annotate summa/latin/sth2049.html @ 90:f5ba56cfd1ca

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author ht
date Sun, 16 Jun 2013 14:47:31 +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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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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17 <link type="text/css" href="vprint.css" media="print" rel="stylesheet"/>
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18 <title>Thomas de Aquino, Summa Theologiae, Iª-IIae q.
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19 49-54</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">prima pars secundae partis a quaestione XLIX ad
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22 quaestionem LIV</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 1891 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="sth2040.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="sth2055.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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45 document.write('&lt;OPTION VALUE="none"&gt;------------------------------------------------');
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134 document.write('&lt;OPTION VALUE="#35677"&gt;I&amp;ordf;-IIae q. 51 a. 1 arg. 2');
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135 document.write('&lt;OPTION VALUE="#35678"&gt;I&amp;ordf;-IIae q. 51 a. 1 arg. 3');
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136 document.write('&lt;OPTION VALUE="#35679"&gt;I&amp;ordf;-IIae q. 51 a. 1 s. c.');
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137 document.write('&lt;OPTION VALUE="#35680"&gt;I&amp;ordf;-IIae q. 51 a. 1 co.');
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138 document.write('&lt;OPTION VALUE="#35681"&gt;I&amp;ordf;-IIae q. 51 a. 1 ad 1');
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139 document.write('&lt;OPTION VALUE="#35682"&gt;I&amp;ordf;-IIae q. 51 a. 1 ad 2');
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140 document.write('&lt;OPTION VALUE="#35683"&gt;I&amp;ordf;-IIae q. 51 a. 1 ad 3');
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141 document.write('&lt;OPTION VALUE="#35684"&gt;I&amp;ordf;-IIae q. 51 a. 2 arg. 1');
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142 document.write('&lt;OPTION VALUE="#35685"&gt;I&amp;ordf;-IIae q. 51 a. 2 arg. 2');
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143 document.write('&lt;OPTION VALUE="#35686"&gt;I&amp;ordf;-IIae q. 51 a. 2 arg. 3');
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144 document.write('&lt;OPTION VALUE="#35687"&gt;I&amp;ordf;-IIae q. 51 a. 2 s. c.');
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145 document.write('&lt;OPTION VALUE="#35688"&gt;I&amp;ordf;-IIae q. 51 a. 2 co.');
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146 document.write('&lt;OPTION VALUE="#35689"&gt;I&amp;ordf;-IIae q. 51 a. 2 ad 1');
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147 document.write('&lt;OPTION VALUE="#35690"&gt;I&amp;ordf;-IIae q. 51 a. 2 ad 2');
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148 document.write('&lt;OPTION VALUE="#35691"&gt;I&amp;ordf;-IIae q. 51 a. 2 ad 3');
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149 document.write('&lt;OPTION VALUE="#35692"&gt;I&amp;ordf;-IIae q. 51 a. 3 arg. 1');
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150 document.write('&lt;OPTION VALUE="#35693"&gt;I&amp;ordf;-IIae q. 51 a. 3 arg. 2');
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151 document.write('&lt;OPTION VALUE="#35694"&gt;I&amp;ordf;-IIae q. 51 a. 3 arg. 3');
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152 document.write('&lt;OPTION VALUE="#35695"&gt;I&amp;ordf;-IIae q. 51 a. 3 s. c.');
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153 document.write('&lt;OPTION VALUE="#35696"&gt;I&amp;ordf;-IIae q. 51 a. 3 co.');
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154 document.write('&lt;OPTION VALUE="#35697"&gt;I&amp;ordf;-IIae q. 51 a. 3 ad');
