annotate summa/latin/sth3141.html @ 89:ca573ccfc3e7

fix some missing headers, etc.
author ht
date Sun, 16 Jun 2013 14:43:49 +0000
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1 <?xml version="1.0" encoding="UTF-8"?>
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2 <!DOCTYPE html
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3 PUBLIC "-//W3C//DTD XHTML 1.0 Transitional//EN" "file:///c:/cygwin/usr/local/share/lib/xml/xhtml1-transitional.dtd">
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4 <html xmlns="http://www.w3.org/1999/xhtml" xml:lang="LA" lang="LA">
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5 <head>
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6 <meta content="HTML Tidy for Windows (vers 1st February 2005), see www.w3.org" name="generator"/>
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7 <meta content="text/html; charset=us-ascii" http-equiv="Content-Type"/>
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8 <meta content="text/css" http-equiv="Content-Style-Type"/>
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9 <meta content="text/javascript" http-equiv="Content-Script-Type"/>
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10 <meta content="Thomas de Aquino, Summa Theologiae, Corpus Thomisticum" name="keywords"/>
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11 <meta content="Latin" name="language"/>
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12 <meta content="public" name="security"/>
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13 <meta content="ealarcon@unav.es" name="owner"/>
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14 <meta content="Enrique Alarcón" name="author"/>
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15 <meta content="" name="abstract"/>
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16 <link type="text/css" href="vscreen.css" media="screen" rel="stylesheet"/>
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17 <link type="text/css" href="vprint.css" media="print" rel="stylesheet"/>
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18 <title>Thomas de Aquino, Summa Theologiae, IIª-IIae q.
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19 141-142</title>
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20 </head>
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21 <body><a href="http://www.corpusthomisticum.org/"/><div class="tres">CORPUS THOMISTICUM</div><div class="uno">Sancti Thomae de Aquino</div><div class="uno">Summa Theologiae</div><div class="dos">secunda pars secundae partis a quaestione CXLI ad
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22 CXLII</div><div class="centro">
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23 <table summary="Imago" align="center">
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24 <tr>
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25 <th><img align="middle" alt="Thomas de Aquino a Filippino Lippi depictus (Cappella Carafa, S. Maria sopra Minerva, Roma)" border="0" height="190" width="275" src="icons/fugit190.jpg"/></th>
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26 </tr>
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27 </table>
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28 <br/>
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29 <span class="tres">Textum Leoninum Romae 1899 editum<br/>
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30 ac automato translatum a Roberto Busa SJ in taenias
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31 magneticas<br/>
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32 denuo recognovit Enrique Alarcón atque instruxit<br/>
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33 <br/></span><br/>
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34 <hr/>
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35 <br/>
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36 <p><a href="sth3123.html"><img alt="age retro" border="0" align="middle" height="19" width="19" src="icons/ageretro.gif"/></a>  
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37 <a href="sth3143.html"><img alt="age ultra" border="0" align="middle" height="19" width="19" src="icons/ageultra.gif"/></a></p>
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38 <script type="text/javascript" language="JavaScript">
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39 //
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40 &lt;!--
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41 // original code by Bill Trefzger 12/12/96; revised by Enrique Alarcon 12/9/2000
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42 function go(){if(document.selecter.select1.options[document.selecter.select1.selectedIndex].value !="none"){location=document.selecter.select1.options[document.selecter.select1.selectedIndex].value}}
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43 document.write('&lt;FORM NAME="selecter"&gt;&lt;SELECT NAME="select1"&gt;');
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44 document.write('&lt;OPTION VALUE="none"&gt;INDEX');
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45 document.write('&lt;OPTION VALUE="none"&gt;------------------------------------------------');
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46 document.write('&lt;OPTION VALUE="index.html"&gt;Corpus Thomisticum');
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47 document.write('&lt;OPTION VALUE="iopera.html"&gt;Opera omnia');
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48 document.write('&lt;OPTION VALUE="zbiblia.html"&gt;Bibliographia Thomistica');
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49 document.write('&lt;OPTION VALUE="none"&gt;------------------------------------------------');
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50 document.write('&lt;OPTION VALUE="#44612"&gt;II&amp;ordf;-IIae, q. 141 pr.');
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51 document.write('&lt;OPTION VALUE="#44613"&gt;II&amp;ordf;-IIae, q. 141 a. 1 arg. 1');
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54 document.write('&lt;OPTION VALUE="#44616"&gt;II&amp;ordf;-IIae, q. 141 a. 1 s. c.');
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55 document.write('&lt;OPTION VALUE="#44617"&gt;II&amp;ordf;-IIae, q. 141 a. 1 co.');
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56 document.write('&lt;OPTION VALUE="#44618"&gt;II&amp;ordf;-IIae, q. 141 a. 1 ad 1');
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57 document.write('&lt;OPTION VALUE="#44619"&gt;II&amp;ordf;-IIae, q. 141 a. 1 ad 2');
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59 document.write('&lt;OPTION VALUE="#44621"&gt;II&amp;ordf;-IIae, q. 141 a. 2 arg. 1');
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63 document.write('&lt;OPTION VALUE="#44625"&gt;II&amp;ordf;-IIae, q. 141 a. 2 co.');
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64 document.write('&lt;OPTION VALUE="#44626"&gt;II&amp;ordf;-IIae, q. 141 a. 2 ad 1');
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65 document.write('&lt;OPTION VALUE="#44627"&gt;II&amp;ordf;-IIae, q. 141 a. 2 ad 2');
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66 document.write('&lt;OPTION VALUE="#44628"&gt;II&amp;ordf;-IIae, q. 141 a. 2 ad 3');
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67 document.write('&lt;OPTION VALUE="#44629"&gt;II&amp;ordf;-IIae, q. 141 a. 3 arg. 1');
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68 document.write('&lt;OPTION VALUE="#44630"&gt;II&amp;ordf;-IIae, q. 141 a. 3 arg. 2');
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69 document.write('&lt;OPTION VALUE="#44631"&gt;II&amp;ordf;-IIae, q. 141 a. 3 arg. 3');
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70 document.write('&lt;OPTION VALUE="#44632"&gt;II&amp;ordf;-IIae, q. 141 a. 3 s. c.');
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71 document.write('&lt;OPTION VALUE="#44633"&gt;II&amp;ordf;-IIae, q. 141 a. 3 co.');
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72 document.write('&lt;OPTION VALUE="#44634"&gt;II&amp;ordf;-IIae, q. 141 a. 3 ad 1');
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73 document.write('&lt;OPTION VALUE="#44635"&gt;II&amp;ordf;-IIae, q. 141 a. 3 ad 2');
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74 document.write('&lt;OPTION VALUE="#44636"&gt;II&amp;ordf;-IIae, q. 141 a. 3 ad 3');
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75 document.write('&lt;OPTION VALUE="#44637"&gt;II&amp;ordf;-IIae, q. 141 a. 4 arg. 1');
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76 document.write('&lt;OPTION VALUE="#44638"&gt;II&amp;ordf;-IIae, q. 141 a. 4 arg. 2');
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77 document.write('&lt;OPTION VALUE="#44639"&gt;II&amp;ordf;-IIae, q. 141 a. 4 arg. 3');
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78 document.write('&lt;OPTION VALUE="#44640"&gt;II&amp;ordf;-IIae, q. 141 a. 4 arg. 4');
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79 document.write('&lt;OPTION VALUE="#44641"&gt;II&amp;ordf;-IIae, q. 141 a. 4 arg. 5');
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80 document.write('&lt;OPTION VALUE="#44642"&gt;II&amp;ordf;-IIae, q. 141 a. 4 s. c.');
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81 document.write('&lt;OPTION VALUE="#44643"&gt;II&amp;ordf;-IIae, q. 141 a. 4 co.');
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82 document.write('&lt;OPTION VALUE="#44644"&gt;II&amp;ordf;-IIae, q. 141 a. 4 ad 1');
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83 document.write('&lt;OPTION VALUE="#44645"&gt;II&amp;ordf;-IIae, q. 141 a. 4 ad 2');
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84 document.write('&lt;OPTION VALUE="#44646"&gt;II&amp;ordf;-IIae, q. 141 a. 4 ad 3');
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85 document.write('&lt;OPTION VALUE="#44647"&gt;II&amp;ordf;-IIae, q. 141 a. 4 ad 4');
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86 document.write('&lt;OPTION VALUE="#44648"&gt;II&amp;ordf;-IIae, q. 141 a. 4 ad 5');
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87 document.write('&lt;OPTION VALUE="#44649"&gt;II&amp;ordf;-IIae, q. 141 a. 5 arg. 1');
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88 document.write('&lt;OPTION VALUE="#44650"&gt;II&amp;ordf;-IIae, q. 141 a. 5 arg. 2');
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89 document.write('&lt;OPTION VALUE="#44651"&gt;II&amp;ordf;-IIae, q. 141 a. 5 arg. 3');
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90 document.write('&lt;OPTION VALUE="#44652"&gt;II&amp;ordf;-IIae, q. 141 a. 5 s. c.');
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91 document.write('&lt;OPTION VALUE="#44653"&gt;II&amp;ordf;-IIae, q. 141 a. 5 co.');
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92 document.write('&lt;OPTION VALUE="#44654"&gt;II&amp;ordf;-IIae, q. 141 a. 5 ad 1');
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93 document.write('&lt;OPTION VALUE="#44655"&gt;II&amp;ordf;-IIae, q. 141 a. 5 ad 2');
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94 document.write('&lt;OPTION VALUE="#44656"&gt;II&amp;ordf;-IIae, q. 141 a. 5 ad 3');
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95 document.write('&lt;OPTION VALUE="#44657"&gt;II&amp;ordf;-IIae, q. 141 a. 6 arg. 1');
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96 document.write('&lt;OPTION VALUE="#44658"&gt;II&amp;ordf;-IIae, q. 141 a. 6 arg. 2');
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97 document.write('&lt;OPTION VALUE="#44659"&gt;II&amp;ordf;-IIae, q. 141 a. 6 arg. 3');
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98 document.write('&lt;OPTION VALUE="#44660"&gt;II&amp;ordf;-IIae, q. 141 a. 6 s. c.');
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99 document.write('&lt;OPTION VALUE="#44661"&gt;II&amp;ordf;-IIae, q. 141 a. 6 co.');
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100 document.write('&lt;OPTION VALUE="#44662"&gt;II&amp;ordf;-IIae, q. 141 a. 6 ad 1');
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101 document.write('&lt;OPTION VALUE="#44663"&gt;II&amp;ordf;-IIae, q. 141 a. 6 ad 2');
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102 document.write('&lt;OPTION VALUE="#44664"&gt;II&amp;ordf;-IIae, q. 141 a. 6 ad 3');
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103 document.write('&lt;OPTION VALUE="#44665"&gt;II&amp;ordf;-IIae, q. 141 a. 7 arg. 1');
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104 document.write('&lt;OPTION VALUE="#44666"&gt;II&amp;ordf;-IIae, q. 141 a. 7 arg. 2');
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105 document.write('&lt;OPTION VALUE="#44667"&gt;II&amp;ordf;-IIae, q. 141 a. 7 arg. 3');
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106 document.write('&lt;OPTION VALUE="#44668"&gt;II&amp;ordf;-IIae, q. 141 a. 7 s. c.');
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107 document.write('&lt;OPTION VALUE="#44669"&gt;II&amp;ordf;-IIae, q. 141 a. 7 co.');
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108 document.write('&lt;OPTION VALUE="#44670"&gt;II&amp;ordf;-IIae, q. 141 a. 7 ad 1');
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109 document.write('&lt;OPTION VALUE="#44671"&gt;II&amp;ordf;-IIae, q. 141 a. 7 ad 2');
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110 document.write('&lt;OPTION VALUE="#44672"&gt;II&amp;ordf;-IIae, q. 141 a. 7 ad 3');
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112 document.write('&lt;OPTION VALUE="#44674"&gt;II&amp;ordf;-IIae, q. 141 a. 8 arg. 2');
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114 document.write('&lt;OPTION VALUE="#44676"&gt;II&amp;ordf;-IIae, q. 141 a. 8 s. c.');
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116 document.write('&lt;OPTION VALUE="#44678"&gt;II&amp;ordf;-IIae, q. 141 a. 8 ad 1');
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119 document.write('&lt;OPTION VALUE="#44681"&gt;II&amp;ordf;-IIae, q. 142 pr.');
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121 document.write('&lt;OPTION VALUE="#44683"&gt;II&amp;ordf;-IIae, q. 142 a. 1 arg. 2');
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122 document.write('&lt;OPTION VALUE="#44684"&gt;II&amp;ordf;-IIae, q. 142 a. 1 arg. 3');
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123 document.write('&lt;OPTION VALUE="#44685"&gt;II&amp;ordf;-IIae, q. 142 a. 1 s. c.');
