annotate summa/latin/sth2049.html @ 46:6cfdc13efd8a

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date Sun, 20 Dec 2009 22:10:12 +0000
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1 <!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Transitional//EN"
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2 "http://www.w3.org/TR/xhtml1/DTD/xhtml1-transitional.dtd">
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3 <html lang="LA" xmlns="http://www.w3.org/1999/xhtml" xml:lang="LA">
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4 <head>
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5 <meta name="generator" content=
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6 "HTML Tidy for Windows (vers 1st February 2005), see www.w3.org" />
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7 <meta http-equiv="Content-Type" content=
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8 "text/html; charset=us-ascii" />
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9 <meta http-equiv="Content-Style-Type" content="text/css" />
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10 <meta http-equiv="Content-Script-Type" content="text/javascript" />
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11 <meta name="keywords" content=
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12 "Thomas de Aquino, Summa Theologiae, Corpus Thomisticum" />
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13 <meta name="language" content="Latin" />
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14 <meta name="security" content="public" />
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15 <meta name="owner" content="ealarcon@unav.es" />
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16 <meta name="author" content="Enrique Alarc&oacute;n" />
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17 <meta name="abstract" content="" />
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18 <link rel="stylesheet" media="screen" href="vscreen.css" type=
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19 "text/css" />
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20 <link rel="stylesheet" media="print" href="vprint.css" type=
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21 "text/css" />
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22 <title>Thomas de Aquino, Summa Theologiae, I&ordf;-IIae q.
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23 49-54</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 XLIX ad
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31 quaestionem LIV</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="sth2040.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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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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diff changeset
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diff changeset
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diff changeset
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diff changeset
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diff changeset
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diff changeset
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diff changeset
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diff changeset
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diff changeset
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diff changeset
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diff changeset
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diff changeset
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diff changeset
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diff changeset
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diff changeset
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171 document.write('<OPTION VALUE="#35698">I&ordf;-IIae q. 51 a. 4 arg. 1');
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parents:
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181 document.write('<OPTION VALUE="#35708">I&ordf;-IIae q. 52 a. 1 arg. 2');
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diff changeset
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196 document.write('<OPTION VALUE="#35723">I&ordf;-IIae q. 52 a. 3 arg. 1');
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parents:
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200 document.write('<OPTION VALUE="#35727">I&ordf;-IIae q. 52 a. 3 co.');
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diff changeset
201 document.write('<OPTION VALUE="#35728">I&ordf;-IIae q. 52 a. 3 ad');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
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parents:
diff changeset
202 document.write('<OPTION VALUE="#35729">I&ordf;-IIae q. 53 pr.');
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parents:
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203 document.write('<OPTION VALUE="#35730">I&ordf;-IIae q. 53 a. 1 arg. 1');
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parents:
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204 document.write('<OPTION VALUE="#35731">I&ordf;-IIae q. 53 a. 1 arg. 2');
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205 document.write('<OPTION VALUE="#35732">I&ordf;-IIae q. 53 a. 1 arg. 3');
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parents:
diff changeset
206 document.write('<OPTION VALUE="#35733">I&ordf;-IIae q. 53 a. 1 s. c.');
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parents:
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207 document.write('<OPTION VALUE="#35734">I&ordf;-IIae q. 53 a. 1 co.');
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parents:
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209 document.write('<OPTION VALUE="#35736">I&ordf;-IIae q. 53 a. 1 ad 2');
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parents:
diff changeset
210 document.write('<OPTION VALUE="#35737">I&ordf;-IIae q. 53 a. 1 ad 3');
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211 document.write('<OPTION VALUE="#35738">I&ordf;-IIae q. 53 a. 2 arg. 1');
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parents:
diff changeset
214 document.write('<OPTION VALUE="#35741">I&ordf;-IIae q. 53 a. 2 s. c.');
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215 document.write('<OPTION VALUE="#35742">I&ordf;-IIae q. 53 a. 2 co.');
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217 document.write('<OPTION VALUE="#35744">I&ordf;-IIae q. 53 a. 2 ad 2');
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parents:
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parents:
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219 document.write('<OPTION VALUE="#35746">I&ordf;-IIae q. 53 a. 3 arg. 1');
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parents:
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220 document.write('<OPTION VALUE="#35747">I&ordf;-IIae q. 53 a. 3 arg. 2');
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221 document.write('<OPTION VALUE="#35748">I&ordf;-IIae q. 53 a. 3 arg. 3');
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parents:
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222 document.write('<OPTION VALUE="#35749">I&ordf;-IIae q. 53 a. 3 s. c.');
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223 document.write('<OPTION VALUE="#35750">I&ordf;-IIae q. 53 a. 3 co.');
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224 document.write('<OPTION VALUE="#35751">I&ordf;-IIae q. 53 a. 3 ad 1');
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225 document.write('<OPTION VALUE="#35752">I&ordf;-IIae q. 53 a. 3 ad 2');
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parents:
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226 document.write('<OPTION VALUE="#35753">I&ordf;-IIae q. 53 a. 3 ad 3');
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parents:
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227 document.write('<OPTION VALUE="#35754">I&ordf;-IIae q. 54 pr.');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
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228 document.write('<OPTION VALUE="#35755">I&ordf;-IIae q. 54 a. 1 arg. 1');
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parents:
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229 document.write('<OPTION VALUE="#35756">I&ordf;-IIae q. 54 a. 1 arg. 2');
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diff changeset
230 document.write('<OPTION VALUE="#35757">I&ordf;-IIae q. 54 a. 1 arg. 3');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
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parents:
diff changeset
231 document.write('<OPTION VALUE="#35758">I&ordf;-IIae q. 54 a. 1 s. c.');
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parents:
diff changeset
232 document.write('<OPTION VALUE="#35759">I&ordf;-IIae q. 54 a. 1 co.');
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parents:
diff changeset
234 document.write('<OPTION VALUE="#35761">I&ordf;-IIae q. 54 a. 1 ad 2');
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parents:
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235 document.write('<OPTION VALUE="#35762">I&ordf;-IIae q. 54 a. 1 ad 3');
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236 document.write('<OPTION VALUE="#35763">I&ordf;-IIae q. 54 a. 2 arg. 1');
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parents:
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237 document.write('<OPTION VALUE="#35764">I&ordf;-IIae q. 54 a. 2 arg. 2');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
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parents:
diff changeset
238 document.write('<OPTION VALUE="#35765">I&ordf;-IIae q. 54 a. 2 arg. 3');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
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diff changeset
239 document.write('<OPTION VALUE="#35766">I&ordf;-IIae q. 54 a. 2 s. c.');
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diff changeset
240 document.write('<OPTION VALUE="#35767">I&ordf;-IIae q. 54 a. 2 co.');
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241 document.write('<OPTION VALUE="#35768">I&ordf;-IIae q. 54 a. 2 ad 1');
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243 document.write('<OPTION VALUE="#35770">I&ordf;-IIae q. 54 a. 2 ad 3');
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244 document.write('<OPTION VALUE="#35771">I&ordf;-IIae q. 54 a. 3 arg. 1');
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parents:
diff changeset
245 document.write('<OPTION VALUE="#35772">I&ordf;-IIae q. 54 a. 3 arg. 2');
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parents:
diff changeset
246 document.write('<OPTION VALUE="#35773">I&ordf;-IIae q. 54 a. 3 arg. 3');
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parents:
diff changeset
247 document.write('<OPTION VALUE="#35774">I&ordf;-IIae q. 54 a. 3 s. c.');
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parents:
diff changeset
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ht
parents:
diff changeset
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250 document.write('<OPTION VALUE="#35777">I&ordf;-IIae q. 54 a. 3 ad 2');
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251 document.write('<OPTION VALUE="#35778">I&ordf;-IIae q. 54 a. 3 ad 3');
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252 document.write('<OPTION VALUE="#35779">I&ordf;-IIae q. 54 a. 4 arg. 1');
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253 document.write('<OPTION VALUE="#35780">I&ordf;-IIae q. 54 a. 4 arg. 2');
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254 document.write('<OPTION VALUE="#35781">I&ordf;-IIae q. 54 a. 4 arg. 3');
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255 document.write('<OPTION VALUE="#35782">I&ordf;-IIae q. 54 a. 4 s. c.');
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256 document.write('<OPTION VALUE="#35783">I&ordf;-IIae q. 54 a. 4 co.');
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257 document.write('<OPTION VALUE="#35784">I&ordf;-IIae q. 54 a. 4 ad 1');
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258 document.write('<OPTION VALUE="#35785">I&ordf;-IIae q. 54 a. 4 ad 2');
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259 document.write('<OPTION VALUE="#35786">I&ordf;-IIae q. 54 a. 4 ad 3');
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260 document.write('<\/SELECT>');
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261 document.write('<BR><BR>');
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262 document.write('<INPUT TYPE="button" VALUE="Agedum" ONCLICK="go()">');
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263 document.write('<\/FORM>');
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264 // -->
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265 //]]>
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266 </script><br />
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267 <hr />
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268 <br /></div>
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269 <div class="D">Quaestio 49</div>
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270 <div class="G">Prooemium</div>
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271 <p title="I-II q. 49 pr."><a name="35593"><span class="ref">[35593]
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272 I&ordf;-IIae q. 49 pr.</span></a> Post actus et passiones,
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273 considerandum est de principiis humanorum actuum. Et primo, de
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274 principiis intrinsecis; secundo, de principiis extrinsecis.
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275 Principium autem intrinsecum est potentia et habitus; sed quia de
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276 potentiis in prima parte dictum est, nunc restat de habitibus
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277 considerandum. Et primo quidem, in generali; secundo vero, de
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278 virtutibus et vitiis, et aliis huiusmodi habitibus, qui sunt
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279 humanorum actuum principia. Circa ipsos autem habitus in generali,
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280 quatuor consideranda sunt, primo quidem, de ipsa substantia
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281 habituum, secundo, de subiecto eorum; tertio, de causa
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282 generationis, augmenti et corruptionis ipsorum; quarto, de
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283 distinctione ipsorum. Circa primum quaeruntur quatuor. Primo, utrum
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284 habitus sit qualitas. Secundo, utrum sit determinata species
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285 qualitatis. Tertio, utrum habitus importet ordinem ad actum.
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286 Quarto, de necessitate habitus.</p>
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287 <br />
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288 <div class="E">Articulus 1</div>
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289 <p title="I-II q. 49 a. 1 arg. 1"><a name="35594"><span class=
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290 "ref">[35594] I&ordf;-IIae q. 49 a. 1 arg. 1</span></a> Ad primum
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291 sic proceditur. Videtur quod habitus non sit qualitas. Dicit enim
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292 Augustinus, in libro octoginta trium quaest., quod <i>hoc nomen
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293 habitus dictum est ab hoc verbo quod est habere</i>. Sed habere non
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294 solum pertinet ad qualitatem, sed ad alia genera, dicimur enim
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295 habere etiam quantitatem, et pecuniam, et alia huiusmodi. Ergo
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296 habitus non est qualitas.</p>
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297 <p title="I-II q. 49 a. 1 arg. 2"><a name="35595"><span class=
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298 "ref">[35595] I&ordf;-IIae q. 49 a. 1 arg. 2</span></a> Praeterea,
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299 habitus ponitur unum praedicamentum; ut patet in libro
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300 praedicamentorum. Sed unum praedicamentum non continetur sub alio.
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301 Ergo habitus non est qualitas.</p>
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302 <p title="I-II q. 49 a. 1 arg. 3"><a name="35596"><span class=
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303 "ref">[35596] I&ordf;-IIae q. 49 a. 1 arg. 3</span></a>
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304 <i>Praeterea, omnis habitus est dispositio</i>, ut dicitur in
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305 praedicamentis. Sed dispositio est ordo habentis partes, ut dicitur
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306 in V Metaphys. Hoc autem pertinet ad praedicamentum situs. Ergo
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307 habitus non est qualitas.</p>
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308 <p title="I-II q. 49 a. 1 s. c."><a name="35597"><span class=
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309 "ref">[35597] I&ordf;-IIae q. 49 a. 1 s. c.</span></a> Sed contra
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310 est quod philosophus dicit, in praedicamentis, quod habitus est
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311 qualitas de difficili mobilis.</p>
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312 <p title="I-II q. 49 a. 1 co."><a name="35598"><span class=
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313 "ref">[35598] I&ordf;-IIae q. 49 a. 1 co.</span></a> Respondeo
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314 dicendum quod hoc nomen habitus ab habendo est sumptum. A quo
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315 quidem nomen habitus dupliciter derivatur, uno quidem modo,
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316 secundum quod homo, vel quaecumque alia res, dicitur aliquid
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317 habere; alio modo, secundum quod aliqua res aliquo modo se habet in
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318 seipsa vel ad aliquid aliud. Circa primum autem, considerandum est
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319 quod habere, secundum quod dicitur respectu cuiuscumque quod
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320 habetur, commune est ad diversa genera. Unde philosophus inter post
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321 praedicamenta habere ponit, quae scilicet diversa rerum genera
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322 consequuntur; sicut sunt opposita, et prius et posterius, et alia
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323 huiusmodi. Sed inter ea quae habentur, talis videtur esse
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324 distinctio, quod quaedam sunt in quibus nihil est medium inter
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325 habens et id quod habetur, sicut inter subiectum et qualitatem vel
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326 quantitatem nihil est medium. Quaedam vero sunt in quibus est
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327 aliquid medium inter utrumque, sed sola relatio, sicut dicitur
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328 aliquis habere socium vel amicum. Quaedam vero sunt inter quae est
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329 aliquid medium, non quidem actio vel passio, sed aliquid per modum
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330 actionis vel passionis, prout scilicet unum est ornans vel tegens,
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331 et aliud ornatum aut tectum, unde philosophus dicit, in V
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332 Metaphys., quod <i>habitus dicitur tanquam actio quaedam habentis
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333 et habiti</i>, sicut est in illis quae circa nos habemus. Et ideo
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334 in his constituitur unum speciale genus rerum, quod dicitur
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335 praedicamentum habitus, de quo dicit philosophus, in V Metaphys.,
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336 quod <i>inter habentem indumentum, et indumentum quod habetur, est
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337 habitus medius</i>. Si autem sumatur habere prout res aliqua
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338 dicitur quodam modo se habere in seipsa vel ad aliud; cum iste
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339 modus se habendi sit secundum aliquam qualitatem, hoc modo habitus
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340 quaedam qualitas est, de quo philosophus, in V Metaphys., dicit
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341 quod habitus dicitur dispositio secundum quam bene vel male
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342 disponitur dispositum, et aut secundum se aut ad aliud, ut sanitas
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343 habitus quidam est. Et sic loquimur nunc de habitu. Unde dicendum
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344 est quod habitus est qualitas.</p>
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345 <p title="I-II q. 49 a. 1 ad 1"><a name="35599"><span class=
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346 "ref">[35599] I&ordf;-IIae q. 49 a. 1 ad 1</span></a> Ad primum
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347 ergo dicendum quod obiectio illa procedit de habere communiter
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348 sumpto, sic enim est commune ad multa genera, ut dictum est.</p>
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349 <p title="I-II q. 49 a. 1 ad 2"><a name="35600"><span class=
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350 "ref">[35600] I&ordf;-IIae q. 49 a. 1 ad 2</span></a> Ad secundum
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351 dicendum quod ratio illa procedit de habitu secundum quod
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352 intelligitur aliquid medium inter habens et id quod habetur, sic
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353 enim est quoddam praedicamentum, ut dictum est.</p>
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354 <p title="I-II q. 49 a. 1 ad 3"><a name="35601"><span class=
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355 "ref">[35601] I&ordf;-IIae q. 49 a. 1 ad 3</span></a> Ad tertium
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356 dicendum quod dispositio quidem semper importat ordinem alicuius
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357 habentis partes, sed hoc contingit tripliciter, ut statim ibidem
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358 philosophus subdit, scilicet aut secundum locum, aut secundum
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359 potentiam, aut secundum speciem. In quo, ut Simplicius dicit in
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360 commento praedicamentorum, comprehendit omnes dispositiones.
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361 Corporales quidem, in eo quod dicit secundum locum, et hoc pertinet
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362 ad praedicamentum situs, qui est ordo partium in loco. Quod autem
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363 dicit secundum potentiam, includit illas dispositiones quae sunt in
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364 praeparatione et idoneitate nondum perfecte, sicut scientia et
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365 virtus inchoata. Quod autem dicit secundum speciem, includit
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366 perfectas dispositiones, quae dicuntur habitus, sicut scientia et
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367 virtus complete.</p>
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368 <br />
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369 <div class="E">Articulus 2</div>
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370 <p title="I-II q. 49 a. 2 arg. 1"><a name="35602"><span class=
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371 "ref">[35602] I&ordf;-IIae q. 49 a. 2 arg. 1</span></a> Ad secundum
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372 sic proceditur. Videtur quod habitus non sit determinata species
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373 qualitatis. Quia, ut dictum est, habitus, secundum quod est
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374 qualitas, dicitur dispositio secundum quam bene aut male disponitur
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375 dispositum. Sed hoc contingit secundum quamlibet qualitatem, nam et
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376 secundum figuram contingit aliquid bene vel male esse dispositum,
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377 et similiter secundum calorem et frigus, et secundum omnia
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378 huiusmodi. Ergo habitus non est determinata species qualitatis.</p>
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379 <p title="I-II q. 49 a. 2 arg. 2"><a name="35603"><span class=
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380 "ref">[35603] I&ordf;-IIae q. 49 a. 2 arg. 2</span></a> Praeterea,
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381 philosophus, in praedicamentis, caliditatem et frigiditatem dicit
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382 esse dispositiones vel habitus, sicut aegritudinem et sanitatem.
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383 Sed calor et frigus sunt in tertia specie qualitatis. Ergo habitus
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384 vel dispositio non distinguuntur ab aliis speciebus qualitatis.</p>
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385 <p title="I-II q. 49 a. 2 arg. 3"><a name="35604"><span class=
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386 "ref">[35604] I&ordf;-IIae q. 49 a. 2 arg. 3</span></a> Praeterea,
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387 difficile mobile non est differentia pertinens ad genus qualitatis,
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388 sed magis pertinet ad motum vel passionem. Nullum autem genus
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389 determinatur ad speciem per differentiam alterius generis; sed
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390 oportet differentias per se advenire generi, ut philosophus dicit,
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391 in VII Metaphys. Ergo, cum habitus dicatur esse qualitas difficile
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392 mobilis, videtur quod non sit determinata species qualitatis.</p>
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393 <p title="I-II q. 49 a. 2 s. c."><a name="35605"><span class=
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394 "ref">[35605] I&ordf;-IIae q. 49 a. 2 s. c.</span></a> Sed contra
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395 est quod philosophus dicit, in praedicamentis, quod <i>una species
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396 qualitatis est habitus et dispositio</i>.</p>
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397 <p title="I-II q. 49 a. 2 co."><a name="35606"><span class=
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398 "ref">[35606] I&ordf;-IIae q. 49 a. 2 co.</span></a> Respondeo
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399 dicendum quod philosophus, in praedicamentis, ponit inter quatuor
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400 species qualitatis primam, dispositionem et habitum. Quarum quidem
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401 specierum differentias sic assignat Simplicius, in commento
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402 praedicamentorum, dicens quod <i>qualitatum quaedam sunt naturales,
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403 quae secundum naturam insunt, et semper, quaedam autem sunt
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404 adventitiae, quae ab extrinseco efficiuntur, et possunt amitti. Et
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405 haec quidem</i>, quae sunt adventitiae, <i>sunt habitus et
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406 dispositiones, secundum facile et difficile amissibile differentes.
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407 Naturalium autem qualitatum quaedam sunt secundum id quod aliquid
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408 est in potentia, et sic est secunda species qualitatis. Quaedam
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409 vero secundum quod aliquid est in actu, et hoc vel in profundum,
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410 vel secundum superficiem. Si in profundum quidem, sic est tertia
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411 species qualitatis, secundum vero superficiem, est quarta species
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412 qualitatis, sicut figura et forma, quae est figura animati</i>. Sed
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413 ista distinctio specierum qualitatis inconveniens videtur. Sunt
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414 enim multae figurae et qualitates passibiles non naturales, sed
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415 adventitiae, et multae dispositiones non adventitiae, sed
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416 naturales, sicut sanitas et pulchritudo et huiusmodi. Et praeterea
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417 hoc non convenit ordini specierum, semper enim quod naturalius est,
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418 prius est. Et ideo aliter accipienda est distinctio dispositionum
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419 et habituum ab aliis qualitatibus. Proprie enim qualitas importat
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diff changeset
420 quendam modum substantiae. Modus autem est, ut dicit Augustinus,
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421 super Gen. ad litteram, quem mensura praefigit, unde importat
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422 quandam determinationem secundum aliquam mensuram. Et ideo sicut id
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423 secundum quod determinatur potentia materiae secundum esse
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424 substantiale dicitur qualitas quae est differentia substantiae; ita
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425 id secundum quod determinatur potentia subiecti secundum esse
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426 accidentale, dicitur qualitas accidentalis, quae est etiam quaedam
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427 differentia, ut patet per philosophum in V Metaphys. Modus autem
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428 sive determinatio subiecti secundum esse accidentale, potest accipi
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429 vel in ordine ad ipsam naturam subiecti; vel secundum actionem et
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430 passionem quae consequuntur principia naturae, quae sunt materia et
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431 forma; vel secundum quantitatem. Si autem accipiatur modus vel
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432 determinatio subiecti secundum quantitatem, sic est quarta species
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433 qualitatis. Et quia quantitas, secundum sui rationem, est sine
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434 motu, et sine ratione boni et mali; ideo ad quartam speciem
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435 qualitatis non pertinet quod aliquid sit bene vel male, cito vel
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436 tarde transiens. Modus autem sive determinatio subiecti secundum
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437 actionem et passionem, attenditur in secunda et tertia specie
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438 qualitatis. Et ideo in utraque consideratur quod aliquid facile vel
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439 difficile fiat, vel quod sit cito transiens aut diuturnum. Non
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440 autem consideratur in his aliquid pertinens ad rationem boni vel
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441 mali, quia motus et passiones non habent rationem finis, bonum
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442 autem et malum dicitur per respectum ad finem. Sed modus et
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443 determinatio subiecti in ordine ad naturam rei, pertinet ad primam
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444 speciem qualitatis, quae est habitus et dispositio, dicit enim
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445 philosophus, in VII Physic., loquens de habitibus animae et
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446 corporis, quod sunt <i>dispositiones quaedam perfecti ad optimum;
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447 dico autem perfecti, quod est dispositum secundum naturam. Et quia
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448 ipsa forma et natura rei est finis et cuius causa fit aliquid</i>,
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449 ut dicitur in II Physic. ideo in prima specie consideratur et bonum
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450 et malum; et etiam facile et difficile mobile, secundum quod aliqua
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451 natura est finis generationis et motus. Unde in V Metaphys.
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452 philosophus definit habitum, quod est dispositio secundum quam
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453 aliquis disponitur bene vel male. Et in II Ethic. dicit quod
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454 <i>habitus sunt secundum quos ad passiones nos habemus bene vel
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455 male</i>. Quando enim est modus conveniens naturae rei, tunc habet
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456 rationem boni, quando autem non convenit, tunc habet rationem mali.
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457 Et quia natura est id quod primum consideratur in re, ideo habitus
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458 ponitur prima species qualitatis.</p>
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459 <p title="I-II q. 49 a. 2 ad 1"><a name="35607"><span class=
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460 "ref">[35607] I&ordf;-IIae q. 49 a. 2 ad 1</span></a> Ad primum
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461 ergo dicendum quod dispositio ordinem quendam importat, ut dictum
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462 est. Unde non dicitur aliquis disponi per qualitatem, nisi in
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463 ordine ad aliquid. Et si addatur bene vel male, quod pertinet ad
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464 rationem habitus, oportet quod attendatur ordo ad naturam, quae est
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465 finis. Unde secundum figuram, vel secundum calorem vel frigus, non
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466 dicitur aliquis disponi bene vel male, nisi secundum ordinem ad
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467 naturam rei, secundum quod est conveniens vel non conveniens. Unde
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468 et ipsae figurae et passibiles qualitates, secundum quod
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469 considerantur ut convenientes vel non convenientes naturae rei,
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470 pertinent ad habitus vel dispositiones, nam figura, prout convenit
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471 naturae rei, et color, pertinent ad pulchritudinem; calor autem et
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472 frigus, secundum quod conveniunt naturae rei, pertinent ad
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473 sanitatem. Et hoc modo caliditas et frigiditas ponuntur a
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474 philosopho in prima specie qualitatis.</p>
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475 <p title="I-II q. 49 a. 2 ad 2"><a name="35608"><span class=
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476 "ref">[35608] I&ordf;-IIae q. 49 a. 2 ad 2</span></a> Unde patet
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477 solutio ad secundum. Licet a quibusdam aliter solvatur, ut
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478 Simplicius dicit, in commento praedicamentorum.</p>
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479 <p title="I-II q. 49 a. 2 ad 3"><a name="35609"><span class=
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480 "ref">[35609] I&ordf;-IIae q. 49 a. 2 ad 3</span></a> Ad tertium
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481 dicendum quod ista differentia, difficile mobile, non diversificat
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482 habitum ab aliis speciebus qualitatis, sed a dispositione.
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483 Dispositio autem dupliciter accipitur, uno modo, secundum quod est
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484 genus habitus, nam in V Metaphys. dispositio ponitur in definitione
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485 habitus; alio modo, secundum quod est aliquid contra habitum
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486 divisum. Et potest intelligi dispositio proprie dicta condividi
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487 contra habitum, dupliciter. Uno modo, sicut perfectum et
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488 imperfectum in eadem specie, ut scilicet dispositio dicatur,
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489 retinens nomen commune, quando imperfecte inest, ita quod de facile
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490 amittitur; habitus autem, quando perfecte inest, ut non de facili
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491 amittatur. Et sic dispositio fit habitus, sicut puer fit vir. Alio
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492 modo possunt distingui sicut diversae species unius generis
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493 subalterni, ut dicantur dispositiones illae qualitates primae
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494 speciei, quibus convenit secundum propriam rationem ut de facili
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495 amittantur, quia habent causas transmutabiles, ut aegritudo et
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496 sanitas; habitus vero dicuntur illae qualitates quae secundum suam
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497 rationem habent quod non de facili transmutentur, quia habent
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498 causas immobiles, sicut scientiae et virtutes. Et secundum hoc
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499 dispositio non fit habitus. Et hoc videtur magis consonum
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500 intentioni Aristotelis. Unde ad huius distinctionis probationem
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501 inducit communem loquendi consuetudinem, secundum quam qualitates
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502 quae secundum rationem suam sunt facile mobiles, si ex aliquo
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503 accidenti difficile mobiles reddantur, habitus dicuntur, et e
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504 converso est de qualitatibus quae secundum suam rationem sunt
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505 difficile mobiles; nam si aliquis imperfecte habeat scientiam, ut
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506 de facili possit ipsam amittere, magis dicitur disponi ad scientiam
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507 quam scientiam habere. Ex quo patet quod nomen habitus
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508 diuturnitatem quandam importat; non autem nomen dispositionis. Nec
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509 impeditur quin secundum hoc facile et difficile mobile sint
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510 specificae differentiae, propter hoc quod ista pertinent ad
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511 passionem et motum, et non ad genus qualitatis. Nam istae
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512 differentiae, quamvis per accidens videantur se habere ad
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513 qualitatem, designant tamen proprias et per se differentias
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514 qualitatum. Sicut etiam in genere substantiae frequenter
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515 accipiuntur differentiae accidentales loco substantialium,
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516 inquantum per eas designantur principia essentialia.</p>
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517 <br />
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518 <div class="E">Articulus 3</div>
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519 <p title="I-II q. 49 a. 3 arg. 1"><a name="35610"><span class=
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520 "ref">[35610] I&ordf;-IIae q. 49 a. 3 arg. 1</span></a> Ad tertium
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521 sic proceditur. Videtur quod habitus non importet ordinem ad actum.
