem secundum contrarietatem obiectorum, scilicet boni et mali;
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diff changeset
579 alia vero secundum accessum et recessum ab eodem termino. In
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diff changeset
580 passionibus quidem concupiscibilis invenitur prima contrarietas
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diff changeset
581 tantum, quae scilicet est secundum obiecta, in passionibus autem
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diff changeset
582 irascibilis invenitur utraque. Cuius ratio est quia obiectum
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diff changeset
583 concupiscibilis, ut supra dictum est, est bonum vel malum sensibile
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diff changeset
584 absolute. Bonum autem, inquantum bonum, non potest esse terminus ut
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585 a quo, sed solum ut ad quem, quia nihil refugit bonum inquantum
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586 bonum, sed omnia appetunt ipsum. Similiter nihil appetit malum
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diff changeset
587 inquantum huiusmodi, sed omnia fugiunt ipsum, et propter hoc, malum
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diff changeset
588 non habet rationem termini ad quem, sed solum termini a quo. Sic
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diff changeset
589 igitur omnis passio concupiscibilis respectu boni, est ut in ipsum,
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diff changeset
590 sicut amor, desiderium et gaudium, omnis vero passio eius respectu
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diff changeset
591 mali, est ut ab ipso, sicut odium, fuga seu abominatio, et
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diff changeset
592 tristitia. Unde in passionibus concupiscibilis non potest esse
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diff changeset
593 contrarietas secundum accessum et recessum ab eodem obiecto. Sed
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diff changeset
594 obiectum irascibilis est sensibile bonum vel malum, non quidem
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diff changeset
595 absolute, sed sub ratione difficultatis vel arduitatis, ut supra
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diff changeset
596 dictum est. Bonum autem arduum sive difficile habet rationem ut in
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diff changeset
597 ipsum tendatur, inquantum est bonum, quod pertinet ad passionem
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diff changeset
598 spei; et ut ab ipso recedatur, inquantum est arduum vel difficile,
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diff changeset
599 quod pertinet ad passionem desperationis. Similiter malum arduum
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diff changeset
600 habet rationem ut vitetur, inquantum est malum, et hoc pertinet ad
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diff changeset
601 passionem timoris, habet etiam rationem ut in ipsum tendatur, sicut
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diff changeset
602 in quoddam arduum, per quod scilicet aliquid evadit subiectionem
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603 mali, et sic tendit in ipsum audacia. Invenitur ergo in passionibus
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diff changeset
604 irascibilis contrarietas secundum contrarietatem boni et mali,
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605 sicut inter spem et timorem, et iterum secundum accessum et
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diff changeset
606 recessum ab eodem termino, sicut inter audaciam et timorem.</p>
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diff changeset
607 <p title="I-II q. 23 a. 2 ad arg."><a name="34554"><span class=
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diff changeset
608 "ref">[34554] I&ordf;-IIae q. 23 a. 2 ad arg.</span></a> Et per hoc
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diff changeset
609 patet responsio ad obiecta.</p>
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diff changeset
610 <br />
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diff changeset
611 <div class="E">Articulus 3</div>
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diff changeset
612 <p title="I-II q. 23 a. 3 arg. 1"><a name="34555"><span class=
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diff changeset
613 "ref">[34555] I&ordf;-IIae q. 23 a. 3 arg. 1</span></a> Ad tertium
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diff changeset
614 sic proceditur. Videtur quod omnis passio animae habeat aliquid
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diff changeset
615 contrarium. Omnis enim passio animae vel est in irascibili vel in
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diff changeset
616 concupiscibili, sicut supra dictum est. Sed utraeque passiones
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diff changeset
617 habent contrarietatem suo modo. Ergo omnis passio animae habet
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diff changeset
618 contrarium.</p>
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diff changeset
619 <p title="I-II q. 23 a. 3 arg. 2"><a name="34556"><span class=
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diff changeset
620 "ref">[34556] I&ordf;-IIae q. 23 a. 3 arg. 2</span></a> Praeterea,
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diff changeset
621 omnis passio animae habet vel bonum vel malum pro obiecto, quae
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622 sunt obiecta universaliter appetitivae partis. Sed passioni cuius
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623 obiectum est bonum, opponitur passio cuius obiectum est malum. Ergo
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624 omnis passio habet contrarium.</p>
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diff changeset
625 <p title="I-II q. 23 a. 3 arg. 3"><a name="34557"><span class=
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diff changeset
626 "ref">[34557] I&ordf;-IIae q. 23 a. 3 arg. 3</span></a> Praeterea,
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diff changeset
627 omnis passio animae est secundum accessum vel secundum recessum, ut
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diff changeset
628 dictum est. Sed cuilibet accessui contrariatur recessus, et e
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diff changeset
629 converso. Ergo omnis passio animae habet contrarium.</p>
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diff changeset
630 <p title="I-II q. 23 a. 3 s. c."><a name="34558"><span class=
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diff changeset
631 "ref">[34558] I&ordf;-IIae q. 23 a. 3 s. c.</span></a> Sed contra,
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diff changeset
632 ira est quaedam passio animae. Sed nulla passio ponitur contraria
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diff changeset
633 irae, ut patet in IV Ethic. Ergo non omnis passio habet
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diff changeset
634 contrarium.</p>
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diff changeset
635 <p title="I-II q. 23 a. 3 co."><a name="34559"><span class=
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diff changeset
636 "ref">[34559] I&ordf;-IIae q. 23 a. 3 co.</span></a> Respondeo
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diff changeset
637 dicendum quod singulare est in passione irae, quod non potest
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parents: 26
diff changeset
638 habere contrarium, neque secundum accessum et recessum, neque
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parents: 26
diff changeset
639 secundum contrarietatem boni et mali. Causatur enim ira ex malo
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diff changeset
640 difficili iam iniacente. Ad cuius praesentiam, necesse est quod aut
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diff changeset
641 appetitus succumbat, et sic non exit terminos tristitiae, quae est
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diff changeset
642 passio concupiscibilis, aut habet motum ad invadendum malum
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diff changeset
643 laesivum, quod pertinet ad iram. Motum autem ad fugiendum habere
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diff changeset
644 non potest, quia iam malum ponitur praesens vel praeteritum. Et sic
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diff changeset
645 motui irae non contrariatur aliqua passio secundum contrarietatem
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diff changeset
646 accessus et recessus. Similiter etiam nec secundum contrarietatem
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diff changeset
647 boni et mali. Quia malo iam iniacenti opponitur bonum iam adeptum,
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diff changeset
648 quod iam non potest habere rationem ardui vel difficilis. Nec post
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diff changeset
649 adeptionem boni remanet alius motus, nisi quietatio appetitus in
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parents: 26
diff changeset
650 bono adepto, quae pertinet ad gaudium, quod est passio
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diff changeset
651 concupiscibilis. Unde motus irae non potest habere aliquem motum
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diff changeset
652 animae contrarium, sed solummodo opponitur ei cessatio a motu,
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diff changeset
653 sicut philosophus dicit, in sua rhetorica, quod <i>mitescere
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diff changeset
654 opponitur ei quod est irasci</i>, quod non est oppositum contrarie,
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diff changeset
655 sed negative vel privative.</p>
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diff changeset
656 <p title="I-II q. 23 a. 3 ad arg."><a name="34560"><span class=
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diff changeset
657 "ref">[34560] I&ordf;-IIae q. 23 a. 3 ad arg.</span></a> Et per hoc
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diff changeset
658 patet responsio ad obiecta.</p>
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diff changeset
659 <br />
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diff changeset
660 <div class="E">Articulus 4</div>
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diff changeset
661 <p title="I-II q. 23 a. 4 arg. 1"><a name="34561"><span class=
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diff changeset
662 "ref">[34561] I&ordf;-IIae q. 23 a. 4 arg. 1</span></a> Ad quartum
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diff changeset
663 sic proceditur. Videtur quod non possint in aliqua potentia esse
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diff changeset
664 passiones specie differentes, et non contrariae ad invicem.