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124 document.write('&lt;OPTION VALUE="#44686"&gt;II&amp;ordf;-IIae, q. 142 a. 1 co.');
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125 document.write('&lt;OPTION VALUE="#44687"&gt;II&amp;ordf;-IIae, q. 142 a. 1 ad 1');
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126 document.write('&lt;OPTION VALUE="#44688"&gt;II&amp;ordf;-IIae, q. 142 a. 1 ad 2');
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127 document.write('&lt;OPTION VALUE="#44689"&gt;II&amp;ordf;-IIae, q. 142 a. 1 ad 3');
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128 document.write('&lt;OPTION VALUE="#44690"&gt;II&amp;ordf;-IIae, q. 142 a. 2 arg. 1');
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129 document.write('&lt;OPTION VALUE="#44691"&gt;II&amp;ordf;-IIae, q. 142 a. 2 arg. 2');
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131 document.write('&lt;OPTION VALUE="#44693"&gt;II&amp;ordf;-IIae, q. 142 a. 2 s. c.');
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132 document.write('&lt;OPTION VALUE="#44694"&gt;II&amp;ordf;-IIae, q. 142 a. 2 co.');
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133 document.write('&lt;OPTION VALUE="#44695"&gt;II&amp;ordf;-IIae, q. 142 a. 2 ad 1');
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134 document.write('&lt;OPTION VALUE="#44696"&gt;II&amp;ordf;-IIae, q. 142 a. 2 ad 2');
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135 document.write('&lt;OPTION VALUE="#44697"&gt;II&amp;ordf;-IIae, q. 142 a. 2 ad 3');
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136 document.write('&lt;OPTION VALUE="#44698"&gt;II&amp;ordf;-IIae, q. 142 a. 3 arg. 1');
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137 document.write('&lt;OPTION VALUE="#44699"&gt;II&amp;ordf;-IIae, q. 142 a. 3 arg. 2');
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138 document.write('&lt;OPTION VALUE="#44700"&gt;II&amp;ordf;-IIae, q. 142 a. 3 arg. 3');
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139 document.write('&lt;OPTION VALUE="#44701"&gt;II&amp;ordf;-IIae, q. 142 a. 3 s. c.');
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140 document.write('&lt;OPTION VALUE="#44702"&gt;II&amp;ordf;-IIae, q. 142 a. 3 co.');
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141 document.write('&lt;OPTION VALUE="#44703"&gt;II&amp;ordf;-IIae, q. 142 a. 3 ad 1');
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142 document.write('&lt;OPTION VALUE="#44704"&gt;II&amp;ordf;-IIae, q. 142 a. 3 ad 2');
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143 document.write('&lt;OPTION VALUE="#44705"&gt;II&amp;ordf;-IIae, q. 142 a. 3 ad 3');
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144 document.write('&lt;OPTION VALUE="#44706"&gt;II&amp;ordf;-IIae, q. 142 a. 4 arg. 1');
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145 document.write('&lt;OPTION VALUE="#44707"&gt;II&amp;ordf;-IIae, q. 142 a. 4 arg. 2');
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146 document.write('&lt;OPTION VALUE="#44708"&gt;II&amp;ordf;-IIae, q. 142 a. 4 arg. 3');
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147 document.write('&lt;OPTION VALUE="#44709"&gt;II&amp;ordf;-IIae, q. 142 a. 4 s. c.');
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148 document.write('&lt;OPTION VALUE="#44710"&gt;II&amp;ordf;-IIae, q. 142 a. 4 co.');
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149 document.write('&lt;OPTION VALUE="#44711"&gt;II&amp;ordf;-IIae, q. 142 a. 4 ad 1');
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150 document.write('&lt;OPTION VALUE="#44712"&gt;II&amp;ordf;-IIae, q. 142 a. 4 ad 2');
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151 document.write('&lt;OPTION VALUE="#44713"&gt;II&amp;ordf;-IIae, q. 142 a. 4 ad 3');
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152 document.write('&lt;\/SELECT&gt;');
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153 document.write('&lt;BR&gt;&lt;BR&gt;');
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154 document.write('&lt;INPUT TYPE="button" VALUE="Agedum" ONCLICK="go()"&gt;');
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155 document.write('&lt;\/FORM&gt;');
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156 // --&gt;
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157 //
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158 </script><br/>
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159 <hr/>
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160 <br/></div><div class="q" id="q141"><h2>Quaestio 141</h2><div class="p"><h3>Prooemium</h3><p title="II-II q. 141 pr."><a name="44612"><span class="ref">[44612] IIª-IIae, q. 141 pr.</span></a> Consequenter
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161 considerandum est de temperantia. Et primo quidem, de ipsa
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162 temperantia; secundo, de partibus eius; tertio, de praeceptis
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163 ipsius. Circa temperantiam autem, primo considerare oportet de ipsa
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164 temperantia; secundo, de vitiis oppositis. Circa primum quaeruntur
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165 octo. Primo, utrum temperantia sit virtus. Secundo, utrum sit
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166 virtus specialis. Tertio, utrum sit solum circa concupiscentias et
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167 delectationes. Quarto, utrum sit solum circa delectationes tactus.
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168 Quinto, utrum sit circa delectationes gustus inquantum est gustus,
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169 vel solum inquantum est tactus quidam. Sexto, quae sit regula
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170 temperantiae. Septimo, utrum sit virtus cardinalis seu principalis.
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171 Octavo, utrum sit potissima virtutum.</p></div><div class="a"><h3>Articulus 1</h3><p title="II-II q. 141 a. 1 arg. 1"><a name="44613"><span class="ref">[44613] IIª-IIae, q. 141 a. 1 arg. 1</span></a> Ad
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172 primum sic proceditur. Videtur quod temperantia non sit virtus.
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173 Nulla enim virtus repugnat inclinationi naturae, eo quod <i>in
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174 nobis est naturalis aptitudo ad virtutem</i>, ut dicitur in II
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175 Ethic. Sed temperantia retrahit a delectationibus, ad quas natura
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176 inclinat, ut dicitur in II Ethic. Ergo temperantia non est
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177 virtus.</p><p title="II-II q. 141 a. 1 arg. 2"><a name="44614"><span class="ref">[44614] IIª-IIae, q. 141 a. 1 arg. 2</span></a>
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178 Praeterea, virtutes sunt connexae ad invicem, ut supra habitum est.
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179 Sed aliqui habent temperantiam qui non habent alias virtutes, multi
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180 enim inveniuntur temperati qui tamen sunt avari vel timidi. Ergo
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181 temperantia non est virtus.</p><p title="II-II q. 141 a. 1 arg. 3"><a name="44615"><span class="ref">[44615] IIª-IIae, q. 141 a. 1 arg. 3</span></a>
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182 Praeterea, cuilibet virtuti respondet aliquod donum, ut ex supra
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183 dictis patet. Sed temperantiae non videtur aliquod donum
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184 respondere, quia iam in superioribus dona omnia sunt aliis
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185 virtutibus attributa. Ergo temperantia non est virtus.</p><p title="II-II q. 141 a. 1 s. c."><a name="44616"><span class="ref">[44616] IIª-IIae, q. 141 a. 1 s. c.</span></a> Sed
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186 contra est quod Augustinus dicit, in VI musicae, <i>ea est virtus
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187 quae temperantia nominatur</i>.</p><p title="II-II q. 141 a. 1 co."><a name="44617"><span class="ref">[44617] IIª-IIae, q. 141 a. 1 co.</span></a> Respondeo
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188 dicendum quod, sicut supra dictum est, de ratione virtutis est ut
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189 inclinet hominem ad bonum. Bonum autem hominis est secundum
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190 rationem esse, ut Dionysius dicit, IV cap. de Div. Nom. Et ideo
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191 virtus humana est quae inclinat ad id quod est secundum rationem.
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192 Manifeste autem ad hoc inclinat temperantia, nam in ipso eius
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193 nomine importatur quaedam moderatio seu temperies, quam ratio
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194 facit. Et ideo temperantia est virtus.</p><p title="II-II q. 141 a. 1 ad 1"><a name="44618"><span class="ref">[44618] IIª-IIae, q. 141 a. 1 ad 1</span></a> Ad primum
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195 ergo dicendum quod natura inclinat in id quod est conveniens
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196 unicuique. Unde homo naturaliter appetit delectationem sibi
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197 convenientem. Quia vero homo, inquantum huiusmodi, est rationalis,
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198 consequens est quod delectationes sunt homini convenientes quae
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199 sunt secundum rationem. Et ab his non retrahit temperantia, sed
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200 potius ab his quae sunt contra rationem. Unde patet quod
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201 temperantia non contrariatur inclinationi naturae humanae, sed
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202 convenit cum ea. Contrariatur tamen inclinationi naturae bestialis
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203 non subiectae rationi.</p><p title="II-II q. 141 a. 1 ad 2"><a name="44619"><span class="ref">[44619] IIª-IIae, q. 141 a. 1 ad 2</span></a> Ad
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204 secundum dicendum quod temperantia, secundum quod perfecte habet
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205 rationem virtutis, non est sine prudentia, qua carent quicumque
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206 vitiosi. Et ideo illi qui carent aliis virtutibus, oppositis vitiis
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207 subditi, non habent temperantiam quae est virtus, sed operantur
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208 actus temperantiae ex quadam naturali dispositione, prout virtutes
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209 quaedam imperfectae sunt hominibus naturales, ut supra dictum est;
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210 vel per consuetudinem acquisita, quae sine prudentia non habet
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211 perfectionem rationis, ut supra dictum est.</p><p title="II-II q. 141 a. 1 ad 3"><a name="44620"><span class="ref">[44620] IIª-IIae, q. 141 a. 1 ad 3</span></a> Ad tertium
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212 dicendum quod temperantiae etiam respondet aliquod donum, scilicet
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213 timoris, quo aliquis refrenatur a delectationibus carnis, secundum
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214 illud Psalmi, <i>confige timore tuo carnes meas</i>. Donum autem
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215 timoris principaliter quidem respicit Deum, cuius offensam vitat,
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216 et secundum hoc correspondet virtuti spei, ut supra dictum est.
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217 Secundario autem potest respicere quaecumque aliquis refugit ad
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218 vitandam Dei offensam. Maxime autem homo indiget timore divino ad
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219 fugiendum ea quae maxime alliciunt, circa quae est temperantia. Et
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220 ideo temperantiae etiam respondet donum timoris.</p></div><div class="a"><h3>Articulus 2</h3><p title="II-II q. 141 a. 2 arg. 1"><a name="44621"><span class="ref">[44621] IIª-IIae, q. 141 a. 2 arg. 1</span></a> Ad
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221 secundum sic proceditur. Videtur quod temperantia non sit specialis
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222 virtus. Dicit enim Augustinus, in libro de moribus Eccle., quod ad
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223 temperantiam pertinet Deo sese integrum incorruptumque servare. Sed
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224 hoc convenit omni virtuti. Ergo temperantia est virtus
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225 generalis.</p><p title="II-II q. 141 a. 2 arg. 2"><a name="44622"><span class="ref">[44622] IIª-IIae, q. 141 a. 2 arg. 2</span></a>
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226 Praeterea, Ambrosius dicit, in I de Offic., quod <i>in temperantia
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227 maxime tranquillitas animi spectatur et quaeritur</i>. Sed hoc
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228 pertinet ad omnem virtutem. Ergo temperantia est generalis
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229 virtus.</p><p title="II-II q. 141 a. 2 arg. 3"><a name="44623"><span class="ref">[44623] IIª-IIae, q. 141 a. 2 arg. 3</span></a>
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230 Praeterea, Tullius dicit, in I de Offic., quod <i>decorum ab
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231 honesto nequit separari, et quod iusta omnia decora sunt</i>. Sed
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232 decorum proprie consideratur in temperantia, ut ibidem dicitur.