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522 Unumquodque enim agit secundum quod est actu. Sed philosophus
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523 dicit, in III de anima, quod <i>cum aliquis fit sciens secundum
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524 habitum, est etiam tunc in potentia, aliter tamen quam ante
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525 addiscere</i>. Ergo habitus non importat habitudinem principii ad
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526 actum.</p>
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527 <p title="I-II q. 49 a. 3 arg. 2"><a name="35611"><span class=
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528 "ref">[35611] I&ordf;-IIae q. 49 a. 3 arg. 2</span></a> Praeterea,
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529 illud quod ponitur in definitione alicuius, per se convenit illi.
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530 Sed esse principium actionis ponitur in definitione potentiae; ut
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531 patet in V Metaphys. Ergo esse principium actus per se convenit
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532 potentiae. Quod autem est per se, est primum in unoquoque genere.
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533 Si ergo etiam habitus sit principium actus, sequitur quod sit
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534 posterior quam potentia. Et sic non erit prima species qualitatis
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535 habitus vel dispositio.</p>
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536 <p title="I-II q. 49 a. 3 arg. 3"><a name="35612"><span class=
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diff changeset
537 "ref">[35612] I&ordf;-IIae q. 49 a. 3 arg. 3</span></a> Praeterea,
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538 sanitas quandoque est habitus, et similiter macies et pulchritudo.
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539 Sed ista non dicuntur per ordinem ad actum. Non ergo est de ratione
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540 habitus quod sit principium actus.</p>
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diff changeset
541 <p title="I-II q. 49 a. 3 s. c."><a name="35613"><span class=
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542 "ref">[35613] I&ordf;-IIae q. 49 a. 3 s. c.</span></a> Sed contra
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543 est quod Augustinus dicit, in libro de bono coniugali, quod
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544 <i>habitus est quo aliquid agitur cum opus est</i>. Et Commentator
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545 dicit, in III de anima, quod <i>habitus est quo quis agit cum
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546 voluerit</i>.</p>
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547 <p title="I-II q. 49 a. 3 co."><a name="35614"><span class=
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548 "ref">[35614] I&ordf;-IIae q. 49 a. 3 co.</span></a> Respondeo
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549 dicendum quod habere ordinem ad actum potest competere habitui et
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550 secundum rationem habitus; et secundum rationem subiecti in quo est
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551 habitus. Secundum quidem rationem habitus, convenit omni habitui
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diff changeset
552 aliquo modo habere ordinem ad actum. Est enim de ratione habitus ut
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diff changeset
553 importet habitudinem quandam in ordine ad naturam rei, secundum
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554 quod convenit vel non convenit. Sed natura rei, quae est finis
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555 generationis, ulterius etiam ordinatur ad alium finem, qui vel est
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556 operatio, vel aliquod operatum, ad quod quis pervenit per
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diff changeset
557 operationem. Unde habitus non solum importat ordinem ad ipsam
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diff changeset
558 naturam rei, sed etiam consequenter ad operationem, inquantum est
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diff changeset
559 finis naturae, vel perducens ad finem. Unde et in V Metaphys.
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560 dicitur in definitione habitus, quod est dispositio secundum quam
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561 bene vel male disponitur dispositum aut secundum se, idest secundum
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562 suam naturam, aut ad aliud, idest in ordine ad finem. Sed sunt
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563 quidam habitus qui etiam ex parte subiecti in quo sunt, primo et
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564 principaliter important ordinem ad actum. Quia ut dictum est,
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565 habitus primo et per se importat habitudinem ad naturam rei. Si
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566 igitur natura rei in qua est habitus, consistat in ipso ordine ad
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567 actum, sequitur quod habitus principaliter importet ordinem ad
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568 actum. Manifestum est autem quod natura et ratio potentiae est ut
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569 sit principium actus. Unde omnis habitus qui est alicuius potentiae
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570 ut subiecti, principaliter importat ordinem ad actum.</p>
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571 <p title="I-II q. 49 a. 3 ad 1"><a name="35615"><span class=
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diff changeset
572 "ref">[35615] I&ordf;-IIae q. 49 a. 3 ad 1</span></a> Ad primum
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diff changeset
573 ergo dicendum quod habitus est actus quidam, inquantum est
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574 qualitas, et secundum hoc potest esse principium operationis. Sed
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575 est in potentia per respectum ad operationem. Unde habitus dicitur
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576 actus primus, et operatio actus secundus; ut patet in II de
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577 anima.</p>
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578 <p title="I-II q. 49 a. 3 ad 2"><a name="35616"><span class=
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diff changeset
579 "ref">[35616] I&ordf;-IIae q. 49 a. 3 ad 2</span></a> Ad secundum
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diff changeset
580 dicendum quod non est de ratione habitus quod respiciat potentiam,
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diff changeset
581 sed quod respiciat naturam. Et quia natura praecedit actionem, quam
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diff changeset
582 respicit potentia; ideo prior species qualitatis ponitur habitus
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diff changeset
583 quam potentia.</p>
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diff changeset
584 <p title="I-II q. 49 a. 3 ad 3"><a name="35617"><span class=
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diff changeset
585 "ref">[35617] I&ordf;-IIae q. 49 a. 3 ad 3</span></a> Ad tertium
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diff changeset
586 dicendum quod sanitas dicitur habitus, vel habitualis dispositio,
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diff changeset
587 in ordine ad naturam, sicut dictum est. Inquantum tamen natura est
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diff changeset
588 principium actus, ex consequenti importat ordinem ad actum. Unde
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diff changeset
589 philosophus dicit, in X de historia Animal., quod homo dicitur
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590 sanus, vel membrum aliquod, quando potest facere operationem sani.
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591 Et est simile in aliis.</p>
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diff changeset
592 <br />
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diff changeset
593 <div class="E">Articulus 4</div>
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diff changeset
594 <p title="I-II q. 49 a. 4 arg. 1"><a name="35618"><span class=
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diff changeset
595 "ref">[35618] I&ordf;-IIae q. 49 a. 4 arg. 1</span></a> Ad quartum
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diff changeset
596 sic proceditur. Videtur quod non sit necessarium esse habitus.
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diff changeset
597 Habitus enim sunt quibus aliquid disponitur bene vel male ad
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diff changeset
598 aliquid, sicut dictum est. Sed per suam formam aliquid bene vel
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diff changeset
599 male disponitur, nam secundum formam aliquid est bonum, sicut et
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diff changeset
600 ens. Ergo nulla necessitas est habituum.</p>
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parents: 26
diff changeset
601 <p title="I-II q. 49 a. 4 arg. 2"><a name="35619"><span class=
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parents: 26
diff changeset
602 "ref">[35619] I&ordf;-IIae q. 49 a. 4 arg. 2</span></a> Praeterea,
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diff changeset
603 habitus importat ordinem ad actum. Sed potentia importat principium
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parents: 26
diff changeset
604 actus sufficienter, nam et potentiae naturales absque habitibus
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parents: 26
diff changeset
605 sunt principia actuum. Ergo non fuit necessarium habitus esse.</p>
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parents: 26
diff changeset
606 <p title="I-II q. 49 a. 4 arg. 3"><a name="35620"><span class=
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parents: 26
diff changeset
607 "ref">[35620] I&ordf;-IIae q. 49 a. 4 arg. 3</span></a> Praeterea,
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diff changeset
608 sicut potentia se habet ad bonum et malum, ita et habitus, et sicut
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parents: 26
diff changeset
609 potentia non semper agit, ita nec habitus. Existentibus igitur
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parents: 26
diff changeset
610 potentiis, superfluum fuit habitum esse.</p>
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parents: 26
diff changeset
611 <p title="I-II q. 49 a. 4 s. c."><a name="35621"><span class=
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diff changeset
612 "ref">[35621] I&ordf;-IIae q. 49 a. 4 s. c.</span></a> Sed contra
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diff changeset
613 est quod habitus sunt perfectiones quaedam, ut dicitur in VII
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parents: 26
diff changeset
614 Physic. Sed perfectio est maxime necessaria rei, cum habeat
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diff changeset
615 rationem finis. Ergo necessarium fuit habitus esse.</p>
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parents: 26
diff changeset
616 <p title="I-II q. 49 a. 4 co."><a name="35622"><span class=
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diff changeset
617 "ref">[35622] I&ordf;-IIae q. 49 a. 4 co.</span></a> Respondeo
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diff changeset
618 dicendum quod, sicut supra dictum est, habitus importat
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parents: 26
diff changeset
619 dispositionem quandam in ordine ad naturam rei, et ad operationem
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diff changeset
620 vel finem eius, secundum quam bene vel male aliquid ad hoc
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parents: 26
diff changeset
621 disponitur. Ad hoc autem quod aliquid indigeat disponi ad alterum,
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diff changeset
622 tria requiruntur. Primo quidem, ut id quod disponitur, sit alterum
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diff changeset
623 ab eo ad quod disponitur; et sic se habeat ad ipsum ut potentia ad
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diff changeset
624 actum. Unde si aliquid sit cuius natura non sit composita ex
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diff changeset
625 potentia et actu, et cuius substantia sit sua operatio, et ipsum
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diff changeset
626 sit propter seipsum; ibi habitus vel dispositio locum non habet,
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diff changeset
627 sicut patet in Deo. Secundo requiritur quod id quod est in potentia
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diff changeset
628 ad alterum, possit pluribus modis determinari, et ad diversa. Unde
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diff changeset
629 si aliquid sit in potentia ad alterum, ita tamen quod non sit in
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diff changeset
630 potentia nisi ad ipsum, ibi dispositio et habitus locum non habet,
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diff changeset
631 quia tale subiectum ex sua natura habet debitam habitudinem ad
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diff changeset
632 talem actum. Unde si corpus caeleste sit compositum ex materia et
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diff changeset
633 forma, cum illa materia non sit in potentia ad aliam formam, ut in
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diff changeset
634 primo dictum est, non habet ibi locum dispositio vel habitus ad
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diff changeset
635 formam; aut etiam ad operationem, quia natura caelestis corporis
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636 non est in potentia nisi ad unum motum determinatum. Tertio
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637 requiritur quod plura concurrant ad disponendum subiectum ad unum
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diff changeset
638 eorum ad quae est in potentia, quae diversis modis commensurari
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diff changeset
639 possunt, ut sic disponatur bene vel male ad formam vel ad
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diff changeset
640 operationem. Unde qualitates simplices elementorum, quae secundum
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diff changeset
641 unum modum determinatum naturis elementorum conveniunt, non dicimus
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diff changeset
642 dispositiones vel habitus, sed simplices qualitates, dicimus autem
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diff changeset
643 dispositiones vel habitus sanitatem, pulchritudinem et alia
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diff changeset
644 huiusmodi, quae important quandam commensurationem plurium quae
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diff changeset
645 diversis modis commensurari possunt. Propter quod philosophus
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diff changeset
646 dicit, in V Metaphys., quod <i>habitus est dispositio, et
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diff changeset
647 dispositio est ordo habentis partes vel secundum locum, vel
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648 secundum potentiam, vel secundum speciem</i>; ut supra dictum est.
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649 Quia igitur multa sunt entium ad quorum naturas et operationes
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650 necesse est plura concurrere quae diversis modis commensurari
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651 possunt, ideo necesse est habitus esse.</p>
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diff changeset
652 <p title="I-II q. 49 a. 4 ad 1"><a name="35623"><span class=
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diff changeset
653 "ref">[35623] I&ordf;-IIae q. 49 a. 4 ad 1</span></a> Ad primum
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diff changeset
654 ergo dicendum quod per formam perficitur natura rei, sed oportet
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diff changeset
655 quod in ordine ad ipsam formam disponatur subiectum aliqua
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diff changeset
656 dispositione. Ipsa tamen forma ordinatur ulterius ad operationem,
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diff changeset
657 quae vel est finis, vel via in finem. Et si quidem habeat forma
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parents: 26
diff changeset
658 determinate unam tantum operationem determinatam, nulla alia
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parents: 26
diff changeset
659 dispositio requiritur ad operationem praeter ipsam formam. Si autem
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diff changeset
660 sit talis forma quae possit diversimode operari, sicut est anima;
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diff changeset
661 oportet quod disponatur ad suas operationes per aliquos
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diff changeset
662 habitus.</p>
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parents: 26
diff changeset
663 <p title="I-II q. 49 a. 4 ad 2"><a name="35624"><span class=
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diff changeset
664 "ref">[35624] I&ordf;-IIae q. 49 a. 4 ad 2</span></a> Ad secundum
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diff changeset
665 dicendum quod potentia quandoque se habet ad multa, et ideo oportet
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parents: 26
diff changeset
666 quod aliquo alio determinetur. Si vero sit aliqua potentia quae non
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parents: 26
diff changeset
667 se habeat ad multa, non indiget habitu determinante, ut dictum est.
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668 Et propter hoc vires naturales non agunt operationes suas
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parents: 26
diff changeset
669 mediantibus aliquibus habitibus, quia secundum seipsas sunt
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diff changeset
670 determinatae ad unum.</p>
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diff changeset
671 <p title="I-II q. 49 a. 4 ad 3"><a name="35625"><span class=
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diff changeset
672 "ref">[35625] I&ordf;-IIae q. 49 a. 4 ad 3</span></a> Ad tertium
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diff changeset
673 dicendum quod non idem habitus se habet ad bonum et malum, sicut
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parents: 26
diff changeset
674 infra patebit. Eadem autem potentia se habet ad bonum et malum. Et
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diff changeset
675 ideo necessarii sunt habitus ut potentiae determinentur ad
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diff changeset
676 bonum.</p>
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parents: 26
diff changeset
677 <br />
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diff changeset
678 <div class="D">Quaestio 50</div>
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parents: 26
diff changeset
679 <div class="G">Prooemium</div>
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diff changeset
680 <p title="I-II q. 50 pr."><a name="35626"><span class="ref">[35626]
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parents: 26
diff changeset
681 I&ordf;-IIae q. 50 pr.</span></a> Deinde considerandum est de
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diff changeset
682 subiecto habituum. Et circa hoc quaeruntur sex. Primo, utrum in
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parents: 26
diff changeset
683 corpore sit aliquis habitus. Secundo, utrum anima sit subiectum
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diff changeset
684 habitus secundum suam essentiam, vel secundum suam potentiam.
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diff changeset
685 Tertio, utrum in potentiis sensitivae partis possit esse aliquis
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parents: 26
diff changeset
686 habitus. Quarto, utrum in ipso intellectu sit aliquis habitus.
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parents: 26
diff changeset
687 Quinto, utrum in voluntate sit aliquis habitus. Sexto, utrum in
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diff changeset
688 substantiis separatis.</p>
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parents: 26
diff changeset
689 <br />
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parents: 26
diff changeset
690 <div class="E">Articulus 1</div>
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parents: 26
diff changeset
691 <p title="I-II q. 50 a. 1 arg. 1"><a name="35627"><span class=
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diff changeset
692 "ref">[35627] I&ordf;-IIae q. 50 a. 1 arg. 1</span></a> Ad primum
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parents: 26
diff changeset
693 sic proceditur. Videtur quod in corpore non sit aliquis habitus. Ut
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parents: 26
diff changeset
694 enim Commentator dicit, in III de anima, <i>habitus est quo quis
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parents: 26
diff changeset
695 agit cum voluerit</i>. Sed actiones corporales non subiacent
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parents: 26
diff changeset
696 voluntati, cum sint naturales. Ergo in corpore non potest esse
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parents: 26
diff changeset
697 aliquis habitus.</p>
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parents: 26
diff changeset
698 <p title="I-II q. 50 a. 1 arg. 2"><a name="35628"><span class=
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parents: 26
diff changeset
699 "ref">[35628] I&ordf;-IIae q. 50 a. 1 arg. 2</span></a> Praeterea,
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diff changeset
700 omnes dispositiones corporales sunt facile mobiles. Sed habitus est
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parents: 26
diff changeset
701 qualitas difficile mobilis. Ergo nulla dispositio corporalis potest
544e12f679ad convert to xml
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diff changeset
702 esse habitus.</p>
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parents: 26
diff changeset
703 <p title="I-II q. 50 a. 1 arg. 3"><a name="35629"><span class=
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parents: 26
diff changeset
704 "ref">[35629] I&ordf;-IIae q. 50 a. 1 arg. 3</span></a> Praeterea,
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parents: 26
diff changeset
705 omnes dispositiones corporales subiacent alterationi. Sed alteratio
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parents: 26
diff changeset
706 non est nisi in tertia specie qualitatis, quae dividitur contra
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parents: 26
diff changeset
707 habitum. Ergo nullus habitus est in corpore.</p>
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parents: 26
diff changeset
708 <p title="I-II q. 50 a. 1 s. c."><a name="35630"><span class=
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parents: 26
diff changeset
709 "ref">[35630] I&ordf;-IIae q. 50 a. 1 s. c.</span></a> Sed contra
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parents: 26
diff changeset
710 est quod philosophus, in praedicamentis, sanitatem corporis, vel
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parents: 26
diff changeset
711 infirmitatem insanabilem, habitum nominari dicit.</p>
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parents: 26
diff changeset
712 <p title="I-II q. 50 a. 1 co."><a name="35631"><span class=
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diff changeset
713 "ref">[35631] I&ordf;-IIae q. 50 a. 1 co.</span></a> Respondeo
544e12f679ad convert to xml
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parents: 26
diff changeset
714 dicendum quod, sicut supra dictum est, habitus est quaedam
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parents: 26
diff changeset
715 dispositio alicuius subiecti existentis in potentia vel ad formam,
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parents: 26
diff changeset
716 vel ad operationem. Secundum ergo quod habitus importat
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parents: 26
diff changeset
717 dispositionem ad operationem, nullus habitus est principaliter in
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parents: 26
diff changeset
718 corpore sicut in subiecto. Omnis enim operatio corporis est aut a
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parents: 26
diff changeset
719 naturali qualitate corporis; aut est ab anima movente corpus.
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parents: 26
diff changeset
720 Quantum igitur ad illas operationes quae sunt a natura, non
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parents: 26
diff changeset
721 disponitur corpus per aliquem habitum, quia virtutes naturales sunt
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parents: 26
diff changeset
722 determinatae ad unum; dictum est autem quod habitualis dispositio
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parents: 26
diff changeset
723 requiritur ubi subiectum est in potentia ad multa. Operationes vero
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parents: 26
diff changeset
724 quae sunt ab anima per corpus, principaliter quidem sunt ipsius
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parents: 26
diff changeset
725 animae, secundario vero ipsius corporis. Habitus autem
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diff changeset
726 proportionantur operationibus, unde ex similibus actibus similes
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diff changeset
727 habitus causantur, ut dicitur in II Ethic. Et ideo dispositiones ad
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parents: 26
diff changeset
728 tales operationes principaliter sunt in anima. In corpore vero
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parents: 26
diff changeset
729 possunt esse secundario, inquantum scilicet corpus disponitur et
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parents: 26
diff changeset
730 habilitatur ad prompte deserviendum operationibus animae. Si vero
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parents: 26
diff changeset
731 loquamur de dispositione subiecti ad formam, sic habitualis
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parents: 26
diff changeset
732 dispositio potest esse in corpore, quod comparatur ad animam sicut
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parents: 26
diff changeset
733 subiectum ad formam. Et hoc modo sanitas et pulchritudo, et
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parents: 26
diff changeset
734 huiusmodi, habituales dispositiones dicuntur. Non tamen perfecte
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parents: 26
diff changeset
735 habent rationem habituum, quia causae eorum ex sua natura de facili
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parents: 26
diff changeset
736 transmutabiles sunt. Alexander vero posuit nullo modo habitum vel
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parents: 26
diff changeset
737 dispositionem primae speciei esse in corpore, ut Simplicius refert
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parents: 26
diff changeset
738 in commento Praedicament., sed dicebat primam speciem qualitatis
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parents: 26
diff changeset
739 pertinere tantum ad animam. Et quod Aristoteles inducit in
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parents: 26
diff changeset
740 praedicamentis de sanitate et aegritudine, non inducit quasi haec
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parents: 26
diff changeset
741 pertineant ad primam speciem qualitatis, sed per modum exempli, ut
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parents: 26
diff changeset
742 sit sensus quod sicut aegritudo et sanitas possunt esse facile vel
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parents: 26
diff changeset
743 difficile mobiles, ita etiam qualitates primae speciei, quae
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parents: 26
diff changeset
744 dicuntur habitus et dispositio. Sed patet hoc esse contra
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parents: 26
diff changeset
745 intentionem Aristotelis. Tum quia eodem modo loquendi utitur
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parents: 26
diff changeset
746 exemplificando de sanitate et aegritudine, et de virtute et de
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parents: 26
diff changeset
747 scientia. Tum quia in VII Physic. expresse ponit inter habitus
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parents: 26
diff changeset
748 pulchritudinem et sanitatem.</p>
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parents: 26
diff changeset
749 <p title="I-II q. 50 a. 1 ad 1"><a name="35632"><span class=
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diff changeset
750 "ref">[35632] I&ordf;-IIae q. 50 a. 1 ad 1</span></a> Ad primum
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parents: 26
diff changeset
751 ergo dicendum quod obiectio illa procedit de habitu secundum quod
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parents: 26
diff changeset
752 est dispositio ad operationem, et de actibus corporis qui sunt a
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parents: 26
diff changeset
753 natura, non autem de his qui sunt ab anima, quorum principium est
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parents: 26
diff changeset
754 voluntas.</p>
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parents: 26
diff changeset
755 <p title="I-II q. 50 a. 1 ad 2"><a name="35633"><span class=
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parents: 26
diff changeset
756 "ref">[35633] I&ordf;-IIae q. 50 a. 1 ad 2</span></a> Ad secundum
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parents: 26
diff changeset
757 dicendum quod dispositiones corporales non sunt simpliciter
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parents: 26
diff changeset
758 difficile mobiles, propter mutabilitatem corporalium causarum.
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parents: 26
diff changeset
759 Possunt tamen esse difficile mobiles per comparationem ad tale
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parents: 26
diff changeset
760 subiectum, quia scilicet, tali subiecto durante, amoveri non
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parents: 26
diff changeset
761 possunt, vel quia sunt difficile mobiles per comparationem ad alias
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parents: 26
diff changeset
762 dispositiones. Sed qualitates animae sunt simpliciter difficile
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parents: 26
diff changeset
763 mobiles, propter immobilitatem subiecti. Et ideo non dicit quod
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parents: 26
diff changeset
764 sanitas difficile mobilis simpliciter sit habitus, sed quod est ut
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parents: 26
diff changeset
765 habitus, sicut in Graeco habetur. Qualitates autem animae dicuntur
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parents: 26
diff changeset
766 simpliciter habitus.</p>
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parents: 26
diff changeset
767 <p title="I-II q. 50 a. 1 ad 3"><a name="35634"><span class=
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diff changeset
768 "ref">[35634] I&ordf;-IIae q. 50 a. 1 ad 3</span></a> Ad tertium
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diff changeset
769 dicendum quod dispositiones corporales quae sunt in prima specie
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parents: 26
diff changeset
770 qualitatis, ut quidam posuerunt, differunt a qualitatibus tertiae
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parents: 26
diff changeset
771 speciei in hoc, quod qualitates tertiae speciei sunt ut in fieri et
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diff changeset
772 ut in motu, unde dicuntur passiones vel passibiles qualitates.
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diff changeset
773 Quando autem iam pervenerint ad perfectum, quasi ad speciem, tunc
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diff changeset
774 iam sunt in prima specie qualitatis. Sed hoc improbat Simplicius,
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parents: 26
diff changeset
775 in commento praedicamentorum, quia secundum hoc calefactio esset in
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diff changeset
776 tertia specie qualitatis, calor autem in prima, Aristoteles autem
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diff changeset
777 ponit calorem in tertia. Unde Porphyrius dicit, sicut idem
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diff changeset
778 Simplicius refert, quod passio vel passibilis qualitas, et
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diff changeset
779 dispositio et habitus, differunt in corporibus secundum intensionem
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diff changeset
780 et remissionem. Quando enim aliquid recipit caliditatem secundum
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diff changeset
781 calefieri tantum, non autem ut calefacere possit; tunc est passio,
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diff changeset
782 si sit cito transiens, vel passibilis qualitas, si sit manens.
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diff changeset
783 Quando autem iam ad hoc perducitur quod potest etiam alterum
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parents: 26
diff changeset
784 calefacere, tunc est dispositio, si autem ulterius intantum
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diff changeset
785 confirmetur quod sit difficile mobilis, tunc erit habitus, ut sic
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diff changeset
786 dispositio sit quaedam intensio seu perfectio passionis vel
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parents: 26
diff changeset
787 passibilis qualitatis, habitus autem dispositionis. Sed hoc
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parents: 26
diff changeset
788 improbat Simplicius, quia talis intensio et remissio non important
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parents: 26
diff changeset
789 diversitatem ex parte ipsius formae, sed ex diversa participatione
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parents: 26
diff changeset
790 subiecti. Et ita non diversificarentur per hoc species qualitatis.
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diff changeset
791 Et ideo aliter dicendum est quod, sicut supra dictum est,
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diff changeset
792 commensuratio ipsarum qualitatum passibilium secundum convenientiam
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parents: 26
diff changeset
793 ad naturam, habet rationem dispositionis, et ideo, facta
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diff changeset
794 alteratione circa ipsas qualitates passibiles, quae sunt calidum et
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diff changeset
795 frigidum, humidum et siccum, fit ex consequenti alteratio secundum
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diff changeset
796 aegritudinem et sanitatem. Primo autem et per se non est alteratio
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diff changeset
797 secundum huiusmodi habitus et dispositiones.</p>
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diff changeset
798 <br />
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parents: 26
diff changeset
799 <div class="E">Articulus 2</div>
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parents: 26
diff changeset
800 <p title="I-II q. 50 a. 2 arg. 1"><a name="35635"><span class=
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diff changeset
801 "ref">[35635] I&ordf;-IIae q. 50 a. 2 arg. 1</span></a> Ad secundum
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diff changeset
802 sic proceditur. Videtur quod habitus sint in anima magis secundum
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diff changeset
803 essentiam quam secundum potentiam. Dispositiones enim et habitus
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parents: 26
diff changeset
804 dicuntur in ordine ad naturam, ut dictum est. Sed natura magis
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parents: 26
diff changeset
805 attenditur secundum essentiam animae quam secundum potentias, quia
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diff changeset
806 anima secundum suam essentiam est natura corporis talis, et forma
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diff changeset
807 eius. Ergo habitus sunt in anima secundum eius essentiam et non
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diff changeset
808 secundum potentiam.</p>
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parents: 26
diff changeset
809 <p title="I-II q. 50 a. 2 arg. 2"><a name="35636"><span class=
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diff changeset
810 "ref">[35636] I&ordf;-IIae q. 50 a. 2 arg. 2</span></a> Praeterea,
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diff changeset
811 accidentis non est accidens. Habitus autem est quoddam accidens.