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diff changeset
665 Passiones enim animae differunt secundum obiecta. Obiecta autem
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diff changeset
666 passionum animae sunt bonum et malum, secundum quorum differentiam
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diff changeset
667 passiones habent contrarietatem. Ergo nullae passiones eiusdem
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diff changeset
668 potentiae, non habentes contrarietatem ad invicem, differunt
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diff changeset
669 specie.</p>
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diff changeset
670 <p title="I-II q. 23 a. 4 arg. 2"><a name="34562"><span class=
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diff changeset
671 "ref">[34562] I&ordf;-IIae q. 23 a. 4 arg. 2</span></a> Praeterea,
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diff changeset
672 differentia speciei est differentia secundum formam. Sed omnis
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diff changeset
673 differentia secundum formam, est secundum aliquam contrarietatem,
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diff changeset
674 ut dicitur in X Metaphys. Ergo passiones eiusdem potentiae quae non
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diff changeset
675 sunt contrariae, non differunt specie.</p>
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diff changeset
676 <p title="I-II q. 23 a. 4 arg. 3"><a name="34563"><span class=
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diff changeset
677 "ref">[34563] I&ordf;-IIae q. 23 a. 4 arg. 3</span></a> Praeterea,
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diff changeset
678 cum omnis passio animae consistat in accessu vel recessu ad bonum
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diff changeset
679 vel ad malum, necesse videtur quod omnis differentia passionum
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diff changeset
680 animae sit vel secundum differentiam boni et mali; vel secundum
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diff changeset
681 differentiam accessus et recessus; vel secundum maiorem vel minorem
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diff changeset
682 accessum aut recessum. Sed primae duae differentiae inducunt
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diff changeset
683 contrarietatem in passionibus animae, ut dictum est. Tertia autem
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diff changeset
684 differentia non diversificat speciem, quia sic essent infinitae
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diff changeset
685 species passionum animae. Ergo non potest esse quod passiones
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diff changeset
686 eiusdem potentiae animae differant specie, et non sint
544e12f679ad convert to xml
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diff changeset
687 contrariae.</p>
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diff changeset
688 <p title="I-II q. 23 a. 4 s. c."><a name="34564"><span class=
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diff changeset
689 "ref">[34564] I&ordf;-IIae q. 23 a. 4 s. c.</span></a> Sed contra,
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diff changeset
690 amor et gaudium differunt specie, et sunt in concupiscibili. Nec
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diff changeset
691 tamen contrariantur ad invicem, quin potius unum est causa
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diff changeset
692 alterius. Ergo sunt aliquae passiones eiusdem potentiae quae
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diff changeset
693 differunt specie, nec sunt contrariae.</p>
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diff changeset
694 <p title="I-II q. 23 a. 4 co."><a name="34565"><span class=
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diff changeset
695 "ref">[34565] I&ordf;-IIae q. 23 a. 4 co.</span></a> Respondeo
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diff changeset
696 dicendum quod passiones differunt secundum activa, quae sunt
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diff changeset
697 obiecta passionum animae. Differentia autem activorum potest
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parents: 26
diff changeset
698 attendi dupliciter, uno modo, secundum speciem vel naturam ipsorum
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diff changeset
699 activorum, sicut ignis differt ab aqua; alio modo, secundum
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diff changeset
700 diversam virtutem activam. Diversitas autem activi vel motivi
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diff changeset
701 quantum ad virtutem movendi, potest accipi in passionibus animae
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diff changeset
702 secundum similitudinem agentium naturalium. Omne enim movens trahit
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diff changeset
703 quodammodo ad se patiens, vel a se repellit. Trahendo quidem ad se,
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diff changeset
704 tria facit in ipso. Nam primo quidem, dat ei inclinationem vel
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parents: 26
diff changeset
705 aptitudinem ut in ipsum tendat, sicut cum corpus leve, quod est
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diff changeset
706 sursum, dat levitatem corpori generato, per quam habet
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parents: 26
diff changeset
707 inclinationem vel aptitudinem ad hoc quod sit sursum. Secundo, si
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diff changeset
708 corpus generatum est extra locum proprium, dat ei moveri ad locum.
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diff changeset
709 Tertio, dat ei quiescere, in locum cum pervenerit, quia ex eadem
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diff changeset
710 causa aliquid quiescit in loco, per quam movebatur ad locum. Et
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diff changeset
711 similiter intelligendum est de causa repulsionis. In motibus autem
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diff changeset
712 appetitivae partis, bonum habet quasi virtutem attractivam, malum
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diff changeset
713 autem virtutem repulsivam. Bonum ergo primo quidem in potentia
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parents: 26
diff changeset
714 appetitiva causat quandam inclinationem, seu aptitudinem, seu
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parents: 26
diff changeset
715 connaturalitatem ad bonum, quod pertinet ad passionem amoris. Cui
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diff changeset
716 per contrarium respondet odium, ex parte mali. Secundo, si bonum
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diff changeset
717 sit nondum habitum, dat ei motum ad assequendum bonum amatum, et
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diff changeset
718 hoc pertinet ad passionem desiderii vel concupiscentiae. Et ex
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diff changeset
719 opposito, ex parte mali, est fuga vel abominatio. Tertio, cum
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diff changeset
720 adeptum fuerit bonum, dat appetitus quietationem quandam in ipso
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diff changeset
721 bono adepto, et hoc pertinet ad delectationem vel gaudium. Cui
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diff changeset
722 opponitur ex parte mali dolor vel tristitia. In passionibus autem
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diff changeset
723 irascibilis, praesupponitur quidem aptitudo vel inclinatio ad
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diff changeset
724 prosequendum bonum vel fugiendum malum, ex concupiscibili, quae
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diff changeset
725 absolute respicit bonum vel malum. Et respectu boni nondum adepti,
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diff changeset
726 est spes et desperatio. Respectu autem mali nondum iniacentis, est
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diff changeset
727 timor et audacia. Respectu autem boni adepti, non est aliqua passio
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diff changeset
728 in irascibili, quia iam non habet rationem ardui, ut supra dictum
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diff changeset
729 est. Sed ex malo iam iniacenti, sequitur passio irae. Sic igitur
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diff changeset
730 patet quod in concupiscibili sunt tres coniugationes passionum,
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diff changeset
731 scilicet amor et odium, desiderium et fuga gaudium et tristitia.
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diff changeset
732 Similiter in irascibili sunt tres, scilicet spes et desperatio,
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diff changeset
733 timor et audacia, et ira, cui nulla passio opponitur. Sunt ergo
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diff changeset
734 omnes passiones specie differentes undecim, sex quidem in
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diff changeset
735 concupiscibili, et quinque in irascibili; sub quibus omnes animae
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diff changeset
736 passiones continentur.</p>
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diff changeset
737 <p title="I-II q. 23 a. 4 ad arg."><a name="34566"><span class=
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diff changeset
738 "ref">[34566] I&ordf;-IIae q. 23 a. 4 ad arg.</span></a> Et per hoc
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diff changeset
739 patet responsio ad obiecta.</p>
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diff changeset
740 <br />
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diff changeset
741 <div class="D">Quaestio 24</div>
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diff changeset
742 <div class="G">Prooemium</div>
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diff changeset
743 <p title="I-II q. 24 pr."><a name="34567"><span class="ref">[34567]
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diff changeset
744 I&ordf;-IIae q. 24 pr.</span></a> Deinde considerandum est de bono
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diff changeset
745 et malo circa passiones animae. Et circa hoc quaeruntur quatuor.
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diff changeset
746 Primo, utrum bonum et malum morale possit in passionibus animae
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diff changeset
747 inveniri. Secundo, utrum omnis passio animae sit mala moraliter.
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diff changeset
748 Tertio, utrum omnis passio addat, vel diminuat, ad bonitatem vel
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diff changeset
749 malitiam actus. Quarto, utrum aliqua passio sit bona vel mala ex
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diff changeset
750 sua specie.</p>
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parents: 26
diff changeset
751 <br />
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diff changeset
752 <div class="E">Articulus 1</div>
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parents: 26
diff changeset
753 <p title="I-II q. 24 a. 1 arg. 1"><a name="34568"><span class=
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diff changeset
754 "ref">[34568] I&ordf;-IIae q. 24 a. 1 arg. 1</span></a> Ad primum
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diff changeset
755 sic proceditur. Videtur quod nulla passio animae sit bona vel mala
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diff changeset
756 moraliter. Bonum enim et malum morale est proprium hominis, mores
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parents: 26
diff changeset
757 enim proprie dicuntur humani, ut Ambrosius dicit, super Lucam. Sed
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diff changeset
758 passiones non sunt propriae hominum, sed sunt etiam aliis
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parents: 26
diff changeset
759 animalibus communes. Ergo nulla passio animae est bona vel mala
544e12f679ad convert to xml
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parents: 26
diff changeset
760 moraliter.</p>
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parents: 26
diff changeset
761 <p title="I-II q. 24 a. 1 arg. 2"><a name="34569"><span class=
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diff changeset
762 "ref">[34569] I&ordf;-IIae q. 24 a. 1 arg. 2</span></a> Praeterea,
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diff changeset
763 bonum vel malum hominis est secundum rationem esse, vel praeter
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parents: 26
diff changeset
764 rationem esse, ut Dionysius dicit, IV cap. de Div. Nom. Sed
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diff changeset
765 passiones animae non sunt in ratione, sed in appetitu sensitivo, ut
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parents: 26
diff changeset
766 supra dictum est. Ergo non pertinent ad bonum vel malum hominis,
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parents: 26
diff changeset
767 quod est bonum morale.</p>
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parents: 26
diff changeset
768 <p title="I-II q. 24 a. 1 arg. 3"><a name="34570"><span class=
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diff changeset
769 "ref">[34570] I&ordf;-IIae q. 24 a. 1 arg. 3</span></a> Praeterea,
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parents: 26
diff changeset
770 philosophus dicit, in II Ethic., quod <i>passionibus neque laudamur
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parents: 26
diff changeset
771 neque vituperamur</i>. Sed secundum bona et mala moralia, laudamur
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parents: 26
diff changeset
772 et vituperamur. Ergo passiones non sunt bonae vel malae
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parents: 26
diff changeset
773 moraliter.</p>
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parents: 26
diff changeset
774 <p title="I-II q. 24 a. 1 s. c."><a name="34571"><span class=
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parents: 26
diff changeset
775 "ref">[34571] I&ordf;-IIae q. 24 a. 1 s. c.</span></a> Sed contra
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parents: 26
diff changeset
776 est quod Augustinus dicit, in XIV de Civ. Dei, de passionibus
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parents: 26
diff changeset
777 animae loquens <i>mala sunt ista, si malus est amor; bona, si
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parents: 26
diff changeset
778 bonus</i>.</p>
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parents: 26
diff changeset
779 <p title="I-II q. 24 a. 1 co."><a name="34572"><span class=
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parents: 26
diff changeset
780 "ref">[34572] I&ordf;-IIae q. 24 a. 1 co.</span></a> Respondeo
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parents: 26
diff changeset
781 dicendum quod passiones animae dupliciter possunt considerari, uno
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parents: 26
diff changeset
782 modo, secundum se; alio modo, secundum quod subiacent imperio
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parents: 26
diff changeset
783 rationis et voluntatis. Si igitur secundum se considerentur, prout
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parents: 26
diff changeset
784 scilicet sunt motus quidam irrationalis appetitus, sic non est in
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parents: 26
diff changeset
785 eis bonum vel malum morale, quod dependet a ratione, ut supra
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parents: 26
diff changeset
786 dictum est. Si autem considerentur secundum quod subiacent imperio
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parents: 26
diff changeset
787 rationis et voluntatis, sic est in eis bonum et malum morale.