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233 Ergo temperantia non est specialis virtus.</p><p title="II-II q. 141 a. 2 s. c."><a name="44624"><span class="ref">[44624] IIª-IIae, q. 141 a. 2 s. c.</span></a> Sed
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234 contra est quod philosophus, in II et III Ethic., ponit eam
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235 specialem virtutem.</p><p title="II-II q. 141 a. 2 co."><a name="44625"><span class="ref">[44625] IIª-IIae, q. 141 a. 2 co.</span></a> Respondeo
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236 dicendum quod, secundum consuetudinem humanae locutionis, aliqua
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237 nomina communia restringuntur ad ea quae sunt praecipua inter illa
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238 quae sub tali communitate continentur, sicut nomen urbis accipitur
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239 antonomastice pro Roma. Sic igitur nomen temperantiae dupliciter
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240 accipi potest. Uno modo, secundum communitatem suae
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241 significationis. Et sic temperantia non est virtus specialis, sed
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242 generalis, quia nomen temperantiae significat quandam temperiem,
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243 idest moderationem, quam ratio ponit in humanis operationibus et
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244 passionibus; quod est commune in omni virtute morali. Differt tamen
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245 ratione temperantia a fortitudine etiam secundum quod utraque
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246 sumitur ut virtus communis. Nam temperantia retrahit ab his quae
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247 contra rationem appetitum alliciunt, fortitudo autem impellit ad ea
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248 sustinenda vel aggredienda propter quae homo refugit bonum
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249 rationis. Si vero consideretur antonomastice temperantia, secundum
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250 quod refrenat appetitum ab his quae maxime alliciunt hominem, sic
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251 est specialis virtus, utpote habens specialem materiam, sicut et
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252 fortitudo.</p><p title="II-II q. 141 a. 2 ad 1"><a name="44626"><span class="ref">[44626] IIª-IIae, q. 141 a. 2 ad 1</span></a> Ad primum
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253 ergo dicendum quod appetitus hominis maxime corrumpitur per ea
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254 quibus allicitur homo ad recedendum a regula rationis et legis
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255 divinae. Et ideo, sicut ipsum temperantiae nomen dupliciter potest
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256 sumi, uno modo communiter, alio modo excellenter; ita et
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257 integritas, quam temperantiae Augustinus attribuit.</p><p title="II-II q. 141 a. 2 ad 2"><a name="44627"><span class="ref">[44627] IIª-IIae, q. 141 a. 2 ad 2</span></a> Ad
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258 secundum dicendum quod ea circa quae est temperantia maxime possunt
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259 animum inquietare, propter hoc quod sunt homini essentialia, ut
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260 infra dicetur. Et ideo tranquillitas animi per quandam excellentiam
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261 attribuitur temperantiae, quamvis communiter conveniat omnibus
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262 virtutibus.</p><p title="II-II q. 141 a. 2 ad 3"><a name="44628"><span class="ref">[44628] IIª-IIae, q. 141 a. 2 ad 3</span></a> Ad tertium
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263 dicendum quod quamvis pulchritudo conveniat cuilibet virtuti,
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264 excellenter tamen attribuitur temperantiae, duplici ratione. Primo
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265 quidem, secundum communem rationem temperantiae, ad quam pertinet
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266 quaedam moderata et conveniens proportio, in qua consistit ratio
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267 pulchritudinis, ut patet per Dionysium, IV cap. de Div. Nom. Alio
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268 modo, quia ea a quibus refrenat temperantia sunt infima in homine,
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269 convenientia sibi secundum naturam bestialem, ut infra dicetur, et
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270 ideo ex eis maxime natus est homo deturpari. Et per consequens
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271 pulchritudo maxime attribuitur temperantiae, quae praecipue
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272 turpitudinem hominis tollit. Et ex eadem etiam ratione honestum
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273 maxime attribuitur temperantiae. Dicit enim Isidorus, in libro
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274 Etymol., <i>honestus dicitur quod nihil habeat turpitudinis, nam
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275 honestas dicitur quasi honoris status</i>, qui maxime consideratur
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276 in temperantia, quae repellit vitia maxime opprobriosa, ut infra
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277 dicetur.</p></div><div class="a"><h3>Articulus 3</h3><p title="II-II q. 141 a. 3 arg. 1"><a name="44629"><span class="ref">[44629] IIª-IIae, q. 141 a. 3 arg. 1</span></a> Ad
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278 tertium sic proceditur. Videtur quod temperantia non sit solum
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279 circa concupiscentias et delectationes. Dicit enim Tullius, in sua
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280 rhetorica, quod <i>temperantia est rationis in libidinem atque in
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281 alios non rectos impetus animi firma et moderata dominatio</i>. Sed
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282 impetus animi dicuntur omnes animae passiones. Ergo videtur quod
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283 temperantia non sit solum circa concupiscentias et
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284 delectationes.</p><p title="II-II q. 141 a. 3 arg. 2"><a name="44630"><span class="ref">[44630] IIª-IIae, q. 141 a. 3 arg. 2</span></a>
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285 Praeterea, virtus est circa difficile et bonum. Sed difficilius
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286 videtur esse temperare timorem, maxime circa pericula mortis, quam
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287 moderari concupiscentias et delectationes, quae propter dolores et
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288 pericula mortis contemnuntur, ut Augustinus dicit, in libro
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289 octogintatrium quaest. Ergo videtur quod virtus temperantiae non
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290 sit praecipue circa concupiscentias et delectationes.</p><p title="II-II q. 141 a. 3 arg. 3"><a name="44631"><span class="ref">[44631] IIª-IIae, q. 141 a. 3 arg. 3</span></a>
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291 Praeterea, ad temperantiam pertinet moderationis gratia, ut
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292 Ambrosius dicit, in I de Offic. Et Tullius dicit, in I de Offic.,
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293 quod <i>ad temperantiam pertinet omnis sedatio perturbationum
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294 animi, et rerum modus</i>. Oportet autem modum ponere non solum in
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295 concupiscentiis et delectationibus, sed etiam in exterioribus
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296 actibus et quibuslibet exterioribus. Ergo temperantia non est solum
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297 circa concupiscentias et delectationes.</p><p title="II-II q. 141 a. 3 s. c."><a name="44632"><span class="ref">[44632] IIª-IIae, q. 141 a. 3 s. c.</span></a> Sed
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298 contra est quod Isidorus dicit, in libro Etymol., quod temperantia
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299 est qua libido concupiscentiaque refrenatur.</p><p title="II-II q. 141 a. 3 co."><a name="44633"><span class="ref">[44633] IIª-IIae, q. 141 a. 3 co.</span></a> Respondeo
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300 dicendum quod, sicut supra dictum est, ad virtutem moralem pertinet
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301 conservatio boni rationis contra passiones rationi repugnantes.
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302 Motus autem passionum animae est duplex, ut supra dictum est, cum
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303 de passionibus ageretur. Unus quidem secundum quod appetitus
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304 sensitivus prosequitur sensibilia et corporalia bona; alius autem
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305 secundum quod refugit sensibilia et corporalia mala. Primus autem
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306 motus appetitus sensitivi praecipue repugnat rationi per
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307 immoderantiam. Nam bona sensibilia et corporalia, secundum suam
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308 speciem considerata, non repugnant rationi, sed magis serviunt ei,
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309 sicut instrumenta quibus ratio utitur ad consecutionem proprii
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310 finis. Repugnant autem ei praecipue secundum quod appetitus
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311 sensitivus in ea tendit non secundum modum rationis. Et ideo ad
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312 virtutem moralem proprie pertinet moderari huiusmodi passiones quae
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313 important prosecutionem boni. Motus autem appetitus sensitivi
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314 refugientis mala sensibilia, praecipue contrariatur rationi non
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315 quidem secundum suam immoderantiam, sed maxime secundum suum
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316 effectum, prout scilicet aliquis, refugiendo mala sensibilia et
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317 corporalia, quae interdum concomitantur bonum rationis, per
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318 consequens discedit ab ipso bono rationis. Et ideo ad virtutem
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319 moralem pertinet in huiusmodi firmitatem praestare in bono
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320 rationis. Sicut ergo virtus fortitudinis, de cuius ratione est
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321 firmitatem praestare, praecipue consistit circa passionem
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322 pertinentem ad fugam corporalium malorum, scilicet circa timorem;
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323 ex consequenti autem circa audaciam, quae aggreditur terribilia sub
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324 spe alicuius boni, ita etiam temperantia, quae importat
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325 moderationem quandam, praecipue consistit circa passiones tendentes
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326 in bona sensibilia, scilicet circa concupiscentiam et
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327 delectationem; consequenter autem circa tristitias quae contingunt
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328 ex absentia talium delectationum. Nam sicut audacia praesupponit
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329 terribilia, ita etiam tristitia talis provenit ex absentia
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330 praedictarum delectationum.</p><p title="II-II q. 141 a. 3 ad 1"><a name="44634"><span class="ref">[44634] IIª-IIae, q. 141 a. 3 ad 1</span></a> Ad primum
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331 ergo dicendum quod, sicut supra dictum est, cum de passionibus
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332 ageretur, passiones quae pertinent ad fugam mali praesupponunt
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333 passiones quae pertinent ad prosecutionem boni, et passiones
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334 irascibilis praesupponunt passiones concupiscibilis. Et sic, dum
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335 temperantia directe modificat passiones concupiscibilis tendentes
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336 in bonum, per quandam consequentiam modificat omnes alias
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337 passiones, inquantum ad moderantiam priorum sequitur moderantia
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338 posteriorum. Qui enim non immoderate concupiscit, consequens est ut
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339 moderate speret, et moderate de absentia concupiscibilium
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340 tristetur.</p><p title="II-II q. 141 a. 3 ad 2"><a name="44635"><span class="ref">[44635] IIª-IIae, q. 141 a. 3 ad 2</span></a> Ad
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341 secundum dicendum quod concupiscentia importat impetum quendam
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342 appetitus in delectabile, qui indiget refrenatione, quod pertinet
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343 ad temperantiam. Sed timor importat retractionem quandam animi ab
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344 aliquibus malis, contra quod indiget homo animi firmitate, quam
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345 praestat fortitudo. Et ideo temperantia proprie est circa
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346 concupiscentias, fortitudo circa timores.</p><p title="II-II q. 141 a. 3 ad 3"><a name="44636"><span class="ref">[44636] IIª-IIae, q. 141 a. 3 ad 3</span></a> Ad tertium
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347 dicendum quod exteriores actus procedunt ab interioribus animae
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348 passionibus. Et ideo moderatio eorum dependet a moderatione
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349 interiorum passionum.</p></div><div class="a"><h3>Articulus 4</h3><p title="II-II q. 141 a. 4 arg. 1"><a name="44637"><span class="ref">[44637] IIª-IIae, q. 141 a. 4 arg. 1</span></a> Ad
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350 quartum sic proceditur. Videtur quod temperantia non solum sit
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351 circa concupiscentias et delectationes tactus. Dicit enim
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352 Augustinus, in libro de moribus Eccle., quod <i>munus temperantiae
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353 est in coercendis sedandisque cupiditatibus, quibus inhiamus in ea
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354 quae nos avertunt a legibus Dei et a fructu bonitatis eius</i>. Et
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355 post pauca subdit quod <i>officium temperantiae est contemnere
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356 omnes corporeas illecebras, laudemque popularem</i>. Sed non solum
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357 cupiditates delectationum tactus avertunt nos a legibus Dei, sed
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358 etiam concupiscentiae delectationum aliorum sensuum, quae etiam
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359 pertinent ad illecebras corporales, et similiter cupiditates
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360 divitiarum, vel etiam mundanae gloriae, unde dicitur, I ad Tim.