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155 document.write('&lt;OPTION VALUE="#35698"&gt;I&amp;ordf;-IIae q. 51 a. 4 arg. 1');
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156 document.write('&lt;OPTION VALUE="#35699"&gt;I&amp;ordf;-IIae q. 51 a. 4 arg. 2');
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157 document.write('&lt;OPTION VALUE="#35700"&gt;I&amp;ordf;-IIae q. 51 a. 4 arg. 3');
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158 document.write('&lt;OPTION VALUE="#35701"&gt;I&amp;ordf;-IIae q. 51 a. 4 s. c.');
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159 document.write('&lt;OPTION VALUE="#35702"&gt;I&amp;ordf;-IIae q. 51 a. 4 co.');
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160 document.write('&lt;OPTION VALUE="#35703"&gt;I&amp;ordf;-IIae q. 51 a. 4 ad 1');
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161 document.write('&lt;OPTION VALUE="#35704"&gt;I&amp;ordf;-IIae q. 51 a. 4 ad 2');
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162 document.write('&lt;OPTION VALUE="#35705"&gt;I&amp;ordf;-IIae q. 51 a. 4 ad 3');
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163 document.write('&lt;OPTION VALUE="#35706"&gt;I&amp;ordf;-IIae q. 52 pr.');
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164 document.write('&lt;OPTION VALUE="#35707"&gt;I&amp;ordf;-IIae q. 52 a. 1 arg. 1');
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165 document.write('&lt;OPTION VALUE="#35708"&gt;I&amp;ordf;-IIae q. 52 a. 1 arg. 2');
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166 document.write('&lt;OPTION VALUE="#35709"&gt;I&amp;ordf;-IIae q. 52 a. 1 arg. 3');
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167 document.write('&lt;OPTION VALUE="#35710"&gt;I&amp;ordf;-IIae q. 52 a. 1 s. c.');
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168 document.write('&lt;OPTION VALUE="#35711"&gt;I&amp;ordf;-IIae q. 52 a. 1 co.');
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169 document.write('&lt;OPTION VALUE="#35712"&gt;I&amp;ordf;-IIae q. 52 a. 1 ad 1');
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170 document.write('&lt;OPTION VALUE="#35713"&gt;I&amp;ordf;-IIae q. 52 a. 1 ad 2');
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171 document.write('&lt;OPTION VALUE="#35714"&gt;I&amp;ordf;-IIae q. 52 a. 1 ad 3');
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172 document.write('&lt;OPTION VALUE="#35715"&gt;I&amp;ordf;-IIae q. 52 a. 2 arg. 1');
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173 document.write('&lt;OPTION VALUE="#35716"&gt;I&amp;ordf;-IIae q. 52 a. 2 arg. 2');
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174 document.write('&lt;OPTION VALUE="#35717"&gt;I&amp;ordf;-IIae q. 52 a. 2 arg. 3');
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175 document.write('&lt;OPTION VALUE="#35718"&gt;I&amp;ordf;-IIae q. 52 a. 2 s. c.');
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176 document.write('&lt;OPTION VALUE="#35719"&gt;I&amp;ordf;-IIae q. 52 a. 2 co.');
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177 document.write('&lt;OPTION VALUE="#35720"&gt;I&amp;ordf;-IIae q. 52 a. 2 ad 1');
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178 document.write('&lt;OPTION VALUE="#35721"&gt;I&amp;ordf;-IIae q. 52 a. 2 ad 2');
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179 document.write('&lt;OPTION VALUE="#35722"&gt;I&amp;ordf;-IIae q. 52 a. 2 ad 3');
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180 document.write('&lt;OPTION VALUE="#35723"&gt;I&amp;ordf;-IIae q. 52 a. 3 arg. 1');
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181 document.write('&lt;OPTION VALUE="#35724"&gt;I&amp;ordf;-IIae q. 52 a. 3 arg. 2');
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182 document.write('&lt;OPTION VALUE="#35725"&gt;I&amp;ordf;-IIae q. 52 a. 3 arg. 3');
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183 document.write('&lt;OPTION VALUE="#35726"&gt;I&amp;ordf;-IIae q. 52 a. 3 s. c.');
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184 document.write('&lt;OPTION VALUE="#35727"&gt;I&amp;ordf;-IIae q. 52 a. 3 co.');