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parents: 26
diff changeset
788 Propinquior enim est appetitus sensitivus ipsi rationi et
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parents: 26
diff changeset
789 voluntati, quam membra exteriora; quorum tamen motus et actus sunt
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parents: 26
diff changeset
790 boni vel mali moraliter, secundum quod sunt voluntarii. Unde multo
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parents: 26
diff changeset
791 magis et ipsae passiones, secundum quod sunt voluntariae, possunt
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parents: 26
diff changeset
792 dici bonae vel malae moraliter. Dicuntur autem voluntariae vel ex
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parents: 26
diff changeset
793 eo quod a voluntate imperantur, vel ex eo quod a voluntate non
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parents: 26
diff changeset
794 prohibentur.</p>
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parents: 26
diff changeset
795 <p title="I-II q. 24 a. 1 ad 1"><a name="34573"><span class=
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parents: 26
diff changeset
796 "ref">[34573] I&ordf;-IIae q. 24 a. 1 ad 1</span></a> Ad primum
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parents: 26
diff changeset
797 ergo dicendum quod istae passiones secundum se consideratae, sunt
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parents: 26
diff changeset
798 communes hominibus et aliis animalibus, sed secundum quod a ratione
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parents: 26
diff changeset
799 imperantur, sunt propriae hominum.</p>
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diff changeset
800 <p title="I-II q. 24 a. 1 ad 2"><a name="34574"><span class=
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diff changeset
801 "ref">[34574] I&ordf;-IIae q. 24 a. 1 ad 2</span></a> Ad secundum
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diff changeset
802 dicendum quod etiam inferiores vires appetitivae dicuntur
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parents: 26
diff changeset
803 rationales, secundum quod participant aliqualiter rationem, ut
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parents: 26
diff changeset
804 dicitur in I Ethic.</p>
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parents: 26
diff changeset
805 <p title="I-II q. 24 a. 1 ad 3"><a name="34575"><span class=
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parents: 26
diff changeset
806 "ref">[34575] I&ordf;-IIae q. 24 a. 1 ad 3</span></a> Ad tertium
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parents: 26
diff changeset
807 dicendum quod philosophus dicit quod non laudamur aut vituperamur
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parents: 26
diff changeset
808 secundum passiones absolute consideratas, sed non removet quin
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parents: 26
diff changeset
809 possint fieri laudabiles vel vituperabiles secundum quod a ratione
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parents: 26
diff changeset
810 ordinantur. Unde subdit, <i>non enim laudatur aut vituperatur qui
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parents: 26
diff changeset
811 timet aut irascitur, sed qui aliqualiter</i>, idest secundum
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parents: 26
diff changeset
812 rationem vel praeter rationem.</p>
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parents: 26
diff changeset
813 <br />
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parents: 26
diff changeset
814 <div class="E">Articulus 2</div>
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parents: 26
diff changeset
815 <p title="I-II q. 24 a. 2 arg. 1"><a name="34576"><span class=
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parents: 26
diff changeset
816 "ref">[34576] I&ordf;-IIae q. 24 a. 2 arg. 1</span></a> Ad secundum
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parents: 26
diff changeset
817 sic proceditur. Videtur quod omnes passiones animae sint malae
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parents: 26
diff changeset
818 moraliter. Dicit enim Augustinus, IX de Civ. Dei, quod <i>passiones
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parents: 26
diff changeset
819 animae quidam vocant morbos vel perturbationes animae</i>. Sed
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diff changeset
820 omnis morbus vel perturbatio animae est aliquid malum moraliter.
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parents: 26
diff changeset
821 Ergo omnis passio animae moraliter mala est.</p>
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parents: 26
diff changeset
822 <p title="I-II q. 24 a. 2 arg. 2"><a name="34577"><span class=
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diff changeset
823 "ref">[34577] I&ordf;-IIae q. 24 a. 2 arg. 2</span></a> Praeterea,
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diff changeset
824 Damascenus dicit quod <i>operatio quidem qui secundum naturam motus
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diff changeset
825 est, passio vero qui praeter naturam</i>. Sed quod est praeter
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parents: 26
diff changeset
826 naturam in motibus animae, habet rationem peccati et mali moralis,
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parents: 26
diff changeset
827 unde ipse alibi dicit quod <i>Diabolus versus est ex eo quod est
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parents: 26
diff changeset
828 secundum naturam, in id quod est praeter naturam</i>. Ergo
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parents: 26
diff changeset
829 huiusmodi passiones sunt malae moraliter.</p>
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parents: 26
diff changeset
830 <p title="I-II q. 24 a. 2 arg. 3"><a name="34578"><span class=
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parents: 26
diff changeset
831 "ref">[34578] I&ordf;-IIae q. 24 a. 2 arg. 3</span></a> Praeterea,
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parents: 26
diff changeset
832 omne quod inducit ad peccatum, habet rationem mali. Sed huiusmodi
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parents: 26
diff changeset
833 passiones inducunt ad peccatum, unde Rom. VII dicuntur passiones
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parents: 26
diff changeset
834 peccatorum. Ergo videtur quod sint malae moraliter.</p>
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parents: 26
diff changeset
835 <p title="I-II q. 24 a. 2 s. c."><a name="34579"><span class=
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parents: 26
diff changeset
836 "ref">[34579] I&ordf;-IIae q. 24 a. 2 s. c.</span></a> Sed contra
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diff changeset
837 est quod Augustinus dicit, in XIV de Civ. Dei, quod <i>rectus amor
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diff changeset
838 omnes istas affectiones rectas habet. Metuunt enim peccare, cupiunt
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parents: 26
diff changeset
839 perseverare, dolent in peccatis, gaudent in operibus bonis</i>.</p>
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parents: 26
diff changeset
840 <p title="I-II q. 24 a. 2 co."><a name="34580"><span class=
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parents: 26
diff changeset
841 "ref">[34580] I&ordf;-IIae q. 24 a. 2 co.</span></a> Respondeo
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parents: 26
diff changeset
842 dicendum quod circa hanc quaestionem diversa fuit sententia
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parents: 26
diff changeset
843 Stoicorum et Peripateticorum, nam Stoici dixerunt omnes passiones
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diff changeset
844 esse malas; Peripatetici vero dixerunt passiones moderatas esse
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diff changeset
845 bonas. Quae quidem differentia, licet magna videatur secundum
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diff changeset
846 vocem, tamen secundum rem vel nulla est, vel parva, si quis
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parents: 26
diff changeset
847 utrorumque intentiones consideret. Stoici enim non discernebant
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parents: 26
diff changeset
848 inter sensum et intellectum; et per consequens nec inter
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parents: 26
diff changeset
849 intellectivum appetitum et sensitivum. Unde non discernebant
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parents: 26
diff changeset
850 passiones animae a motibus voluntatis secundum hoc quod passiones
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parents: 26
diff changeset
851 animae sunt in appetitu sensitivo, simplices autem motus voluntatis
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parents: 26
diff changeset
852 sunt in intellectivo; sed omnem rationabilem motum appetitivae
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parents: 26
diff changeset
853 partis vocabant voluntatem, passionem autem dicebant motum
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parents: 26
diff changeset
854 progredientem extra limites rationis. Et ideo, eorum sententiam
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parents: 26
diff changeset
855 sequens, Tullius, in III libro de Tusculanis quaestionibus, omnes
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diff changeset
856 passiones vocat animae morbos. Ex quo argumentatur quod qui
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diff changeset
857 <i>morbosi sunt, sani non sunt; et qui sani non sunt, insipientes
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diff changeset
858 sunt</i>. Unde et insipientes insanos dicimus. Peripatetici vero
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parents: 26
diff changeset
859 omnes motus appetitus sensitivi passiones vocant. Unde eas bonas
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parents: 26
diff changeset
860 aestimant, cum sunt a ratione moderatae; malas autem, cum sunt
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parents: 26
diff changeset
861 praeter moderationem rationis. Ex quo patet quod Tullius, in eodem
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parents: 26
diff changeset
862 libro, Peripateticorum sententiam, qui approbabant mediocritatem
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parents: 26
diff changeset
863 passionum, inconvenienter improbat, dicens quod <i>omne malum,
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parents: 26
diff changeset
864 etiam mediocre, vitandum est, nam sicut corpus, etiamsi mediocriter
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parents: 26
diff changeset
865 aegrum est, sanum non est; sic ista mediocritas morborum vel
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parents: 26
diff changeset
866 passionum animae, sana non est</i>. Non enim passiones dicuntur
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parents: 26
diff changeset
867 morbi vel perturbationes animae, nisi cum carent moderatione
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parents: 26
diff changeset
868 rationis.</p>
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parents: 26
diff changeset
869 <p title="I-II q. 24 a. 2 ad 1"><a name="34581"><span class=
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parents: 26
diff changeset
870 "ref">[34581] I&ordf;-IIae q. 24 a. 2 ad 1</span></a> Unde patet
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parents: 26
diff changeset
871 responsio ad primum.</p>
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parents: 26
diff changeset
872 <p title="I-II q. 24 a. 2 ad 2"><a name="34582"><span class=
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parents: 26
diff changeset
873 "ref">[34582] I&ordf;-IIae q. 24 a. 2 ad 2</span></a> Ad secundum
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parents: 26
diff changeset
874 dicendum quod in omni passione animae additur aliquid, vel
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parents: 26
diff changeset
875 diminuitur a naturali motu cordis, inquantum cor intensius vel
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parents: 26
diff changeset
876 remissius movetur, secundum systolen aut diastolen, et secundum hoc
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parents: 26
diff changeset
877 habet passionis rationem. Non tamen oportet quod passio semper
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parents: 26
diff changeset
878 declinet ab ordine naturalis rationis.</p>
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parents: 26
diff changeset
879 <p title="I-II q. 24 a. 2 ad 3"><a name="34583"><span class=
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parents: 26
diff changeset
880 "ref">[34583] I&ordf;-IIae q. 24 a. 2 ad 3</span></a> Ad tertium
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parents: 26
diff changeset
881 dicendum quod passiones animae, inquantum sunt praeter ordinem
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parents: 26
diff changeset
882 rationis, inclinant ad peccatum, inquantum autem sunt ordinatae a
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parents: 26
diff changeset
883 ratione, pertinent ad virtutem.</p>
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parents: 26
diff changeset
884 <br />
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parents: 26
diff changeset
885 <div class="E">Articulus 3</div>
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parents: 26
diff changeset
886 <p title="I-II q. 24 a. 3 arg. 1"><a name="34584"><span class=
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parents: 26
diff changeset
887 "ref">[34584] I&ordf;-IIae q. 24 a. 3 arg. 1</span></a> Ad tertium