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diff changeset
812 Sed potentiae animae sunt de genere accidentium, ut in primo dictum
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diff changeset
813 est. Ergo habitus non est in anima ratione suae potentiae.</p>
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diff changeset
814 <p title="I-II q. 50 a. 2 arg. 3"><a name="35637"><span class=
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diff changeset
815 "ref">[35637] I&ordf;-IIae q. 50 a. 2 arg. 3</span></a> Praeterea,
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diff changeset
816 subiectum est prius eo quod est in subiecto. Sed habitus, cum
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diff changeset
817 pertineat ad primam speciem qualitatis, est prior quam potentia,
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parents: 26
diff changeset
818 quae pertinet ad secundam speciem. Ergo habitus non est in potentia
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parents: 26
diff changeset
819 animae sicut in subiecto.</p>
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parents: 26
diff changeset
820 <p title="I-II q. 50 a. 2 s. c."><a name="35638"><span class=
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diff changeset
821 "ref">[35638] I&ordf;-IIae q. 50 a. 2 s. c.</span></a> Sed contra
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diff changeset
822 est quod philosophus, in I Ethic., ponit diversos habitus in
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diff changeset
823 diversis partibus animae.</p>
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diff changeset
824 <p title="I-II q. 50 a. 2 co."><a name="35639"><span class=
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diff changeset
825 "ref">[35639] I&ordf;-IIae q. 50 a. 2 co.</span></a> Respondeo
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diff changeset
826 dicendum quod, sicut supra dictum est, habitus importat
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diff changeset
827 dispositionem quandam in ordine ad naturam, vel ad operationem. Si
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diff changeset
828 ergo accipiatur habitus secundum quod habet ordinem ad naturam, sic
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diff changeset
829 non potest esse in anima, si tamen de natura humana loquamur, quia
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diff changeset
830 ipsa anima est forma completiva humanae naturae; unde secundum hoc,
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diff changeset
831 magis potest esse aliquis habitus vel dispositio in corpore per
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diff changeset
832 ordinem ad animam, quam in anima per ordinem ad corpus. Sed si
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diff changeset
833 loquamur de aliqua superiori natura, cuius homo potest esse
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diff changeset
834 particeps, secundum illud II Petr. I, <i>ut simus consortes naturae
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diff changeset
835 divinae</i>, sic nihil prohibet in anima secundum suam essentiam
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diff changeset
836 esse aliquem habitum, scilicet gratiam, ut infra dicetur. Si vero
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diff changeset
837 accipiatur habitus in ordine ad operationem, sic maxime habitus
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diff changeset
838 inveniuntur in anima, inquantum anima non determinatur ad unam
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diff changeset
839 operationem, sed se habet ad multas, quod requiritur ad habitum, ut
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diff changeset
840 supra dictum est. Et quia anima est principium operationum per suas
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diff changeset
841 potentias, ideo secundum hoc, habitus sunt in anima secundum suas
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diff changeset
842 potentias.</p>
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diff changeset
843 <p title="I-II q. 50 a. 2 ad 1"><a name="35640"><span class=
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diff changeset
844 "ref">[35640] I&ordf;-IIae q. 50 a. 2 ad 1</span></a> Ad primum
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diff changeset
845 ergo dicendum quod essentia animae pertinet ad naturam humanam, non
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diff changeset
846 sicut subiectum disponendum ad aliquid aliud, sed sicut forma et
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diff changeset
847 natura ad quam aliquis disponitur.</p>
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diff changeset
848 <p title="I-II q. 50 a. 2 ad 2"><a name="35641"><span class=
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diff changeset
849 "ref">[35641] I&ordf;-IIae q. 50 a. 2 ad 2</span></a> Ad secundum
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diff changeset
850 dicendum quod accidens per se non potest esse subiectum accidentis.
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diff changeset
851 Sed quia etiam in ipsis accidentibus est ordo quidam, subiectum
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diff changeset
852 secundum quod est sub uno accidente, intelligitur esse subiectum
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diff changeset
853 alterius. Et sic dicitur unum accidens esse subiectum alterius, ut
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diff changeset
854 superficies coloris. Et hoc modo potest potentia esse subiectum
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diff changeset
855 habitus.</p>
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diff changeset
856 <p title="I-II q. 50 a. 2 ad 3"><a name="35642"><span class=
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diff changeset
857 "ref">[35642] I&ordf;-IIae q. 50 a. 2 ad 3</span></a> Ad tertium
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parents: 26
diff changeset
858 dicendum quod habitus praemittitur potentiae, secundum quod
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parents: 26
diff changeset
859 importat dispositionem ad naturam, potentia autem semper importat
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parents: 26
diff changeset
860 ordinem ad operationem, quae est posterior, cum natura sit
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parents: 26
diff changeset
861 operationis principium. Sed habitus cuius potentia est subiectum,
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parents: 26
diff changeset
862 non importat ordinem ad naturam, sed ad operationem. Unde est
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parents: 26
diff changeset
863 posterior potentia. Vel potest dici quod habitus praeponitur
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diff changeset
864 potentiae sicut completum incompleto, et actus potentiae. Actus
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diff changeset
865 enim naturaliter est prior; quamvis potentia sit prior ordine
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diff changeset
866 generationis et temporis, ut dicitur in VII et IX Metaphys.</p>
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diff changeset
867 <br />
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diff changeset
868 <div class="E">Articulus 3</div>
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parents: 26
diff changeset
869 <p title="I-II q. 50 a. 3 arg. 1"><a name="35643"><span class=
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diff changeset
870 "ref">[35643] I&ordf;-IIae q. 50 a. 3 arg. 1</span></a> Ad tertium
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parents: 26
diff changeset
871 sic proceditur. Videtur quod in potentiis sensitivae partis non
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diff changeset
872 possit esse aliquis habitus. Sicut enim potentia nutritiva pars est
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parents: 26
diff changeset
873 irrationalis, ita et sensitiva. Sed in potentiis nutritivae partis
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parents: 26
diff changeset
874 non ponitur aliquis habitus. Ergo nec in potentiis sensitivae
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parents: 26
diff changeset
875 partis aliquis habitus debet poni.</p>
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parents: 26
diff changeset
876 <p title="I-II q. 50 a. 3 arg. 2"><a name="35644"><span class=
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parents: 26
diff changeset
877 "ref">[35644] I&ordf;-IIae q. 50 a. 3 arg. 2</span></a> Praeterea,
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diff changeset
878 sensitivae partes sunt communes nobis et brutis. Sed in brutis non
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parents: 26
diff changeset
879 sunt aliqui habitus, quia non est in eis voluntas, quae in
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parents: 26
diff changeset
880 definitione habitus ponitur, ut supra dictum est. Ergo in potentiis
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parents: 26
diff changeset
881 sensitivis non sunt aliqui habitus.</p>
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parents: 26
diff changeset
882 <p title="I-II q. 50 a. 3 arg. 3"><a name="35645"><span class=
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parents: 26
diff changeset
883 "ref">[35645] I&ordf;-IIae q. 50 a. 3 arg. 3</span></a> Praeterea,
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diff changeset
884 habitus animae sunt scientiae et virtutes, et sicut scientia
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parents: 26
diff changeset
885 refertur ad vim apprehensivam, ita virtus ad vim appetitivam. Sed
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parents: 26
diff changeset
886 in potentiis sensitivis non sunt aliquae scientiae, cum scientia
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parents: 26
diff changeset
887 sit universalium, quae vires sensitivae apprehendere non possunt.
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parents: 26
diff changeset
888 Ergo etiam nec habitus virtutum in partibus sensitivis esse
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diff changeset
889 possunt.</p>
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parents: 26
diff changeset
890 <p title="I-II q. 50 a. 3 s. c."><a name="35646"><span class=
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parents: 26
diff changeset
891 "ref">[35646] I&ordf;-IIae q. 50 a. 3 s. c.</span></a> Sed contra
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diff changeset
892 est quod philosophus dicit, in III Ethic., quod aliquae virtutes,
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diff changeset
893 scilicet temperantia et fortitudo, sunt irrationabilium
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diff changeset
894 partium.</p>
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diff changeset
895 <p title="I-II q. 50 a. 3 co."><a name="35647"><span class=
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diff changeset
896 "ref">[35647] I&ordf;-IIae q. 50 a. 3 co.</span></a> Respondeo
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parents: 26
diff changeset
897 dicendum quod vires sensitivae dupliciter possunt considerari, uno
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diff changeset
898 modo, secundum quod operantur ex instinctu naturae; alio modo,
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diff changeset
899 secundum quod operantur ex imperio rationis. Secundum igitur quod
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diff changeset
900 operantur ex instinctu naturae, sic ordinantur ad unum, sicut et
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parents: 26
diff changeset
901 natura. Et ideo sicut in potentiis naturalibus non sunt aliqui
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diff changeset
902 habitus, ita etiam nec in potentiis sensitivis, secundum quod ex
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parents: 26
diff changeset
903 instinctu naturae operantur. Secundum vero quod operantur ex
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parents: 26
diff changeset
904 imperio rationis, sic ad diversa ordinari possunt. Et sic possunt
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parents: 26
diff changeset
905 in eis esse aliqui habitus, quibus bene aut male ad aliquid
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parents: 26
diff changeset
906 disponuntur.</p>
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parents: 26
diff changeset
907 <p title="I-II q. 50 a. 3 ad 1"><a name="35648"><span class=
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parents: 26
diff changeset
908 "ref">[35648] I&ordf;-IIae q. 50 a. 3 ad 1</span></a> Ad primum
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diff changeset
909 ergo dicendum quod vires nutritivae partis non sunt natae obedire
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parents: 26
diff changeset
910 imperio rationis, et ideo non sunt in eis aliqui habitus. Sed vires
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diff changeset
911 sensitivae natae sunt obedire imperio rationis, et ideo in eis esse
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parents: 26
diff changeset
912 possunt aliqui habitus; nam secundum quod obediunt rationi,
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parents: 26
diff changeset
913 quodammodo rationales dicuntur, ut in I Ethic. dicitur.</p>
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diff changeset
914 <p title="I-II q. 50 a. 3 ad 2"><a name="35649"><span class=
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parents: 26
diff changeset
915 "ref">[35649] I&ordf;-IIae q. 50 a. 3 ad 2</span></a> Ad secundum
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parents: 26
diff changeset
916 dicendum quod vires sensitivae in brutis animalibus non operantur
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diff changeset
917 ex imperio rationis; sed si sibi relinquantur bruta animalia,
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diff changeset
918 operantur ex instinctu naturae. Et sic in brutis animalibus non
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parents: 26
diff changeset
919 sunt aliqui habitus ordinati ad operationes. Sunt tamen in eis
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parents: 26
diff changeset
920 aliquae dispositiones in ordine ad naturam, ut sanitas et
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parents: 26
diff changeset
921 pulchritudo. Sed quia bruta animalia a ratione hominis per quandam
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parents: 26
diff changeset
922 consuetudinem disponuntur ad aliquid operandum sic vel aliter, hoc
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parents: 26
diff changeset
923 modo in brutis animalibus habitus quodammodo poni possunt, unde
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diff changeset
924 Augustinus dicit, in libro octoginta trium quaest., quod <i>videmus
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diff changeset
925 immanissimas bestias a maximis voluptatibus absterreri dolorum
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parents: 26
diff changeset
926 metu, quod cum in earum consuetudinem verterit, domitae et
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parents: 26
diff changeset
927 mansuetae vocantur</i>. Deficit tamen ratio habitus quantum ad usum
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parents: 26
diff changeset
928 voluntatis, quia non habent dominium utendi vel non utendi, quod
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parents: 26
diff changeset
929 videtur ad rationem habitus pertinere. Et ideo, proprie loquendo,
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diff changeset
930 in eis habitus esse non possunt.</p>
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diff changeset
931 <p title="I-II q. 50 a. 3 ad 3"><a name="35650"><span class=
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diff changeset
932 "ref">[35650] I&ordf;-IIae q. 50 a. 3 ad 3</span></a> Ad tertium
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diff changeset
933 dicendum quod appetitus sensitivus natus est moveri ab appetitu
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diff changeset
934 rationali, ut dicitur in III de anima, sed vires rationales
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diff changeset
935 apprehensivae natae sunt accipere a viribus sensitivis. Et ideo
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diff changeset
936 magis convenit quod habitus sint in viribus sensitivis appetitivis
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diff changeset
937 quam in viribus sensitivis apprehensivis, cum in viribus sensitivis
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diff changeset
938 appetitivis non sint habitus nisi secundum quod operantur ex
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diff changeset
939 imperio rationis. Quamvis etiam in ipsis interioribus viribus
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diff changeset
940 sensitivis apprehensivis possint poni aliqui habitus, secundum quos
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diff changeset
941 homo fit bene memorativus vel cogitativus vel imaginativus, unde
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diff changeset
942 etiam philosophus dicit, in cap. de memoria, quod <i>consuetudo
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diff changeset
943 multum operatur ad bene memorandum</i>, quia etiam istae vires
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diff changeset
944 moventur ad operandum ex imperio rationis. Vires autem
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diff changeset
945 apprehensivae exteriores, ut visus et auditus et huiusmodi, non
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diff changeset
946 sunt susceptivae aliquorum habituum, sed secundum dispositionem
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diff changeset
947 suae naturae ordinantur ad suos actus determinatos; sicut et membra
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diff changeset
948 corporis, in quibus non sunt habitus, sed magis in viribus
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diff changeset
949 imperantibus motum ipsorum.</p>
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diff changeset
950 <br />
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diff changeset
951 <div class="E">Articulus 4</div>
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diff changeset
952 <p title="I-II q. 50 a. 4 arg. 1"><a name="35651"><span class=
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diff changeset
953 "ref">[35651] I&ordf;-IIae q. 50 a. 4 arg. 1</span></a> Ad quartum
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diff changeset
954 sic proceditur. Videtur quod in intellectu non sint aliqui habitus.
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diff changeset
955 Habitus enim operationibus conformantur, ut dictum est. Sed
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diff changeset
956 operationes hominis sunt communes animae et corpori, ut dicitur in
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diff changeset
957 I de anima. Ergo et habitus. Sed intellectus non est actus
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diff changeset
958 corporis, ut dicitur in III de anima. Ergo intellectus non est
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diff changeset
959 subiectum alicuius habitus.</p>
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diff changeset
960 <p title="I-II q. 50 a. 4 arg. 2"><a name="35652"><span class=
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diff changeset
961 "ref">[35652] I&ordf;-IIae q. 50 a. 4 arg. 2</span></a> Praeterea,
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diff changeset
962 omne quod est in aliquo, est in eo per modum eius in quo est. Sed
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diff changeset
963 id quod est forma sine materia, est actus tantum, quod autem est
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diff changeset
964 compositum ex forma et materia, habet potentiam et actum simul.
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diff changeset
965 Ergo in eo quod est forma tantum, non potest esse aliquid quod sit
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diff changeset
966 simul in potentia et actu, sed solum in eo quod est compositum ex
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diff changeset
967 materia et forma. Sed intellectus est forma sine materia. Ergo
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diff changeset
968 habitus, qui habet potentiam simul cum actu, quasi medium inter
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diff changeset
969 utrumque existens, non potest esse in intellectu; sed solum in
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diff changeset
970 coniuncto, quod est compositum ex anima et corpore.</p>
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diff changeset
971 <p title="I-II q. 50 a. 4 arg. 3"><a name="35653"><span class=
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diff changeset
972 "ref">[35653] I&ordf;-IIae q. 50 a. 4 arg. 3</span></a> Praeterea,
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diff changeset
973 habitus est dispositio secundum quam aliquis bene vel male
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diff changeset
974 disponitur ad aliquid, ut dicitur in V Metaph. Sed quod aliquis
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diff changeset
975 bene vel male sit dispositus ad actum intellectus, provenit ex
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diff changeset
976 aliqua corporis dispositione, unde etiam in II de anima dicitur
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diff changeset
977 quod <i>molles carne bene aptos mente videmus</i>. Ergo habitus
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diff changeset
978 cognoscitivi non sunt in intellectu, qui est separatus; sed in
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diff changeset
979 aliqua potentia quae est actus alicuius partis corporis.</p>
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diff changeset
980 <p title="I-II q. 50 a. 4 s. c."><a name="35654"><span class=
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diff changeset
981 "ref">[35654] I&ordf;-IIae q. 50 a. 4 s. c.</span></a> Sed contra
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diff changeset
982 est quod philosophus, in VI Ethic., ponit scientiam et sapientiam
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diff changeset
983 et intellectum, qui est habitus principiorum, in ipsa intellectiva
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diff changeset
984 parte animae.</p>
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diff changeset
985 <p title="I-II q. 50 a. 4 co."><a name="35655"><span class=
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diff changeset
986 "ref">[35655] I&ordf;-IIae q. 50 a. 4 co.</span></a> Respondeo
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diff changeset
987 dicendum quod circa habitus cognoscitivos diversimode sunt aliqui
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diff changeset
988 opinati. Quidam enim, ponentes intellectum possibilem esse unum in
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diff changeset
989 omnibus hominibus, coacti sunt ponere quod habitus cognoscitivi non
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diff changeset
990 sunt in ipso intellectu, sed in viribus interioribus sensitivis.
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diff changeset
991 Manifestum est enim quod homines in habitibus diversificantur, unde
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diff changeset
992 non possunt habitus cognoscitivi directe poni in eo quod, unum
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diff changeset
993 numero existens, est omnibus hominibus commune. Unde si intellectus
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diff changeset
994 possibilis sit unus numero omnium hominum, habitus scientiarum,
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diff changeset
995 secundum quos homines diversificantur, non poterunt esse in
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diff changeset
996 intellectu possibili sicut in subiecto, sed erunt in viribus
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diff changeset
997 interioribus sensitivis, quae sunt diversae in diversis. Sed ista
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diff changeset
998 positio, primo quidem, est contra intentionem Aristotelis.
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diff changeset
999 Manifestum est enim quod vires sensitivae non sunt rationales per
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diff changeset
1000 essentiam, sed solum per participationem, ut dicitur in I Ethic.
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diff changeset
1001 Philosophus autem ponit intellectuales virtutes, quae sunt
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diff changeset
1002 sapientia, scientia et intellectus, in eo quod est rationale per
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diff changeset
1003 essentiam. Unde non sunt in viribus sensitivis, sed in ipso
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diff changeset
1004 intellectu. Expresse etiam dicit, in III de anima, quod intellectus
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diff changeset
1005 possibilis, cum sic fiat singula, idest cum reducatur in actum
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diff changeset
1006 singulorum per species intelligibiles, tunc fit secundum actum eo
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diff changeset
1007 modo quo sciens dicitur esse in actu, quod quidem accidit cum
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diff changeset
1008 aliquis possit operari per seipsum, scilicet considerando. Est
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diff changeset
1009 quidem igitur et tunc potentia quodammodo; non tamen similiter ut
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diff changeset
1010 ante addiscere aut invenire. Ipse ergo intellectus possibilis est
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diff changeset
1011 in quo est habitus scientiae quo potest considerare etiam cum non
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diff changeset
1012 considerat. Secundo etiam, haec positio est contra rei veritatem.
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diff changeset
1013 Sicut enim eius est potentia cuius est operatio, ita etiam eius est
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diff changeset
1014 habitus cuius est operatio. Intelligere autem et considerare est
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diff changeset
1015 proprius actus intellectus. Ergo et habitus quo consideratur, est
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diff changeset
1016 proprie in ipso intellectu.</p>
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diff changeset
1017 <p title="I-II q. 50 a. 4 ad 1"><a name="35656"><span class=
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diff changeset
1018 "ref">[35656] I&ordf;-IIae q. 50 a. 4 ad 1</span></a> Ad primum
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diff changeset
1019 ergo dicendum quod quidam dixerunt, ut Simplicius refert in
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diff changeset
1020 commento praedicamentorum, quod quia omnis operatio hominis est
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diff changeset
1021 quodammodo coniuncti, ut philosophus dicit in I de anima; ideo
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diff changeset
1022 nullus habitus est animae tantum, sed coniuncti. Et per hoc
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diff changeset
1023 sequitur quod nullus habitus sit in intellectu, cum intellectus sit
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diff changeset
1024 separatus, ut ratio proposita procedebat. Sed ista ratio non cogit.
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diff changeset
1025 Habitus enim non est dispositio obiecti ad potentiam, sed magis
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diff changeset
1026 dispositio potentiae ad obiectum, unde habitus oportet quod sit in
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diff changeset
1027 ipsa potentia quae est principium actus, non autem in eo quod
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diff changeset
1028 comparatur ad potentiam sicut obiectum. Ipsum autem intelligere non
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diff changeset
1029 dicitur commune esse animae et corpori, nisi ratione phantasmatis,
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diff changeset
1030 ut dicitur in I de anima. Patet autem quod phantasma comparatur ad
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diff changeset
1031 intellectum possibilem ut obiectum, ut dicitur in III de anima.
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diff changeset
1032 Unde relinquitur quod habitus intellectivus sit principaliter ex
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diff changeset
1033 parte ipsius intellectus, non autem ex parte phantasmatis, quod est
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diff changeset
1034 commune animae et corpori. Et ideo dicendum est quod intellectus
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diff changeset
1035 possibilis est subiectum habitus, illi enim competit esse subiectum
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diff changeset
1036 habitus, quod est in potentia ad multa; et hoc maxime competit
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diff changeset
1037 intellectui possibili. Unde intellectus possibilis est subiectum
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diff changeset
1038 habituum intellectualium.</p>
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diff changeset
1039 <p title="I-II q. 50 a. 4 ad 2"><a name="35657"><span class=
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diff changeset
1040 "ref">[35657] I&ordf;-IIae q. 50 a. 4 ad 2</span></a> Ad secundum
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diff changeset
1041 dicendum quod, sicut potentia ad esse sensibile convenit materiae
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diff changeset
1042 corporali, ita potentia ad esse intelligibile convenit intellectui
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diff changeset
1043 possibili. Unde nihil prohibet in intellectu possibili esse
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diff changeset
1044 habitum, qui est medius inter puram potentiam et actum
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diff changeset
1045 perfectum.</p>
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diff changeset
1046 <p title="I-II q. 50 a. 4 ad 3"><a name="35658"><span class=
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diff changeset
1047 "ref">[35658] I&ordf;-IIae q. 50 a. 4 ad 3</span></a> Ad tertium
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diff changeset
1048 dicendum quod, quia vires apprehensivae interius praeparant
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diff changeset
1049 intellectui possibili proprium obiectum; ideo ex bona dispositione
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diff changeset
1050 harum virium, ad quam cooperatur bona dispositio corporis, redditur
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diff changeset
1051 homo habilis ad intelligendum. Et sic habitus intellectivus
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diff changeset
1052 secundario potest esse in istis viribus. Principaliter autem est in
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diff changeset
1053 intellectu possibili.</p>
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diff changeset
1054 <br />
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diff changeset
1055 <div class="E">Articulus 5</div>
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diff changeset
1056 <p title="I-II q. 50 a. 5 arg. 1"><a name="35659"><span class=
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diff changeset
1057 "ref">[35659] I&ordf;-IIae q. 50 a. 5 arg. 1</span></a> Ad quintum
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diff changeset
1058 sic proceditur. Videtur quod in voluntate non sit aliquis habitus.
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diff changeset
1059 Habitus enim qui in intellectu est, sunt species intelligibiles,
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diff changeset
1060 quibus intelligit actu. Sed voluntas non operatur per aliquas
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diff changeset
1061 species. Ergo voluntas non est subiectum alicuius habitus.</p>
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diff changeset
1062 <p title="I-II q. 50 a. 5 arg. 2"><a name="35660"><span class=
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diff changeset
1063 "ref">[35660] I&ordf;-IIae q. 50 a. 5 arg. 2</span></a> Praeterea,
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diff changeset
1064 in intellectu agente non ponitur aliquis habitus, sicut in
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diff changeset
1065 intellectu possibili, quia est potentia activa. Sed voluntas est
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diff changeset
1066 maxime potentia activa, quia movet omnes potentias ad suos actus,
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diff changeset
1067 ut supra dictum est. Ergo in ipsa non est aliquis habitus.</p>
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diff changeset
1068 <p title="I-II q. 50 a. 5 arg. 3"><a name="35661"><span class=
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diff changeset
1069 "ref">[35661] I&ordf;-IIae q. 50 a. 5 arg. 3</span></a> Praeterea,
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diff changeset
1070 in potentiis naturalibus non est aliquis habitus, quia ex sua
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diff changeset
1071 natura sunt ad aliquid determinatae. Sed voluntas ex sua natura
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diff changeset
1072 ordinatur ad hoc quod tendat in bonum ordinatum ratione. Ergo in
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diff changeset
1073 voluntate non est aliquis habitus.</p>
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diff changeset
1074 <p title="I-II q. 50 a. 5 s. c."><a name="35662"><span class=
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diff changeset
1075 "ref">[35662] I&ordf;-IIae q. 50 a. 5 s. c.</span></a> Sed contra
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diff changeset
1076 est quod iustitia est habitus quidam. Sed iustitia est in
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diff changeset
1077 voluntate, est enim iustitia <i>habitus secundum quem aliqui volunt
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parents: 26
diff changeset
1078 et operantur iusta</i>, ut dicitur in V Ethic. Ergo voluntas est
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diff changeset
1079 subiectum alicuius habitus.</p>
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diff changeset
1080 <p title="I-II q. 50 a. 5 co."><a name="35663"><span class=
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diff changeset
1081 "ref">[35663] I&ordf;-IIae q. 50 a. 5 co.</span></a> Respondeo
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diff changeset
1082 dicendum quod omnis potentia quae diversimode potest ordinari ad
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diff changeset
1083 agendum, indiget habitu quo bene disponatur ad suum actum. Voluntas
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diff changeset
1084 autem, cum sit potentia rationalis, diversimode potest ad agendum
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diff changeset
1085 ordinari. Et ideo oportet in voluntate aliquem habitum ponere, quo
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diff changeset
1086 bene disponatur ad suum actum. Ex ipsa etiam ratione habitus
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diff changeset
1087 apparet quod habet quendam principalem ordinem ad voluntatem, prout
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diff changeset
1088 habitus est quo quis utitur cum voluerit, ut supra dictum est.</p>
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diff changeset
1089 <p title="I-II q. 50 a. 5 ad 1"><a name="35664"><span class=
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diff changeset
1090 "ref">[35664] I&ordf;-IIae q. 50 a. 5 ad 1</span></a> Ad primum
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diff changeset
1091 ergo dicendum quod, sicut in intellectu est aliqua species quae est
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diff changeset
1092 similitudo obiecti, ita oportet in voluntate, et in qualibet vi
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diff changeset
1093 appetitiva, esse aliquid quo inclinetur in suum obiectum, cum nihil
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diff changeset
1094 aliud sit actus appetitivae virtutis quam inclinatio quaedam, ut
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diff changeset
1095 supra dictum est. Ad ea ergo ad quae sufficienter inclinatur per
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diff changeset
1096 naturam ipsius potentiae, non indiget aliqua qualitate inclinante.