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361 ult., quod <i>radix omnium malorum est cupiditas</i>. Ergo
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362 temperantia non est solum circa concupiscentias delectationum
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363 tactus.</p><p title="II-II q. 141 a. 4 arg. 2"><a name="44638"><span class="ref">[44638] IIª-IIae, q. 141 a. 4 arg. 2</span></a>
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364 Praeterea, philosophus dicit, in IV Ethic., quod <i>ille qui est
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365 parvis dignus et his dignificat seipsum, est temperatus, non autem
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366 magnanimus</i>. Sed honores parvi vel magni, de quibus ibi
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367 loquitur, non sunt delectabiles secundum tactum, sed secundum
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368 apprehensionem animalem. Ergo temperantia non est solum circa
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369 concupiscentias delectationum tactus.</p><p title="II-II q. 141 a. 4 arg. 3"><a name="44639"><span class="ref">[44639] IIª-IIae, q. 141 a. 4 arg. 3</span></a>
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370 Praeterea, ea quae sunt unius generis, videntur eadem ratione
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371 pertinere ad materiam alicuius virtutis. Sed omnes delectationes
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372 sensuum videntur esse unius generis. Ergo pari ratione pertinent ad
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373 materiam temperantiae.</p><p title="II-II q. 141 a. 4 arg. 4"><a name="44640"><span class="ref">[44640] IIª-IIae, q. 141 a. 4 arg. 4</span></a>
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374 Praeterea, delectationes spirituales sunt maiores quam corporales,
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375 ut supra habitum est, cum de passionibus ageretur. Sed quandoque
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376 propter concupiscentias delectationum spiritualium aliqui discedunt
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377 a legibus Dei et a statu virtutis, sicut propter curiositatem
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378 scientiae. Unde et primo homini Diabolus scientiam promisit, Gen.
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379 III, dicens, <i>eritis sicut dii, scientes bonum et malum</i>. Ergo
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380 non solum est temperantia circa delectationes tactus.</p><p title="II-II q. 141 a. 4 arg. 5"><a name="44641"><span class="ref">[44641] IIª-IIae, q. 141 a. 4 arg. 5</span></a>
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381 Praeterea, si delectationes tactus essent propria materia
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382 temperantiae, oporteret quod circa omnes delectationes tactus
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383 temperantia esset. Non autem est circa omnes, puta circa eas quae
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384 sunt in ludis. Ergo delectationes tactus non sunt propria materia
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385 temperantiae.</p><p title="II-II q. 141 a. 4 s. c."><a name="44642"><span class="ref">[44642] IIª-IIae, q. 141 a. 4 s. c.</span></a> Sed
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386 contra est quod philosophus dicit, in III Ethic., quod temperantia
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387 proprie est circa concupiscentias et delectationes tactus.</p><p title="II-II q. 141 a. 4 co."><a name="44643"><span class="ref">[44643] IIª-IIae, q. 141 a. 4 co.</span></a> Respondeo
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388 dicendum quod, sicut dictum est, ita est temperantia circa
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389 concupiscentias et delectationes sicut fortitudo circa timores et
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390 audacias. Fortitudo autem est circa timores et audacias respectu
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391 maximorum malorum, quibus ipsa natura extinguitur, quae sunt
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392 pericula mortis. Unde similiter temperantia oportet quod sit circa
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393 concupiscentias maximarum delectationum. Et quia delectatio
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394 consequitur operationem connaturalem, tanto aliquae delectationes
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395 sunt vehementiores quanto consequuntur operationes magis naturales.
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396 Maxime autem naturales animalibus sunt operationes quibus
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397 conservatur natura individui per cibum et potum, et natura speciei
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398 per coniunctionem maris et feminae. Et ideo circa delectationes
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399 ciborum et potuum, et circa delectationes venereorum, est proprie
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400 temperantia. Huiusmodi autem delectationes consequuntur sensum
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401 tactus. Unde relinquitur quod temperantia sit circa delectationes
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402 tactus.</p><p title="II-II q. 141 a. 4 ad 1"><a name="44644"><span class="ref">[44644] IIª-IIae, q. 141 a. 4 ad 1</span></a> Ad primum
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403 ergo dicendum quod Augustinus ibi videtur accipere temperantiam non
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404 secundum quod est specialis virtus habens determinatam materiam,
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405 sed secundum quod ad eam pertinet moderatio rationis in quacumque
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406 materia, quod pertinet ad generalem conditionem virtutis. Quamvis
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407 etiam dici possit quod ille qui potest refrenare maximas
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408 delectationes, multo etiam magis potest refrenare minores
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409 delectationes. Et ideo ad temperantiam principaliter quidem et
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410 proprie pertinet moderari concupiscentias delectationum tactus,
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411 secundario autem, alias concupiscentias.</p><p title="II-II q. 141 a. 4 ad 2"><a name="44645"><span class="ref">[44645] IIª-IIae, q. 141 a. 4 ad 2</span></a> Ad
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412 secundum dicendum quod philosophus ibi refert nomen temperantiae ad
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413 moderationem exteriorum rerum, dum scilicet aliquis tendit in
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414 aliqua sibi commensurata, non autem prout refertur ad moderationem
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415 affectionum animae, quae pertinet ad virtutem temperantiae.</p><p title="II-II q. 141 a. 4 ad 3"><a name="44646"><span class="ref">[44646] IIª-IIae, q. 141 a. 4 ad 3</span></a> Ad tertium
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416 dicendum quod delectationes aliorum sensuum aliter se habent in
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417 hominibus, et aliter in aliis animalibus. In aliis enim animalibus
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418 ex aliis sensibus non causantur delectationes nisi in ordine ad
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419 sensibilia tactus, sicut leo delectatur videns cervum vel audiens
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420 vocem eius, propter cibum. Homo autem delectatur secundum alios
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421 sensus non solum propter hoc, sed etiam propter convenientiam
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422 sensibilium. Et sic circa delectationes aliorum sensuum, inquantum
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423 referuntur ad delectationes tactus, est temperantia, non
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424 principaliter, sed ex consequenti. Inquantum autem sensibilia
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425 aliorum sensuum sunt delectabilia propter sui convenientiam, sicut
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426 cum delectatur homo in sono bene harmonizato, ista delectatio non
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427 pertinet ad conservationem naturae. Unde non habent huiusmodi
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428 passiones illam principalitatem ut circa eas antonomastice
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429 temperantia dicatur.</p><p title="II-II q. 141 a. 4 ad 4"><a name="44647"><span class="ref">[44647] IIª-IIae, q. 141 a. 4 ad 4</span></a> Ad quartum
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430 dicendum quod delectationes spirituales, etsi secundum suam naturam
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431 sint maiores delectationibus corporalibus, tamen non ita
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432 percipiuntur sensu. Et per consequens non ita vehementer afficiunt
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433 appetitum sensitivum, contra cuius impetum bonum rationis
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434 conservatur per moralem virtutem. Vel dicendum quod delectationes
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435 spirituales, per se loquendo, sunt secundum rationem. Unde non sunt
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436 refrenandae, nisi per accidens, inquantum scilicet una delectatio
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437 spiritualis retrahit ab alia potiori et magis debita.</p><p title="II-II q. 141 a. 4 ad 5"><a name="44648"><span class="ref">[44648] IIª-IIae, q. 141 a. 4 ad 5</span></a> Ad quintum
28
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438 dicendum quod non omnes delectationes tactus pertinent ad naturae
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439 conservationem. Et ideo non oportet quod circa omnes delectationes
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440 tactus sit temperantia.</p></div><div class="a"><h3>Articulus 5</h3><p title="II-II q. 141 a. 5 arg. 1"><a name="44649"><span class="ref">[44649] IIª-IIae, q. 141 a. 5 arg. 1</span></a> Ad
28
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441 quintum sic proceditur. Videtur quod circa proprias delectationes
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442 gustus sit temperantia. Delectationes enim gustus sunt in cibis et
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diff changeset
443 potibus, qui sunt magis necessarii ad vitam hominis quam
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444 delectationes venereorum, quae pertinent ad tactum. Sed secundum
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diff changeset
445 praedicta, temperantia est circa delectationes eorum quae sunt
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446 necessaria ad vitam hominis. Ergo temperantia est magis circa
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447 proprias delectationes gustus quam circa proprias delectationes
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448 tactus.</p><p title="II-II q. 141 a. 5 arg. 2"><a name="44650"><span class="ref">[44650] IIª-IIae, q. 141 a. 5 arg. 2</span></a>
28
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449 Praeterea, temperantia est circa passiones magis quam circa res
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450 ipsas. Sed sicut dicitur in II de anima, tactus videtur esse sensus
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451 alimenti, quantum ad ipsam substantiam alimenti, sapor autem, qui
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452 est proprie obiectum gustus, est sicut delectamentum alimentorum.
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453 Ergo temperantia magis est circa gustum quam circa tactum.</p><p title="II-II q. 141 a. 5 arg. 3"><a name="44651"><span class="ref">[44651] IIª-IIae, q. 141 a. 5 arg. 3</span></a>
28
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454 Praeterea, sicut dicitur in VII Ethic., <i>circa eadem sunt
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diff changeset
455 temperantia et intemperantia, continentia et incontinentia,
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456 perseverantia et mollities</i>, ad quam pertinent deliciae. Sed ad
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457 delicias videtur pertinere delectatio quae est in saporibus, qui
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diff changeset
458 pertinent ad gustum. Ergo temperantia est circa delectationes
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459 proprias gustus.</p><p title="II-II q. 141 a. 5 s. c."><a name="44652"><span class="ref">[44652] IIª-IIae, q. 141 a. 5 s. c.</span></a> Sed
28
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460 contra est quod philosophus dicit quod temperantia et intemperantia
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461 videntur gustu parum vel nihil uti.</p><p title="II-II q. 141 a. 5 co."><a name="44653"><span class="ref">[44653] IIª-IIae, q. 141 a. 5 co.</span></a> Respondeo
28
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462 dicendum quod, sicut dictum est, temperantia consistit circa
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463 praecipuas delectationes, quae maxime pertinent ad conservationem
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464 humanae vitae, vel in specie vel in individuo. In quibus aliquid
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465 consideratur principaliter, aliquid autem secundario. Principaliter
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466 quidem ipse usus rei necessariae, puta vel feminae, quae est
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467 necessaria ad conservationem speciei; vel cibi vel potus, quae sunt
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468 necessaria ad conservationem individui. Et ipse usus horum
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469 necessariorum habet quandam essentialem delectationem adiunctam.