544e12f679ad convert to xml
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parents: 26
diff changeset
888 sic proceditur. Videtur quod passio quaecumque semper diminuat de
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parents: 26
diff changeset
889 bonitate actus moralis. Omne enim quod impedit iudicium rationis,
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parents: 26
diff changeset
890 ex quo dependet bonitas actus moralis, diminuit per consequens
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parents: 26
diff changeset
891 bonitatem actus moralis. Sed omnis passio impedit iudicium
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parents: 26
diff changeset
892 rationis, dicit enim Sallustius, in Catilinario, <i>omnes homines
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parents: 26
diff changeset
893 qui de rebus dubiis consultant, ab odio, ira, amicitia atque
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parents: 26
diff changeset
894 misericordia vacuos esse decet</i>. Ergo omnis passio diminuit
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parents: 26
diff changeset
895 bonitatem moralis actus.</p>
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parents: 26
diff changeset
896 <p title="I-II q. 24 a. 3 arg. 2"><a name="34585"><span class=
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parents: 26
diff changeset
897 "ref">[34585] I&ordf;-IIae q. 24 a. 3 arg. 2</span></a> Praeterea,
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parents: 26
diff changeset
898 actus hominis, quanto est Deo similior, tanto est melior, unde
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parents: 26
diff changeset
899 dicit apostolus, Ephes. V, <i>estote imitatores Dei, sicut filii
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parents: 26
diff changeset
900 carissimi. Sed Deus et sancti Angeli sine ira puniunt, sine
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parents: 26
diff changeset
901 miseriae compassione subveniunt</i> ut Augustinus dicit, in IX de
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parents: 26
diff changeset
902 Civ. Dei. Ergo est melius huiusmodi opera bona agere sine passione
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diff changeset
903 animae, quam cum passione.</p>
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parents: 26
diff changeset
904 <p title="I-II q. 24 a. 3 arg. 3"><a name="34586"><span class=
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parents: 26
diff changeset
905 "ref">[34586] I&ordf;-IIae q. 24 a. 3 arg. 3</span></a> Praeterea,
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parents: 26
diff changeset
906 sicut malum morale attenditur per ordinem ad rationem, ita et bonum
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parents: 26
diff changeset
907 morale. Sed malum morale diminuitur per passionem, minus enim
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parents: 26
diff changeset
908 peccat qui peccat ex passione, quam qui peccat ex industria. Ergo
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parents: 26
diff changeset
909 maius bonum operatur qui operatur bonum sine passione, quam qui
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parents: 26
diff changeset
910 operatur cum passione.</p>
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parents: 26
diff changeset
911 <p title="I-II q. 24 a. 3 s. c."><a name="34587"><span class=
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parents: 26
diff changeset
912 "ref">[34587] I&ordf;-IIae q. 24 a. 3 s. c.</span></a> Sed contra
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parents: 26
diff changeset
913 est quod Augustinus dicit, IX de Civ. Dei, quod <i>passio
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parents: 26
diff changeset
914 misericordiae rationi deservit, quando ita praebetur misericordia,
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parents: 26
diff changeset
915 ut iustitia conservetur, sive cum indigenti tribuitur, sive cum
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parents: 26
diff changeset
916 ignoscitur poenitenti</i>. Sed nihil quod deservit rationi,
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parents: 26
diff changeset
917 diminuit bonum morale. Ergo passio animae non diminuit bonum
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parents: 26
diff changeset
918 moris.</p>
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diff changeset
919 <p title="I-II q. 24 a. 3 co."><a name="34588"><span class=
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parents: 26
diff changeset
920 "ref">[34588] I&ordf;-IIae q. 24 a. 3 co.</span></a> Respondeo
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diff changeset
921 dicendum quod Stoici, sicut ponebant omnem passionem animae esse
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diff changeset
922 malam, ita ponebant consequenter omnem passionem animae diminuere
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parents: 26
diff changeset
923 actus bonitatem, omne enim bonum ex permixtione mali vel totaliter
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parents: 26
diff changeset
924 tollitur, vel fit minus bonum. Et hoc quidem verum est, si dicamus
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parents: 26
diff changeset
925 passiones animae solum inordinatos motus sensitivi appetitus, prout
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parents: 26
diff changeset
926 sunt perturbationes seu aegritudines. Sed si passiones simpliciter
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parents: 26
diff changeset
927 nominemus omnes motus appetitus sensitivi, sic ad perfectionem
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parents: 26
diff changeset
928 humani boni pertinet quod etiam ipsae passiones sint moderatae per
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parents: 26
diff changeset
929 rationem. Cum enim bonum hominis consistat in ratione sicut in
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parents: 26
diff changeset
930 radice, tanto istud bonum erit perfectius, quanto ad plura quae
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parents: 26
diff changeset
931 homini conveniunt, derivari potest. Unde nullus dubitat quin ad
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parents: 26
diff changeset
932 perfectionem moralis boni pertineat quod actus exteriorum membrorum
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parents: 26
diff changeset
933 per rationis regulam dirigantur. Unde, cum appetitus sensitivus
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parents: 26
diff changeset
934 possit obedire rationi, ut supra dictum est, ad perfectionem
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parents: 26
diff changeset
935 moralis sive humani boni pertinet quod etiam ipsae passiones animae
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diff changeset
936 sint regulatae per rationem. Sicut igitur melius est quod homo et
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parents: 26
diff changeset
937 velit bonum, et faciat exteriori actu; ita etiam ad perfectionem
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parents: 26
diff changeset
938 boni moralis pertinet quod homo ad bonum moveatur non solum
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parents: 26
diff changeset
939 secundum voluntatem, sed etiam secundum appetitum sensitivum;
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parents: 26
diff changeset
940 secundum illud quod in Psalmo LXXXIII, dicitur, <i>cor meum et caro
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parents: 26
diff changeset
941 mea exultaverunt in Deum vivum</i>, ut cor accipiamus pro appetitu
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parents: 26
diff changeset
942 intellectivo, carnem autem pro appetitu sensitivo.</p>
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diff changeset
943 <p title="I-II q. 24 a. 3 ad 1"><a name="34589"><span class=
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diff changeset
944 "ref">[34589] I&ordf;-IIae q. 24 a. 3 ad 1</span></a> Ad primum
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parents: 26
diff changeset
945 ergo dicendum quod passiones animae dupliciter se possunt habere ad
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parents: 26
diff changeset
946 iudicium rationis. Uno modo, antecedenter. Et sic, cum obnubilent
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parents: 26
diff changeset
947 iudicium rationis, ex quo dependet bonitas moralis actus, diminuunt
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parents: 26
diff changeset
948 actus bonitatem, laudabilius enim est quod ex iudicio rationis
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parents: 26
diff changeset
949 aliquis faciat opus caritatis, quam ex sola passione misericordiae.
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parents: 26
diff changeset
950 Alio modo se habent consequenter. Et hoc dupliciter. Uno modo, per
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parents: 26
diff changeset
951 modum redundantiae, quia scilicet, cum superior pars animae intense
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parents: 26
diff changeset
952 movetur in aliquid, sequitur motum eius etiam pars inferior. Et sic
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parents: 26
diff changeset
953 passio existens consequenter in appetitu sensitivo, est signum
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parents: 26
diff changeset
954 intensionis voluntatis. Et sic indicat bonitatem moralem maiorem.
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parents: 26
diff changeset
955 Alio modo, per modum electionis, quando scilicet homo ex iudicio
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parents: 26
diff changeset
956 rationis eligit affici aliqua passione, ut promptius operetur,
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parents: 26
diff changeset
957 cooperante appetitu sensitivo. Et sic passio animae addit ad
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parents: 26
diff changeset
958 bonitatem actionis.</p>
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parents: 26
diff changeset
959 <p title="I-II q. 24 a. 3 ad 2"><a name="34590"><span class=
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parents: 26
diff changeset
960 "ref">[34590] I&ordf;-IIae q. 24 a. 3 ad 2</span></a> Ad secundum
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parents: 26
diff changeset
961 dicendum quod in Deo et in Angelis non est appetitus sensitivus,
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parents: 26
diff changeset
962 neque etiam membra corporea, et ideo bonum in eis non attenditur
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parents: 26
diff changeset
963 secundum ordinationem passionum aut corporeorum actuum, sicut in
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diff changeset
964 nobis.</p>
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diff changeset
965 <p title="I-II q. 24 a. 3 ad 3"><a name="34591"><span class=
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parents: 26
diff changeset
966 "ref">[34591] I&ordf;-IIae q. 24 a. 3 ad 3</span></a> Ad tertium
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parents: 26
diff changeset
967 dicendum quod passio tendens in malum, praecedens iudicium
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parents: 26
diff changeset
968 rationis, diminuit peccatum, sed consequens aliquo praedictorum
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parents: 26
diff changeset
969 modorum, auget ipsum, vel significat augmentum eius.</p>
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parents: 26
diff changeset
970 <br />
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diff changeset
971 <div class="E">Articulus 4</div>
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diff changeset
972 <p title="I-II q. 24 a. 4 arg. 1"><a name="34592"><span class=
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diff changeset
973 "ref">[34592] I&ordf;-IIae q. 24 a. 4 arg. 1</span></a> Ad quartum
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diff changeset
974 sic proceditur. Videtur quod nulla passio animae, secundum speciem
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diff changeset
975 suam, sit bona vel mala moraliter. Bonum enim et malum morale
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parents: 26
diff changeset
976 attenditur secundum rationem. Sed passiones sunt in appetitu
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diff changeset
977 sensitivo, et ita id quod est secundum rationem, accidit eis. Cum
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diff changeset
978 ergo nihil quod est per accidens, pertineat ad speciem rei; videtur
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diff changeset
979 quod nulla passio secundum suam speciem sit bona vel mala.</p>
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diff changeset
980 <p title="I-II q. 24 a. 4 arg. 2"><a name="34593"><span class=
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diff changeset
981 "ref">[34593] I&ordf;-IIae q. 24 a. 4 arg. 2</span></a> Praeterea,
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diff changeset
982 actus et passiones habent speciem ex obiecto. Si ergo aliqua passio
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diff changeset
983 secundum suam speciem esset bona vel mala, oporteret quod passiones
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diff changeset
984 quarum obiectum est bonum, bonae essent secundum suam speciem, ut
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diff changeset
985 amor, desiderium et gaudium; et passiones quarum obiectum est malum
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diff changeset
986 essent malae secundum suam speciem, ut odium, timor et tristitia.