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diff changeset
1097 Sed quia necessarium est ad finem humanae vitae, quod vis
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diff changeset
1098 appetitiva inclinetur in aliquid determinatum, ad quod non
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diff changeset
1099 inclinatur ex natura potentiae, quae se habet ad multa et diversa;
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diff changeset
1100 ideo necesse est quod in voluntate, et in aliis viribus
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1101 appetitivis, sint quaedam qualitates inclinantes, quae dicuntur
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diff changeset
1102 habitus.</p>
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1103 <p title="I-II q. 50 a. 5 ad 2"><a name="35665"><span class=
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diff changeset
1104 "ref">[35665] I&ordf;-IIae q. 50 a. 5 ad 2</span></a> Ad secundum
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diff changeset
1105 dicendum quod intellectus agens est agens tantum, et nullo modo
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diff changeset
1106 patiens. Sed voluntas, et quaelibet vis appetitiva, est movens
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diff changeset
1107 motum, ut dicitur in III de anima. Et ideo non est similis ratio de
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1108 utroque, nam esse susceptivum habitus convenit ei quod est
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diff changeset
1109 quodammodo in potentia.</p>
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diff changeset
1110 <p title="I-II q. 50 a. 5 ad 3"><a name="35666"><span class=
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diff changeset
1111 "ref">[35666] I&ordf;-IIae q. 50 a. 5 ad 3</span></a> Ad tertium
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diff changeset
1112 dicendum quod voluntas ex ipsa natura potentiae inclinatur in bonum
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diff changeset
1113 rationis. Sed quia hoc bonum multipliciter diversificatur,
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diff changeset
1114 necessarium est ut ad aliquod determinatum bonum rationis voluntas
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parents: 26
diff changeset
1115 per aliquem habitum inclinetur, ad hoc quod sequatur promptior
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diff changeset
1116 operatio.</p>
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parents: 26
diff changeset
1117 <br />
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diff changeset
1118 <div class="E">Articulus 6</div>
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diff changeset
1119 <p title="I-II q. 50 a. 6 arg. 1"><a name="35667"><span class=
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diff changeset
1120 "ref">[35667] I&ordf;-IIae q. 50 a. 6 arg. 1</span></a> Ad sextum
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diff changeset
1121 sic proceditur. Videtur quod in Angelis non sint habitus. Dicit
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diff changeset
1122 enim maximus, Commentator Dionysii, in VII cap. de Cael. Hier., non
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diff changeset
1123 convenit arbitrari virtutes intellectuales, idest spirituales, more
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diff changeset
1124 accidentium, quemadmodum et in nobis sunt, in divinis
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diff changeset
1125 intellectibus, scilicet Angelis, esse, ut aliud in alio sit sicut
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diff changeset
1126 in subiecto, accidens enim omne illinc repulsum est. Sed omnis
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diff changeset
1127 habitus est accidens. Ergo in Angelis non sunt habitus.</p>
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parents: 26
diff changeset
1128 <p title="I-II q. 50 a. 6 arg. 2"><a name="35668"><span class=
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diff changeset
1129 "ref">[35668] I&ordf;-IIae q. 50 a. 6 arg. 2</span></a> Praeterea,
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diff changeset
1130 sicut Dionysius dicit, in IV cap. de Cael. Hier., <i>sanctae
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diff changeset
1131 caelestium essentiarum dispositiones super omnia alia Dei bonitatem
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diff changeset
1132 participant</i>. Sed semper quod est per se, est prius et potius eo
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diff changeset
1133 quod est per aliud. Ergo Angelorum essentiae per seipsas
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diff changeset
1134 perficiuntur ad conformitatem Dei. Non ergo per aliquos habitus. Et
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diff changeset
1135 haec videtur esse ratio maximi, qui ibidem subdit, <i>si enim hoc
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diff changeset
1136 esset, non utique maneret in semetipsa harum essentia, nec
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diff changeset
1137 deificari per se, quantum foret possibile, valuisset</i>.</p>
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diff changeset
1138 <p title="I-II q. 50 a. 6 arg. 3"><a name="35669"><span class=
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diff changeset
1139 "ref">[35669] I&ordf;-IIae q. 50 a. 6 arg. 3</span></a> Praeterea,
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diff changeset
1140 habitus est dispositio quaedam, ut dicitur in V Metaphys. Sed
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diff changeset
1141 dispositio, ut ibidem dicitur, est ordo habentis partes. Cum ergo
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diff changeset
1142 Angeli sint simplices substantiae, videtur quod in eis non sint
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diff changeset
1143 dispositiones et habitus.</p>
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diff changeset
1144 <p title="I-II q. 50 a. 6 s. c."><a name="35670"><span class=
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diff changeset
1145 "ref">[35670] I&ordf;-IIae q. 50 a. 6 s. c.</span></a> Sed contra
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diff changeset
1146 est quod Dionysius dicit, VII cap. Cael. Hier., quod <i>Angeli
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diff changeset
1147 primae hierarchiae nominantur calefacientes et throni et effusio
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diff changeset
1148 sapientiae, manifestatio deiformis ipsorum habituum</i>.</p>
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diff changeset
1149 <p title="I-II q. 50 a. 6 co."><a name="35671"><span class=
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diff changeset
1150 "ref">[35671] I&ordf;-IIae q. 50 a. 6 co.</span></a> Respondeo
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diff changeset
1151 dicendum quod quidam posuerunt in Angelis non esse habitus; sed
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diff changeset
1152 quaecumque dicuntur de eis, essentialiter dicuntur. Unde maximus,
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diff changeset
1153 post praedicta verba quae induximus, dicit, <i>habitudines earum,
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parents: 26
diff changeset
1154 atque virtutes quae in eis sunt, essentiales sunt, propter
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parents: 26
diff changeset
1155 immaterialitatem</i>. Et hoc etiam Simplicius dicit, in commento
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diff changeset
1156 praedicamentorum, <i>sapientia quae est in anima, habitus est, quae
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diff changeset
1157 autem in intellectu, substantia. Omnia enim quae sunt divina, et
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diff changeset
1158 per se sufficientia sunt, et in seipsis existentia</i>. Quae quidem
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diff changeset
1159 positio partim habet veritatem, et partim continet falsitatem.
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diff changeset
1160 Manifestum est enim ex praemissis quod subiectum habitus non est
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diff changeset
1161 nisi ens in potentia. Considerantes igitur praedicti commentatores
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diff changeset
1162 quod Angeli sunt substantiae immateriales, et quod non est in illis
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diff changeset
1163 potentia materiae; secundum hoc, ab eis habitum excluserunt, et
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diff changeset
1164 omne accidens. Sed quia, licet in Angelis non sit potentia
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diff changeset
1165 materiae, est tamen in eis aliqua potentia (esse enim actum purum
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diff changeset
1166 est proprium Dei); ideo inquantum invenitur in eis de potentia,
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diff changeset
1167 intantum in eis possunt habitus inveniri. Sed quia potentia
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diff changeset
1168 materiae et potentia intellectualis substantiae non est unius
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diff changeset
1169 rationis, ideo per consequens nec habitus unius rationis est
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diff changeset
1170 utrobique. Unde Simplicius dicit, in commento praedicamentorum,
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diff changeset
1171 quod <i>habitus intellectualis substantiae non sunt similes his qui
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diff changeset
1172 sunt hic habitibus; sed magis sunt similes simplicibus et
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diff changeset
1173 immaterialibus speciebus quas continet in seipsa</i>. Circa
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diff changeset
1174 huiusmodi tamen habitum aliter se habet intellectus angelicus, et
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diff changeset
1175 aliter intellectus humanus. Intellectus enim humanus, cum sit
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diff changeset
1176 infimus in ordine intellectuum, est in potentia respectu omnium
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diff changeset
1177 intelligibilium, sicut materia prima respectu omnium formarum
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diff changeset
1178 sensibilium, et ideo ad omnia intelligenda indiget aliquo habitu.
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diff changeset
1179 Sed intellectus angelicus non se habet sicut pura potentia in
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diff changeset
1180 genere intelligibilium, sed sicut actus quidam, non autem sicut
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diff changeset
1181 actus purus (hoc enim solius Dei est), sed cum permixtione alicuius
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diff changeset
1182 potentiae, et tanto minus habet de potentialitate, quanto est
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diff changeset
1183 superior. Et ideo, ut in primo dictum est, inquantum est in
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diff changeset
1184 potentia, indiget perfici habitualiter per aliquas species
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parents: 26
diff changeset
1185 intelligibiles ad operationem propriam, sed inquantum est actu, per
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diff changeset
1186 essentiam suam potest aliqua intelligere, ad minus seipsum, et alia
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diff changeset
1187 secundum modum suae substantiae, ut dicitur in Lib. de causis, et
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diff changeset
1188 tanto perfectius, quanto est perfectior. Sed quia nullus Angelus
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diff changeset
1189 pertingit ad perfectionem Dei, sed in infinitum distat; propter
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diff changeset
1190 hoc, ad attingendum ad ipsum Deum per intellectum et voluntatem,
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diff changeset
1191 indigent aliquibus habitibus, tanquam in potentia existentes
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diff changeset
1192 respectu illius puri actus. Unde Dionysius dicit habitus eorum esse
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diff changeset
1193 deiformes, quibus scilicet Deo conformantur. Habitus autem qui sunt
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diff changeset
1194 dispositiones ad esse naturale, non sunt in Angelis, cum sint
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diff changeset
1195 immateriales.</p>
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diff changeset
1196 <p title="I-II q. 50 a. 6 ad 1"><a name="35672"><span class=
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diff changeset
1197 "ref">[35672] I&ordf;-IIae q. 50 a. 6 ad 1</span></a> Ad primum
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diff changeset
1198 ergo dicendum quod verbum maximi intelligendum est de habitibus et
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diff changeset
1199 accidentibus materialibus.</p>
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diff changeset
1200 <p title="I-II q. 50 a. 6 ad 2"><a name="35673"><span class=
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diff changeset
1201 "ref">[35673] I&ordf;-IIae q. 50 a. 6 ad 2</span></a> Ad secundum
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diff changeset
1202 dicendum quod quantum ad hoc quod convenit Angelis per suam
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diff changeset
1203 essentiam, non indigent habitu. Sed quia non ita sunt per seipsos
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diff changeset
1204 entes, quin participent sapientiam et bonitatem divinam; ideo
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diff changeset
1205 inquantum indigent participare aliquid ab exteriori, intantum
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diff changeset
1206 necesse est in eis ponere habitus.</p>
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diff changeset
1207 <p title="I-II q. 50 a. 6 ad 3"><a name="35674"><span class=
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diff changeset
1208 "ref">[35674] I&ordf;-IIae q. 50 a. 6 ad 3</span></a> Ad tertium
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diff changeset
1209 dicendum quod in Angelis non sunt partes essentiae, sed sunt partes
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diff changeset
1210 secundum potentiam, inquantum intellectus eorum per plures species
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diff changeset
1211 perficitur, et voluntas eorum se habet ad plura.</p>
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diff changeset
1212 <br />
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diff changeset
1213 <div class="D">Quaestio 51</div>
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diff changeset
1214 <div class="G">Prooemium</div>
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diff changeset
1215 <p title="I-II q. 51 pr."><a name="35675"><span class="ref">[35675]
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diff changeset
1216 I&ordf;-IIae q. 51 pr.</span></a> Deinde considerandum est de causa
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parents: 26
diff changeset
1217 habituum. Et primo, quantum ad generationem ipsorum; secundo,
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diff changeset
1218 quantum ad augmentum; tertio, quantum ad diminutionem et
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diff changeset
1219 corruptionem. Circa primum quaeruntur quatuor. Primo, utrum aliquis
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diff changeset
1220 habitus sit a natura. Secundo, utrum aliquis habitus ex actibus
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diff changeset
1221 causetur. Tertio, utrum per unum actum possit generari habitus.
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diff changeset
1222 Quarto, utrum aliqui habitus sint in hominibus infusi a Deo.</p>
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diff changeset
1223 <br />
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diff changeset
1224 <div class="E">Articulus 1</div>
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diff changeset
1225 <p title="I-II q. 51 a. 1 arg. 1"><a name="35676"><span class=
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diff changeset
1226 "ref">[35676] I&ordf;-IIae q. 51 a. 1 arg. 1</span></a> Ad primum
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diff changeset
1227 sic proceditur. Videtur quod nullus habitus sit a natura. Eorum
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diff changeset
1228 enim quae sunt a natura, usus non subiacet voluntati. Sed habitus
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diff changeset
1229 est quo quis utitur cum voluerit, ut dicit Commentator, in III de
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diff changeset
1230 anima. Ergo habitus non est a natura.</p>
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diff changeset
1231 <p title="I-II q. 51 a. 1 arg. 2"><a name="35677"><span class=
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diff changeset
1232 "ref">[35677] I&ordf;-IIae q. 51 a. 1 arg. 2</span></a> Praeterea,
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diff changeset
1233 natura non facit per duo quod per unum potest facere. Sed potentiae
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diff changeset
1234 animae sunt a natura. Si igitur habitus potentiarum a natura
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diff changeset
1235 essent, habitus et potentia essent unum.</p>
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diff changeset
1236 <p title="I-II q. 51 a. 1 arg. 3"><a name="35678"><span class=
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diff changeset
1237 "ref">[35678] I&ordf;-IIae q. 51 a. 1 arg. 3</span></a> Praeterea,
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parents: 26
diff changeset
1238 natura non deficit in necessariis. Sed habitus sunt necessarii ad
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diff changeset
1239 bene operandum, ut supra dictum est. Si igitur habitus aliqui
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parents: 26
diff changeset
1240 essent a natura, videtur quod natura non deficeret quin omnes
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diff changeset
1241 habitus necessarios causaret. Patet autem hoc esse falsum. Ergo
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diff changeset
1242 habitus non sunt a natura.</p>
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diff changeset
1243 <p title="I-II q. 51 a. 1 s. c."><a name="35679"><span class=
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diff changeset
1244 "ref">[35679] I&ordf;-IIae q. 51 a. 1 s. c.</span></a> Sed contra
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diff changeset
1245 est quod in VI Ethic., inter alios habitus ponitur intellectus
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parents: 26
diff changeset
1246 principiorum, qui est a natura, unde et principia prima dicuntur
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diff changeset
1247 naturaliter cognita.</p>
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diff changeset
1248 <p title="I-II q. 51 a. 1 co."><a name="35680"><span class=
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diff changeset
1249 "ref">[35680] I&ordf;-IIae q. 51 a. 1 co.</span></a> Respondeo
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diff changeset
1250 dicendum quod aliquid potest esse naturale alicui dupliciter. Uno
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diff changeset
1251 modo, secundum naturam speciei, sicut naturale est homini esse
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diff changeset
1252 risibile, et igni ferri sursum. Alio modo, secundum naturam
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diff changeset
1253 individui, sicut naturale est Socrati vel Platoni esse aegrotativum
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parents: 26
diff changeset
1254 vel sanativum, secundum propriam complexionem. Rursus, secundum
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diff changeset
1255 utramque naturam potest dici aliquid naturale dupliciter, uno modo,
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diff changeset
1256 quia totum est a natura; alio modo, quia secundum aliquid est a
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diff changeset
1257 natura, et secundum aliquid est ab exteriori principio. Sicut cum
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diff changeset
1258 aliquis sanatur per seipsum, tota sanitas est a natura, cum autem
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parents: 26
diff changeset
1259 aliquis sanatur auxilio medicinae, sanitas partim est a natura,
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parents: 26
diff changeset
1260 partim ab exteriori principio. Sic igitur si loquamur de habitu
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parents: 26
diff changeset
1261 secundum quod est dispositio subiecti in ordine ad formam vel
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parents: 26
diff changeset
1262 naturam, quolibet praedictorum modorum contingit habitum esse
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parents: 26
diff changeset
1263 naturalem. Est enim aliqua dispositio naturalis quae debetur
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parents: 26
diff changeset
1264 humanae speciei, extra quam nullus homo invenitur. Et haec est
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parents: 26
diff changeset
1265 naturalis secundum naturam speciei. Sed quia talis dispositio
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parents: 26
diff changeset
1266 quandam latitudinem habet, contingit diversos gradus huiusmodi
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parents: 26
diff changeset
1267 dispositionis convenire diversis hominibus secundum naturam
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parents: 26
diff changeset
1268 individui. Et huiusmodi dispositio potest esse vel totaliter a
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diff changeset
1269 natura, vel partim a natura et partim ab exteriori principio, sicut
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parents: 26
diff changeset
1270 dictum est de his qui sanantur per artem. Sed habitus qui est
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diff changeset
1271 dispositio ad operationem, cuius subiectum est potentia animae, ut
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diff changeset
1272 dictum est, potest quidem esse naturalis et secundum naturam
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parents: 26
diff changeset
1273 speciei, et secundum naturam individui. Secundum quidem naturam
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diff changeset
1274 speciei, secundum quod se tenet ex parte ipsius animae, quae, cum
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diff changeset
1275 sit forma corporis, est principium specificum. Secundum autem
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diff changeset
1276 naturam individui, ex parte corporis, quod est materiale
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parents: 26
diff changeset
1277 principium. Sed tamen neutro modo contingit in hominibus esse
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parents: 26
diff changeset
1278 habitus naturales ita quod sint totaliter a natura. In Angelis
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diff changeset
1279 siquidem contingit, eo quod habent species intelligibiles
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diff changeset
1280 naturaliter inditas, quod non competit animae humanae, ut in primo
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diff changeset
1281 dictum est. Sunt ergo in hominibus aliqui habitus naturales,
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diff changeset
1282 tanquam partim a natura existentes et partim ab exteriori
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parents: 26
diff changeset
1283 principio; aliter quidem in apprehensivis potentiis, et aliter in
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diff changeset
1284 appetitivis. In apprehensivis enim potentiis potest esse habitus
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diff changeset
1285 naturalis secundum inchoationem, et secundum naturam speciei, et
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diff changeset
1286 secundum naturam individui. Secundum quidem naturam speciei, ex
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diff changeset
1287 parte ipsius animae, sicut intellectus principiorum dicitur esse
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diff changeset
1288 habitus naturalis. Ex ipsa enim natura animae intellectualis,
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diff changeset
1289 convenit homini quod statim, cognito quid est totum et quid est
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diff changeset
1290 pars, cognoscat quod omne totum est maius sua parte, et simile est
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diff changeset
1291 in ceteris. Sed quid sit totum, et quid sit pars, cognoscere non
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diff changeset
1292 potest nisi per species intelligibiles a phantasmatibus acceptas.
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parents: 26
diff changeset
1293 Et propter hoc philosophus, in fine posteriorum, ostendit quod
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diff changeset
1294 cognitio principiorum provenit nobis ex sensu. Secundum vero
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diff changeset
1295 naturam individui, est aliquis habitus cognoscitivus secundum
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parents: 26
diff changeset
1296 inchoationem naturalis, inquantum unus homo, ex dispositione
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diff changeset
1297 organorum, est magis aptus ad bene intelligendum quam alius,
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parents: 26
diff changeset
1298 inquantum ad operationem intellectus indigemus virtutibus
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diff changeset
1299 sensitivis. In appetitivis autem potentiis non est aliquis habitus
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diff changeset
1300 naturalis secundum inchoationem, ex parte ipsius animae, quantum ad
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parents: 26
diff changeset
1301 ipsam substantiam habitus, sed solum quantum ad principia quaedam
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diff changeset
1302 ipsius, sicut principia iuris communis dicuntur esse seminalia
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diff changeset
1303 virtutum. Et hoc ideo, quia inclinatio ad obiecta propria, quae
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diff changeset
1304 videtur esse inchoatio habitus, non pertinet ad habitum, sed magis
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diff changeset
1305 pertinet ad ipsam rationem potentiarum. Sed ex parte corporis,
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diff changeset
1306 secundum naturam individui, sunt aliqui habitus appetitivi secundum
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diff changeset
1307 inchoationes naturales. Sunt enim quidam dispositi ex propria
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diff changeset
1308 corporis complexione ad castitatem vel mansuetudinem, vel ad
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diff changeset
1309 aliquid huiusmodi.</p>
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diff changeset
1310 <p title="I-II q. 51 a. 1 ad 1"><a name="35681"><span class=
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diff changeset
1311 "ref">[35681] I&ordf;-IIae q. 51 a. 1 ad 1</span></a> Ad primum
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diff changeset
1312 ergo dicendum quod obiectio illa procedit de natura secundum quod
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diff changeset
1313 dividitur contra rationem et voluntatem, cum tamen ipsa ratio et
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diff changeset
1314 voluntas ad naturam hominis pertineant.</p>
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diff changeset
1315 <p title="I-II q. 51 a. 1 ad 2"><a name="35682"><span class=
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diff changeset
1316 "ref">[35682] I&ordf;-IIae q. 51 a. 1 ad 2</span></a> Ad secundum
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diff changeset
1317 dicendum quod aliquid etiam naturaliter potest superaddi potentiae,
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diff changeset
1318 quod tamen ad ipsam potentiam pertinere non potest. Sicut in
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diff changeset
1319 Angelis non potest pertinere ad ipsam potentiam intellectivam quod
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diff changeset
1320 sit per se cognoscitiva omnium, quia oporteret quod esset actus
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diff changeset
1321 omnium, quod solius Dei est. Id enim quo aliquid cognoscitur,
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diff changeset
1322 oportet esse actualem similitudinem eius quod cognoscitur, unde
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diff changeset
1323 sequeretur, si potentia Angeli per seipsam cognosceret omnia, quod
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diff changeset
1324 esset similitudo et actus omnium. Unde oportet quod superaddantur
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diff changeset
1325 potentiae intellectivae ipsius aliquae species intelligibiles, quae
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diff changeset
1326 sunt similitudines rerum intellectarum, quia per participationem
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diff changeset
1327 divinae sapientiae, et non per essentiam propriam, possunt
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diff changeset
1328 intellectus eorum esse actu ea quae intelligunt. Et sic patet quod
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diff changeset
1329 non omne id quod pertinet ad habitum naturalem, potest ad potentiam
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diff changeset
1330 pertinere.</p>
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diff changeset
1331 <p title="I-II q. 51 a. 1 ad 3"><a name="35683"><span class=
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diff changeset
1332 "ref">[35683] I&ordf;-IIae q. 51 a. 1 ad 3</span></a> Ad tertium
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diff changeset
1333 dicendum quod natura non aequaliter se habet ad causandas omnes
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diff changeset
1334 diversitates habituum, quia quidam possunt causari a natura, quidam
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diff changeset
1335 non, ut supra dictum est. Et ideo non sequitur, si aliqui habitus
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diff changeset
1336 sint naturales, quod omnes sint naturales.</p>
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diff changeset
1337 <br />
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diff changeset
1338 <div class="E">Articulus 2</div>
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diff changeset
1339 <p title="I-II q. 51 a. 2 arg. 1"><a name="35684"><span class=
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diff changeset
1340 "ref">[35684] I&ordf;-IIae q. 51 a. 2 arg. 1</span></a> Ad secundum
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diff changeset
1341 sic proceditur. Videtur quod nullus habitus possit ex actu causari.
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diff changeset
1342 Habitus enim est qualitas quaedam, ut supra dictum est. Omnis autem
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diff changeset
1343 qualitas causatur in aliquo subiecto, inquantum est alicuius
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diff changeset
1344 receptivum. Cum igitur agens ex hoc quod agit, non recipiat
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diff changeset
1345 aliquid, sed magis ex se emittat; videtur quod non possit aliquis
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diff changeset
1346 habitus in agente ex propriis actibus generari.</p>
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diff changeset
1347 <p title="I-II q. 51 a. 2 arg. 2"><a name="35685"><span class=
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diff changeset
1348 "ref">[35685] I&ordf;-IIae q. 51 a. 2 arg. 2</span></a> Praeterea,
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diff changeset
1349 illud in quo causatur aliqua qualitas, movetur ad qualitatem illam,
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diff changeset
1350 sicut patet in re calefacta vel infrigidata, quod autem producit
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diff changeset
1351 actum causantem qualitatem, movet, ut patet de calefaciente vel
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diff changeset
1352 infrigidante. Si igitur in aliquo causaretur habitus per actum sui
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diff changeset
1353 ipsius, sequeretur quod idem esset movens et motum, agens et
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diff changeset
1354 patiens. Quod est impossibile, ut dicitur in VII Physic.</p>
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diff changeset
1355 <p title="I-II q. 51 a. 2 arg. 3"><a name="35686"><span class=
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diff changeset
1356 "ref">[35686] I&ordf;-IIae q. 51 a. 2 arg. 3</span></a> Praeterea,
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diff changeset
1357 effectus non potest esse nobilior sua causa. Sed habitus est
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diff changeset
1358 nobilior quam actus praecedens habitum, quod patet ex hoc, quod
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diff changeset
1359 nobiliores actus reddit. Ergo habitus non potest causari ab actu
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diff changeset
1360 praecedente habitum.</p>
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diff changeset
1361 <p title="I-II q. 51 a. 2 s. c."><a name="35687"><span class=
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diff changeset
1362 "ref">[35687] I&ordf;-IIae q. 51 a. 2 s. c.</span></a> Sed contra
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diff changeset
1363 est quod philosophus, in II Ethic., docet habitus virtutum et
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diff changeset
1364 vitiorum ex actibus causari.</p>
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diff changeset
1365 <p title="I-II q. 51 a. 2 co."><a name="35688"><span class=
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diff changeset
1366 "ref">[35688] I&ordf;-IIae q. 51 a. 2 co.</span></a> Respondeo
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diff changeset
1367 dicendum quod in agente quandoque est solum activum principium sui
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diff changeset
1368 actus, sicut in igne est solum principium activum calefaciendi. Et
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diff changeset
1369 in tali agente non potest aliquis habitus causari ex proprio actu,
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diff changeset
1370 et inde est quod res naturales non possunt aliquid consuescere vel
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diff changeset
1371 dissuescere, ut dicitur in II Ethic. Invenitur autem aliquod agens
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diff changeset
1372 in quo est principium activum et passivum sui actus, sicut patet in
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diff changeset
1373 actibus humanis. Nam actus appetitivae virtutis procedunt a vi
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diff changeset
1374 appetitiva secundum quod movetur a vi apprehensiva repraesentante
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diff changeset
1375 obiectum, et ulterius vis intellectiva, secundum quod ratiocinatur
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diff changeset
1376 de conclusionibus, habet sicut principium activum propositionem per
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diff changeset
1377 se notam. Unde ex talibus actibus possunt in agentibus aliqui
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diff changeset
1378 habitus causari, non quidem quantum ad primum activum principium,
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diff changeset
1379 sed quantum ad principium actus quod movet motum. Nam omne quod
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diff changeset
1380 patitur et movetur ab alio, disponitur per actum agentis, unde ex
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parents: 26
diff changeset
1381 multiplicatis actibus generatur quaedam qualitas in potentia
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diff changeset
1382 passiva et mota, quae nominatur habitus. Sicut habitus virtutum
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diff changeset
1383 moralium causantur in appetitivis potentiis, secundum quod moventur
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diff changeset
1384 a ratione, et habitus scientiarum causantur in intellectu, secundum
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diff changeset
1385 quod movetur a primis propositionibus.</p>
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diff changeset
1386 <p title="I-II q. 51 a. 2 ad 1"><a name="35689"><span class=
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diff changeset
1387 "ref">[35689] I&ordf;-IIae q. 51 a. 2 ad 1</span></a> Ad primum
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diff changeset
1388 ergo dicendum quod agens, inquantum est agens, non recipit aliquid.