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470 Secundario autem consideratur circa utrumque usum aliquid quod
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471 facit ad hoc quod usus sit magis delectabilis, sicut pulchritudo et
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472 ornatus feminae, et sapor delectabilis in cibo, et etiam odor. Et
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473 ideo principaliter temperantia est circa delectationem tactus, quae
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474 per se consequitur ipsum usum rerum necessariarum, quarum omnis
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475 usus est in tangendo. Circa delectationes autem vel gustus vel
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diff changeset
476 olfactus vel visus, est temperantia et intemperantia secundario,
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diff changeset
477 inquantum sensibilia horum sensuum conferunt ad delectabilem usum
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diff changeset
478 rerum necessariarum, qui pertinet ad tactum. Quia tamen gustus
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479 propinquior est tactui quam alii sensus, ideo temperantia magis est
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480 circa gustum quam circa alios sensus.</p><p title="II-II q. 141 a. 5 ad 1"><a name="44654"><span class="ref">[44654] IIª-IIae, q. 141 a. 5 ad 1</span></a> Ad primum
28
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481 ergo dicendum quod etiam ipse usus ciborum, et delectatio
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diff changeset
482 essentialiter ipsum consequens, ad tactum pertinet, unde
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diff changeset
483 philosophus dicit, in II de anima, quod <i>tactus est sensus
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484 alimenti, nutrimur enim calido et frigido, humido et sicco</i>. Sed
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485 ad gustum pertinet discretio saporum, qui conferunt ad
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486 delectationem alimenti, inquantum sunt signa convenientis
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487 nutrimenti.</p><p title="II-II q. 141 a. 5 ad 2"><a name="44655"><span class="ref">[44655] IIª-IIae, q. 141 a. 5 ad 2</span></a> Ad
28
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488 secundum dicendum quod delectatio saporis est quasi superveniens,
53
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489 sed delectatio tactus per se consequitur usum cibi et potus.</p><p title="II-II q. 141 a. 5 ad 3"><a name="44656"><span class="ref">[44656] IIª-IIae, q. 141 a. 5 ad 3</span></a> Ad tertium
28
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490 dicendum quod deliciae principaliter quidem consistunt in ipsa
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491 substantia alimenti, sed secundario in exquisito sapore et
53
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492 praeparatione ciborum.</p></div><div class="a"><h3>Articulus 6</h3><p title="II-II q. 141 a. 6 arg. 1"><a name="44657"><span class="ref">[44657] IIª-IIae, q. 141 a. 6 arg. 1</span></a> Ad
28
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493 sextum sic proceditur. Videtur quod regula temperantiae non sit
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diff changeset
494 sumenda secundum necessitatem praesentis vitae. Superius enim non
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diff changeset
495 regulatur ab inferiori. Sed temperantia, cum sit virtus animae, est
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496 superior quam necessitas corporalis. Ergo regula temperantiae non
53
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497 debet sumi secundum necessitatem corporalem.</p><p title="II-II q. 141 a. 6 arg. 2"><a name="44658"><span class="ref">[44658] IIª-IIae, q. 141 a. 6 arg. 2</span></a>
28
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498 Praeterea, quicumque excedit regulam, peccat. Si ergo necessitas
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499 corporalis esset regula temperantiae, quicumque aliqua delectatione
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500 uteretur supra necessitatem naturae, quae valde modicis contenta
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501 est, peccaret contra temperantiam. Quod videtur esse
53
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502 inconveniens.</p><p title="II-II q. 141 a. 6 arg. 3"><a name="44659"><span class="ref">[44659] IIª-IIae, q. 141 a. 6 arg. 3</span></a>
28
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503 Praeterea, nullus attingens regulam peccat. Si ergo necessitas
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504 corporalis esset regula temperantiae, quicumque uteretur aliqua
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diff changeset
505 delectatione propter necessitatem corporalem, puta propter
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506 sanitatem, esset immunis a peccato. Hoc autem videtur esse falsum.
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507 Ergo necessitas corporalis non est regula temperantiae.</p><p title="II-II q. 141 a. 6 s. c."><a name="44660"><span class="ref">[44660] IIª-IIae, q. 141 a. 6 s. c.</span></a> Sed
28
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508 contra est quod Augustinus dicit, in libro de moribus Eccle.,
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509 <i>habet vir temperans in rebus huius vitae regulam utroque
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diff changeset
510 testamento firmatam, ut eorum nihil diligat, nihil per se
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511 appetendum putet; sed ad vitae huius atque officiorum necessitatem
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512 quantum sat est usurpet, utentis modestia, non amantis
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513 affectu</i>.</p><p title="II-II q. 141 a. 6 co."><a name="44661"><span class="ref">[44661] IIª-IIae, q. 141 a. 6 co.</span></a> Respondeo
28
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514 dicendum quod, sicut ex praedictis patet, bonum virtutis moralis
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515 praecipue consistit in ordine rationis, nam bonum hominis est
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516 secundum rationem esse, ut Dionysius dicit, IV cap. de Div. Nom.
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517 Praecipuus autem ordo rationis consistit ex hoc quod aliqua in
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518 finem ordinat, et in hoc ordine maxime consistit bonum rationis nam
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519 bonum habet rationem finis, et ipse finis est regula eorum quae
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520 sunt ad finem. Omnia autem delectabilia quae in usum hominis
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diff changeset
521 veniunt, ordinantur ad aliquam vitae huius necessitatem sicut ad
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diff changeset
522 finem. Et ideo temperantia accipit necessitatem huius vitae sicut
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diff changeset
523 regulam delectabilium quibus utitur, ut scilicet tantum eis utatur
53
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diff changeset
524 quantum necessitas huius vitae requirit.</p><p title="II-II q. 141 a. 6 ad 1"><a name="44662"><span class="ref">[44662] IIª-IIae, q. 141 a. 6 ad 1</span></a> Ad primum
28
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525 ergo dicendum quod, sicut dictum est, necessitas huius vitae habet
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diff changeset
526 rationem regulae inquantum est finis. Considerandum est autem quod
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diff changeset
527 quandoque aliud est finis operantis, et aliud finis operis, sicut
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diff changeset
528 patet quod aedificationis finis est domus, sed aedificatoris finis
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diff changeset
529 quandoque est lucrum. Sic igitur temperantiae ipsius finis et
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diff changeset
530 regula est beatitudo, sed eius rei qua utitur, finis et regula est
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diff changeset
531 necessitas humanae vitae, infra quam est id quod in usum vitae
53
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diff changeset
532 venit.</p><p title="II-II q. 141 a. 6 ad 2"><a name="44663"><span class="ref">[44663] IIª-IIae, q. 141 a. 6 ad 2</span></a> Ad
28
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diff changeset
533 secundum dicendum quod necessitas humanae vitae potest attendi
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diff changeset
534 dupliciter, uno modo, secundum quod dicitur necessarium id sine quo
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diff changeset
535 res nullo modo potest esse, sicut cibus est necessarius animali;
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diff changeset
536 alio modo, secundum quod necessarium dicitur id sine quo res non
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diff changeset
537 potest convenienter esse. Temperantia autem non solum attendit
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diff changeset
538 primam necessitatem, sed etiam secundam, unde philosophus dicit, in
544e12f679ad convert to xml
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diff changeset
539 III Ethic., quod <i>temperatus appetit delectabilia propter
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diff changeset
540 sanitatem, vel propter bonam habitudinem</i>. Alia vero quae ad hoc
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diff changeset
541 non sunt necessaria, possunt dupliciter se habere. Quaedam enim
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diff changeset
542 sunt impedimenta sanitatis vel bonae habitudinis. Et his nullo modo
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diff changeset
543 temperatus utitur, hoc enim esset peccatum contra temperantiam.
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diff changeset
544 Quaedam vero sunt quae non sunt his impedimenta. Et his moderate
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diff changeset
545 utitur, pro loco et tempore et congruentia eorum quibus convivit.
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diff changeset
546 Et ideo ibidem philosophus dicit quod et temperatus appetit alia
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diff changeset
547 delectabilia, quae scilicet non sunt necessaria ad sanitatem vel ad
53
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diff changeset
548 bonam habitudinem, non impedimenta his existentia.</p><p title="II-II q. 141 a. 6 ad 3"><a name="44664"><span class="ref">[44664] IIª-IIae, q. 141 a. 6 ad 3</span></a> Ad tertium
28
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diff changeset
549 dicendum quod, sicut dictum est, temperantia respicit necessitatem
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diff changeset
550 quantum ad convenientiam vitae. Quae quidem attenditur non solum
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diff changeset
551 secundum convenientiam corporis, sed etiam secundum convenientiam
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diff changeset
552 exteriorum rerum, puta divitiarum et officiorum; et multo magis
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diff changeset
553 secundum convenientiam honestatis. Et ideo philosophus ibidem
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diff changeset
554 subdit quod in delectabilibus quibus temperatus utitur, non solum
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diff changeset
555 considerat ut non sint impeditiva sanitatis et bonae habitudinis
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diff changeset
556 corporalis, sed etiam ut non sint praeter bonum, idest contra
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diff changeset
557 honestatem; et quod non sint supra substantiam, idest supra
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diff changeset
558 facultatem divitiarum. Et Augustinus dicit, in libro de moribus
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diff changeset
559 Eccle., quod temperatus respicit non solum necessitatem huius
53
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diff changeset
560 vitae, sed etiam officiorum.</p></div><div class="a"><h3>Articulus 7</h3><p title="II-II q. 141 a. 7 arg. 1"><a name="44665"><span class="ref">[44665] IIª-IIae, q. 141 a. 7 arg. 1</span></a> Ad
28
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diff changeset
561 septimum sic proceditur. Videtur quod temperantia non sit virtus
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diff changeset
562 cardinalis. Bonum enim virtutis moralis a ratione dependet. Sed
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diff changeset
563 temperantia est circa ea quae magis distant a ratione, scilicet
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diff changeset
564 circa delectationes quae sunt nobis et brutis communes, ut dicitur
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diff changeset
565 in III Ethic. Ergo temperantia non videtur esse principalis
53
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diff changeset
566 virtus.</p><p title="II-II q. 141 a. 7 arg. 2"><a name="44666"><span class="ref">[44666] IIª-IIae, q. 141 a. 7 arg. 2</span></a>
28
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diff changeset
567 Praeterea, quanto aliquid est magis impetuosum, tanto difficilius
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diff changeset
568 videtur esse ad refrenandum. Sed ira, quam refrenat mansuetudo,
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diff changeset
569 videtur esse impetuosior quam concupiscentia, quam refrenat
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diff changeset
570 temperantia, dicitur enim Prov. XXVII, <i>ira non habet
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diff changeset
571 misericordiam, nec erumpens furor, et impetum concitati spiritus
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diff changeset
572 ferre quis poterit?</i> Ergo mansuetudo est principalior virtus
53
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diff changeset
573 quam temperantia.</p><p title="II-II q. 141 a. 7 arg. 3"><a name="44667"><span class="ref">[44667] IIª-IIae, q. 141 a. 7 arg. 3</span></a>
28
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diff changeset
574 Praeterea, spes est principalior motus animae quam desiderium seu
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diff changeset
575 concupiscentia, ut supra habitum est. Sed humilitas refrenat
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diff changeset
576 praesumptionem immoderatae spei. Ergo humilitas videtur esse
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diff changeset
577 principalior virtus quam temperantia, quae refrenat
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diff changeset
578 concupiscentiam.</p><p title="II-II q. 141 a. 7 s. c."><a name="44668"><span class="ref">[44668] IIª-IIae, q. 141 a. 7 s. c.</span></a> Sed
28
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diff changeset
579 contra est quod Gregorius, in II Moral., ponit temperantiam inter
53
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diff changeset
580 virtutes principales.</p><p title="II-II q. 141 a. 7 co."><a name="44669"><span class="ref">[44669] IIª-IIae, q. 141 a. 7 co.</span></a> Respondeo
28
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diff changeset
581 dicendum quod, sicut supra dictum est, virtus principalis seu
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diff changeset
582 cardinalis dicitur quae principalius laudatur ex aliquo eorum quae
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diff changeset
583 communiter requiruntur ad rationem virtutis. Moderatio autem, quae
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diff changeset
584 in omni virtute requiritur, praecipue laudabilis est in
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diff changeset
585 delectationibus tactus, circa quae est temperantia, tum quia tales
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586 delectationes sunt magis nobis naturales, et ideo difficilius est
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587 ab eis abstinere et concupiscentias earum refrenare; tum etiam quia
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diff changeset
588 earum obiecta magis sunt necessaria praesenti vitae, ut ex dictis
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589 patet. Et ideo temperantia ponitur virtus principalis seu
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590 cardinalis.</p><p title="II-II q. 141 a. 7 ad 1"><a name="44670"><span class="ref">[44670] IIª-IIae, q. 141 a. 7 ad 1</span></a> Ad primum
28
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591 ergo dicendum quod tanto maior ostenditur agentis virtus, quanto in
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592 ea quae sunt magis distantia potest suam operationem extendere. Et
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593 ideo ex hoc ipso ostenditur maior virtus rationis quod potest etiam
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594 concupiscentias et delectationes maxime distantes moderari. Unde
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595 hoc pertinet ad principalitatem temperantiae.</p><p title="II-II q. 141 a. 7 ad 2"><a name="44671"><span class="ref">[44671] IIª-IIae, q. 141 a. 7 ad 2</span></a> Ad
28
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596 secundum dicendum quod impetus irae causatur ex quodam accidente,
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597 puta ex aliqua laesione contristante, et ideo cito transit, quamvis
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598 magnum impetum habeat. Sed impetus concupiscentiae delectabilium
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diff changeset
599 tactus procedit ex causa naturali, unde est diuturnior et
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600 communior. Et ideo ad principaliorem virtutem pertinet ipsum
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601 refrenare.</p><p title="II-II q. 141 a. 7 ad 3"><a name="44672"><span class="ref">[44672] IIª-IIae, q. 141 a. 7 ad 3</span></a> Ad tertium
28
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602 dicendum quod ea quorum est spes, sunt altiora his quorum est
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diff changeset
603 concupiscentia, et propter hoc spes ponitur passio principalis in
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diff changeset
604 irascibili. Sed ea quorum est concupiscentia et delectatio tactus,
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605 vehementius movent appetitum, quia sunt magis naturalia. Et ideo
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606 temperantia, quae in his modum statuit, est virtus principalis.</p></div><div class="a"><h3>Articulus 8</h3><p title="II-II q. 141 a. 8 arg. 1"><a name="44673"><span class="ref">[44673] IIª-IIae, q. 141 a. 8 arg. 1</span></a> Ad
28
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607 octavum sic proceditur. Videtur quod temperantia sit maxima
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diff changeset
608 virtutum. Dicit enim Ambrosius, in I de Offic., quod <i>in
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609 temperantia maxime honesti cura, decoris consideratio spectatur et
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610 quaeritur</i>. Sed virtus laudabilis est inquantum est honesta et
53
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611 decora. Ergo temperantia est maxima virtutum.</p><p title="II-II q. 141 a. 8 arg. 2"><a name="44674"><span class="ref">[44674] IIª-IIae, q. 141 a. 8 arg. 2</span></a>
28
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612 Praeterea, maioris virtutis est operari id quod est difficilius.