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diff changeset
987 Sed hoc patet esse falsum. Non ergo aliqua passio est bona vel mala
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parents: 26
diff changeset
988 ex sua specie.</p>
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diff changeset
989 <p title="I-II q. 24 a. 4 arg. 3"><a name="34594"><span class=
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diff changeset
990 "ref">[34594] I&ordf;-IIae q. 24 a. 4 arg. 3</span></a> Praeterea,
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diff changeset
991 nulla species passionum est quae non inveniatur in aliis
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parents: 26
diff changeset
992 animalibus. Sed bonum morale non invenitur nisi in homine. Ergo
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parents: 26
diff changeset
993 nulla passio animae bona est vel mala ex sua specie.</p>
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parents: 26
diff changeset
994 <p title="I-II q. 24 a. 4 s. c."><a name="34595"><span class=
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diff changeset
995 "ref">[34595] I&ordf;-IIae q. 24 a. 4 s. c.</span></a> Sed contra
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diff changeset
996 est quod Augustinus dicit, IX de Civ. Dei, quod <i>misericordia
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diff changeset
997 pertinet ad virtutem</i>. Philosophus etiam dicit, in II Ethic.,
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diff changeset
998 quod verecundia est passio laudabilis. Ergo aliquae passiones sunt
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diff changeset
999 bonae vel malae secundum suam speciem.</p>
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parents: 26
diff changeset
1000 <p title="I-II q. 24 a. 4 co."><a name="34596"><span class=
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diff changeset
1001 "ref">[34596] I&ordf;-IIae q. 24 a. 4 co.</span></a> Respondeo
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diff changeset
1002 dicendum quod sicut de actibus dictum est, ita et de passionibus
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parents: 26
diff changeset
1003 dicendum videtur, quod scilicet species actus vel passionis
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parents: 26
diff changeset
1004 dupliciter considerari potest. Uno modo, secundum quod est in
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parents: 26
diff changeset
1005 genere naturae, et sic bonum vel malum morale non pertinet ad
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diff changeset
1006 speciem actus vel passionis. Alio modo, secundum quod pertinent ad
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parents: 26
diff changeset
1007 genus moris, prout scilicet participant aliquid de voluntario et de
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diff changeset
1008 iudicio rationis. Et hoc modo bonum et malum morale possunt
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parents: 26
diff changeset
1009 pertinere ad speciem passionis, secundum quod accipitur ut obiectum
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parents: 26
diff changeset
1010 passionis aliquid de se conveniens rationi, vel dissonum a ratione,
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diff changeset
1011 sicut patet de verecundia, quae est timor turpis; et de invidia,
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diff changeset
1012 quae est tristitia de bono alterius. Sic enim pertinent ad speciem
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diff changeset
1013 exterioris actus.</p>
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diff changeset
1014 <p title="I-II q. 24 a. 4 ad 1"><a name="34597"><span class=
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diff changeset
1015 "ref">[34597] I&ordf;-IIae q. 24 a. 4 ad 1</span></a> Ad primum
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diff changeset
1016 ergo dicendum quod ratio illa procedit de passionibus secundum quod
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diff changeset
1017 pertinent ad speciem naturae, prout scilicet appetitus sensitivus
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diff changeset
1018 in se consideratur. Secundum vero quod appetitus sensitivus obedit
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diff changeset
1019 rationi, iam bonum et malum rationis non est in passionibus eius
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diff changeset
1020 per accidens, sed per se.</p>
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diff changeset
1021 <p title="I-II q. 24 a. 4 ad 2"><a name="34598"><span class=
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diff changeset
1022 "ref">[34598] I&ordf;-IIae q. 24 a. 4 ad 2</span></a> Ad secundum
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diff changeset
1023 dicendum quod passiones quae in bonum tendunt, si sit verum bonum,
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diff changeset
1024 sunt bonae, et similiter quae a vero malo recedunt. E converso vero
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diff changeset
1025 passiones quae sunt per recessum a bono, et per accessum ad malum,
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diff changeset
1026 sunt malae.</p>
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diff changeset
1027 <p title="I-II q. 24 a. 4 ad 3"><a name="34599"><span class=
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diff changeset
1028 "ref">[34599] I&ordf;-IIae q. 24 a. 4 ad 3</span></a> Ad tertium
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diff changeset
1029 dicendum quod in brutis animalibus appetitus sensitivus non obedit
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diff changeset
1030 rationi. Et tamen inquantum ducitur quadam aestimativa naturali,
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diff changeset
1031 quae subiicitur rationi superiori, scilicet divinae, est in eis
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diff changeset
1032 quaedam similitudo moralis boni, quantum ad animae passiones.</p>
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diff changeset
1033 <br />
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diff changeset
1034 <div class="D">Quaestio 25</div>
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diff changeset
1035 <div class="G">Prooemium</div>
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diff changeset
1036 <p title="I-II q. 25 pr."><a name="34600"><span class="ref">[34600]
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diff changeset
1037 I&ordf;-IIae q. 25 pr.</span></a> Deinde considerandum est de
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diff changeset
1038 ordine passionum ad invicem. Et circa hoc quaeruntur quatuor.
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diff changeset
1039 Primo, de ordine passionum irascibilis ad passiones
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diff changeset
1040 concupiscibilis. Secundo, de ordine passionum concupiscibilis ad
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diff changeset
1041 invicem. Tertio, de ordine passionum irascibilis ad invicem.
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diff changeset
1042 Quarto, de quatuor principalibus passionibus.</p>
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diff changeset
1043 <br />
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diff changeset
1044 <div class="E">Articulus 1</div>
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diff changeset
1045 <p title="I-II q. 25 a. 1 arg. 1"><a name="34601"><span class=
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diff changeset
1046 "ref">[34601] I&ordf;-IIae q. 25 a. 1 arg. 1</span></a> Ad primum
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diff changeset
1047 sic proceditur. Videtur quod passiones irascibilis sint priores
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diff changeset
1048 passionibus concupiscibilis. Ordo enim passionum est secundum
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diff changeset
1049 ordinem obiectorum. Sed obiectum irascibilis est bonum arduum, quod
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diff changeset
1050 videtur esse supremum inter alia bona. Ergo passiones irascibilis
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diff changeset
1051 videntur praeesse passionibus concupiscibilis.</p>
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diff changeset
1052 <p title="I-II q. 25 a. 1 arg. 2"><a name="34602"><span class=
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diff changeset
1053 "ref">[34602] I&ordf;-IIae q. 25 a. 1 arg. 2</span></a> Praeterea,
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diff changeset
1054 movens est prius moto. Sed irascibilis comparatur ad
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diff changeset
1055 concupiscibilem sicut movens ad motum, ad hoc enim datur
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diff changeset
1056 animalibus, ut tollantur impedimenta quibus concupiscibilis
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diff changeset
1057 prohibetur frui suo obiecto, ut supra dictum est; removens autem
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diff changeset
1058 prohibens habet rationem moventis, ut dicitur in VIII Physic. Ergo
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diff changeset
1059 passiones irascibilis sunt priores passionibus concupiscibilis.</p>
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diff changeset
1060 <p title="I-II q. 25 a. 1 arg. 3"><a name="34603"><span class=
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diff changeset
1061 "ref">[34603] I&ordf;-IIae q. 25 a. 1 arg. 3</span></a> Praeterea,
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diff changeset
1062 gaudium et tristitia sunt passiones concupiscibilis. Sed gaudium et
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diff changeset
1063 tristitia consequuntur ad passiones irascibilis, dicit enim
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diff changeset
1064 philosophus, in IV Ethic., quod <i>punitio quietat impetum irae,
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diff changeset
1065 delectationem loco tristitiae faciens</i>. Ergo passiones
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diff changeset
1066 concupiscibilis sunt posteriores passionibus irascibilis.</p>
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diff changeset
1067 <p title="I-II q. 25 a. 1 s. c."><a name="34604"><span class=
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diff changeset
1068 "ref">[34604] I&ordf;-IIae q. 25 a. 1 s. c.</span></a> Sed contra,
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diff changeset
1069 passiones concupiscibilis respiciunt bonum absolutum, passiones
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diff changeset
1070 autem irascibilis respiciunt bonum contractum, scilicet arduum. Cum
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diff changeset
1071 igitur bonum simpliciter sit prius quam bonum contractum, videtur
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diff changeset
1072 quod passiones concupiscibilis sint priores passionibus
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diff changeset
1073 irascibilis.</p>
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diff changeset
1074 <p title="I-II q. 25 a. 1 co."><a name="34605"><span class=
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diff changeset
1075 "ref">[34605] I&ordf;-IIae q. 25 a. 1 co.</span></a> Respondeo
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diff changeset
1076 dicendum quod passiones concupiscibilis ad plura se habent quam
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diff changeset