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diff changeset
1389 Sed inquantum agit motum ab alio, sic recipit aliquid a movente, et
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diff changeset
1390 sic causatur habitus.</p>
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diff changeset
1391 <p title="I-II q. 51 a. 2 ad 2"><a name="35690"><span class=
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diff changeset
1392 "ref">[35690] I&ordf;-IIae q. 51 a. 2 ad 2</span></a> Ad secundum
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diff changeset
1393 dicendum quod idem, secundum idem, non potest esse movens et motum.
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diff changeset
1394 Nihil autem prohibet idem a seipso moveri secundum diversa, ut in
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diff changeset
1395 VIII Physic. probatur.</p>
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diff changeset
1396 <p title="I-II q. 51 a. 2 ad 3"><a name="35691"><span class=
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diff changeset
1397 "ref">[35691] I&ordf;-IIae q. 51 a. 2 ad 3</span></a> Ad tertium
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diff changeset
1398 dicendum quod actus praecedens habitum inquantum procedit a
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diff changeset
1399 principio activo, procedit a nobiliori principio quam sit habitus
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diff changeset
1400 generatus, sicut ipsa ratio est nobilius principium quam sit
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diff changeset
1401 habitus virtutis moralis in vi appetitiva per actuum consuetudines
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diff changeset
1402 generatus; et intellectus principiorum est nobilius principium quam
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diff changeset
1403 scientia conclusionum.</p>
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diff changeset
1404 <br />
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parents: 26
diff changeset
1405 <div class="E">Articulus 3</div>
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parents: 26
diff changeset
1406 <p title="I-II q. 51 a. 3 arg. 1"><a name="35692"><span class=
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parents: 26
diff changeset
1407 "ref">[35692] I&ordf;-IIae q. 51 a. 3 arg. 1</span></a> Ad tertium
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parents: 26
diff changeset
1408 sic proceditur. Videtur quod per unum actum possit habitus
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diff changeset
1409 generari. Demonstratio enim actus rationis est. Sed per unam
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parents: 26
diff changeset
1410 demonstrationem causatur scientia quae est habitus conclusionis
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parents: 26
diff changeset
1411 unius. Ergo habitus potest causari ex uno actu.</p>
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diff changeset
1412 <p title="I-II q. 51 a. 3 arg. 2"><a name="35693"><span class=
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diff changeset
1413 "ref">[35693] I&ordf;-IIae q. 51 a. 3 arg. 2</span></a> Praeterea,
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diff changeset
1414 sicut contingit actus crescere per multiplicationem, ita contingit
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diff changeset
1415 actum crescere per intensionem. Sed multiplicatis actibus,
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parents: 26
diff changeset
1416 generatur habitus. Ergo etiam si multum intendatur unus actus,
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diff changeset
1417 poterit esse causa generativa habitus.</p>
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diff changeset
1418 <p title="I-II q. 51 a. 3 arg. 3"><a name="35694"><span class=
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diff changeset
1419 "ref">[35694] I&ordf;-IIae q. 51 a. 3 arg. 3</span></a> Praeterea,
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diff changeset
1420 sanitas et aegritudo sunt habitus quidam. Sed ex uno actu contingit
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parents: 26
diff changeset
1421 hominem vel sanari vel infirmari. Ergo unus actus potest habitum
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diff changeset
1422 causare.</p>
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diff changeset
1423 <p title="I-II q. 51 a. 3 s. c."><a name="35695"><span class=
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parents: 26
diff changeset
1424 "ref">[35695] I&ordf;-IIae q. 51 a. 3 s. c.</span></a> Sed contra
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diff changeset
1425 est quod philosophus dicit, in I Ethic., quod <i>una hirundo ver
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diff changeset
1426 non facit, nec una dies, ita utique nec beatum nec felicem una
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diff changeset
1427 dies, nec paucum tempus. Sed beatitudo est operatio secundum
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parents: 26
diff changeset
1428 habitum perfectae virtutis</i>, ut dicitur in I Ethic. Ergo habitus
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diff changeset
1429 virtutis, et eadem ratione alius habitus, non causatur per unum
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diff changeset
1430 actum.</p>
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diff changeset
1431 <p title="I-II q. 51 a. 3 co."><a name="35696"><span class=
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parents: 26
diff changeset
1432 "ref">[35696] I&ordf;-IIae q. 51 a. 3 co.</span></a> Respondeo
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diff changeset
1433 dicendum quod, sicut iam dictum est, habitus per actum generatur
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parents: 26
diff changeset
1434 inquantum potentia passiva movetur ab aliquo principio activo. Ad
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diff changeset
1435 hoc autem quod aliqua qualitas causetur in passivo, oportet quod
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diff changeset
1436 activum totaliter vincat passivum. Unde videmus quod, quia ignis
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diff changeset
1437 non potest statim vincere suum combustibile, non statim inflammat
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diff changeset
1438 ipsum, sed paulatim abiicit contrarias dispositiones, ut sic
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diff changeset
1439 totaliter vincens ipsum, similitudinem suam ipsi imprimat.
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diff changeset
1440 Manifestum est autem quod principium activum quod est ratio, non
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diff changeset
1441 totaliter potest supervincere appetitivam potentiam in uno actu, eo
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diff changeset
1442 quod appetitiva potentia se habet diversimode et ad multa;
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diff changeset
1443 iudicatur autem per rationem, in uno actu, aliquid appetendum
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diff changeset
1444 secundum determinatas rationes et circumstantias. Unde ex hoc non
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diff changeset
1445 totaliter vincitur appetitiva potentia, ut feratur in idem ut in
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diff changeset
1446 pluribus, per modum naturae, quod pertinet ad habitum virtutis. Et
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diff changeset
1447 ideo habitus virtutis non potest causari per unum actum, sed per
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diff changeset
1448 multos. In apprehensivis autem potentiis considerandum est quod
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diff changeset
1449 duplex est passivum, unum quidem ipse intellectus possibilis; aliud
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diff changeset
1450 autem intellectus quem vocat Aristoteles passivum, qui est ratio
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diff changeset
1451 particularis, idest vis cogitativa cum memorativa et imaginativa.
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diff changeset
1452 Respectu igitur primi passivi, potest esse aliquod activum quod uno
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diff changeset
1453 actu totaliter vincit potentiam sui passivi, sicut una propositio
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diff changeset
1454 per se nota convincit intellectum ad assentiendum firmiter
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diff changeset
1455 conclusioni; quod quidem non facit propositio probabilis. Unde ex
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parents: 26
diff changeset
1456 multis actibus rationis oportet causari habitum opinativum, etiam
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parents: 26
diff changeset
1457 ex parte intellectus possibilis, habitum autem scientiae possibile
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parents: 26
diff changeset
1458 est causari ex uno rationis actu, quantum ad intellectum
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parents: 26
diff changeset
1459 possibilem. Sed quantum ad inferiores vires apprehensivas,
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parents: 26
diff changeset
1460 necessarium est eosdem actus pluries reiterari, ut aliquid firmiter
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parents: 26
diff changeset
1461 memoriae imprimatur. Unde philosophus, in libro de memoria et
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parents: 26
diff changeset
1462 reminiscentia, dicit quod <i>meditatio confirmat memoriam</i>.
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parents: 26
diff changeset
1463 Habitus autem corporales possibile est causari ex uno actu, si
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diff changeset
1464 activum fuerit magnae virtutis, sicut quandoque medicina fortis
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parents: 26
diff changeset
1465 statim inducit sanitatem.</p>
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parents: 26
diff changeset
1466 <p title="I-II q. 51 a. 3 ad arg."><a name="35697"><span class=
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diff changeset
1467 "ref">[35697] I&ordf;-IIae q. 51 a. 3 ad arg.</span></a> Et per hoc
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parents: 26
diff changeset
1468 patet responsio ad obiecta.</p>
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parents: 26
diff changeset
1469 <br />
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diff changeset
1470 <div class="E">Articulus 4</div>
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diff changeset
1471 <p title="I-II q. 51 a. 4 arg. 1"><a name="35698"><span class=
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diff changeset
1472 "ref">[35698] I&ordf;-IIae q. 51 a. 4 arg. 1</span></a> Ad quartum
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diff changeset
1473 sic proceditur. Videtur quod nullus habitus hominibus infundatur a
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diff changeset
1474 Deo. Deus enim aequaliter se habet ad omnes. Si igitur quibusdam
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diff changeset
1475 infundit habitus aliquos, omnibus eos infunderet. Quod patet esse
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diff changeset
1476 falsum.</p>
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parents: 26
diff changeset
1477 <p title="I-II q. 51 a. 4 arg. 2"><a name="35699"><span class=
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diff changeset
1478 "ref">[35699] I&ordf;-IIae q. 51 a. 4 arg. 2</span></a> Praeterea,
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parents: 26
diff changeset
1479 Deus operatur in omnibus secundum modum qui convenit naturae
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diff changeset
1480 ipsorum, quia divinae providentiae est naturam salvare, ut dicit
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parents: 26
diff changeset
1481 Dionysius, IV cap. de Div. Nom. Sed habitus in homine naturaliter
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parents: 26
diff changeset
1482 causantur ex actibus, ut dictum est. Non ergo causat Deus in
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parents: 26
diff changeset
1483 hominibus aliquos habitus absque actibus.</p>
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parents: 26
diff changeset
1484 <p title="I-II q. 51 a. 4 arg. 3"><a name="35700"><span class=
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parents: 26
diff changeset
1485 "ref">[35700] I&ordf;-IIae q. 51 a. 4 arg. 3</span></a> Praeterea,
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diff changeset
1486 si aliquis habitus a Deo infunditur, per illum habitum homo potest
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parents: 26
diff changeset
1487 multos actus producere. Sed ex illis actibus causatur similis
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parents: 26
diff changeset
1488 habitus, ut in II Ethic. dicitur. Sequitur ergo duos habitus
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parents: 26
diff changeset
1489 eiusdem speciei esse in eodem, unum acquisitum, et alterum infusum.
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diff changeset
1490 Quod videtur esse impossibile, non enim duae formae unius speciei
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diff changeset
1491 possunt esse in eodem subiecto. Non ergo habitus aliquis infunditur
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parents: 26
diff changeset
1492 homini a Deo.</p>
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parents: 26
diff changeset
1493 <p title="I-II q. 51 a. 4 s. c."><a name="35701"><span class=
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parents: 26
diff changeset
1494 "ref">[35701] I&ordf;-IIae q. 51 a. 4 s. c.</span></a> Sed contra
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diff changeset
1495 est quod dicitur Eccli. XV, <i>implevit eum dominus spiritu
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parents: 26
diff changeset
1496 sapientiae et intellectus</i>. Sed sapientia et intellectus quidam
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diff changeset
1497 habitus sunt. Ergo aliqui habitus homini a Deo infunduntur.</p>
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diff changeset
1498 <p title="I-II q. 51 a. 4 co."><a name="35702"><span class=
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diff changeset
1499 "ref">[35702] I&ordf;-IIae q. 51 a. 4 co.</span></a> Respondeo
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parents: 26
diff changeset
1500 dicendum quod duplici ratione aliqui habitus homini a Deo
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diff changeset
1501 infunduntur. Prima ratio est, quia aliqui habitus sunt quibus homo
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diff changeset
1502 bene disponitur ad finem excedentem facultatem humanae naturae, qui
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diff changeset
1503 est ultima et perfecta hominis beatitudo, ut supra dictum est. Et
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diff changeset
1504 quia habitus oportet esse proportionatos ei ad quod homo disponitur
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diff changeset
1505 secundum ipsos, ideo necesse est quod etiam habitus ad huiusmodi
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parents: 26
diff changeset
1506 finem disponentes, excedant facultatem humanae naturae. Unde tales
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diff changeset
1507 habitus nunquam possunt homini inesse nisi ex infusione divina,
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diff changeset
1508 sicut est de omnibus gratuitis virtutibus. Alia ratio est, quia
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diff changeset
1509 Deus potest producere effectus causarum secundarum absque ipsis
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parents: 26
diff changeset
1510 causis secundis, ut in primo dictum est. Sicut igitur quandoque, ad
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parents: 26
diff changeset
1511 ostensionem suae virtutis, producit sanitatem absque naturali
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diff changeset
1512 causa, quae tamen per naturam posset causari; ita etiam quandoque,
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parents: 26
diff changeset
1513 ad ostendendam suam virtutem, infundit homini illos etiam habitus
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parents: 26
diff changeset
1514 qui naturali virtute possunt causari. Sicut apostolis dedit
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parents: 26
diff changeset
1515 scientiam Scripturarum et omnium linguarum, quam homines per
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parents: 26
diff changeset
1516 studium vel consuetudinem acquirere possunt, licet non ita
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diff changeset
1517 perfecte.</p>
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diff changeset
1518 <p title="I-II q. 51 a. 4 ad 1"><a name="35703"><span class=
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diff changeset
1519 "ref">[35703] I&ordf;-IIae q. 51 a. 4 ad 1</span></a> Ad primum
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diff changeset
1520 ergo dicendum quod Deus, quantum ad suam naturam, aequaliter se
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diff changeset
1521 habet ad omnes, sed secundum ordinem suae sapientiae certa ratione
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diff changeset
1522 quaedam tribuit aliquibus, quae non tribuit aliis.</p>
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diff changeset
1523 <p title="I-II q. 51 a. 4 ad 2"><a name="35704"><span class=
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diff changeset
1524 "ref">[35704] I&ordf;-IIae q. 51 a. 4 ad 2</span></a> Ad secundum
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diff changeset
1525 dicendum quod hoc quod Deus in omnibus operatur secundum modum
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diff changeset
1526 eorum, non excludit quin Deus quaedam operetur quae natura operari
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diff changeset
1527 non potest, sed ex hoc sequitur quod nihil operatur contra id quod
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diff changeset
1528 naturae convenit.</p>
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diff changeset
1529 <p title="I-II q. 51 a. 4 ad 3"><a name="35705"><span class=
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diff changeset
1530 "ref">[35705] I&ordf;-IIae q. 51 a. 4 ad 3</span></a> Ad tertium
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diff changeset
1531 dicendum quod actus qui producuntur ex habitu infuso, non causant
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diff changeset
1532 aliquem habitum, sed confirmant habitum praeexistentem, sicut
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parents: 26
diff changeset
1533 medicinalia remedia adhibita homini sano per naturam, non causant
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parents: 26
diff changeset
1534 aliquam sanitatem, sed sanitatem prius habitam corroborant.</p>
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parents: 26
diff changeset
1535 <br />
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diff changeset
1536 <div class="D">Quaestio 52</div>
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diff changeset
1537 <div class="G">Prooemium</div>
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diff changeset
1538 <p title="I-II q. 52 pr."><a name="35706"><span class="ref">[35706]
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diff changeset
1539 I&ordf;-IIae q. 52 pr.</span></a> Deinde considerandum est de
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diff changeset
1540 augmento habituum. Et circa hoc quaeruntur tria. Primo, utrum
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diff changeset
1541 habitus augeantur. Secundo, utrum augeantur per additionem. Tertio,
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diff changeset
1542 utrum quilibet actus augeat habitum.</p>
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parents: 26
diff changeset
1543 <br />
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parents: 26
diff changeset
1544 <div class="E">Articulus 1</div>
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diff changeset
1545 <p title="I-II q. 52 a. 1 arg. 1"><a name="35707"><span class=
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diff changeset
1546 "ref">[35707] I&ordf;-IIae q. 52 a. 1 arg. 1</span></a> Ad primum
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diff changeset
1547 sic proceditur. Videtur quod habitus augeri non possint. Augmentum
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diff changeset
1548 enim est circa quantitatem, ut dicitur in V Physic. Sed habitus non
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parents: 26
diff changeset
1549 sunt in genere quantitatis, sed in genere qualitatis. Ergo circa
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diff changeset
1550 eos augmentum esse non potest.</p>
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parents: 26
diff changeset
1551 <p title="I-II q. 52 a. 1 arg. 2"><a name="35708"><span class=
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parents: 26
diff changeset
1552 "ref">[35708] I&ordf;-IIae q. 52 a. 1 arg. 2</span></a> Praeterea,
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diff changeset
1553 habitus est perfectio quaedam, ut dicitur in VII Physic. Sed
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parents: 26
diff changeset
1554 perfectio, cum importet finem et terminum, non videtur posse
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parents: 26
diff changeset
1555 recipere magis et minus. Ergo habitus augeri non potest.</p>
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parents: 26
diff changeset
1556 <p title="I-II q. 52 a. 1 arg. 3"><a name="35709"><span class=
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parents: 26
diff changeset
1557 "ref">[35709] I&ordf;-IIae q. 52 a. 1 arg. 3</span></a> Praeterea,
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parents: 26
diff changeset
1558 in his quae recipiunt magis et minus, contingit esse alterationem,
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parents: 26
diff changeset
1559 alterari enim dicitur quod de minus calido fit magis calidum. Sed
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parents: 26
diff changeset
1560 in habitibus non est alteratio, ut probatur in VII Physic. Ergo
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parents: 26
diff changeset
1561 habitus augeri non possunt.</p>
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parents: 26
diff changeset
1562 <p title="I-II q. 52 a. 1 s. c."><a name="35710"><span class=
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parents: 26
diff changeset
1563 "ref">[35710] I&ordf;-IIae q. 52 a. 1 s. c.</span></a> Sed contra
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diff changeset
1564 est quod fides est quidam habitus, et tamen augetur, unde discipuli
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diff changeset
1565 domino dicunt, domine, adauge nobis fidem, ut habetur Luc. XVII.
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diff changeset
1566 Ergo habitus augentur.</p>
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parents: 26
diff changeset
1567 <p title="I-II q. 52 a. 1 co."><a name="35711"><span class=
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parents: 26
diff changeset
1568 "ref">[35711] I&ordf;-IIae q. 52 a. 1 co.</span></a> Respondeo
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parents: 26
diff changeset
1569 dicendum quod augmentum, sicut et alia ad quantitatem pertinentia,
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parents: 26
diff changeset
1570 a quantitatibus corporalibus ad res spirituales intelligibiles
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parents: 26
diff changeset
1571 transfertur; propter connaturalitatem intellectus nostri ad res
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parents: 26
diff changeset
1572 corporeas, quae sub imaginatione cadunt. Dicitur autem in
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parents: 26
diff changeset
1573 quantitatibus corporeis aliquid magnum, secundum quod ad debitam
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parents: 26
diff changeset
1574 perfectionem quantitatis perducitur, unde aliqua quantitas
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parents: 26
diff changeset
1575 reputatur magna in homine, quae non reputatur magna in elephante.
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parents: 26
diff changeset
1576 Unde et in formis dicimus aliquid magnum, ex hoc quod est
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parents: 26
diff changeset
1577 perfectum. Et quia bonum habet rationem perfecti, propter hoc <i>in
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parents: 26
diff changeset
1578 his quae non mole magna sunt, idem est esse maius quod melius</i>,
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parents: 26
diff changeset
1579 ut Augustinus dicit, in VI de Trin. Perfectio autem formae
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parents: 26
diff changeset
1580 dupliciter potest considerari, uno modo, secundum ipsam formam;
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parents: 26
diff changeset
1581 alio modo, secundum quod subiectum participat formam. Inquantum
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parents: 26
diff changeset
1582 igitur attenditur perfectio formae secundum ipsam formam, sic
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parents: 26
diff changeset
1583 dicitur ipsa esse parva vel magna; puta magna vel parva sanitas vel
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parents: 26
diff changeset
1584 scientia. Inquantum vero attenditur perfectio formae secundum
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parents: 26
diff changeset
1585 participationem subiecti, dicitur magis et minus; puta magis vel
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parents: 26
diff changeset
1586 minus album vel sanum. Non autem ista distinctio procedit secundum
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parents: 26
diff changeset
1587 hoc, quod forma habeat esse praeter materiam aut subiectum, sed
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diff changeset
1588 quia alia est consideratio eius secundum rationem speciei suae, et
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diff changeset
1589 alia secundum quod participatur in subiecto. Secundum hoc igitur,
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parents: 26
diff changeset
1590 circa intensionem et remissionem habituum et formarum, fuerunt
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parents: 26
diff changeset
1591 quatuor opiniones apud philosophos, ut Simplicius narrat in
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parents: 26
diff changeset
1592 commento praedicamentorum. Plotinus enim et alii Platonici ponebant
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parents: 26
diff changeset
1593 ipsas qualitates et habitus suscipere magis et minus, propter hoc
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parents: 26
diff changeset
1594 quod materiales erant, et ex hoc habebant indeterminationem
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diff changeset
1595 quandam, propter materiae infinitatem. Alii vero in contrarium
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parents: 26
diff changeset
1596 ponebant quod ipsae qualitates et habitus secundum se non
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parents: 26
diff changeset
1597 recipiebant magis et minus; sed qualia dicuntur magis et minus,
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parents: 26
diff changeset
1598 secundum diversam participationem; puta quod iustitia non dicatur
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parents: 26
diff changeset
1599 magis et minus, sed iustum. Et hanc opinionem tangit Aristoteles in
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parents: 26
diff changeset
1600 praedicamentis. Tertia fuit opinio Stoicorum, media inter has.
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diff changeset
1601 Posuerunt enim quod aliqui habitus secundum se recipiunt magis et
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diff changeset
1602 minus, sicuti artes; quidam autem non, sicut virtutes. Quarta
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parents: 26
diff changeset
1603 opinio fuit quorundam dicentium quod qualitates et formae
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parents: 26
diff changeset
1604 immateriales non recipiunt magis et minus, materiales autem
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diff changeset
1605 recipiunt. Ut igitur huius rei veritas manifestetur, considerandum
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diff changeset
1606 est quod illud secundum quod sortitur aliquid speciem, oportet esse
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diff changeset
1607 fixum et stans, et quasi indivisibile, quaecumque enim ad illud
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parents: 26
diff changeset
1608 attingunt, sub specie continentur; quaecumque autem recedunt ab
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parents: 26
diff changeset
1609 illo, vel in plus vel in minus, pertinent ad aliam speciem, vel
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parents: 26
diff changeset
1610 perfectiorem vel imperfectiorem. Unde philosophus dicit, in VIII
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diff changeset
1611 Metaphys., quod species rerum sunt sicut numeri, in quibus additio
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diff changeset
1612 vel diminutio variat speciem. Si igitur aliqua forma, vel
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diff changeset
1613 quaecumque res, secundum seipsam vel secundum aliquid sui,
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diff changeset
1614 sortiatur rationem speciei; necesse est quod, secundum se
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diff changeset
1615 considerata, habeat determinatam rationem, quae neque in plus
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diff changeset
1616 excedere, neque in minus deficere possit. Et huiusmodi sunt calor
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diff changeset
1617 et albedo, et aliae huiusmodi qualitates quae non dicuntur in
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diff changeset
1618 ordine ad aliud, et multo magis substantia, quae est per se ens.
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diff changeset
1619 Illa vero quae recipiunt speciem ex aliquo ad quod ordinantur,
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diff changeset
1620 possunt secundum seipsa diversificari in plus vel in minus, et
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diff changeset
1621 nihilominus sunt eadem specie, propter unitatem eius ad quod
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diff changeset
1622 ordinantur, ex quo recipiunt speciem. Sicut motus secundum se est
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diff changeset
1623 intensior et remissior, et tamen remanet eadem species, propter
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parents: 26
diff changeset
1624 unitatem termini, ex quo specificatur. Et idem potest considerari
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parents: 26
diff changeset
1625 in sanitate, nam corpus pertingit ad rationem sanitatis, secundum
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diff changeset
1626 quod habet dispositionem convenientem naturae animalis, cui possunt
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diff changeset
1627 dispositiones diversae convenientes esse; unde potest variari
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parents: 26
diff changeset
1628 dispositio in plus vel in minus, et tamen semper remanet ratio
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parents: 26
diff changeset
1629 sanitatis. Unde philosophus dicit, in X Ethic., quod <i>sanitas
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diff changeset
1630 ipsa recipit magis et minus, non enim eadem est commensuratio in
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diff changeset
1631 omnibus, neque in uno et eodem semper; sed remissa permanet sanitas
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diff changeset
1632 usque ad aliquid</i>. Huiusmodi autem diversae dispositiones vel
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diff changeset
1633 commensurationes sanitatis se habent secundum excedens et excessum,
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diff changeset
1634 unde si nomen sanitatis esset impositum soli perfectissimae
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diff changeset
1635 commensurationi, tunc ipsa sanitas non diceretur maior vel minor.
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parents: 26
diff changeset
1636 Sic igitur patet qualiter aliqua qualitas vel forma possit secundum
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diff changeset
1637 seipsam augeri vel minui, et qualiter non. Si vero consideremus
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diff changeset
1638 qualitatem vel formam secundum participationem subiecti, sic etiam
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parents: 26
diff changeset
1639 inveniuntur quaedam qualitates et formae recipere magis et minus,
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diff changeset
1640 et quaedam non. Huiusmodi autem diversitatis causam Simplicius
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parents: 26
diff changeset
1641 assignat ex hoc, quod substantia secundum seipsam non potest
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diff changeset
1642 recipere magis et minus, quia est ens per se. Et ideo omnis forma
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parents: 26
diff changeset
1643 quae substantialiter participatur in subiecto, caret intensione et
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diff changeset
1644 remissione, unde in genere substantiae nihil dicitur secundum magis
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diff changeset
1645 et minus. Et quia quantitas propinqua est substantiae, et figura
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diff changeset
1646 etiam consequitur quantitatem; inde est quod neque etiam in istis
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diff changeset
1647 dicitur aliquid secundum magis aut minus. Unde philosophus dicit,
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diff changeset
1648 in VII Physic., quod cum aliquid accipit formam et figuram, non
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diff changeset
1649 dicitur alterari, sed magis fieri. Aliae vero qualitates, quae sunt
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parents: 26
diff changeset
1650 magis distantes a substantia, et coniunguntur passionibus et
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diff changeset
1651 actionibus, recipiunt magis et minus secundum participationem
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parents: 26
diff changeset
1652 subiecti. Potest autem et magis explicari huiusmodi diversitatis
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diff changeset
1653 ratio. Ut enim dictum est, id a quo aliquid habet speciem, oportet
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diff changeset
1654 manere fixum et stans in indivisibili. Duobus igitur modis potest
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diff changeset
1655 contingere quod forma non participatur secundum magis et minus. Uno
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diff changeset
1656 modo, quia participans habet speciem secundum ipsam. Et inde est
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diff changeset
1657 quod nulla forma substantialis participatur secundum magis et
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diff changeset
1658 minus. Et propter hoc philosophus dicit, in VIII Metaphys., quod,
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diff changeset
1659 sicut numerus non habet magis neque minus, sic neque substantia
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parents: 26
diff changeset
1660 quae est secundum speciem, idest quantum ad participationem formae
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diff changeset
1661 specificae; sed si quidem quae cum materia, idest, secundum
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diff changeset
1662 materiales dispositiones invenitur magis et minus in substantia.