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613 Sed difficilius est refrenare concupiscentias et delectationes
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614 tactus quam rectificare actiones exteriores, quorum primum pertinet
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615 ad temperantiam, secundum ad iustitiam. Ergo temperantia est maior
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616 virtus quam iustitia.</p><p title="II-II q. 141 a. 8 arg. 3"><a name="44675"><span class="ref">[44675] IIª-IIae, q. 141 a. 8 arg. 3</span></a>
28
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617 Praeterea, quanto aliquid est communius, tanto magis necessarium
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diff changeset
618 videtur esse et melius. Sed fortitudo est circa pericula mortis,
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diff changeset
619 quae rarius occurrunt quam delectabilia tactus, quae quotidie
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620 occurrunt, et sic usus temperantiae est communior quam
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diff changeset
621 fortitudinis. Ergo temperantia est nobilior virtus quam
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622 fortitudo.</p><p title="II-II q. 141 a. 8 s. c."><a name="44676"><span class="ref">[44676] IIª-IIae, q. 141 a. 8 s. c.</span></a> Sed
28
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623 contra est quod philosophus dicit, in I Rhet., quod <i>maximae
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624 virtutes sunt quae aliis maxime sunt utiles, et propter hoc, fortes
53
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625 et iustos maxime honoramus</i>.</p><p title="II-II q. 141 a. 8 co."><a name="44677"><span class="ref">[44677] IIª-IIae, q. 141 a. 8 co.</span></a> Respondeo
28
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626 dicendum quod, sicut philosophus dicit, in I Ethic., <i>bonum
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diff changeset
627 multitudinis divinius est quam bonum unius</i>. Et ideo quanto
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628 aliqua virtus magis pertinet ad bonum multitudinis tanto melior
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629 est. Iustitia autem et fortitudo magis pertinent ad bonum
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diff changeset
630 multitudinis quam temperantia, quia iustitia consistit in
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diff changeset
631 communicationibus, quae sunt ad alterum; fortitudo autem in
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diff changeset
632 periculis bellorum, quae sustinentur pro salute communi;
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diff changeset
633 temperantia autem moderatur solum concupiscentias et delectationes
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diff changeset
634 eorum quae pertinent ad ipsum hominem. Unde manifestum est quod
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635 iustitia et fortitudo sunt excellentiores virtutes quam
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diff changeset
636 temperantia, quibus prudentia et virtutes theologicae sunt
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637 potiores.</p><p title="II-II q. 141 a. 8 ad 1"><a name="44678"><span class="ref">[44678] IIª-IIae, q. 141 a. 8 ad 1</span></a> Ad primum
28
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638 ergo dicendum quod honestas et decor maxime attribuuntur
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diff changeset
639 temperantiae, non propter principalitatem proprii boni, sed propter
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640 turpitudinem contrarii mali, a quo retrahit, inquantum scilicet
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641 moderatur delectationes quae sunt nobis et brutis communes.</p><p title="II-II q. 141 a. 8 ad 2"><a name="44679"><span class="ref">[44679] IIª-IIae, q. 141 a. 8 ad 2</span></a> Ad
28
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642 secundum dicendum quod, cum virtus sit circa difficile et bonum,
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643 dignitas virtutis magis attenditur circa rationem boni, in quo
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644 excedit iustitia, quam secundum rationem difficilis, in quo excedit
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645 temperantia.</p><p title="II-II q. 141 a. 8 ad 3"><a name="44680"><span class="ref">[44680] IIª-IIae, q. 141 a. 8 ad 3</span></a> Ad tertium
28
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646 dicendum quod illa communitas qua aliquid pertinet ad multitudinem
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647 hominum, magis facit ad excellentiam bonitatis quam illa quae
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648 consideratur secundum quod aliquid frequenter occurrit, in quarum
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649 prima excedit fortitudo, in secunda temperantia. Unde simpliciter
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650 fortitudo est potior, licet quoad aliquid possit dici temperantia
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651 potior non solum fortitudine, sed etiam iustitia.</p></div></div><div class="q" id="q142"><h2>Quaestio 142</h2><div class="p"><h3>Prooemium</h3><p title="II-II q. 142 pr."><a name="44681"><span class="ref">[44681] IIª-IIae, q. 142 pr.</span></a> Deinde
28
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652 considerandum est de vitiis oppositis temperantiae. Et circa hoc
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653 quaeruntur quatuor. Primo, utrum insensibilitas sit peccatum.
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654 Secundo, utrum intemperantia sit vitium puerile. Tertio, de
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655 comparatione intemperantiae ad timiditatem. Quarto, utrum vitium
53
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656 intemperantiae sit maxime opprobriosum.</p></div><div class="a"><h3>Articulus 1</h3><p title="II-II q. 142 a. 1 arg. 1"><a name="44682"><span class="ref">[44682] IIª-IIae, q. 142 a. 1 arg. 1</span></a> Ad
28
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657 primum sic proceditur. Videtur quod insensibilitas non sit vitium.
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658 Dicuntur enim insensibiles qui deficiunt circa delectationes
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659 tactus. Sed in his penitus deficere videtur esse laudabile et
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diff changeset
660 virtuosum, dicitur enim Dan. X, <i>in diebus illis ego, Daniel,
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661 lugebam trium hebdomadarum tempus, panem desiderabilem non comedi,
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662 et caro et vinum non introierunt in os meum, sed neque unguento
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663 unctus sum</i>. Ergo insensibilitas non est peccatum.</p><p title="II-II q. 142 a. 1 arg. 2"><a name="44683"><span class="ref">[44683] IIª-IIae, q. 142 a. 1 arg. 2</span></a>
28
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664 Praeterea, bonum hominis est secundum rationem esse, secundum
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665 Dionysium, IV cap. de Div. Nom. Sed abstinere ab omnibus
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666 delectabilibus tactus maxime promovet hominem in bono rationis,
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diff changeset
667 dicitur enim Dan. I, quod pueris qui utebantur leguminibus <i>dedit
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668 Deus scientiam et disciplinam in omni libro et sapientia</i>. Ergo
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669 insensibilitas, quae universaliter repellit huiusmodi
53
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670 delectationes, non est vitiosa.</p><p title="II-II q. 142 a. 1 arg. 3"><a name="44684"><span class="ref">[44684] IIª-IIae, q. 142 a. 1 arg. 3</span></a>
28
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671 Praeterea, illud per quod maxime receditur a peccato, non videtur
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672 esse vitiosum. Sed hoc est potissimum remedium abstinendi a
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673 peccato, quod aliquis fugiat delectationes, quod pertinet ad
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diff changeset
674 insensibilitatem, dicit enim philosophus, in II Ethic., quod
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diff changeset
675 <i>abiicientes delectationem minus peccabimus</i>. Ergo
53
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676 insensibilitas non est aliquid vitiosum.</p><p title="II-II q. 142 a. 1 s. c."><a name="44685"><span class="ref">[44685] IIª-IIae, q. 142 a. 1 s. c.</span></a> Sed
28
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677 contra, nihil opponitur virtuti nisi vitium. Sed insensibilitas
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diff changeset
678 virtuti temperantiae opponitur, ut patet per philosophum, in II et
53
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diff changeset
679 III Ethic. Ergo insensibilitas est vitium.</p><p title="II-II q. 142 a. 1 co."><a name="44686"><span class="ref">[44686] IIª-IIae, q. 142 a. 1 co.</span></a> Respondeo
28
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diff changeset
680 dicendum quod omne illud quod contrariatur ordini naturali, est
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diff changeset
681 vitiosum. Natura autem delectationem apposuit operationibus
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diff changeset
682 necessariis ad vitam hominis. Et ideo naturalis ordo requirit ut
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diff changeset
683 homo intantum huiusmodi delectationibus utatur, quantum necessarium
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diff changeset
684 est saluti humanae, vel quantum ad conservationem individui vel
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diff changeset
685 quantum ad conservationem speciei. Si quis ergo intantum
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diff changeset
686 delectationem refugeret quod praetermitteret ea quae sunt
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diff changeset
687 necessaria ad conservationem naturae peccaret, quasi ordini
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diff changeset
688 naturali repugnans. Et hoc pertinet ad vitium insensibilitatis.