1077 passiones irascibilis. Nam in passionibus concupiscibilis invenitur
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diff changeset
1078 aliquid pertinens ad motum, sicut desiderium; et aliquid pertinens
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diff changeset
1079 ad quietem, sicut gaudium et tristitia. Sed in passionibus
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diff changeset
1080 irascibilis non invenitur aliquid pertinens ad quietem, sed solum
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diff changeset
1081 pertinens ad motum. Cuius ratio est quia id in quo iam quiescitur,
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diff changeset
1082 non habet rationem difficilis seu ardui, quod est obiectum
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diff changeset
1083 irascibilis. Quies autem, cum sit finis motus, est prior in
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diff changeset
1084 intentione, sed posterior in executione. Si ergo comparentur
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diff changeset
1085 passiones irascibilis ad passiones concupiscibilis quae significant
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diff changeset
1086 quietem in bono; manifeste passiones irascibilis praecedunt, ordine
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diff changeset
1087 executionis, huiusmodi passiones concupiscibilis, sicut spes
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diff changeset
1088 praecedit gaudium, unde et causat ipsum, secundum illud apostoli,
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diff changeset
1089 Rom. XII, <i>spe gaudentes</i>. Sed passio concupiscibilis
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diff changeset
1090 importans quietem in malo, scilicet tristitia, media est inter duas
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diff changeset
1091 passiones irascibilis. Sequitur enim timorem, cum enim occurrerit
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diff changeset
1092 malum quod timebatur, causatur tristitia. Praecedit autem motum
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diff changeset
1093 irae, quia cum ex tristitia praecedente aliquis insurgit in
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diff changeset
1094 vindictam, hoc pertinet ad motum irae. Et quia rependere vicem
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diff changeset
1095 malis, apprehenditur ut bonum; cum iratus hoc consecutus fuerit,
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diff changeset
1096 gaudet. Et sic manifestum est quod omnis passio irascibilis
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diff changeset
1097 terminatur ad passionem concupiscibilis pertinentem ad quietem,
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diff changeset
1098 scilicet vel ad gaudium vel ad tristitiam. Sed si comparentur
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diff changeset
1099 passiones irascibilis ad passiones concupiscibilis quae important
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diff changeset
1100 motum, sic manifeste passiones concupiscibilis sunt priores, eo
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diff changeset
1101 quod passiones irascibilis addunt supra passiones concupiscibilis;
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diff changeset
1102 sicut et obiectum irascibilis addit supra obiectum concupiscibilis
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diff changeset
1103 arduitatem sive difficultatem. Spes enim supra desiderium addit
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diff changeset
1104 quendam conatum, et quandam elevationem animi ad consequendum bonum
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diff changeset
1105 arduum. Et similiter timor addit supra fugam seu abominationem,
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diff changeset
1106 quandam depressionem animi, propter difficultatem mali. Sic ergo
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diff changeset
1107 passiones irascibilis mediae sunt inter passiones concupiscibilis
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diff changeset
1108 quae important motum in bonum vel in malum; et inter passiones
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diff changeset
1109 concupiscibilis quae important quietem in bono vel in malo. Et sic
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diff changeset
1110 patet quod passiones irascibilis et principium habent a passionibus
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diff changeset
1111 concupiscibilis, et in passiones concupiscibilis terminantur.</p>
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diff changeset
1112 <p title="I-II q. 25 a. 1 ad 1"><a name="34606"><span class=
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diff changeset
1113 "ref">[34606] I&ordf;-IIae q. 25 a. 1 ad 1</span></a> Ad primum
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diff changeset
1114 ergo dicendum quod illa ratio procederet, si de ratione obiecti
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diff changeset
1115 concupiscibilis esset aliquid oppositum arduo, sicut de ratione
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diff changeset
1116 obiecti irascibilis est quod sit arduum. Sed quia obiectum
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1117 concupiscibilis est bonum absolute, prius naturaliter est quam
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1118 obiectum irascibilis, sicut commune proprio.</p>
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1119 <p title="I-II q. 25 a. 1 ad 2"><a name="34607"><span class=
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diff changeset
1120 "ref">[34607] I&ordf;-IIae q. 25 a. 1 ad 2</span></a> Ad secundum
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diff changeset
1121 dicendum quod removens prohibens non est movens per se, sed per
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1122 accidens. Nunc autem loquimur de ordine passionum per se. Et
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diff changeset
1123 praeterea irascibilis removet prohibens quietem concupiscibilis in
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diff changeset
1124 suo obiecto. Unde ex hoc non sequitur nisi quod passiones
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diff changeset
1125 irascibilis praecedunt passiones concupiscibilis ad quietem
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diff changeset
1126 pertinentes.</p>
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diff changeset
1127 <p title="I-II q. 25 a. 1 ad 3"><a name="34608"><span class=
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diff changeset
1128 "ref">[34608] I&ordf;-IIae q. 25 a. 1 ad 3</span></a> De quibus
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diff changeset
1129 etiam tertia ratio procedit.</p>
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diff changeset
1130 <br />
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diff changeset
1131 <div class="E">Articulus 2</div>
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diff changeset
1132 <p title="I-II q. 25 a. 2 arg. 1"><a name="34609"><span class=
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diff changeset
1133 "ref">[34609] I&ordf;-IIae q. 25 a. 2 arg. 1</span></a> Ad secundum
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diff changeset
1134 sic proceditur. Videtur quod amor non sit prima passionum
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diff changeset
1135 concupiscibilis. Vis enim concupiscibilis a concupiscentia
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diff changeset
1136 denominatur, quae est eadem passio cum desiderio. Sed denominatio
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diff changeset
1137 fit a potiori, ut dicitur in II de anima. Ergo concupiscentia est
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1138 potior amore.</p>
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parents: 26
diff changeset
1139 <p title="I-II q. 25 a. 2 arg. 2"><a name="34610"><span class=
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parents: 26
diff changeset
1140 "ref">[34610] I&ordf;-IIae q. 25 a. 2 arg. 2</span></a> Praeterea,
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parents: 26
diff changeset
1141 amor unionem quandam importat, est enim vis unitiva et concretiva,
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ht
parents: 26
diff changeset
1142 ut Dionysius dicit, in IV cap. de Div. Nom. Sed concupiscentia vel
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ht
parents: 26
diff changeset
1143 desiderium est motus ad unionem rei concupitae vel desideratae.
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parents: 26
diff changeset
1144 Ergo concupiscentia est prior amore.</p>
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parents: 26
diff changeset
1145 <p title="I-II q. 25 a. 2 arg. 3"><a name="34611"><span class=
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parents: 26
diff changeset
1146 "ref">[34611] I&ordf;-IIae q. 25 a. 2 arg. 3</span></a> Praeterea,
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parents: 26
diff changeset
1147 causa est prior effectu. Sed delectatio est quandoque causa amoris,
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ht
parents: 26
diff changeset
1148 quidam enim propter delectationem amant, ut dicitur in VIII Ethic.
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parents: 26
diff changeset
1149 Ergo delectatio est prior amore. Non ergo prima inter passiones
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parents: 26
diff changeset
1150 concupiscibilis est amor.</p>
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parents: 26
diff changeset
1151 <p title="I-II q. 25 a. 2 s. c."><a name="34612"><span class=
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parents: 26
diff changeset
1152 "ref">[34612] I&ordf;-IIae q. 25 a. 2 s. c.</span></a> Sed contra
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parents: 26
diff changeset
1153 est quod Augustinus dicit, in XIV de Civ. Dei, quod omnes passiones
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ht
parents: 26
diff changeset
1154 ex amore causantur, <i>amor enim inhians habere quod amatur,
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ht
parents: 26
diff changeset
1155 cupiditas est; id autem habens, eoque fruens, laetitia est</i>.
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parents: 26
diff changeset
1156 Amor ergo est prima passionum concupiscibilis.</p>
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parents: 26
diff changeset
1157 <p title="I-II q. 25 a. 2 co."><a name="34613"><span class=
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parents: 26
diff changeset
1158 "ref">[34613] I&ordf;-IIae q. 25 a. 2 co.</span></a> Respondeo
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parents: 26
diff changeset
1159 dicendum quod obiectum concupiscibilis sunt bonum et malum.
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ht
parents: 26
diff changeset
1160 Naturaliter autem est prius bonum malo, eo quod malum est privatio
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parents: 26
diff changeset
1161 boni. Unde et omnes passiones quarum obiectum est bonum,
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ht
parents: 26
diff changeset
1162 naturaliter sunt priores passionibus quarum obiectum est malum,
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ht
parents: 26
diff changeset
1163 unaquaeque scilicet sua opposita, quia enim bonum quaeritur, ideo
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parents: 26
diff changeset
1164 refutatur oppositum malum. Bonum autem habet rationem finis, qui
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ht
parents: 26
diff changeset
1165 quidem est prior in intentione, sed est posterior in consecutione.