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diff changeset
1663 Alio modo potest contingere ex hoc quod ipsa indivisibilitas est de
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diff changeset
1664 ratione formae, unde oportet quod, si aliquid participet formam
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diff changeset
1665 illam, quod participet illam secundum rationem indivisibilitatis.
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diff changeset
1666 Et inde est quod species numeri non dicuntur secundum magis et
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diff changeset
1667 minus, quia unaquaeque species in eis constituitur per
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diff changeset
1668 indivisibilem unitatem. Et eadem ratio est de speciebus quantitatis
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diff changeset
1669 continuae quae secundum numeros accipiuntur ut bicubitum et
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diff changeset
1670 tricubitum; et de relationibus, ut duplum et triplum; et de
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diff changeset
1671 figuris, ut trigonum et tetragonum. Et hanc rationem ponit
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diff changeset
1672 Aristoteles in praedicamentis, ubi, assignans rationem quare
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diff changeset
1673 figurae non recipiunt magis et minus, dicit, <i>quae quidem enim
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diff changeset
1674 recipiunt trigoni rationem et circuli, similiter trigona vel
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diff changeset
1675 circuli sunt</i>, quia scilicet indivisibilitas est de ipsa eorum
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diff changeset
1676 ratione, unde quaecumque participant rationem eorum, oportet quod
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diff changeset
1677 indivisibiliter participent. Sic igitur patet quod, cum habitus et
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parents: 26
diff changeset
1678 dispositiones dicantur secundum ordinem ad aliquid, ut dicitur in
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parents: 26
diff changeset
1679 VII Physic., dupliciter potest intensio et remissio in habitibus et
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diff changeset
1680 dispositionibus considerari. Uno modo, secundum se, prout dicitur
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parents: 26
diff changeset
1681 maior vel minor sanitas; vel maior vel minor scientia, quae ad
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diff changeset
1682 plura vel pauciora se extendit. Alio modo, secundum participationem
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parents: 26
diff changeset
1683 subiecti, prout scilicet aequalis scientia vel sanitas magis
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parents: 26
diff changeset
1684 recipitur in uno quam in alio, secundum diversam aptitudinem vel ex
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diff changeset
1685 natura vel ex consuetudine. Non enim habitus et dispositio dat
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parents: 26
diff changeset
1686 speciem subiecto, neque iterum in sui ratione includit
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parents: 26
diff changeset
1687 indivisibilitatem. Quomodo autem circa virtutes se habeat, infra
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diff changeset
1688 dicetur.</p>
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diff changeset
1689 <p title="I-II q. 52 a. 1 ad 1"><a name="35712"><span class=
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diff changeset
1690 "ref">[35712] I&ordf;-IIae q. 52 a. 1 ad 1</span></a> Ad primum
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diff changeset
1691 ergo dicendum quod, sicut nomen magnitudinis derivatur a
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diff changeset
1692 quantitatibus corporalibus ad intelligibiles perfectiones formarum;
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diff changeset
1693 ita etiam et nomen augmenti, cuius terminus est magnum.</p>
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parents: 26
diff changeset
1694 <p title="I-II q. 52 a. 1 ad 2"><a name="35713"><span class=
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diff changeset
1695 "ref">[35713] I&ordf;-IIae q. 52 a. 1 ad 2</span></a> Ad secundum
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diff changeset
1696 dicendum quod habitus quidem perfectio est, non tamen talis
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diff changeset
1697 perfectio quae sit terminus sui subiecti, puta dans ei esse
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diff changeset
1698 specificum. Neque etiam in sui ratione terminum includit, sicut
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diff changeset
1699 species numerorum. Unde nihil prohibet quin recipiat magis et
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diff changeset
1700 minus.</p>
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diff changeset
1701 <p title="I-II q. 52 a. 1 ad 3"><a name="35714"><span class=
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diff changeset
1702 "ref">[35714] I&ordf;-IIae q. 52 a. 1 ad 3</span></a> Ad tertium
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diff changeset
1703 dicendum quod alteratio primo quidem est in qualitatibus tertiae
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diff changeset
1704 speciei. In qualitatibus vero primae speciei potest esse alteratio
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diff changeset
1705 per posterius, facta enim alteratione secundum calidum et frigidum,
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diff changeset
1706 sequitur animal alterari secundum sanum et aegrum. Et similiter,
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diff changeset
1707 facta alteratione secundum passiones appetitus sensitivi, vel
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diff changeset
1708 secundum vires sensitivas apprehensivas, sequitur alteratio
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parents: 26
diff changeset
1709 secundum scientias et virtutes, ut dicitur in VII Physic.</p>
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diff changeset
1710 <br />
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diff changeset
1711 <div class="E">Articulus 2</div>
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diff changeset
1712 <p title="I-II q. 52 a. 2 arg. 1"><a name="35715"><span class=
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diff changeset
1713 "ref">[35715] I&ordf;-IIae q. 52 a. 2 arg. 1</span></a> Ad secundum
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parents: 26
diff changeset
1714 sic proceditur. Videtur quod augmentum habituum fiat per
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diff changeset
1715 additionem. Nomen enim augmenti, ut dictum est, a quantitatibus
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diff changeset
1716 corporalibus transfertur ad formas. Sed in quantitatibus
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diff changeset
1717 corporalibus non fit augmentum sine additione, unde in I de
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diff changeset
1718 Generat. dicitur quod <i>augmentum est praeexistenti magnitudini
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parents: 26
diff changeset
1719 additamentum</i>. Ergo et in habitibus non fit augmentum nisi per
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parents: 26
diff changeset
1720 additionem.</p>
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diff changeset
1721 <p title="I-II q. 52 a. 2 arg. 2"><a name="35716"><span class=
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diff changeset
1722 "ref">[35716] I&ordf;-IIae q. 52 a. 2 arg. 2</span></a> Praeterea,
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diff changeset
1723 habitus non augetur nisi aliquo agente. Sed omne agens aliquid
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diff changeset
1724 facit in subiecto patiente, sicut calefaciens facit calorem in ipso
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parents: 26
diff changeset
1725 calefacto. Ergo non potest esse augmentum nisi aliqua fiat
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parents: 26
diff changeset
1726 additio.</p>
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diff changeset
1727 <p title="I-II q. 52 a. 2 arg. 3"><a name="35717"><span class=
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parents: 26
diff changeset
1728 "ref">[35717] I&ordf;-IIae q. 52 a. 2 arg. 3</span></a> Praeterea,
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diff changeset
1729 sicut id quod non est album, est in potentia ad album; ita id quod
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diff changeset
1730 est minus album, est in potentia ad magis album. Sed id quod non
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diff changeset
1731 est album, non fit album nisi per adventum albedinis. Ergo id quod
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diff changeset
1732 est minus album, non fit magis album nisi per aliquam aliam
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parents: 26
diff changeset
1733 albedinem supervenientem.</p>
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parents: 26
diff changeset
1734 <p title="I-II q. 52 a. 2 s. c."><a name="35718"><span class=
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diff changeset
1735 "ref">[35718] I&ordf;-IIae q. 52 a. 2 s. c.</span></a> Sed contra
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diff changeset
1736 est quod philosophus dicit, in IV Physic., <i>ex calido fit magis
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diff changeset
1737 calidum, nullo facto in materia calido, quod non esset calidum
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parents: 26
diff changeset
1738 quando erat minus calidum</i>. Ergo, pari ratione, nec in aliis
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parents: 26
diff changeset
1739 formis quae augentur, est aliqua additio.</p>
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diff changeset
1740 <p title="I-II q. 52 a. 2 co."><a name="35719"><span class=
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diff changeset
1741 "ref">[35719] I&ordf;-IIae q. 52 a. 2 co.</span></a> Respondeo
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diff changeset
1742 dicendum quod huius quaestionis solutio dependet ex praemissa.
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diff changeset
1743 Dictum est enim supra quod augmentum et diminutio in formis quae
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diff changeset
1744 intenduntur et remittuntur, accidit uno modo non ex parte ipsius
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parents: 26
diff changeset
1745 formae secundum se consideratae, sed ex diversa participatione
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diff changeset
1746 subiecti. Et ideo huiusmodi augmentum habituum et aliarum formarum,
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parents: 26
diff changeset
1747 non fit per additionem formae ad formam; sed fit per hoc quod
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parents: 26
diff changeset
1748 subiectum magis vel minus perfecte participat unam et eandem
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parents: 26
diff changeset
1749 formam. Et sicut per agens quod est actu, fit aliquid actu calidum,
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parents: 26
diff changeset
1750 quasi de novo incipiens participare formam, non quod fiat ipsa
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parents: 26
diff changeset
1751 forma, ut probatur VII Metaphys.; ita per actionem intensam ipsius
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parents: 26
diff changeset
1752 agentis efficitur magis calidum, tanquam perfectius participans
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diff changeset
1753 formam, non tanquam formae aliquid addatur. Si enim per additionem
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diff changeset
1754 intelligeretur huiusmodi augmentum in formis, hoc non posset esse
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diff changeset
1755 nisi vel ex parte ipsius formae, vel ex parte subiecti. Si autem ex
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parents: 26
diff changeset
1756 parte ipsius formae, iam dictum est quod talis additio vel
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diff changeset
1757 subtractio speciem variaret; sicut variatur species coloris, quando
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diff changeset
1758 de pallido fit album. Si vero huiusmodi additio intelligatur ex
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diff changeset
1759 parte subiecti, hoc non posset esse nisi vel quia aliqua pars
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diff changeset
1760 subiecti recipit formam quam prius non habebat, ut si dicatur
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diff changeset
1761 frigus crescere in homine qui prius frigebat in una parte, quando
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diff changeset
1762 iam in pluribus partibus friget, vel quia aliquod aliud subiectum
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diff changeset
1763 additur participans eandem formam, sicut si calidum adiungatur
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parents: 26
diff changeset
1764 calido, vel album albo. Sed secundum utrumque istorum duorum
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diff changeset
1765 modorum, non dicitur aliquid magis album vel calidum, sed maius.
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diff changeset
1766 Sed quia quaedam accidentia augentur secundum seipsa, ut supra
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parents: 26
diff changeset
1767 dictum est, in quibusdam eorum fieri potest augmentum per
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diff changeset
1768 additionem. Augetur enim motus per hoc quod ei aliquid additur vel
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diff changeset
1769 secundum tempus in quo est, vel secundum viam per quam est, et
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diff changeset
1770 tamen manet eadem species, propter unitatem termini. Augetur etiam
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diff changeset
1771 nihilominus motus per intensionem, secundum participationem
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diff changeset
1772 subiecti, inquantum scilicet idem motus potest vel magis vel minus
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parents: 26
diff changeset
1773 expedite aut prompte fieri. Similiter etiam et scientia potest
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parents: 26
diff changeset
1774 augeri secundum seipsam per additionem, sicut cum aliquis plures
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parents: 26
diff changeset
1775 conclusiones geometriae addiscit, augetur in eo habitus eiusdem
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parents: 26
diff changeset
1776 scientiae secundum speciem. Augetur nihilominus scientia in aliquo,
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parents: 26
diff changeset
1777 secundum participationem subiecti, per intensionem, prout scilicet
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parents: 26
diff changeset
1778 expeditius et clarius unus homo se habet alio in eisdem
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parents: 26
diff changeset
1779 conclusionibus considerandis. In habitibus autem corporalibus non
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parents: 26
diff changeset
1780 multum videtur fieri augmentum per additionem. Quia non dicitur
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diff changeset
1781 animal sanum simpliciter, aut pulchrum, nisi secundum omnes partes
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parents: 26
diff changeset
1782 suas sit tale. Quod autem ad perfectiorem commensurationem
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parents: 26
diff changeset
1783 perducatur, hoc contingit secundum transmutationem simplicium
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parents: 26
diff changeset
1784 qualitatum; quae non augentur nisi secundum intensionem, ex parte
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parents: 26
diff changeset
1785 subiecti participantis. Quomodo autem se habeat circa virtutes,
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parents: 26
diff changeset
1786 infra dicetur.</p>
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parents: 26
diff changeset
1787 <p title="I-II q. 52 a. 2 ad 1"><a name="35720"><span class=
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parents: 26
diff changeset
1788 "ref">[35720] I&ordf;-IIae q. 52 a. 2 ad 1</span></a> Ad primum
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parents: 26
diff changeset
1789 ergo dicendum quod etiam in magnitudine corporali contingit
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parents: 26
diff changeset
1790 dupliciter esse augmentum. Uno modo, per additionem subiecti ad
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diff changeset
1791 subiectum; sicut est in augmento viventium. Alio modo, per solam
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parents: 26
diff changeset
1792 intensionem, absque omni additione; sicut est in his quae
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parents: 26
diff changeset
1793 rarefiunt, ut dicitur in IV Physic.</p>
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parents: 26
diff changeset
1794 <p title="I-II q. 52 a. 2 ad 2"><a name="35721"><span class=
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parents: 26
diff changeset
1795 "ref">[35721] I&ordf;-IIae q. 52 a. 2 ad 2</span></a> Ad secundum
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diff changeset
1796 dicendum quod causa augens habitum, facit quidem semper aliquid in
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parents: 26
diff changeset
1797 subiecto, non autem novam formam. Sed facit quod subiectum
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parents: 26
diff changeset
1798 perfectius participet formam praeexistentem, aut quod amplius se
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parents: 26
diff changeset
1799 extendat.</p>
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parents: 26
diff changeset
1800 <p title="I-II q. 52 a. 2 ad 3"><a name="35722"><span class=
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parents: 26
diff changeset
1801 "ref">[35722] I&ordf;-IIae q. 52 a. 2 ad 3</span></a> Ad tertium
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parents: 26
diff changeset
1802 dicendum quod id quod nondum est album, est in potentia ad formam
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parents: 26
diff changeset
1803 ipsam, tanquam nondum habens formam, et ideo agens causat novam
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parents: 26
diff changeset
1804 formam in subiecto. Sed id quod est minus calidum aut album, non
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parents: 26
diff changeset
1805 est in potentia ad formam, cum iam actu formam habeat, sed est in
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parents: 26
diff changeset
1806 potentia ad perfectum participationis modum. Et hoc consequitur per
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parents: 26
diff changeset
1807 actionem agentis.</p>
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parents: 26
diff changeset
1808 <br />
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parents: 26
diff changeset
1809 <div class="E">Articulus 3</div>
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parents: 26
diff changeset
1810 <p title="I-II q. 52 a. 3 arg. 1"><a name="35723"><span class=
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parents: 26
diff changeset
1811 "ref">[35723] I&ordf;-IIae q. 52 a. 3 arg. 1</span></a> Ad tertium
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parents: 26
diff changeset
1812 sic proceditur. Videtur quod quilibet actus augeat habitum.
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parents: 26
diff changeset
1813 Multiplicata enim causa, multiplicatur effectus. Sed actus sunt
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parents: 26
diff changeset
1814 causa habituum aliquorum, ut supra dictum est. Ergo habitus
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parents: 26
diff changeset
1815 augetur, multiplicatis actibus.</p>
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parents: 26
diff changeset
1816 <p title="I-II q. 52 a. 3 arg. 2"><a name="35724"><span class=
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parents: 26
diff changeset
1817 "ref">[35724] I&ordf;-IIae q. 52 a. 3 arg. 2</span></a> Praeterea,
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parents: 26
diff changeset
1818 de similibus idem est iudicium. Sed omnes actus ab eodem habitu
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parents: 26
diff changeset
1819 procedentes sunt similes, ut dicitur in II Ethic. Ergo, si aliqui
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parents: 26
diff changeset
1820 actus augeant habitum, quilibet actus augebit ipsum.</p>
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parents: 26
diff changeset
1821 <p title="I-II q. 52 a. 3 arg. 3"><a name="35725"><span class=
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parents: 26
diff changeset
1822 "ref">[35725] I&ordf;-IIae q. 52 a. 3 arg. 3</span></a> Praeterea,
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parents: 26
diff changeset
1823 simile augetur suo simili. Sed quilibet actus est similis habitui a
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diff changeset
1824 quo procedit. Ergo quilibet actus auget habitum.</p>
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parents: 26
diff changeset
1825 <p title="I-II q. 52 a. 3 s. c."><a name="35726"><span class=
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parents: 26
diff changeset
1826 "ref">[35726] I&ordf;-IIae q. 52 a. 3 s. c.</span></a> Sed contra,
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parents: 26
diff changeset
1827 idem non est contrariorum causa. Sed, sicut dicitur in II Ethic.,
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parents: 26
diff changeset
1828 aliqui actus ab habitu procedentes diminuunt ipsum; utpote cum
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parents: 26
diff changeset
1829 negligenter fiunt. Ergo non omnis actus habitum auget.</p>
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parents: 26
diff changeset
1830 <p title="I-II q. 52 a. 3 co."><a name="35727"><span class=
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parents: 26
diff changeset
1831 "ref">[35727] I&ordf;-IIae q. 52 a. 3 co.</span></a> Respondeo
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parents: 26
diff changeset
1832 dicendum quod similes actus similes habitus causant, ut dicitur in
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parents: 26
diff changeset
1833 II Ethic. Similitudo autem et dissimilitudo non solum attenditur
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parents: 26
diff changeset
1834 secundum qualitatem eandem vel diversam; sed etiam secundum eundem
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parents: 26
diff changeset
1835 vel diversum participationis modum. Est enim dissimile non solum
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parents: 26
diff changeset
1836 nigrum albo, sed etiam minus album magis albo, nam etiam motus fit
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parents: 26
diff changeset
1837 a minus albo in magis album, tanquam ex opposito in oppositum, ut
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parents: 26
diff changeset
1838 dicitur in V Physic. Quia vero usus habituum in voluntate hominis
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parents: 26
diff changeset
1839 consistit, ut ex supradictis patet; sicut contingit quod aliquis
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parents: 26
diff changeset
1840 habens habitum non utitur illo, vel etiam agit actum contrarium;
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parents: 26
diff changeset
1841 ita etiam potest contingere quod utitur habitu secundum actum non
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parents: 26
diff changeset
1842 respondentem proportionaliter intensioni habitus. Si igitur
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parents: 26
diff changeset
1843 intensio actus proportionaliter aequetur intensioni habitus, vel
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parents: 26
diff changeset
1844 etiam superexcedat; quilibet actus vel auget habitum, vel disponit
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parents: 26
diff changeset
1845 ad augmentum ipsius; ut loquamur de augmento habituum ad
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diff changeset
1846 similitudinem augmenti animalis. Non enim quodlibet alimentum
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parents: 26
diff changeset
1847 assumptum actu auget animal, sicut nec quaelibet gutta cavat
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parents: 26
diff changeset
1848 lapidem, sed, multiplicato alimento, tandem fit augmentum. Ita
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diff changeset
1849 etiam, multiplicatis actibus, crescit habitus. Si vero intensio
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parents: 26
diff changeset
1850 actus proportionaliter deficiat ab intensione habitus, talis actus
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parents: 26
diff changeset
1851 non disponit ad augmentum habitus, sed magis ad diminutionem
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diff changeset
1852 ipsius.</p>
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diff changeset
1853 <p title="I-II q. 52 a. 3 ad arg."><a name="35728"><span class=
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parents: 26
diff changeset
1854 "ref">[35728] I&ordf;-IIae q. 52 a. 3 ad arg.</span></a> Et per hoc
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diff changeset
1855 patet responsio ad obiecta.</p>
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parents: 26
diff changeset
1856 <br />
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diff changeset
1857 <div class="D">Quaestio 53</div>
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parents: 26
diff changeset
1858 <div class="G">Prooemium</div>
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diff changeset
1859 <p title="I-II q. 53 pr."><a name="35729"><span class="ref">[35729]
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diff changeset
1860 I&ordf;-IIae q. 53 pr.</span></a> Deinde considerandum est de
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diff changeset
1861 corruptione et diminutione habituum. Et circa hoc quaeruntur tria.
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diff changeset
1862 Primo, utrum habitus corrumpi possit. Secundo, utrum possit
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parents: 26
diff changeset
1863 diminui. Tertio, de modo corruptionis et diminutionis.</p>
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parents: 26
diff changeset
1864 <br />
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parents: 26
diff changeset
1865 <div class="E">Articulus 1</div>
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parents: 26
diff changeset
1866 <p title="I-II q. 53 a. 1 arg. 1"><a name="35730"><span class=
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parents: 26
diff changeset
1867 "ref">[35730] I&ordf;-IIae q. 53 a. 1 arg. 1</span></a> Ad primum
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diff changeset
1868 sic proceditur. Videtur quod habitus corrumpi non possit. Habitus
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diff changeset
1869 enim inest sicut natura quaedam, unde operationes secundum habitum
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diff changeset
1870 sunt delectabiles. Sed natura non corrumpitur, manente eo cuius est
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diff changeset
1871 natura. Ergo neque habitus corrumpi potest, manente subiecto.</p>
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parents: 26
diff changeset
1872 <p title="I-II q. 53 a. 1 arg. 2"><a name="35731"><span class=
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parents: 26
diff changeset
1873 "ref">[35731] I&ordf;-IIae q. 53 a. 1 arg. 2</span></a> Praeterea,
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diff changeset
1874 omnis corruptio formae vel est per corruptionem subiecti, vel est a
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diff changeset
1875 contrario, sicut aegritudo corrumpitur corrupto animali, vel etiam
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diff changeset
1876 superveniente sanitate. Sed scientia, quae est quidam habitus, non
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diff changeset
1877 potest corrumpi per corruptionem subiecti, quia intellectus, qui
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diff changeset
1878 est subiectum eius, est substantia quaedam, et non corrumpitur, ut
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diff changeset
1879 dicitur in I de anima. Similiter etiam non potest corrumpi a
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diff changeset
1880 contrario, nam species intelligibiles non sunt ad invicem
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parents: 26
diff changeset
1881 contrariae, ut dicitur in VII Metaphys. Ergo habitus scientiae
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diff changeset
1882 nullo modo corrumpi potest.</p>
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diff changeset
1883 <p title="I-II q. 53 a. 1 arg. 3"><a name="35732"><span class=
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parents: 26
diff changeset
1884 "ref">[35732] I&ordf;-IIae q. 53 a. 1 arg. 3</span></a> Praeterea,
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diff changeset
1885 omnis corruptio est per aliquem motum. Sed habitus scientiae, qui
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diff changeset
1886 est in anima, non potest corrumpi per motum per se ipsius animae,
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diff changeset
1887 quia anima per se non movetur. Movetur autem per accidens per motum
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parents: 26
diff changeset
1888 corporis. Nulla autem transmutatio corporalis videtur posse
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parents: 26
diff changeset
1889 corrumpere species intelligibiles existentes in intellectu, cum
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diff changeset
1890 intellectus sit per se locus specierum, sine corpore, unde ponitur
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diff changeset
1891 quod nec per senium nec per mortem corrumpuntur habitus. Ergo
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diff changeset
1892 scientia corrumpi non potest. Et per consequens, nec habitus
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diff changeset
1893 virtutis, qui etiam est in anima rationali, et, sicut philosophus
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parents: 26
diff changeset
1894 dicit in I Ethic., <i>virtutes sunt permanentiores
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diff changeset
1895 disciplinis</i>.</p>
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diff changeset
1896 <p title="I-II q. 53 a. 1 s. c."><a name="35733"><span class=
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diff changeset
1897 "ref">[35733] I&ordf;-IIae q. 53 a. 1 s. c.</span></a> Sed contra
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diff changeset
1898 est quod philosophus dicit, in libro de longitudine et brevitate
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diff changeset
1899 vitae, quod scientiae corruptio est oblivio et deceptio. Peccando
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parents: 26
diff changeset
1900 etiam aliquis habitum virtutis amittit. Et ex contrariis actibus
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parents: 26
diff changeset
1901 virtutes generantur et corrumpuntur, ut dicitur II Ethic.</p>
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diff changeset
1902 <p title="I-II q. 53 a. 1 co."><a name="35734"><span class=
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diff changeset
1903 "ref">[35734] I&ordf;-IIae q. 53 a. 1 co.</span></a> Respondeo
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diff changeset
1904 dicendum quod secundum se dicitur aliqua forma corrumpi per
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diff changeset
1905 contrarium suum, per accidens autem, per corruptionem sui subiecti.
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diff changeset
1906 Si igitur fuerit aliquis habitus cuius subiectum est corruptibile,
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diff changeset
1907 et cuius causa habet contrarium, utroque modo corrumpi poterit,
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diff changeset
1908 sicut patet de habitibus corporalibus, scilicet sanitate et
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diff changeset
1909 aegritudine. Illi vero habitus quorum subiectum est incorruptibile,
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diff changeset
1910 non possunt corrumpi per accidens. Sunt tamen habitus quidam qui,
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diff changeset
1911 etsi principaliter sint in subiecto incorruptibili, secundario
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diff changeset
1912 tamen sunt in subiecto corruptibili, sicut habitus scientiae, qui
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diff changeset
1913 principaliter est quidem in intellectu possibili, secundario autem
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diff changeset
1914 in viribus apprehensivis sensitivis, ut supra dictum est. Et ideo
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diff changeset
1915 ex parte intellectus possibilis, habitus scientiae non potest
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diff changeset
1916 corrumpi per accidens; sed solum ex parte inferiorum virium
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diff changeset
1917 sensitivarum. Est igitur considerandum si possunt huiusmodi habitus
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diff changeset
1918 per se corrumpi. Si igitur fuerit aliquis habitus qui habeat
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diff changeset
1919 aliquod contrarium, vel ex parte sua vel ex parte suae causae,
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diff changeset
1920 poterit per se corrumpi, si vero non habet contrarium, non poterit
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diff changeset
1921 per se corrumpi. Manifestum est autem quod species intelligibilis
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parents: 26
diff changeset
1922 in intellectu possibili existens, non habet aliquid contrarium.
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diff changeset
1923 Neque iterum intellectui agenti, qui est causa eius, potest aliquid
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diff changeset
1924 esse contrarium. Unde si aliquis habitus sit in intellectu
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diff changeset
1925 possibili immediate ab intellectu agente causatus, talis habitus
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diff changeset
1926 est incorruptibilis et per se et per accidens. Huiusmodi autem sunt
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diff changeset
1927 habitus primorum principiorum, tam speculabilium quam practicorum,
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diff changeset
1928 qui nulla oblivione vel deceptione corrumpi possunt, sicut
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diff changeset
1929 philosophus dicit, in VI Ethic., de prudentia, quod non perditur
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diff changeset
1930 per oblivionem. Aliquis vero habitus est in intellectu possibili ex
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diff changeset
1931 ratione causatus, scilicet habitus conclusionum, qui dicitur
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diff changeset
1932 scientia, cuius causae dupliciter potest aliquid contrarium esse.