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diff changeset
689 Sciendum tamen quod ab huiusmodi delectationibus consequentibus
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diff changeset
690 huiusmodi operationes, quandoque laudabile, vel etiam necessarium
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diff changeset
691 est abstinere, propter aliquem finem. Sicut propter sanitatem
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diff changeset
692 corporalem, aliqui abstinent a quibusdam delectationibus, cibis et
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diff changeset
693 potibus et venereis. Et etiam propter alicuius officii executionem,
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diff changeset
694 sicut athletas et milites necesse est a multis delectationibus
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diff changeset
695 abstinere, ut officium proprium exequantur. Et similiter
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diff changeset
696 poenitentes, ad recuperandam animae sanitatem, abstinentia
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diff changeset
697 delectabilium quasi quadam diaeta utuntur. Et homines volentes
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diff changeset
698 contemplationi et rebus divinis vacare, oportet quod se magis a
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diff changeset
699 carnalibus abstrahant. Nec aliquid praedictorum ad insensibilitatis
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700 vitium pertinet, quia sunt secundum rationem rectam.</p><p title="II-II q. 142 a. 1 ad 1"><a name="44687"><span class="ref">[44687] IIª-IIae, q. 142 a. 1 ad 1</span></a> Ad primum
28
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diff changeset
701 ergo dicendum quod Daniel illa abstinentia a delectabilibus
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diff changeset
702 utebatur, non quasi propter se abhorrens delectationes, ut secundum
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diff changeset
703 se malas, sed propter aliquem finem laudabilem, ut scilicet idoneum
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diff changeset
704 se ad altitudinem contemplationis redderet, abstinendo scilicet a
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diff changeset
705 corporalibus delectationibus. Unde et statim ibi subditur de
53
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diff changeset
706 revelatione facta.</p><p title="II-II q. 142 a. 1 ad 2"><a name="44688"><span class="ref">[44688] IIª-IIae, q. 142 a. 1 ad 2</span></a> Ad
28
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diff changeset
707 secundum dicendum quod, quia ratione homo uti non potest sine
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diff changeset
708 sensitivis potentiis, quae indigent organo corporali, ut in primo
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diff changeset
709 habitum est; necesse est quod homo sustentet corpus, ad hoc quod
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diff changeset
710 ratione utatur. Sustentatio autem corporis fit per operationes
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diff changeset
711 delectabiles. Unde non potest esse bonum rationis in homine si
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diff changeset
712 abstineat ab omnibus delectabilibus. Secundum tamen quod homo in
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diff changeset
713 exequendo actum rationis plus vel minus indiget corporali virtute,
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diff changeset
714 secundum hoc plus vel minus necesse habet delectabilibus
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diff changeset
715 corporalibus uti. Et ideo homines qui hoc officium assumpserunt ut
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diff changeset
716 contemplationi vacent, et bonum spirituale quasi quadam spirituali
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diff changeset
717 propagatione in alios transmittant, a multis delectabilibus
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diff changeset
718 laudabiliter abstinent, a quibus illi quibus ex officio competit
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diff changeset
719 operibus corporalibus et generationi carnali vacare, laudabiliter
53
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diff changeset
720 non abstinerent.</p><p title="II-II q. 142 a. 1 ad 3"><a name="44689"><span class="ref">[44689] IIª-IIae, q. 142 a. 1 ad 3</span></a> Ad tertium
28
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721 dicendum quod delectatio fugienda est ad vitandum peccatum, non
53
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722 totaliter, sed ut non ultra quaeratur quam necessitas requirat.</p></div><div class="a"><h3>Articulus 2</h3><p title="II-II q. 142 a. 2 arg. 1"><a name="44690"><span class="ref">[44690] IIª-IIae, q. 142 a. 2 arg. 1</span></a> Ad
28
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diff changeset
723 secundum sic proceditur. Videtur quod intemperantia non sit puerile
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diff changeset
724 peccatum. Quia super illud Matth. XVIII, <i>nisi conversi fueritis
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diff changeset
725 sicut parvuli</i> etc., dicit Hieronymus quod <i>parvulus non
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diff changeset
726 perseverat in iracundia, laesus non meminit, videns pulchram
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diff changeset
727 mulierem non delectatur</i>, quod contrariatur intemperantiae. Ergo
53
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diff changeset
728 intemperantia non est puerile peccatum.</p><p title="II-II q. 142 a. 2 arg. 2"><a name="44691"><span class="ref">[44691] IIª-IIae, q. 142 a. 2 arg. 2</span></a>
28
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729 Praeterea, pueri non habent nisi concupiscentias naturales. Sed
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diff changeset
730 circa naturales concupiscentias parum aliqui peccant per
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diff changeset
731 intemperantiam, ut philosophus dicit, in III Ethic. Ergo
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diff changeset
732 intemperantia non est peccatum puerile.</p><p title="II-II q. 142 a. 2 arg. 3"><a name="44692"><span class="ref">[44692] IIª-IIae, q. 142 a. 2 arg. 3</span></a>
28
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733 Praeterea, pueri sunt nutriendi et fovendi. Sed concupiscentia et
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diff changeset
734 delectatio, circa quae est intemperantia, est semper diminuenda et
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diff changeset
735 extirpanda, secundum illud Coloss. III, <i>mortificate membra
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diff changeset
736 vestra super terram, quae sunt concupiscentia</i>, et cetera. Ergo
53
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737 intemperantia non est puerile peccatum.</p><p title="II-II q. 142 a. 2 s. c."><a name="44693"><span class="ref">[44693] IIª-IIae, q. 142 a. 2 s. c.</span></a> Sed
28
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738 contra est quod philosophus dicit, in III Ethic., quod <i>nomen
53
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739 intemperantiae ferimus ad puerilia peccata</i>.</p><p title="II-II q. 142 a. 2 co."><a name="44694"><span class="ref">[44694] IIª-IIae, q. 142 a. 2 co.</span></a> Respondeo
28
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740 dicendum quod aliquid dicitur esse puerile dupliciter. Uno modo,
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diff changeset
741 quia convenit pueris. Et sic non intendit philosophus dicere quod
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diff changeset
742 peccatum intemperantiae sit puerile. Alio modo, secundum quandam
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diff changeset
743 similitudinem. Et hoc modo peccata intemperantiae puerilia
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diff changeset
744 dicuntur. Peccatum enim intemperantiae est peccatum superfluae
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diff changeset
745 concupiscentiae, quae assimilatur puero quantum ad tria primo
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diff changeset
746 quidem, quantum ad id quod uterque appetit. Sicut enim puer, ita et
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diff changeset
747 concupiscentia appetit aliquid turpe. Cuius ratio est quia pulchrum
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parents: 26
diff changeset
748 in rebus humanis attenditur prout aliquid est ordinatum secundum
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diff changeset
749 rationem, unde Tullius dicit, in I de Offic., quod <i>pulchrum est
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diff changeset
750 quod consentaneum est hominis excellentiae in eo in quo natura eius
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diff changeset
751 a reliquis animantibus differt</i>. Puer autem non attendit ad
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diff changeset
752 ordinem rationis. Et similiter concupiscentia non audit rationem,
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diff changeset
753 ut dicitur in VII Ethic. Secundo conveniunt quantum ad eventum.
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diff changeset
754 Puer enim, si suae voluntati dimittatur, crescit in propria
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diff changeset
755 voluntate, unde dicitur Eccli. XXX, <i>equus indomitus evadit
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diff changeset
756 durus, et filius remissus evadet praeceps</i>. Ita etiam et
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diff changeset
757 concupiscentia, si ei satisfiat, maius robur accipit, unde
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diff changeset
758 Augustinus dicit, in VIII Confess., <i>dum servitur libidini, facta
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diff changeset
759 est consuetudo, et dum consuetudini non resistitur, facta est
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diff changeset
760 necessitas</i>. Tertio, quantum ad remedium quod utrique praebetur.
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diff changeset
761 Puer enim emendatur per hoc quod coercetur, unde dicitur Prov.
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diff changeset
762 XXIII, <i>noli subtrahere a puero disciplinam, tu virga percuties
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diff changeset
763 eum, et animam eius de Inferno liberabis</i>. Et similiter, dum
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diff changeset
764 concupiscentiae resistitur, reducitur ad debitum honestatis modum.
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diff changeset
765 Et hoc est quod Augustinus dicit, in VI musicae, quod, <i>mente in
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diff changeset
766 spiritualia suspensa atque ibi fixa et manente, consuetudinis</i>,
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diff changeset
767 scilicet carnalis concupiscentiae. <i>Impetus frangitur, et
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diff changeset
768 paulatim repressus extinguitur. Maior enim erat cum sequeremur, non
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diff changeset
769 omnino nullus, sed certe minor, cum refrenamus</i>. Et ideo
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diff changeset
770 philosophus dicit, in III Ethic., quod <i>quemadmodum puerum
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diff changeset
771 oportet secundum praeceptum paedagogi vivere, sic et concupiscibile
53
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772 consonare rationi</i>.</p><p title="II-II q. 142 a. 2 ad 1"><a name="44695"><span class="ref">[44695] IIª-IIae, q. 142 a. 2 ad 1</span></a> Ad primum
28
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773 ergo dicendum quod ratio illa procedit secundum illum modum quo
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diff changeset
774 puerile dicitur id quod in pueris invenitur. Sic autem non dicitur
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775 peccatum intemperantiae puerile, sed secundum similitudinem, ut
53
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776 dictum est.</p><p title="II-II q. 142 a. 2 ad 2"><a name="44696"><span class="ref">[44696] IIª-IIae, q. 142 a. 2 ad 2</span></a> Ad
28
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777 secundum dicendum quod concupiscentia aliqua potest dici naturalis
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diff changeset
778 dupliciter. Uno modo, secundum suum genus. Et sic temperantia et
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diff changeset
779 intemperantia sunt circa concupiscentias naturales, sunt enim circa
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diff changeset
780 concupiscentias ciborum et venereorum, quae ordinantur ad
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diff changeset
781 conservationem naturae. Alio modo potest dici concupiscentia
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diff changeset
782 naturalis quantum ad speciem eius quod natura ad sui conservationem
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783 requirit. Et sic non multum contingit peccare circa naturales
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diff changeset
784 concupiscentias. Natura enim non requirit nisi id per quod
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diff changeset
785 subvenitur necessitati naturae, in cuius desiderio non contingit
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diff changeset
786 esse peccatum, nisi solum secundum quantitatis excessum; et
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diff changeset
787 secundum hoc solum peccatur circa naturalem concupiscentiam, ut
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diff changeset
788 philosophus dicit, in III Ethic. Alia vero, circa quae plurimum
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diff changeset
789 peccatur, sunt quaedam concupiscentiae incitamenta, quae hominum
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diff changeset
790 curiositas adinvenit, sicut cibi curiose praeparati, et mulieres
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791 ornatae. Et quamvis ista non multum requirant pueri, nihilominus
53
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792 tamen intemperantia dicitur puerile peccatum ratione iam dicta.</p><p title="II-II q. 142 a. 2 ad 3"><a name="44697"><span class="ref">[44697] IIª-IIae, q. 142 a. 2 ad 3</span></a> Ad tertium
28
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793 dicendum quod id quod ad naturam pertinet in pueris est
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794 augmentandum et fovendum. Quod autem pertinet ad defectum rationis
53
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795 in eis non est fovendum, sed emendandum, ut dictum est.</p></div><div class="a"><h3>Articulus 3</h3><p title="II-II q. 142 a. 3 arg. 1"><a name="44698"><span class="ref">[44698] IIª-IIae, q. 142 a. 3 arg. 1</span></a> Ad
28
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796 tertium sic proceditur. Videtur quod timiditas sit maius vitium
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diff changeset
797 quam intemperantia. Ex hoc enim aliquod vitium vituperatur quod
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diff changeset
798 opponitur bono virtutis. Sed timiditas opponitur fortitudini, quae
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diff changeset
799 est nobilior virtus quam temperantia, cui opponitur intemperantia,
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diff changeset
800 ut ex supra dictis patet. Ergo timiditas est maius vitium quam
53
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diff changeset
801 intemperantia.</p><p title="II-II q. 142 a. 3 arg. 2"><a name="44699"><span class="ref">[44699] IIª-IIae, q. 142 a. 3 arg. 2</span></a>
28
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802 Praeterea, quanto aliquis deficit in eo quod difficilius vincitur,
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diff changeset
803 tanto minus vituperatur, unde philosophus dicit, in VII Ethic.,
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diff changeset
804 quod <i>si quis a fortibus et superexcellentibus delectationibus
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diff changeset
805 vincitur vel tristitiis, non est admirabile, sed condonabile</i>.
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diff changeset
806 Sed difficilius videtur vincere delectationes quam alias passiones,
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diff changeset
807 unde in II Ethic. dicitur quod <i>difficilius est contra voluptatem
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diff changeset
808 pugnare quam contra iram</i>, quae videtur esse fortior quam timor.
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809 Ergo intemperantia, quae vincitur a delectatione, minus peccatum
53
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810 est quam timiditas, quae vincitur a timore.</p><p title="II-II q. 142 a. 3 arg. 3"><a name="44700"><span class="ref">[44700] IIª-IIae, q. 142 a. 3 arg. 3</span></a>
28
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811 Praeterea, de ratione peccati est quod sit voluntarium. Sed
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812 timiditas est magis voluntaria quam intemperantia, nullus enim
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813 concupiscit intemperatus esse; aliqui autem concupiscunt fugere
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814 mortis pericula, quod pertinet ad timiditatem. Ergo timiditas est
53
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815 gravius peccatum quam intemperantia.</p><p title="II-II q. 142 a. 3 s. c."><a name="44701"><span class="ref">[44701] IIª-IIae, q. 142 a. 3 s. c.</span></a> Sed
28
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816 contra est quod philosophus dicit, in III Ethic., quod
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817 <i>intemperantia assimilatur magis voluntario quam timiditas</i>.