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parents: 26
diff changeset
1166 Potest ergo ordo passionum concupiscibilis attendi vel secundum
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parents: 26
diff changeset
1167 intentionem, vel secundum consecutionem. Secundum quidem
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parents: 26
diff changeset
1168 consecutionem, illud est prius quod primo fit in eo quod tendit ad
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parents: 26
diff changeset
1169 finem. Manifestum est autem quod omne quod tendit ad finem aliquem,
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parents: 26
diff changeset
1170 primo quidem habet aptitudinem seu proportionem ad finem, nihil
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parents: 26
diff changeset
1171 enim tendit in finem non proportionatum; secundo, movetur ad finem;
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parents: 26
diff changeset
1172 tertio, quiescit in fine post eius consecutionem. Ipsa autem
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parents: 26
diff changeset
1173 aptitudo sive proportio appetitus ad bonum est amor, qui nihil
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parents: 26
diff changeset
1174 aliud est quam complacentia boni; motus autem ad bonum est
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parents: 26
diff changeset
1175 desiderium vel concupiscentia; quies autem in bono est gaudium vel
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ht
parents: 26
diff changeset
1176 delectatio. Et ideo secundum hunc ordinem, amor praecedit
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parents: 26
diff changeset
1177 desiderium, et desiderium praecedit delectationem. Sed secundum
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parents: 26
diff changeset
1178 ordinem intentionis, est e converso, nam delectatio intenta causat
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parents: 26
diff changeset
1179 desiderium et amorem. Delectatio enim est fruitio boni, quae
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parents: 26
diff changeset
1180 quodammodo est finis sicut et ipsum bonum, ut supra dictum est.</p>
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parents: 26
diff changeset
1181 <p title="I-II q. 25 a. 2 ad 1"><a name="34614"><span class=
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parents: 26
diff changeset
1182 "ref">[34614] I&ordf;-IIae q. 25 a. 2 ad 1</span></a> Ad primum
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parents: 26
diff changeset
1183 ergo dicendum quod hoc modo nominatur aliquid, secundum quod nobis
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parents: 26
diff changeset
1184 innotescit, voces enim sunt signa intellectuum, secundum
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ht
parents: 26
diff changeset
1185 philosophum. Nos autem, ut plurimum, per effectum cognoscimus
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parents: 26
diff changeset
1186 causam. Effectus autem amoris, quando quidem habetur ipsum amatum,
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parents: 26
diff changeset
1187 est delectatio, quando vero non habetur, est desiderium vel
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parents: 26
diff changeset
1188 concupiscentia. Ut autem Augustinus dicit, in X de Trin., <i>amor
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parents: 26
diff changeset
1189 magis sentitur, cum eum prodit indigentia</i>. Unde inter omnes
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parents: 26
diff changeset
1190 passiones concupiscibilis, magis sensibilis est concupiscentia. Et
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parents: 26
diff changeset
1191 propter hoc, ab ea denominatur potentia.</p>
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parents: 26
diff changeset
1192 <p title="I-II q. 25 a. 2 ad 2"><a name="34615"><span class=
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parents: 26
diff changeset
1193 "ref">[34615] I&ordf;-IIae q. 25 a. 2 ad 2</span></a> Ad secundum
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parents: 26
diff changeset
1194 dicendum quod duplex est unio amati ad amantem. Una quidem realis,
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parents: 26
diff changeset
1195 secundum scilicet coniunctionem ad rem ipsam. Et talis unio
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parents: 26
diff changeset
1196 pertinet ad gaudium vel delectationem, quae sequitur desiderium.
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parents: 26
diff changeset
1197 Alia autem est unio affectiva, quae est secundum aptitudinem vel
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parents: 26
diff changeset
1198 proportionem, prout scilicet ex hoc quod aliquid habet aptitudinem
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parents: 26
diff changeset
1199 ad alterum et inclinationem, iam participat aliquid eius. Et sic
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parents: 26
diff changeset
1200 amor unionem importat. Quae quidem unio praecedit motum
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parents: 26
diff changeset
1201 desiderii.</p>
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parents: 26
diff changeset
1202 <p title="I-II q. 25 a. 2 ad 3"><a name="34616"><span class=
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parents: 26
diff changeset
1203 "ref">[34616] I&ordf;-IIae q. 25 a. 2 ad 3</span></a> Ad tertium
544e12f679ad convert to xml
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parents: 26
diff changeset
1204 dicendum quod delectatio causat amorem, secundum quod est prior in
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1205 intentione.</p>
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ht
parents: 26
diff changeset
1206 <br />
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parents: 26
diff changeset
1207 <div class="E">Articulus 3</div>
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parents: 26
diff changeset
1208 <p title="I-II q. 25 a. 3 arg. 1"><a name="34617"><span class=
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parents: 26
diff changeset
1209 "ref">[34617] I&ordf;-IIae q. 25 a. 3 arg. 1</span></a> Ad tertium
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parents: 26
diff changeset
1210 sic proceditur. Videtur quod spes non sit prima inter passiones
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parents: 26
diff changeset
1211 irascibilis. Vis enim irascibilis ab ira denominatur. Cum ergo
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parents: 26
diff changeset
1212 denominatio fiat a potiori, videtur quod ira sit potior et prior
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parents: 26
diff changeset
1213 quam spes.</p>
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parents: 26
diff changeset
1214 <p title="I-II q. 25 a. 3 arg. 2"><a name="34618"><span class=
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parents: 26
diff changeset
1215 "ref">[34618] I&ordf;-IIae q. 25 a. 3 arg. 2</span></a> Praeterea,
544e12f679ad convert to xml
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parents: 26
diff changeset
1216 arduum est obiectum irascibilis. Sed magis videtur esse arduum quod
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parents: 26
diff changeset
1217 aliquis conetur superare malum contrarium quod imminet ut futurum,
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parents: 26
diff changeset
1218 quod pertinet ad audaciam; vel quod iniacet iam ut praesens, quod
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parents: 26
diff changeset
1219 pertinet ad iram; quam quod conetur acquirere simpliciter aliquod
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parents: 26
diff changeset
1220 bonum. Et similiter magis videtur esse arduum quod conetur vincere
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parents: 26
diff changeset
1221 malum praesens, quam malum futurum. Ergo ira videtur esse potior
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parents: 26
diff changeset
1222 passio quam audacia, et audacia quam spes. Et sic spes non videtur
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parents: 26
diff changeset
1223 esse prior.</p>
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parents: 26
diff changeset
1224 <p title="I-II q. 25 a. 3 arg. 3"><a name="34619"><span class=
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parents: 26
diff changeset
1225 "ref">[34619] I&ordf;-IIae q. 25 a. 3 arg. 3</span></a> Praeterea,
544e12f679ad convert to xml
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parents: 26
diff changeset
1226 prius occurrit, in motu ad finem, recessus a termino, quam accessus
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parents: 26
diff changeset
1227 ad terminum. Sed timor et desperatio important recessum ab aliquo,
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parents: 26
diff changeset
1228 audacia autem et spes important accessum ad aliquid. Ergo timor et
544e12f679ad convert to xml
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parents: 26
diff changeset
1229 desperatio praecedunt spem et audaciam.</p>
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parents: 26
diff changeset
1230 <p title="I-II q. 25 a. 3 s. c."><a name="34620"><span class=
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parents: 26
diff changeset
1231 "ref">[34620] I&ordf;-IIae q. 25 a. 3 s. c.</span></a> Sed contra,
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parents: 26
diff changeset
1232 quanto aliquid est propinquius primo, tanto est prius. Sed spes est
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parents: 26
diff changeset
1233 propinquior amori, qui est prima passionum. Ergo spes est prior
544e12f679ad convert to xml
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parents: 26
diff changeset
1234 inter omnes passiones irascibilis.</p>
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parents: 26
diff changeset
1235 <p title="I-II q. 25 a. 3 co."><a name="34621"><span class=
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parents: 26
diff changeset
1236 "ref">[34621] I&ordf;-IIae q. 25 a. 3 co.</span></a> Respondeo
544e12f679ad convert to xml
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parents: 26
diff changeset
1237 dicendum quod, sicut iam dictum est, omnes passiones irascibilis
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parents: 26
diff changeset
1238 important motum in aliquid. Motus autem ad aliquid in irascibili
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parents: 26
diff changeset
1239 potest causari ex duobus, uno modo, ex sola aptitudine seu
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parents: 26
diff changeset
1240 proportione ad finem, quae pertinet ad amorem vel odium; alio modo,
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parents: 26
diff changeset
1241 ex praesentia ipsius boni vel mali, quae pertinet ad tristitiam vel
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parents: 26
diff changeset
1242 gaudium. Et quidem ex praesentia boni non causatur aliqua passio in
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parents: 26
diff changeset
1243 irascibili, ut dictum est, sed ex praesentia mali causatur passio
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parents: 26
diff changeset
1244 irae. Quia igitur in via generationis seu consecutionis, proportio
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parents: 26
diff changeset
1245 vel aptitudo ad finem praecedit consecutionem finis; inde est quod
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parents: 26
diff changeset
1246 ira, inter omnes passiones irascibilis, est ultima, ordine
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parents: 26
diff changeset
1247 generationis. Inter alias autem passiones irascibilis, quae
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parents: 26
diff changeset
1248 important motum consequentem amorem vel odium boni vel mali,
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parents: 26
diff changeset
1249 oportet quod passiones quarum obiectum est bonum, scilicet spes et
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parents: 26
diff changeset
1250 desperatio, sint naturaliter priores passionibus quarum obiectum
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parents: 26
diff changeset
1251 est malum, scilicet audacia et timore. Ita tamen quod spes est
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parents: 26
diff changeset
1252 prior desperatione, quia spes est motus in bonum secundum rationem
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parents: 26
diff changeset
1253 boni quod de sua ratione est attractivum, et ideo est motus in
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parents: 26
diff changeset
1254 bonum per se; desperatio autem est recessus a bono, qui non
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parents: 26
diff changeset
1255 competit bono secundum quod est bonum, sed secundum aliquid aliud,
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parents: 26
diff changeset
1256 unde est quasi per accidens. Et eadem ratione, timor, cum sit
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parents: 26
diff changeset
1257 recessus a malo, est prior quam audacia. Quod autem spes et
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parents: 26
diff changeset
1258 desperatio sint naturaliter priores quam timor et audacia, ex hoc
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parents: 26
diff changeset
1259 manifestum est, quod, sicut appetitus boni est ratio quare vitetur
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parents: 26
diff changeset
1260 malum, ita etiam spes et desperatio sunt ratio timoris et audaciae,
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parents: 26
diff changeset
1261 nam audacia consequitur spem victoriae, et timor consequitur
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parents: 26
diff changeset
1262 desperationem vincendi. Ira autem consequitur audaciam, nullus enim
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parents: 26
diff changeset
1263 irascitur vindictam appetens, nisi audeat vindicare, secundum quod
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parents: 26
diff changeset
1264 Avicenna dicit, in sexto de naturalibus. Sic ergo patet quod spes
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parents: 26
diff changeset
1265 est prima inter omnes passiones irascibilis. Et si ordinem omnium
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parents: 26
diff changeset
1266 passionum secundum viam generationis, scire velimus, primo
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parents: 26
diff changeset
1267 occurrunt amor et odium; secundo, desiderium et fuga; tertio, spes
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parents: 26
diff changeset
1268 et desperatio; quarto, timor et audacia; quinto, ira; sexto et
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parents: 26
diff changeset
1269 ultimo, gaudium et tristitia, quae consequuntur ad omnes passiones,
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parents: 26
diff changeset
1270 ut dicitur in II Ethic. Ita tamen quod amor est prior odio, et
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parents: 26
diff changeset
1271 desiderium fuga, et spes desperatione, et timor audacia, et gaudium
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parents: 26
diff changeset
1272 quam tristitia, ut ex praedictis colligi potest.</p>
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parents: 26
diff changeset
1273 <p title="I-II q. 25 a. 3 ad 1"><a name="34622"><span class=
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parents: 26
diff changeset
1274 "ref">[34622] I&ordf;-IIae q. 25 a. 3 ad 1</span></a> Ad primum
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parents: 26
diff changeset
1275 ergo dicendum quod, quia ira causatur ex aliis passionibus sicut
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parents: 26
diff changeset
1276 effectus a causis praecedentibus, ideo ab ea, tanquam a
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parents: 26
diff changeset
1277 manifestiori, denominatur potentia.</p>
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parents: 26
diff changeset
1278 <p title="I-II q. 25 a. 3 ad 2"><a name="34623"><span class=
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parents: 26
diff changeset
1279 "ref">[34623] I&ordf;-IIae q. 25 a. 3 ad 2</span></a> Ad secundum
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parents: 26
diff changeset
1280 dicendum quod arduum non est ratio accedendi vel appetendi, sed
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parents: 26
diff changeset
1281 potius bonum. Et ideo spes, quae directius respicit bonum, est
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parents: 26
diff changeset
1282 prior, quamvis audacia aliquando sit in magis arduum, vel etiam
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parents: 26
diff changeset
1283 ira.</p>
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parents: 26
diff changeset
1284 <p title="I-II q. 25 a. 3 ad 3"><a name="34624"><span class=
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parents: 26
diff changeset
1285 "ref">[34624] I&ordf;-IIae q. 25 a. 3 ad 3</span></a> Ad tertium
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parents: 26
diff changeset
1286 dicendum quod appetitus primo et per se movetur in bonum, sicut in
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parents: 26
diff changeset
1287 proprium obiectum; et ex hoc causatur quod recedat a malo.