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diff changeset
1933 Uno modo, ex parte ipsarum propositionum ex quibus ratio procedit,
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diff changeset
1934 etenim enuntiationi quae est, bonum est bonum, contraria est ea
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diff changeset
1935 quae est, bonum non est bonum, secundum philosophum, in II
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diff changeset
1936 Periherm. Alio modo, quantum ad ipsum processum rationis; prout
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diff changeset
1937 syllogismus sophisticus opponitur syllogismo dialectico vel
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diff changeset
1938 demonstrativo. Sic igitur patet quod per falsam rationem potest
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diff changeset
1939 corrumpi habitus verae opinionis, aut etiam scientiae. Unde
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diff changeset
1940 philosophus dicit quod deceptio est corruptio scientiae, sicut
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diff changeset
1941 supra dictum est. Virtutum vero quaedam sunt intellectuales, quae
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diff changeset
1942 sunt in ipsa ratione, ut dicitur in VI Ethic., de quibus est eadem
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diff changeset
1943 ratio quae est de scientia vel opinione. Quaedam vero sunt in parte
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diff changeset
1944 animae appetitiva, quae sunt virtutes morales, et eadem ratio est
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diff changeset
1945 de vitiis oppositis. Habitus autem appetitivae partis causantur per
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diff changeset
1946 hoc quod ratio nata est appetitivam partem movere. Unde per
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diff changeset
1947 iudicium rationis in contrarium moventis quocumque modo, scilicet
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diff changeset
1948 sive ex ignorantia, sive ex passione, vel etiam ex electione,
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diff changeset
1949 corrumpitur habitus virtutis vel vitii.</p>
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diff changeset
1950 <p title="I-II q. 53 a. 1 ad 1"><a name="35735"><span class=
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diff changeset
1951 "ref">[35735] I&ordf;-IIae q. 53 a. 1 ad 1</span></a> Ad primum
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diff changeset
1952 ergo dicendum quod, sicut dicitur in VII Ethic., habitus
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diff changeset
1953 similitudinem habet naturae, deficit tamen ab ipsa. Et ideo, cum
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diff changeset
1954 natura rei nullo modo removeatur ab ipsa, habitus difficile
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diff changeset
1955 removetur.</p>
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diff changeset
1956 <p title="I-II q. 53 a. 1 ad 2"><a name="35736"><span class=
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diff changeset
1957 "ref">[35736] I&ordf;-IIae q. 53 a. 1 ad 2</span></a> Ad secundum
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diff changeset
1958 dicendum quod, etsi speciebus intelligibilibus non sit aliquid
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diff changeset
1959 contrarium, enuntiationibus tamen et processui rationis potest
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diff changeset
1960 aliquid esse contrarium, ut dictum est.</p>
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diff changeset
1961 <p title="I-II q. 53 a. 1 ad 3"><a name="35737"><span class=
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diff changeset
1962 "ref">[35737] I&ordf;-IIae q. 53 a. 1 ad 3</span></a> Ad tertium
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diff changeset
1963 dicendum quod scientia non removetur per motum corporalem quantum
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parents: 26
diff changeset
1964 ad ipsam radicem habitus, sed solum quantum ad impedimentum actus;
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diff changeset
1965 inquantum intellectus indiget in suo actu viribus sensitivis,
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diff changeset
1966 quibus impedimentum affertur per corporalem transmutationem. Sed
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parents: 26
diff changeset
1967 per intelligibilem motum rationis potest corrumpi habitus
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diff changeset
1968 scientiae, etiam quantum ad ipsam radicem habitus. Et similiter
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diff changeset
1969 etiam potest corrumpi habitus virtutis. Tamen quod dicitur,
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diff changeset
1970 virtutes esse permanentiores disciplinis, intelligendum est non ex
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parents: 26
diff changeset
1971 parte subiecti vel causae, sed ex parte actus, nam virtutum usus
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parents: 26
diff changeset
1972 est continuus per totam vitam, non autem usus disciplinarum.</p>
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diff changeset
1973 <br />
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parents: 26
diff changeset
1974 <div class="E">Articulus 2</div>
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parents: 26
diff changeset
1975 <p title="I-II q. 53 a. 2 arg. 1"><a name="35738"><span class=
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parents: 26
diff changeset
1976 "ref">[35738] I&ordf;-IIae q. 53 a. 2 arg. 1</span></a> Ad secundum
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diff changeset
1977 sic proceditur. Videtur quod habitus diminui non possit. Habitus
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diff changeset
1978 enim est quaedam qualitas et forma simplex. Simplex autem aut totum
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parents: 26
diff changeset
1979 habetur, aut totum amittitur. Ergo habitus, etsi corrumpi possit,
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parents: 26
diff changeset
1980 diminui non potest.</p>
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parents: 26
diff changeset
1981 <p title="I-II q. 53 a. 2 arg. 2"><a name="35739"><span class=
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parents: 26
diff changeset
1982 "ref">[35739] I&ordf;-IIae q. 53 a. 2 arg. 2</span></a> Praeterea,
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parents: 26
diff changeset
1983 omne quod convenit accidenti, convenit eidem secundum se, vel
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diff changeset
1984 ratione sui subiecti. Habitus autem secundum seipsum non intenditur
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parents: 26
diff changeset
1985 et remittitur, alioquin sequeretur quod aliqua species de suis
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parents: 26
diff changeset
1986 individuis praedicaretur secundum magis et minus. Si igitur
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parents: 26
diff changeset
1987 secundum participationem subiecti diminui possit, sequeretur quod
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parents: 26
diff changeset
1988 aliquid accidat habitui proprium, quod non sit commune ei et
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parents: 26
diff changeset
1989 subiecto. Cuicumque autem formae convenit aliquid proprium praeter
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parents: 26
diff changeset
1990 suum subiectum, illa forma est separabilis, ut dicitur in I de
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parents: 26
diff changeset
1991 anima. Sequitur ergo quod habitus sit forma separabilis, quod est
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parents: 26
diff changeset
1992 impossibile.</p>
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parents: 26
diff changeset
1993 <p title="I-II q. 53 a. 2 arg. 3"><a name="35740"><span class=
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parents: 26
diff changeset
1994 "ref">[35740] I&ordf;-IIae q. 53 a. 2 arg. 3</span></a> Praeterea,
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parents: 26
diff changeset
1995 ratio et natura habitus, sicut et cuiuslibet accidentis, consistit
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parents: 26
diff changeset
1996 in concretione ad subiectum, unde et quodlibet accidens definitur
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parents: 26
diff changeset
1997 per suum subiectum. Si igitur habitus secundum seipsum non
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parents: 26
diff changeset
1998 intenditur neque remittitur, neque etiam secundum concretionem sui
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parents: 26
diff changeset
1999 ad subiectum diminui poterit. Et ita nullo modo diminuetur.</p>
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parents: 26
diff changeset
2000 <p title="I-II q. 53 a. 2 s. c."><a name="35741"><span class=
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parents: 26
diff changeset
2001 "ref">[35741] I&ordf;-IIae q. 53 a. 2 s. c.</span></a> Sed contra
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parents: 26
diff changeset
2002 est quod contraria nata sunt fieri circa idem. Augmentum autem et
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parents: 26
diff changeset
2003 diminutio sunt contraria. Cum igitur habitus possit augeri, videtur
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parents: 26
diff changeset
2004 quod etiam possit diminui.</p>
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parents: 26
diff changeset
2005 <p title="I-II q. 53 a. 2 co."><a name="35742"><span class=
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parents: 26
diff changeset
2006 "ref">[35742] I&ordf;-IIae q. 53 a. 2 co.</span></a> Respondeo
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parents: 26
diff changeset
2007 dicendum quod habitus dupliciter diminuuntur, sicut et augentur, ut
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diff changeset
2008 ex supradictis patet. Et sicut ex eadem causa augentur ex qua
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parents: 26
diff changeset
2009 generantur, ita ex eadem causa diminuuntur ex qua corrumpuntur, nam
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parents: 26
diff changeset
2010 diminutio habitus est quaedam via ad corruptionem, sicut e converso
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parents: 26
diff changeset
2011 generatio habitus est quoddam fundamentum augmenti ipsius.</p>
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parents: 26
diff changeset
2012 <p title="I-II q. 53 a. 2 ad 1"><a name="35743"><span class=
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parents: 26
diff changeset
2013 "ref">[35743] I&ordf;-IIae q. 53 a. 2 ad 1</span></a> Ad primum
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parents: 26
diff changeset
2014 ergo dicendum quod habitus secundum se consideratus, est forma
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diff changeset
2015 simplex, et secundum hoc non accidit ei diminutio, sed secundum
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diff changeset
2016 diversum modum participandi, qui provenit ex indeterminatione
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parents: 26
diff changeset
2017 potentiae ipsius participantis, quae scilicet diversimode potest
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diff changeset
2018 unam formam participare, vel quae potest ad plura vel ad pauciora
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parents: 26
diff changeset
2019 extendi.</p>
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parents: 26
diff changeset
2020 <p title="I-II q. 53 a. 2 ad 2"><a name="35744"><span class=
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parents: 26
diff changeset
2021 "ref">[35744] I&ordf;-IIae q. 53 a. 2 ad 2</span></a> Ad secundum
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parents: 26
diff changeset
2022 dicendum quod ratio illa procederet, si ipsa essentia habitus nullo
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parents: 26
diff changeset
2023 modo diminueretur. Hoc autem non ponimus, sed quod quaedam
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parents: 26
diff changeset
2024 diminutio essentiae habitus non habet principium ab habitu, sed a
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diff changeset
2025 participante.</p>
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parents: 26
diff changeset
2026 <p title="I-II q. 53 a. 2 ad 3"><a name="35745"><span class=
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parents: 26
diff changeset
2027 "ref">[35745] I&ordf;-IIae q. 53 a. 2 ad 3</span></a> Ad tertium
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parents: 26
diff changeset
2028 dicendum quod, quocumque modo significetur accidens, habet
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diff changeset
2029 dependentiam ad subiectum secundum suam rationem, aliter tamen et
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parents: 26
diff changeset
2030 aliter. Nam accidens significatum in abstracto, importat
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parents: 26
diff changeset
2031 habitudinem ad subiectum quae incipit ab accidente, et terminatur
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parents: 26
diff changeset
2032 ad subiectum, nam albedo dicitur qua aliquid est album. Et ideo in
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parents: 26
diff changeset
2033 definitione accidentis abstracti non ponitur subiectum quasi prima
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parents: 26
diff changeset
2034 pars definitionis, quae est genus; sed quasi secunda, quae est
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parents: 26
diff changeset
2035 differentia; dicimus enim quod simitas est curvitas nasi. Sed in
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parents: 26
diff changeset
2036 concretis incipit habitudo a subiecto, et terminatur ad accidens,
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parents: 26
diff changeset
2037 dicitur enim album quod habet albedinem. Propter quod in
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parents: 26
diff changeset
2038 definitione huiusmodi accidentis ponitur subiectum tanquam genus,
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parents: 26
diff changeset
2039 quod est prima pars definitionis, dicimus enim quod simum est nasus
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parents: 26
diff changeset
2040 curvus. Sic igitur id quod convenit accidentibus ex parte subiecti,
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parents: 26
diff changeset
2041 non autem ex ipsa ratione accidentis, non attribuitur accidenti in
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parents: 26
diff changeset
2042 abstracto, sed in concreto. Et huiusmodi est intensio et remissio
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parents: 26
diff changeset
2043 in quibusdam accidentibus, unde albedo non dicitur magis et minus,
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diff changeset
2044 sed album. Et eadem ratio est in habitibus et aliis qualitatibus,
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parents: 26
diff changeset
2045 nisi quod quidam habitus augentur vel diminuuntur per quandam
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parents: 26
diff changeset
2046 additionem, ut ex supradictis patet.</p>
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parents: 26
diff changeset
2047 <br />
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parents: 26
diff changeset
2048 <div class="E">Articulus 3</div>
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parents: 26
diff changeset
2049 <p title="I-II q. 53 a. 3 arg. 1"><a name="35746"><span class=
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parents: 26
diff changeset
2050 "ref">[35746] I&ordf;-IIae q. 53 a. 3 arg. 1</span></a> Ad tertium
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parents: 26
diff changeset
2051 sic proceditur. Videtur quod habitus non corrumpatur aut diminuatur
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parents: 26
diff changeset
2052 per solam cessationem ab opere. Habitus enim permanentiores sunt
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parents: 26
diff changeset
2053 quam passibiles qualitates, ut ex supradictis apparet. Sed
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diff changeset
2054 passibiles qualitates non corrumpuntur neque diminuuntur per
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parents: 26
diff changeset
2055 cessationem ab actu, non enim albedo diminuitur si visum non
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parents: 26
diff changeset
2056 immutet, neque calor si non calefaciat. Ergo neque habitus
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parents: 26
diff changeset
2057 diminuuntur vel corrumpuntur per cessationem ab actu.</p>
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parents: 26
diff changeset
2058 <p title="I-II q. 53 a. 3 arg. 2"><a name="35747"><span class=
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parents: 26
diff changeset
2059 "ref">[35747] I&ordf;-IIae q. 53 a. 3 arg. 2</span></a> Praeterea,
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parents: 26
diff changeset
2060 corruptio et diminutio sunt quaedam mutationes. Sed nihil mutatur
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parents: 26
diff changeset
2061 absque aliqua causa movente. Cum igitur cessatio ab actu non
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parents: 26
diff changeset
2062 importet aliquam causam moventem, non videtur quod per cessationem
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parents: 26
diff changeset
2063 ab actu possit esse diminutio vel corruptio habitus.</p>
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parents: 26
diff changeset
2064 <p title="I-II q. 53 a. 3 arg. 3"><a name="35748"><span class=
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parents: 26
diff changeset
2065 "ref">[35748] I&ordf;-IIae q. 53 a. 3 arg. 3</span></a> Praeterea,
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parents: 26
diff changeset
2066 habitus scientiae et virtutis sunt in anima intellectiva, quae est
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parents: 26
diff changeset
2067 supra tempus. Ea vero quae sunt supra tempus, non corrumpuntur
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parents: 26
diff changeset
2068 neque diminuuntur per temporis diuturnitatem. Ergo neque huiusmodi
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parents: 26
diff changeset
2069 habitus corrumpuntur vel diminuuntur per temporis diuturnitatem, si
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parents: 26
diff changeset
2070 diu aliquis absque exercitio permaneat.</p>
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parents: 26
diff changeset
2071 <p title="I-II q. 53 a. 3 s. c."><a name="35749"><span class=
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parents: 26
diff changeset
2072 "ref">[35749] I&ordf;-IIae q. 53 a. 3 s. c.</span></a> Sed contra
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diff changeset
2073 est quod philosophus, in libro de Longit. et Brevit. vitae, dicit
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parents: 26
diff changeset
2074 quod corruptio scientiae non solum est deceptio, sed etiam oblivio.
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parents: 26
diff changeset
2075 Et in VIII Ethic. dicitur quod multas amicitias inappellatio
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parents: 26
diff changeset
2076 dissolvit. Et eadem ratione, alii habitus virtutum per cessationem
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parents: 26
diff changeset
2077 ab actu diminuuntur vel tolluntur.</p>
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parents: 26
diff changeset
2078 <p title="I-II q. 53 a. 3 co."><a name="35750"><span class=
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parents: 26
diff changeset
2079 "ref">[35750] I&ordf;-IIae q. 53 a. 3 co.</span></a> Respondeo
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parents: 26
diff changeset
2080 dicendum quod, sicut dicitur in VIII Physic., aliquid potest esse
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parents: 26
diff changeset
2081 movens dupliciter, uno modo, per se, quod scilicet movet secundum
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parents: 26
diff changeset
2082 rationem propriae formae, sicut ignis calefacit; alio modo, per
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parents: 26
diff changeset
2083 accidens, sicut id quod removet prohibens. Et hoc modo cessatio ab
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parents: 26
diff changeset
2084 actu causat corruptionem vel diminutionem habituum, inquantum
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parents: 26
diff changeset
2085 scilicet removetur actus qui prohibebat causas corrumpentes vel
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parents: 26
diff changeset
2086 diminuentes habitum. Dictum est enim quod habitus per se
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parents: 26
diff changeset
2087 corrumpuntur vel diminuuntur ex contrario agente. Unde quorumcumque
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parents: 26
diff changeset
2088 habituum contraria subcrescunt per temporis tractum, quae oportet
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parents: 26
diff changeset
2089 subtrahi per actum ab habitu procedentem; huiusmodi habitus
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parents: 26
diff changeset
2090 diminuuntur, vel etiam tolluntur totaliter, per diuturnam
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parents: 26
diff changeset
2091 cessationem ab actu; ut patet et in scientia et in virtute.
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parents: 26
diff changeset
2092 Manifestum est enim quod habitus virtutis moralis facit hominem
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parents: 26
diff changeset
2093 promptum ad eligendum medium in operationibus et passionibus. Cum
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parents: 26
diff changeset
2094 autem aliquis non utitur habitu virtutis ad moderandas passiones
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parents: 26
diff changeset
2095 vel operationes proprias, necesse est quod proveniant multae
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parents: 26
diff changeset
2096 passiones et operationes praeter modum virtutis, ex inclinatione
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parents: 26
diff changeset
2097 appetitus sensitivi, et aliorum quae exterius movent. Unde
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parents: 26
diff changeset
2098 corrumpitur virtus, vel diminuitur, per cessationem ab actu.
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parents: 26
diff changeset
2099 Similiter etiam est ex parte habituum intellectualium, secundum
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parents: 26
diff changeset
2100 quos est homo promptus ad recte iudicandum de imaginatis. Cum
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parents: 26
diff changeset
2101 igitur homo cessat ab usu intellectualis habitus, insurgunt
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parents: 26
diff changeset
2102 imaginationes extraneae, et quandoque ad contrarium ducentes; ita
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parents: 26
diff changeset
2103 quod, nisi per frequentem usum intellectualis habitus, quodammodo
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parents: 26
diff changeset
2104 succidantur vel comprimantur, redditur homo minus aptus ad recte
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parents: 26
diff changeset
2105 iudicandum, et quandoque totaliter disponitur ad contrarium. Et sic
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parents: 26
diff changeset
2106 per cessationem ab actu diminuitur, vel etiam corrumpitur
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parents: 26
diff changeset
2107 intellectualis habitus.</p>
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diff changeset
2108 <p title="I-II q. 53 a. 3 ad 1"><a name="35751"><span class=
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parents: 26
diff changeset
2109 "ref">[35751] I&ordf;-IIae q. 53 a. 3 ad 1</span></a> Ad primum
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parents: 26
diff changeset
2110 ergo dicendum quod ita etiam calor per cessationem a calefaciendo
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parents: 26
diff changeset
2111 corrumperetur, si per hoc incresceret frigidum, quod est calidi
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diff changeset
2112 corruptivum.</p>
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diff changeset
2113 <p title="I-II q. 53 a. 3 ad 2"><a name="35752"><span class=
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parents: 26
diff changeset
2114 "ref">[35752] I&ordf;-IIae q. 53 a. 3 ad 2</span></a> Ad secundum
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parents: 26
diff changeset
2115 dicendum quod cessatio ab actu est movens ad corruptionem vel
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parents: 26
diff changeset
2116 diminutionem, sicut removens prohibens, ut dictum est.</p>
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parents: 26
diff changeset
2117 <p title="I-II q. 53 a. 3 ad 3"><a name="35753"><span class=
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parents: 26
diff changeset
2118 "ref">[35753] I&ordf;-IIae q. 53 a. 3 ad 3</span></a> Ad tertium
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parents: 26
diff changeset
2119 dicendum quod pars intellectiva animae secundum se est supra
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parents: 26
diff changeset
2120 tempus, sed pars sensitiva subiacet tempori. Et ideo per temporis
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parents: 26
diff changeset
2121 cursum, transmutatur quantum ad passiones appetitivae partis et
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diff changeset
2122 etiam quantum ad vires apprehensivas. Unde philosophus dicit, in IV
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diff changeset
2123 Physic., quod tempus est causa oblivionis.</p>
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parents: 26
diff changeset
2124 <br />
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diff changeset
2125 <div class="D">Quaestio 54</div>
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parents: 26
diff changeset
2126 <div class="G">Prooemium</div>
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parents: 26
diff changeset
2127 <p title="I-II q. 54 pr."><a name="35754"><span class="ref">[35754]
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parents: 26
diff changeset
2128 I&ordf;-IIae q. 54 pr.</span></a> Deinde considerandum est de
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parents: 26
diff changeset
2129 distinctione habituum. Et circa hoc quaeruntur quatuor. Primo,
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parents: 26
diff changeset
2130 utrum multi habitus possint esse in una potentia. Secundo, utrum
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parents: 26
diff changeset
2131 habitus distinguantur secundum obiecta. Tertio, utrum habitus
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parents: 26
diff changeset
2132 distinguantur secundum bonum et malum. Quarto, utrum unus habitus
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parents: 26
diff changeset
2133 ex multis habitibus constituatur.</p>
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parents: 26
diff changeset
2134 <br />
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ht
parents: 26
diff changeset
2135 <div class="E">Articulus 1</div>
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parents: 26
diff changeset
2136 <p title="I-II q. 54 a. 1 arg. 1"><a name="35755"><span class=
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parents: 26
diff changeset
2137 "ref">[35755] I&ordf;-IIae q. 54 a. 1 arg. 1</span></a> Ad primum
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parents: 26
diff changeset
2138 sic proceditur. Videtur quod non possint esse multi habitus in una
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parents: 26
diff changeset
2139 potentia. Eorum enim quae secundum idem distinguuntur multiplicato
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parents: 26
diff changeset
2140 uno, multiplicatur et aliud. Sed secundum idem potentiae et habitus
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parents: 26
diff changeset
2141 distinguuntur, scilicet secundum actus et obiecta. Similiter ergo
544e12f679ad convert to xml
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parents: 26
diff changeset
2142 multiplicantur. Non ergo possunt esse multi habitus in una
544e12f679ad convert to xml
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parents: 26
diff changeset
2143 potentia.</p>
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parents: 26
diff changeset
2144 <p title="I-II q. 54 a. 1 arg. 2"><a name="35756"><span class=
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parents: 26
diff changeset
2145 "ref">[35756] I&ordf;-IIae q. 54 a. 1 arg. 2</span></a> Praeterea,
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parents: 26
diff changeset
2146 potentia est virtus quaedam simplex. Sed in uno subiecto simplici
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parents: 26
diff changeset
2147 non potest esse diversitas accidentium, quia subiectum est causa
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parents: 26
diff changeset
2148 accidentis; ab uno autem simplici non videtur procedere nisi unum.
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parents: 26
diff changeset
2149 Ergo in una potentia non possunt esse multi habitus.</p>
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parents: 26
diff changeset
2150 <p title="I-II q. 54 a. 1 arg. 3"><a name="35757"><span class=
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parents: 26
diff changeset
2151 "ref">[35757] I&ordf;-IIae q. 54 a. 1 arg. 3</span></a> Praeterea,
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parents: 26
diff changeset
2152 sicut corpus formatur per figuram, ita potentia formatur per
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2153 habitum. Sed unum corpus non potest simul formari diversis figuris.
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ht
parents: 26
diff changeset
2154 Ergo neque una potentia potest simul formari diversis habitibus.
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parents: 26
diff changeset
2155 Non ergo plures habitus possunt simul esse in una potentia.</p>
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parents: 26
diff changeset
2156 <p title="I-II q. 54 a. 1 s. c."><a name="35758"><span class=
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parents: 26
diff changeset
2157 "ref">[35758] I&ordf;-IIae q. 54 a. 1 s. c.</span></a> Sed contra
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parents: 26
diff changeset
2158 est quod intellectus est una potentia, in qua tamen sunt diversarum
544e12f679ad convert to xml
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parents: 26
diff changeset
2159 scientiarum habitus.</p>
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parents: 26
diff changeset
2160 <p title="I-II q. 54 a. 1 co."><a name="35759"><span class=
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parents: 26
diff changeset
2161 "ref">[35759] I&ordf;-IIae q. 54 a. 1 co.</span></a> Respondeo
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parents: 26
diff changeset
2162 dicendum quod, sicut supra dictum est, habitus sunt dispositiones
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parents: 26
diff changeset
2163 quaedam alicuius in potentia existentis ad aliquid, sive ad
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parents: 26
diff changeset
2164 naturam, sive ad operationem vel finem naturae. Et de illis quidem
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parents: 26
diff changeset
2165 habitibus qui sunt dispositiones ad naturam, manifestum est quod
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parents: 26
diff changeset
2166 possunt plures esse in uno subiecto, eo quod unius subiecti possunt
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parents: 26
diff changeset
2167 diversimode partes accipi, secundum quarum dispositionem habitus
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parents: 26
diff changeset
2168 dicuntur. Sicut, si accipiantur humani corporis partes humores,
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parents: 26
diff changeset
2169 prout disponuntur secundum naturam humanam, est habitus vel
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parents: 26
diff changeset
2170 dispositio sanitatis, si vero accipiantur partes similes ut nervi
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parents: 26
diff changeset
2171 et ossa et carnes, earum dispositio in ordine ad naturam, est
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parents: 26
diff changeset
2172 fortitudo aut macies, si vero accipiantur membra, ut manus et pes
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parents: 26
diff changeset
2173 et huiusmodi, earum dispositio naturae conveniens, est pulchritudo.
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parents: 26
diff changeset
2174 Et sic sunt plures habitus vel dispositiones in eodem. Si vero
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parents: 26
diff changeset
2175 loquamur de habitibus qui sunt dispositiones ad opera, qui proprie
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parents: 26
diff changeset
2176 pertinent ad potentias; sic etiam contingit unius potentiae esse
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parents: 26
diff changeset
2177 habitus plures. Cuius ratio est, quia subiectum habitus est
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parents: 26
diff changeset
2178 potentia passiva, ut supra dictum est, potentia enim activa tantum
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parents: 26
diff changeset
2179 non est alicuius habitus subiectum, ut ex supradictis patet.