53
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818 Ergo plus habet de ratione peccati.</p><p title="II-II q. 142 a. 3 co."><a name="44702"><span class="ref">[44702] IIª-IIae, q. 142 a. 3 co.</span></a> Respondeo
28
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819 dicendum quod unum vitium potest alteri comparari dupliciter, uno
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diff changeset
820 modo, ex parte materiae vel obiecti; alio modo, ex parte ipsius
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diff changeset
821 hominis peccantis. Et utroque modo intemperantia est gravius vitium
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diff changeset
822 quam timiditas. Primo namque ex parte materiae. Nam timiditas
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diff changeset
823 refugit pericula mortis, ad quae vitanda inducit maxima necessitas
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diff changeset
824 conservandae vitae. Intemperantia autem est circa delectationes,
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diff changeset
825 quarum appetitus non est adeo necessarius ad vitae conservationem,
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diff changeset
826 quia, ut dictum est, intemperantia magis est circa quasdam
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diff changeset
827 appositas delectationes seu concupiscentias quam circa
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diff changeset
828 concupiscentias seu delectationes naturales. Quanto autem illud
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diff changeset
829 quod commovet ad peccandum videtur esse magis necessarium, tanto
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diff changeset
830 peccatum levius est. Et ideo intemperantia est gravius vitium quam
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diff changeset
831 timiditas ex parte obiecti sive materiae moventis. Similiter etiam
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diff changeset
832 et ex parte ipsius hominis peccantis. Et hoc triplici ratione.
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diff changeset
833 Primo quidem, quia quanto ille qui peccat magis est compos suae
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diff changeset
834 mentis, tanto gravius peccat, unde alienatis non imputantur
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diff changeset
835 peccata. Timores autem et tristitiae graves, et maxime in periculis
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diff changeset
836 mortis, stupefaciunt mentem hominis. Quod non facit delectatio,
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diff changeset
837 quae movet ad intemperantiam. Secundo, quia quanto aliquod peccatum
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diff changeset
838 est magis voluntarium, tanto est gravius. Intemperantia autem habet
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diff changeset
839 plus de voluntario quam timiditas. Et hoc duplici ratione. Uno
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diff changeset
840 modo, quia ea quae per timorem fiunt principium habent ab exteriori
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diff changeset
841 impellente, unde non sunt simpliciter voluntaria, sed mixta, ut
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diff changeset
842 dicitur in III Ethic. Ea autem quae per delectationem fiunt sunt
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diff changeset
843 simpliciter voluntaria. Alio modo, quia ea quae sunt intemperati
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diff changeset
844 sunt magis voluntaria in particulari, minus autem voluntaria in
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diff changeset
845 universali, nullus enim vellet intemperatus esse; allicitur tamen
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diff changeset
846 homo a singularibus delectabilibus, quae intemperatum faciunt
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diff changeset
847 hominem. Propter quod, ad vitandum intemperantiam maximum remedium
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diff changeset
848 est ut non immoretur homo circa singularium considerationem. Sed in
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diff changeset
849 his quae pertinent ad timiditatem est e converso. Nam singula quae
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diff changeset
850 imminent sunt minus voluntaria, ut abiicere clipeum et alia
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diff changeset
851 huiusmodi, sed ipsum commune est magis voluntarium, puta fugiendo
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diff changeset
852 salvari. Hoc autem est simpliciter magis voluntarium quod est magis
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diff changeset
853 voluntarium in singularibus, in quibus est actus. Et ideo
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diff changeset
854 intemperantia, cum sit simpliciter magis voluntarium quam
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diff changeset
855 timiditas, est maius vitium. Tertio, quia contra intemperantiam
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diff changeset
856 potest magis de facili remedium adhiberi quam contra timiditatem,
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diff changeset
857 eo quod delectationes ciborum et venereorum, circa quas est
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diff changeset
858 intemperantia, per totam vitam occurrunt, et sine periculo potest
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diff changeset
859 homo circa ea exercitari ad hoc quod sit temperatus; sed pericula
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diff changeset
860 mortis et rarius occurrunt, et periculosius in his homo exercitatur
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diff changeset
861 ad timiditatem fugiendam. Et ideo intemperantia est simpliciter
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862 maius peccatum quam timiditas.</p><p title="II-II q. 142 a. 3 ad 1"><a name="44703"><span class="ref">[44703] IIª-IIae, q. 142 a. 3 ad 1</span></a> Ad primum
28
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863 ergo dicendum quod excellentia fortitudinis supra temperantiam
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diff changeset
864 potest considerari dupliciter. Uno modo, ex parte finis, quod
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diff changeset
865 pertinet ad rationem boni, quia scilicet fortitudo magis ordinatur
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diff changeset
866 ad bonum commune quam temperantia. Ex hac etiam parte timiditas
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diff changeset
867 habet quandam excellentiam supra intemperantiam, inquantum scilicet
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diff changeset
868 per timiditatem aliqui desistunt a defensione boni communis. Alio
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diff changeset
869 modo, ex parte difficultatis, inquantum scilicet difficilius est
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diff changeset
870 subire pericula mortis quam abstinere a quibusdam delectabilibus.
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diff changeset
871 Et quantum ad hoc, non oportet quod timiditas praecellat
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diff changeset
872 intemperantiam. Sicut enim maioris virtutis est non vinci a
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873 fortiori, ita etiam e contrario minoris vitii est a fortiori vinci,
53
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874 et maioris vitii a debiliori superari.</p><p title="II-II q. 142 a. 3 ad 2"><a name="44704"><span class="ref">[44704] IIª-IIae, q. 142 a. 3 ad 2</span></a> Ad
28
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diff changeset
875 secundum dicendum quod amor conservationis vitae, propter quam
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diff changeset
876 vitantur pericula mortis, est multo magis connaturalis quam
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diff changeset
877 quaecumque delectationes ciborum vel venereorum, quae ad
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diff changeset
878 conservationem vitae ordinantur. Et ideo difficilius est vincere
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diff changeset
879 timorem periculorum mortis quam concupiscentiam delectationum, quae
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880 est in cibis et venereis. Cui tamen difficilius est resistere quam
53
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881 irae, tristitiae et timori quorundam aliorum malorum.</p><p title="II-II q. 142 a. 3 ad 3"><a name="44705"><span class="ref">[44705] IIª-IIae, q. 142 a. 3 ad 3</span></a> Ad tertium
28
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diff changeset
882 dicendum quod in timiditate consideratur magis voluntarium in
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diff changeset
883 universali, minus tamen in particulari. Et ideo in ea est magis
53
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884 voluntarium secundum quid, sed non simpliciter.</p></div><div class="a"><h3>Articulus 4</h3><p title="II-II q. 142 a. 4 arg. 1"><a name="44706"><span class="ref">[44706] IIª-IIae, q. 142 a. 4 arg. 1</span></a> Ad
28
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885 quartum sic proceditur. Videtur quod peccatum intemperantiae non
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886 sit maxime exprobrabile. Sicut enim honor debetur virtuti, ita
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887 exprobratio debetur peccato. Sed quaedam peccata sunt graviora quam
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888 intemperantia, sicut homicidium, blasphemia et alia huiusmodi. Ergo
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889 peccatum intemperantiae non est maxime exprobrabile.</p><p title="II-II q. 142 a. 4 arg. 2"><a name="44707"><span class="ref">[44707] IIª-IIae, q. 142 a. 4 arg. 2</span></a>
28
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890 Praeterea, peccata quae sunt magis communia videntur esse minus
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891 exprobrabilia, eo quod de his homines minus verecundantur. Sed
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892 peccata intemperantiae sunt maxime communia, quia sunt circa ea
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893 quae communiter in usum humanae vitae veniunt, in quibus etiam
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894 plurimi peccant. Ergo peccata intemperantiae non videntur esse
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895 maxime exprobrabilia.</p><p title="II-II q. 142 a. 4 arg. 3"><a name="44708"><span class="ref">[44708] IIª-IIae, q. 142 a. 4 arg. 3</span></a>
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896 Praeterea, philosophus dicit, in VII Ethic., quod <i>temperantia et
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897 intemperantia sunt circa concupiscentias et delectationes
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898 humanas</i>. Sunt autem quaedam concupiscentiae et delectationes
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899 turpiores concupiscentiis et delectationibus humanis, quae dicuntur
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900 bestiales et aegritudinales, ut in eodem libro philosophus dicit.
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901 Ergo intemperantia non est maxime exprobrabilis.</p><p title="II-II q. 142 a. 4 s. c."><a name="44709"><span class="ref">[44709] IIª-IIae, q. 142 a. 4 s. c.</span></a> Sed
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902 contra est quod philosophus dicit, in III Ethic., quod
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903 intemperantia inter alia vitia videtur iuste exprobrabilis
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904 esse.</p><p title="II-II q. 142 a. 4 co."><a name="44710"><span class="ref">[44710] IIª-IIae, q. 142 a. 4 co.</span></a> Respondeo
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905 dicendum quod exprobratio opponi videtur honori et gloriae. Honor
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906 autem excellentiae debetur, ut supra habitum est, gloria autem
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907 claritatem importat. Est igitur intemperantia maxime exprobrabilis,
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908 propter duo. Primo quidem, quia maxime repugnat excellentiae
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909 hominis, est enim circa delectationes communes nobis et brutis, ut
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910 supra habitum est. Unde et in Psalmo dicitur, <i>homo, cum in
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911 honore esset, non intellexit, comparatus est iumentis
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912 insipientibus, et similis factus est illis</i>. Secundo, quia
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913 maxime repugnat eius claritati vel pulchritudini, inquantum
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914 scilicet in delectationibus circa quas est intemperantia, minus
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915 apparet de lumine rationis, ex qua est tota claritas et pulchritudo
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916 virtutis. Unde et huiusmodi delectationes dicuntur maxime
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917 serviles.</p><p title="II-II q. 142 a. 4 ad 1"><a name="44711"><span class="ref">[44711] IIª-IIae, q. 142 a. 4 ad 1</span></a> Ad primum
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918 ergo dicendum quod, sicut Gregorius dicit, vitia carnalia, quae sub
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919 intemperantia continentur, etsi sint minoris culpae, sunt tamen
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920 maioris infamiae. Nam magnitudo culpae respicit deordinationem a
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921 fine, infamia autem respicit turpitudinem, quae maxime consideratur
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922 secundum indecentiam peccantis.</p><p title="II-II q. 142 a. 4 ad 2"><a name="44712"><span class="ref">[44712] IIª-IIae, q. 142 a. 4 ad 2</span></a> Ad
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923 secundum dicendum quod consuetudo peccandi diminuit turpitudinem et
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924 infamiam peccati secundum opinionem hominum, non autem secundum
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925 naturam ipsorum vitiorum.</p><p title="II-II q. 142 a. 4 ad 3"><a name="44713"><span class="ref">[44713] IIª-IIae, q. 142 a. 4 ad 3</span></a> Ad tertium
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926 dicendum quod cum dicitur intemperantia maxime esse exprobrabilis,
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927 est intelligendum inter vitia humana, quae scilicet attenduntur
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928 secundum passiones humanae naturae aliqualiter conformes. Sed illa
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929 vitia quae excedunt modum humanae naturae, sunt magis
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930 exprobrabilia. Et tamen illa etiam videntur reduci ad genus
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931 intemperantiae secundum quendam excessum, sicut si aliquis
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932 delectaretur in comestione carnium humanarum, aut in coitu
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933 bestiarum aut masculorum.</p></div></div><div class="centro"><br/>
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934 <p><a href="sth3123.html"><img alt="age retro" border="0" align="middle" height="19" width="19" src="icons/ageretro.gif"/></a>  
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935 <a href="sth3143.html"><img alt="age ultra" border="0" align="middle" height="19" width="19" src="icons/ageultra.gif"/></a></p>
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936 <br/>
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937 <hr/>
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938 <br/>
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939 <address>© 2006 Fundación Tomás de Aquino quoad
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940 hanc editionem<br/>
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941 Iura omnia asservantur<br/>
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942 OCLC nr. <a style="text-decoration=none" href="http://worldcatlibraries.org/wcpa/oclc/49644264">49644264</a></address>
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943 </div></body>
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944 </html>