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parents: 26
diff changeset
1288 Proportionatur enim motus appetitivae partis, non quidem motui
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parents: 26
diff changeset
1289 naturali, sed intentioni naturae; quae per prius intendit finem
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parents: 26
diff changeset
1290 quam remotionem contrarii, quae non quaeritur nisi propter
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parents: 26
diff changeset
1291 adeptionem finis.</p>
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parents: 26
diff changeset
1292 <br />
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ht
parents: 26
diff changeset
1293 <div class="E">Articulus 4</div>
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parents: 26
diff changeset
1294 <p title="I-II q. 25 a. 4 arg. 1"><a name="34625"><span class=
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parents: 26
diff changeset
1295 "ref">[34625] I&ordf;-IIae q. 25 a. 4 arg. 1</span></a> Ad quartum
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parents: 26
diff changeset
1296 sic proceditur. Videtur quod non sint istae quatuor principales
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parents: 26
diff changeset
1297 passiones, gaudium et tristitia, spes et timor. Augustinus enim, in
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parents: 26
diff changeset
1298 XIV de Civ. Dei, non ponit spem, sed cupiditatem loco eius.</p>
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parents: 26
diff changeset
1299 <p title="I-II q. 25 a. 4 arg. 2"><a name="34626"><span class=
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parents: 26
diff changeset
1300 "ref">[34626] I&ordf;-IIae q. 25 a. 4 arg. 2</span></a> Praeterea,
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parents: 26
diff changeset
1301 in passionibus animae est duplex ordo, scilicet intentionis, et
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parents: 26
diff changeset
1302 consecutionis seu generationis. Aut ergo principales passiones
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parents: 26
diff changeset
1303 accipiuntur secundum ordinem intentionis, et sic tantum gaudium et
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parents: 26
diff changeset
1304 tristitia, quae sunt finales, erunt principales passiones. Aut
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parents: 26
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1305 secundum ordinem consecutionis seu generationis, et sic amor erit
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1306 principalis passio. Nullo ergo modo debent dici quatuor principales
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1307 passiones istae quatuor, gaudium et tristitia, spes et timor.</p>
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1308 <p title="I-II q. 25 a. 4 arg. 3"><a name="34627"><span class=
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1309 "ref">[34627] I&ordf;-IIae q. 25 a. 4 arg. 3</span></a> Praeterea,
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1310 sicut audacia causatur ex spe, ita timor ex desperatione. Aut ergo
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1311 spes et desperatio debent poni principales passiones, tanquam
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1312 causae, aut spes et audacia, tanquam sibi ipsis affines.</p>
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1313 <p title="I-II q. 25 a. 4 s. c."><a name="34628"><span class=
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1314 "ref">[34628] I&ordf;-IIae q. 25 a. 4 s. c.</span></a> Sed contra
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1315 est illud quod Boetius, in libro de Consol., enumerans quatuor
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1316 principales passiones, dicit, <i>gaudia pelle, pelle timorem,
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1317 spemque fugato, nec dolor adsit</i>.</p>
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1318 <p title="I-II q. 25 a. 4 co."><a name="34629"><span class=
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1319 "ref">[34629] I&ordf;-IIae q. 25 a. 4 co.</span></a> Respondeo
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1320 dicendum quod hae quatuor passiones communiter principales esse
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1321 dicuntur. Quarum duae, scilicet gaudium et tristitia, principales
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1322 dicuntur, quia sunt completivae et finales simpliciter respectu
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1323 omnium passionum, unde ad omnes passiones consequuntur, ut dicitur
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1324 in II Ethic. Timor autem et spes sunt principales, non quidem quasi
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1325 completivae simpliciter, sed quia sunt completivae in genere motus
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1326 appetitivi ad aliquid, nam respectu boni, incipit motus in amore,
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1327 et procedit in desiderium, et terminatur in spe; respectu vero
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1328 mali, incipit in odio, et procedit ad fugam, et terminatur in
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1329 timore. Et ideo solet harum quatuor passionum numerus accipi
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1330 secundum differentiam praesentis et futuri, motus enim respicit
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1331 futurum, sed quies est in aliquo praesenti. De bono igitur
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1332 praesenti est gaudium; de malo praesenti est tristitia; de bono
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1333 vero futuro est spes; de malo futuro est timor. Omnes autem aliae
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1334 passiones, quae sunt de bono vel de malo praesenti vel futuro, ad
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1335 has completive reducuntur. Unde etiam a quibusdam dicuntur
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1336 principales hae praedictae quatuor passiones, quia sunt generales.
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1337 Quod quidem verum est, si spes et timor designant motum appetitus
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1338 communiter tendentem in aliquid appetendum vel fugiendum.</p>
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1339 <p title="I-II q. 25 a. 4 ad 1"><a name="34630"><span class=
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1340 "ref">[34630] I&ordf;-IIae q. 25 a. 4 ad 1</span></a> Ad primum
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1341 ergo dicendum quod Augustinus ponit desiderium vel cupiditatem loco
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1342 spei, inquantum ad idem pertinere videntur, scilicet ad bonum
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1343 futurum.</p>
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1344 <p title="I-II q. 25 a. 4 ad 2"><a name="34631"><span class=
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1345 "ref">[34631] I&ordf;-IIae q. 25 a. 4 ad 2</span></a> Ad secundum
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1346 dicendum quod passiones istae dicuntur principales, secundum
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1347 ordinem intentionis et complementi. Et quamvis timor et spes non
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1348 sint ultimae passiones simpliciter, tamen sunt ultimae in genere
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1349 passionum tendentium in aliud quasi in futurum. Nec potest esse
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1350 instantia nisi de ira. Quae tamen non potest poni principalis
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1351 passio, quia est quidam effectus audaciae, quae non potest esse
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1352 passio principalis, ut infra dicetur.</p>
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1353 <p title="I-II q. 25 a. 4 ad 3"><a name="34632"><span class=
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1354 "ref">[34632] I&ordf;-IIae q. 25 a. 4 ad 3</span></a> Ad tertium
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1355 dicendum quod desperatio importat recessum a bono, quod est quasi
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1356 per accidens, et audacia importat accessum ad malum, quod etiam est
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1357 per accidens. Et ideo hae passiones non possunt esse principales,
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1358 quia quod est per accidens, non potest dici principale. Et sic
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1359 etiam nec ira potest dici passio principalis, quae consequitur
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1360 audaciam.</p>
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1361 <div class="centro"><br />
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1362 <p><a href="sth2006.html"><img src="icons/ageretro.gif" width="19"
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1363 height="19" align="middle" border="0" alt="age retro" /></a> &nbsp;
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1364 <a href="sth2026.html"><img src="icons/ageultra.gif" width="19"
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1365 height="19" align="middle" border="0" alt="age ultra" /></a></p>
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1366 <br />
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1367 <hr />
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1368 <br />
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1369 <address>&copy; 2006 Fundaci&oacute;n Tom&aacute;s de Aquino quoad
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1370 hanc editionem<br />
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1371 Iura omnia asservantur<br />
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1372 OCLC nr. <a href="http://worldcatlibraries.org/wcpa/oclc/49644264"
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1373 style="text-decoration=none">49644264</a></address>
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1374 </div>
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1375 </body>
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1376 </html>