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parents: 26
diff changeset
2180 Potentia autem passiva comparatur ad actum determinatum unius
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parents: 26
diff changeset
2181 speciei, sicut materia ad formam, eo quod, sicut materia
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parents: 26
diff changeset
2182 determinatur ad unam formam per unum agens, ita etiam potentia
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parents: 26
diff changeset
2183 passiva a ratione unius obiecti activi determinatur ad unum actum
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parents: 26
diff changeset
2184 secundum speciem. Unde sicut plura obiecta possunt movere unam
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parents: 26
diff changeset
2185 potentiam passivam, ita una potentia passiva potest esse subiectum
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parents: 26
diff changeset
2186 diversorum actuum vel perfectionum secundum speciem. Habitus autem
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parents: 26
diff changeset
2187 sunt quaedam qualitates aut formae inhaerentes potentiae, quibus
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parents: 26
diff changeset
2188 inclinatur potentia ad determinatos actus secundum speciem. Unde ad
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parents: 26
diff changeset
2189 unam potentiam possunt plures habitus pertinere, sicut et plures
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parents: 26
diff changeset
2190 actus specie differentes.</p>
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parents: 26
diff changeset
2191 <p title="I-II q. 54 a. 1 ad 1"><a name="35760"><span class=
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parents: 26
diff changeset
2192 "ref">[35760] I&ordf;-IIae q. 54 a. 1 ad 1</span></a> Ad primum
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parents: 26
diff changeset
2193 ergo dicendum quod, sicut in rebus naturalibus diversitas specierum
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parents: 26
diff changeset
2194 est secundum formam, diversitas autem generum est secundum
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parents: 26
diff changeset
2195 materiam, ut dicitur in V Metaphys. (ea enim sunt diversa genere,
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parents: 26
diff changeset
2196 quorum est materia diversa), ita etiam diversitas obiectorum
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parents: 26
diff changeset
2197 secundum genus, facit distinctionem potentiarum (unde philosophus
544e12f679ad convert to xml
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parents: 26
diff changeset
2198 dicit, in VI Ethic., quod <i>ad ea quae sunt genere altera, sunt
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parents: 26
diff changeset
2199 etiam animae particulae aliae</i>); diversitas vero obiectorum
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parents: 26
diff changeset
2200 secundum speciem, facit diversitatem actuum secundum speciem, et
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parents: 26
diff changeset
2201 per consequens habituum. Quaecumque autem sunt diversa genere, sunt
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parents: 26
diff changeset
2202 etiam specie diversa, sed non convertitur. Et ideo diversarum
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parents: 26
diff changeset
2203 potentiarum sunt diversi actus specie, et diversi habitus, non
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parents: 26
diff changeset
2204 autem oportet quod diversi habitus sint diversarum potentiarum, sed
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parents: 26
diff changeset
2205 possunt esse plures unius. Et sicut sunt genera generum, et species
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parents: 26
diff changeset
2206 specierum; ita etiam contingit esse diversas species habituum et
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parents: 26
diff changeset
2207 potentiarum.</p>
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parents: 26
diff changeset
2208 <p title="I-II q. 54 a. 1 ad 2"><a name="35761"><span class=
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parents: 26
diff changeset
2209 "ref">[35761] I&ordf;-IIae q. 54 a. 1 ad 2</span></a> Ad secundum
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parents: 26
diff changeset
2210 dicendum quod potentia, etsi sit quidem simplex secundum essentiam,
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parents: 26
diff changeset
2211 est tamen multiplex virtute, secundum quod ad multos actus specie
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parents: 26
diff changeset
2212 differentes se extendit. Et ideo nihil prohibet in una potentia
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parents: 26
diff changeset
2213 esse multos habitus specie differentes.</p>
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parents: 26
diff changeset
2214 <p title="I-II q. 54 a. 1 ad 3"><a name="35762"><span class=
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parents: 26
diff changeset
2215 "ref">[35762] I&ordf;-IIae q. 54 a. 1 ad 3</span></a> Ad tertium
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parents: 26
diff changeset
2216 dicendum quod corpus formatur per figuram sicut per propriam
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parents: 26
diff changeset
2217 terminationem, habitus autem non est terminatio potentiae, sed est
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parents: 26
diff changeset
2218 dispositio ad actum sicut ad ultimum terminum. Et ideo non possunt
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parents: 26
diff changeset
2219 esse unius potentiae simul plures actus, nisi forte secundum quod
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parents: 26
diff changeset
2220 unus comprehenditur sub alio, sicut nec unius corporis plures
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parents: 26
diff changeset
2221 figurae, nisi secundum quod una est in alia, sicut trigonum in
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parents: 26
diff changeset
2222 tetragono. Non enim potest intellectus simul multa actu
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parents: 26
diff changeset
2223 intelligere. Potest tamen simul habitu multa scire.</p>
544e12f679ad convert to xml
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parents: 26
diff changeset
2224 <br />
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2225 <div class="E">Articulus 2</div>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2226 <p title="I-II q. 54 a. 2 arg. 1"><a name="35763"><span class=
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parents: 26
diff changeset
2227 "ref">[35763] I&ordf;-IIae q. 54 a. 2 arg. 1</span></a> Ad secundum
544e12f679ad convert to xml
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parents: 26
diff changeset
2228 sic proceditur. Videtur quod habitus non distinguantur secundum
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parents: 26
diff changeset
2229 obiecta. Contraria enim sunt specie differentia. Sed idem habitus
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parents: 26
diff changeset
2230 scientiae est contrariorum, sicut medicina sani et aegri. Non ergo
544e12f679ad convert to xml
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parents: 26
diff changeset
2231 secundum obiecta specie differentia, habitus distinguuntur.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2232 <p title="I-II q. 54 a. 2 arg. 2"><a name="35764"><span class=
544e12f679ad convert to xml
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parents: 26
diff changeset
2233 "ref">[35764] I&ordf;-IIae q. 54 a. 2 arg. 2</span></a> Praeterea,
544e12f679ad convert to xml
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parents: 26
diff changeset
2234 diversae scientiae sunt diversi habitus. Sed idem scibile pertinet
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parents: 26
diff changeset
2235 ad diversas scientias, sicut terram esse rotundam demonstrat et
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ht
parents: 26
diff changeset
2236 naturalis et astrologus, ut dicitur in II Physic. Ergo habitus non
544e12f679ad convert to xml
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parents: 26
diff changeset
2237 distinguuntur secundum obiecta.</p>
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parents: 26
diff changeset
2238 <p title="I-II q. 54 a. 2 arg. 3"><a name="35765"><span class=
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parents: 26
diff changeset
2239 "ref">[35765] I&ordf;-IIae q. 54 a. 2 arg. 3</span></a> Praeterea,
544e12f679ad convert to xml
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parents: 26
diff changeset
2240 eiusdem actus est idem obiectum. Sed idem actus potest pertinere ad
544e12f679ad convert to xml
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parents: 26
diff changeset
2241 diversos habitus virtutum, si ad diversos fines referatur, sicut
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parents: 26
diff changeset
2242 dare pecuniam alicui, si sit propter Deum, pertinet ad caritatem;
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parents: 26
diff changeset
2243 si vero sit propter debitum solvendum, pertinet ad iustitiam. Ergo
544e12f679ad convert to xml
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parents: 26
diff changeset
2244 etiam idem obiectum potest ad diversos habitus pertinere. Non ergo
544e12f679ad convert to xml
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parents: 26
diff changeset
2245 est diversitas habituum secundum diversitatem obiectorum.</p>
544e12f679ad convert to xml
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parents: 26
diff changeset
2246 <p title="I-II q. 54 a. 2 s. c."><a name="35766"><span class=
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parents: 26
diff changeset
2247 "ref">[35766] I&ordf;-IIae q. 54 a. 2 s. c.</span></a> Sed contra,
544e12f679ad convert to xml
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parents: 26
diff changeset
2248 actus differunt specie secundum diversitatem obiectorum, ut supra
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2249 dictum est. Sed habitus sunt dispositiones quaedam ad actus. Ergo
544e12f679ad convert to xml
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parents: 26
diff changeset
2250 etiam habitus distinguuntur secundum diversa obiecta.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2251 <p title="I-II q. 54 a. 2 co."><a name="35767"><span class=
544e12f679ad convert to xml
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parents: 26
diff changeset
2252 "ref">[35767] I&ordf;-IIae q. 54 a. 2 co.</span></a> Respondeo
544e12f679ad convert to xml
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parents: 26
diff changeset
2253 dicendum quod habitus et est forma quaedam, et est habitus. Potest
544e12f679ad convert to xml
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parents: 26
diff changeset
2254 ergo distinctio habituum secundum speciem attendi aut secundum
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parents: 26
diff changeset
2255 communem modum quo formae specie distinguuntur; aut secundum
544e12f679ad convert to xml
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parents: 26
diff changeset
2256 proprium modum distinctionis habituum. Distinguuntur siquidem
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2257 formae ad invicem secundum diversa principia activa, eo quod omne
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parents: 26
diff changeset
2258 agens facit simile secundum speciem. Habitus autem importat ordinem
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ht
parents: 26
diff changeset
2259 ad aliquid. Omnia autem quae dicuntur secundum ordinem ad aliquid,
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parents: 26
diff changeset
2260 distinguuntur secundum distinctionem eorum ad quae dicuntur. Est
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2261 autem habitus dispositio quaedam ad duo ordinata, scilicet ad
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2262 naturam, et ad operationem consequentem naturam. Sic igitur
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2263 secundum tria, habitus specie distinguuntur. Uno quidem modo,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2264 secundum principia activa talium dispositionum; alio vero modo,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2265 secundum naturam; tertio vero modo, secundum obiecta specie
544e12f679ad convert to xml
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parents: 26
diff changeset
2266 differentia; ut per sequentia explicabitur.</p>
544e12f679ad convert to xml
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parents: 26
diff changeset
2267 <p title="I-II q. 54 a. 2 ad 1"><a name="35768"><span class=
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parents: 26
diff changeset
2268 "ref">[35768] I&ordf;-IIae q. 54 a. 2 ad 1</span></a> Ad primum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2269 ergo dicendum quod in distinctione potentiarum, vel etiam habituum,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2270 non est considerandum ipsum obiectum materialiter; sed ratio
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2271 obiecti differens specie, vel etiam genere. Quamvis autem contraria
544e12f679ad convert to xml
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parents: 26
diff changeset
2272 specie differant diversitate rerum, tamen eadem ratio est
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2273 cognoscendi utrumque, quia unum per aliud cognoscitur. Et ideo
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2274 inquantum conveniunt in una ratione cognoscibilis, pertinent ad
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2275 unum habitum cognoscitivum.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2276 <p title="I-II q. 54 a. 2 ad 2"><a name="35769"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2277 "ref">[35769] I&ordf;-IIae q. 54 a. 2 ad 2</span></a> Ad secundum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2278 dicendum quod terram esse rotundam per aliud medium demonstrat
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2279 naturalis, et per aliud astrologus, astrologus enim hoc demonstrat
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2280 per media mathematica, sicut per figuras eclipsium, vel per aliud
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2281 huiusmodi; naturalis vero hoc demonstrat per medium naturale, sicut
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2282 per motum gravium ad medium, vel per aliud huiusmodi. Tota autem
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2283 virtus demonstrationis, quae est syllogismus faciens scire, ut
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2284 dicitur in I Poster., dependet ex medio. Et ideo diversa media sunt
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2285 sicut diversa principia activa, secundum quae habitus scientiarum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2286 diversificantur.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2287 <p title="I-II q. 54 a. 2 ad 3"><a name="35770"><span class=
544e12f679ad convert to xml
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parents: 26
diff changeset
2288 "ref">[35770] I&ordf;-IIae q. 54 a. 2 ad 3</span></a> Ad tertium
544e12f679ad convert to xml
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parents: 26
diff changeset
2289 dicendum quod, sicut philosophus dicit, in II Physic. et in VII
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ht
parents: 26
diff changeset
2290 Ethic., ita se habet finis in operabilibus, sicut principium in
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ht
parents: 26
diff changeset
2291 demonstrativis. Et ideo diversitas finium diversificat virtutes
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ht
parents: 26
diff changeset
2292 sicut et diversitas activorum principiorum. Sunt etiam ipsi fines
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2293 obiecta actuum interiorum, qui maxime pertinent ad virtutes, ut ex
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2294 supradictis patet.</p>
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ht
parents: 26
diff changeset
2295 <br />
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2296 <div class="E">Articulus 3</div>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2297 <p title="I-II q. 54 a. 3 arg. 1"><a name="35771"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2298 "ref">[35771] I&ordf;-IIae q. 54 a. 3 arg. 1</span></a> Ad tertium
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2299 sic proceditur. Videtur quod habitus non distinguantur secundum
544e12f679ad convert to xml
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parents: 26
diff changeset
2300 bonum et malum. Bonum enim et malum sunt contraria. Sed idem
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diff changeset
2301 habitus est contrariorum, ut supra habitum est. Ergo habitus non
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parents: 26
diff changeset
2302 distinguuntur secundum bonum et malum.</p>
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parents: 26
diff changeset
2303 <p title="I-II q. 54 a. 3 arg. 2"><a name="35772"><span class=
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diff changeset
2304 "ref">[35772] I&ordf;-IIae q. 54 a. 3 arg. 2</span></a> Praeterea,
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diff changeset
2305 bonum convertitur cum ente, et sic, cum sit commune omnibus, non
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parents: 26
diff changeset
2306 potest sumi ut differentia alicuius speciei; ut patet per
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parents: 26
diff changeset
2307 philosophum in IV Topic. Similiter etiam malum, cum sit privatio et
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parents: 26
diff changeset
2308 non ens, non potest esse alicuius entis differentia. Non ergo
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parents: 26
diff changeset
2309 secundum bonum et malum possunt habitus specie distingui.</p>
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parents: 26
diff changeset
2310 <p title="I-II q. 54 a. 3 arg. 3"><a name="35773"><span class=
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parents: 26
diff changeset
2311 "ref">[35773] I&ordf;-IIae q. 54 a. 3 arg. 3</span></a> Praeterea,
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parents: 26
diff changeset
2312 circa idem obiectum contingit esse diversos habitus malos, sicut
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parents: 26
diff changeset
2313 circa concupiscentias intemperantiam et insensibilitatem, et
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parents: 26
diff changeset
2314 similiter etiam plures habitus bonos, scilicet virtutem humanam et
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parents: 26
diff changeset
2315 virtutem heroicam sive divinam, ut patet per philosophum in VII
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parents: 26
diff changeset
2316 Ethic. Non ergo distinguuntur habitus secundum bonum et malum.</p>
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parents: 26
diff changeset
2317 <p title="I-II q. 54 a. 3 s. c."><a name="35774"><span class=
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parents: 26
diff changeset
2318 "ref">[35774] I&ordf;-IIae q. 54 a. 3 s. c.</span></a> Sed contra
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parents: 26
diff changeset
2319 est quod habitus bonus contrariatur habitui malo, sicut virtus
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parents: 26
diff changeset
2320 vitio. Sed contraria sunt diversa secundum speciem. Ergo habitus
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parents: 26
diff changeset
2321 differunt specie secundum differentiam boni et mali.</p>
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parents: 26
diff changeset
2322 <p title="I-II q. 54 a. 3 co."><a name="35775"><span class=
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parents: 26
diff changeset
2323 "ref">[35775] I&ordf;-IIae q. 54 a. 3 co.</span></a> Respondeo
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parents: 26
diff changeset
2324 dicendum quod, sicut dictum est, habitus specie distinguuntur non
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parents: 26
diff changeset
2325 solum secundum obiecta et principia activa, sed etiam in ordine ad
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parents: 26
diff changeset
2326 naturam. Quod quidem contingit dupliciter. Uno modo, secundum
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parents: 26
diff changeset
2327 convenientiam ad naturam, vel etiam secundum disconvenientiam ab
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parents: 26
diff changeset
2328 ipsa. Et hoc modo distinguuntur specie habitus bonus et malus, nam
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parents: 26
diff changeset
2329 habitus bonus dicitur qui disponit ad actum convenientem naturae
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parents: 26
diff changeset
2330 agentis; habitus autem malus dicitur qui disponit ad actum non
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parents: 26
diff changeset
2331 convenientem naturae. Sicut actus virtutum naturae humanae
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parents: 26
diff changeset
2332 conveniunt, eo quod sunt secundum rationem, actus vero vitiorum,
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parents: 26
diff changeset
2333 cum sint contra rationem, a natura humana discordant. Et sic
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parents: 26
diff changeset
2334 manifestum est quod secundum differentiam boni et mali, habitus
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parents: 26
diff changeset
2335 specie distinguuntur. Alio modo secundum naturam habitus
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parents: 26
diff changeset
2336 distinguuntur, ex eo quod habitus unus disponit ad actum
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parents: 26
diff changeset
2337 convenientem naturae inferiori; alius autem habitus disponit ad
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parents: 26
diff changeset
2338 actum convenientem naturae superiori. Et sic virtus humana, quae
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parents: 26
diff changeset
2339 disponit ad actum convenientem naturae humanae, distinguitur a
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parents: 26
diff changeset
2340 divina virtute vel heroica, quae disponit ad actum convenientem
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diff changeset
2341 cuidam superiori naturae.</p>
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parents: 26
diff changeset
2342 <p title="I-II q. 54 a. 3 ad 1"><a name="35776"><span class=
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parents: 26
diff changeset
2343 "ref">[35776] I&ordf;-IIae q. 54 a. 3 ad 1</span></a> Ad primum
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parents: 26
diff changeset
2344 ergo dicendum quod contrariorum potest esse unus habitus, secundum
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parents: 26
diff changeset
2345 quod contraria conveniunt in una ratione. Nunquam tamen contingit
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parents: 26
diff changeset
2346 quod habitus contrarii sint unius speciei, contrarietas enim
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parents: 26
diff changeset
2347 habituum est secundum contrarias rationes. Et ita secundum bonum et
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parents: 26
diff changeset
2348 malum habitus distinguuntur, scilicet inquantum unus habitus est
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parents: 26
diff changeset
2349 bonus et alius malus, non autem ex hoc quod unus est boni et alius
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parents: 26
diff changeset
2350 mali.</p>
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parents: 26
diff changeset
2351 <p title="I-II q. 54 a. 3 ad 2"><a name="35777"><span class=
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parents: 26
diff changeset
2352 "ref">[35777] I&ordf;-IIae q. 54 a. 3 ad 2</span></a> Ad secundum
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parents: 26
diff changeset
2353 dicendum quod bonum commune omni enti non est differentia
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diff changeset
2354 constituens speciem alicuius habitus, sed quoddam bonum
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parents: 26
diff changeset
2355 determinatum, quod est secundum convenientiam ad determinatam
544e12f679ad convert to xml
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parents: 26
diff changeset
2356 naturam, scilicet humanam. Similiter etiam malum quod est
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parents: 26
diff changeset
2357 differentia constitutiva habitus, non est privatio pura, sed est
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diff changeset
2358 aliquid determinatum repugnans determinatae naturae.</p>
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parents: 26
diff changeset
2359 <p title="I-II q. 54 a. 3 ad 3"><a name="35778"><span class=
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parents: 26
diff changeset
2360 "ref">[35778] I&ordf;-IIae q. 54 a. 3 ad 3</span></a> Ad tertium
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diff changeset
2361 dicendum quod plures habitus boni circa idem specie, distinguuntur
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parents: 26
diff changeset
2362 secundum convenientiam ad diversas naturas, ut dictum est. Plures
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diff changeset
2363 vero habitus mali distinguuntur circa idem agendum secundum
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diff changeset
2364 diversas repugnantias ad id quod est secundum naturam, sicut uni
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diff changeset
2365 virtuti contrariantur diversa vitia circa eandem materiam.</p>
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parents: 26
diff changeset
2366 <br />
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parents: 26
diff changeset
2367 <div class="E">Articulus 4</div>
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diff changeset
2368 <p title="I-II q. 54 a. 4 arg. 1"><a name="35779"><span class=
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parents: 26
diff changeset
2369 "ref">[35779] I&ordf;-IIae q. 54 a. 4 arg. 1</span></a> Ad quartum
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parents: 26
diff changeset
2370 sic proceditur. Videtur quod unus habitus ex pluribus habitibus
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parents: 26
diff changeset
2371 constituatur. Illud enim cuius generatio non simul perficitur, sed
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parents: 26
diff changeset
2372 successive, videtur constitui ex pluribus partibus. Sed generatio
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parents: 26
diff changeset
2373 habitus non est simul, sed successive ex pluribus actibus, ut supra
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parents: 26
diff changeset
2374 habitum est. Ergo unus habitus constituitur ex pluribus
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parents: 26
diff changeset
2375 habitibus.</p>
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parents: 26
diff changeset
2376 <p title="I-II q. 54 a. 4 arg. 2"><a name="35780"><span class=
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parents: 26
diff changeset
2377 "ref">[35780] I&ordf;-IIae q. 54 a. 4 arg. 2</span></a> Praeterea,
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diff changeset
2378 ex partibus constituitur totum. Sed uni habitui assignantur multae
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parents: 26
diff changeset
2379 partes, sicut Tullius ponit multas partes fortitudinis,
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diff changeset
2380 temperantiae et aliarum virtutum. Ergo unus habitus constituitur ex
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parents: 26
diff changeset
2381 pluribus.</p>
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parents: 26
diff changeset
2382 <p title="I-II q. 54 a. 4 arg. 3"><a name="35781"><span class=
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parents: 26
diff changeset
2383 "ref">[35781] I&ordf;-IIae q. 54 a. 4 arg. 3</span></a> Praeterea,
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parents: 26
diff changeset
2384 de una sola conclusione potest scientia haberi et actu et habitu.
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parents: 26
diff changeset
2385 Sed multae conclusiones pertinent ad unam scientiam totam, sicut ad
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parents: 26
diff changeset
2386 geometriam vel arithmeticam. Ergo unus habitus constituitur ex
544e12f679ad convert to xml
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parents: 26
diff changeset
2387 multis.</p>
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parents: 26
diff changeset
2388 <p title="I-II q. 54 a. 4 s. c."><a name="35782"><span class=
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parents: 26
diff changeset
2389 "ref">[35782] I&ordf;-IIae q. 54 a. 4 s. c.</span></a> Sed contra,
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parents: 26
diff changeset
2390 habitus, cum sit qualitas quaedam, est forma simplex. Sed nullum
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parents: 26
diff changeset
2391 simplex constituitur ex pluribus. Ergo unus habitus non
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parents: 26
diff changeset
2392 constituitur ex pluribus habitibus.</p>
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parents: 26
diff changeset
2393 <p title="I-II q. 54 a. 4 co."><a name="35783"><span class=
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parents: 26
diff changeset
2394 "ref">[35783] I&ordf;-IIae q. 54 a. 4 co.</span></a> Respondeo
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parents: 26
diff changeset
2395 dicendum quod habitus ad operationem ordinatus, de quo nunc
544e12f679ad convert to xml
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parents: 26
diff changeset
2396 principaliter intendimus, est perfectio quaedam potentiae. Omnis
544e12f679ad convert to xml
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parents: 26
diff changeset
2397 autem perfectio proportionatur suo perfectibili. Unde sicut
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parents: 26
diff changeset
2398 potentia, cum sit una, ad multa se extendit secundum quod
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parents: 26
diff changeset
2399 conveniunt in aliquo uno, idest in generali quadam ratione obiecti;
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parents: 26
diff changeset
2400 ita etiam habitus ad multa se extendit secundum quod habent ordinem
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parents: 26
diff changeset
2401 ad aliquod unum, puta ad unam specialem rationem obiecti, vel unam
544e12f679ad convert to xml
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parents: 26
diff changeset
2402 naturam, vel unum principium, ut ex supradictis patet. Si igitur
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parents: 26
diff changeset
2403 consideremus habitum secundum ea ad quae se extendit, sic
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parents: 26
diff changeset
2404 inveniemus in eo quandam multiplicitatem. Sed quia illa
544e12f679ad convert to xml
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parents: 26
diff changeset
2405 multiplicitas est ordinata ad aliquid unum, ad quod principaliter
544e12f679ad convert to xml
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parents: 26
diff changeset
2406 respicit habitus, inde est quod habitus est qualitas simplex, non
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parents: 26
diff changeset
2407 constituta ex pluribus habitibus, etiam si ad multa se extendat.
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diff changeset
2408 Non enim unus habitus se extendit ad multa, nisi in ordine ad unum,
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diff changeset
2409 ex quo habet unitatem.</p>
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parents: 26
diff changeset
2410 <p title="I-II q. 54 a. 4 ad 1"><a name="35784"><span class=
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parents: 26
diff changeset
2411 "ref">[35784] I&ordf;-IIae q. 54 a. 4 ad 1</span></a> Ad primum
544e12f679ad convert to xml
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parents: 26
diff changeset
2412 ergo dicendum quod successio in generatione habitus non contingit
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parents: 26
diff changeset
2413 ex hoc quod pars eius generetur post partem, sed ex eo quod
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parents: 26
diff changeset
2414 subiectum non statim consequitur dispositionem firmam et difficile
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parents: 26
diff changeset
2415 mobilem; et ex eo quod primo imperfecte incipit esse in subiecto,
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parents: 26
diff changeset
2416 et paulatim perficitur. Sicut etiam est de aliis qualitatibus.</p>
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parents: 26
diff changeset
2417 <p title="I-II q. 54 a. 4 ad 2"><a name="35785"><span class=
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parents: 26
diff changeset
2418 "ref">[35785] I&ordf;-IIae q. 54 a. 4 ad 2</span></a> Ad secundum
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parents: 26
diff changeset
2419 dicendum quod partes quae singulis virtutibus cardinalibus
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parents: 26
diff changeset
2420 assignantur, non sunt partes integrales, ex quibus constituatur
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parents: 26
diff changeset
2421 totum sed partes subiectivae sive potentiales, ut infra
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parents: 26
diff changeset
2422 patebit.</p>
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parents: 26
diff changeset
2423 <p title="I-II q. 54 a. 4 ad 3"><a name="35786"><span class=
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parents: 26
diff changeset
2424 "ref">[35786] I&ordf;-IIae q. 54 a. 4 ad 3</span></a> Ad tertium
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parents: 26
diff changeset
2425 dicendum quod ille qui in aliqua scientia acquirit per
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parents: 26
diff changeset
2426 demonstrationem scientiam conclusionis unius, habet quidem habitum,
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parents: 26
diff changeset
2427 sed imperfecte. Cum vero acquirit per aliquam demonstrationem
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parents: 26
diff changeset
2428 scientiam conclusionis alterius, non aggeneratur in eo alius
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parents: 26
diff changeset
2429 habitus; sed habitus qui prius inerat fit perfectior, utpote ad
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parents: 26
diff changeset
2430 plura se extendens; eo quod conclusiones et demonstrationes unius
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parents: 26
diff changeset
2431 scientiae ordinatae sunt, et una derivatur ex alia.</p>
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parents: 26
diff changeset
2432 <div class="centro"><br />
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diff changeset
2433 <p><a href="sth2040.html"><img src="icons/ageretro.gif" width="19"
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diff changeset
2434 height="19" align="middle" border="0" alt="age retro" /></a> &nbsp;
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diff changeset
2435 <a href="sth2055.html"><img src="icons/ageultra.gif" width="19"
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diff changeset
2436 height="19" align="middle" border="0" alt="age ultra" /></a></p>
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parents: 26
diff changeset
2437 <br />
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diff changeset
2438 <hr />
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diff changeset
2439 <br />
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diff changeset
2440 <address>&copy; 2006 Fundaci&oacute;n Tom&aacute;s de Aquino quoad
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diff changeset
2441 hanc editionem<br />
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parents: 26
diff changeset
2442 Iura omnia asservantur<br />
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parents: 26
diff changeset
2443 OCLC nr. <a href="http://worldcatlibraries.org/wcpa/oclc/49644264"
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diff changeset
2444 style="text-decoration=none">49644264</a></address>
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diff changeset
2445 </div>
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diff changeset
2446 </body>
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diff changeset
2447 </html>