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185 document.write('&lt;OPTION VALUE="#35728"&gt;I&amp;ordf;-IIae q. 52 a. 3 ad');
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186 document.write('&lt;OPTION VALUE="#35729"&gt;I&amp;ordf;-IIae q. 53 pr.');
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187 document.write('&lt;OPTION VALUE="#35730"&gt;I&amp;ordf;-IIae q. 53 a. 1 arg. 1');
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188 document.write('&lt;OPTION VALUE="#35731"&gt;I&amp;ordf;-IIae q. 53 a. 1 arg. 2');
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189 document.write('&lt;OPTION VALUE="#35732"&gt;I&amp;ordf;-IIae q. 53 a. 1 arg. 3');
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190 document.write('&lt;OPTION VALUE="#35733"&gt;I&amp;ordf;-IIae q. 53 a. 1 s. c.');
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191 document.write('&lt;OPTION VALUE="#35734"&gt;I&amp;ordf;-IIae q. 53 a. 1 co.');
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192 document.write('&lt;OPTION VALUE="#35735"&gt;I&amp;ordf;-IIae q. 53 a. 1 ad 1');
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193 document.write('&lt;OPTION VALUE="#35736"&gt;I&amp;ordf;-IIae q. 53 a. 1 ad 2');
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194 document.write('&lt;OPTION VALUE="#35737"&gt;I&amp;ordf;-IIae q. 53 a. 1 ad 3');
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195 document.write('&lt;OPTION VALUE="#35738"&gt;I&amp;ordf;-IIae q. 53 a. 2 arg. 1');
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196 document.write('&lt;OPTION VALUE="#35739"&gt;I&amp;ordf;-IIae q. 53 a. 2 arg. 2');
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197 document.write('&lt;OPTION VALUE="#35740"&gt;I&amp;ordf;-IIae q. 53 a. 2 arg. 3');
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198 document.write('&lt;OPTION VALUE="#35741"&gt;I&amp;ordf;-IIae q. 53 a. 2 s. c.');
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199 document.write('&lt;OPTION VALUE="#35742"&gt;I&amp;ordf;-IIae q. 53 a. 2 co.');
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200 document.write('&lt;OPTION VALUE="#35743"&gt;I&amp;ordf;-IIae q. 53 a. 2 ad 1');
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201 document.write('&lt;OPTION VALUE="#35744"&gt;I&amp;ordf;-IIae q. 53 a. 2 ad 2');
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202 document.write('&lt;OPTION VALUE="#35745"&gt;I&amp;ordf;-IIae q. 53 a. 2 ad 3');
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203 document.write('&lt;OPTION VALUE="#35746"&gt;I&amp;ordf;-IIae q. 53 a. 3 arg. 1');
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204 document.write('&lt;OPTION VALUE="#35747"&gt;I&amp;ordf;-IIae q. 53 a. 3 arg. 2');
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205 document.write('&lt;OPTION VALUE="#35748"&gt;I&amp;ordf;-IIae q. 53 a. 3 arg. 3');
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206 document.write('&lt;OPTION VALUE="#35749"&gt;I&amp;ordf;-IIae q. 53 a. 3 s. c.');
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207 document.write('&lt;OPTION VALUE="#35750"&gt;I&amp;ordf;-IIae q. 53 a. 3 co.');
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208 document.write('&lt;OPTION VALUE="#35751"&gt;I&amp;ordf;-IIae q. 53 a. 3 ad 1');
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209 document.write('&lt;OPTION VALUE="#35752"&gt;I&amp;ordf;-IIae q. 53 a. 3 ad 2');
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210 document.write('&lt;OPTION VALUE="#35753"&gt;I&amp;ordf;-IIae q. 53 a. 3 ad 3');
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211 document.write('&lt;OPTION VALUE="#35754"&gt;I&amp;ordf;-IIae q. 54 pr.');
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212 document.write('&lt;OPTION VALUE="#35755"&gt;I&amp;ordf;-IIae q. 54 a. 1 arg. 1');
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213 document.write('&lt;OPTION VALUE="#35756"&gt;I&amp;ordf;-IIae q. 54 a. 1 arg. 2');
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214 document.write('&lt;OPTION VALUE="#35757"&gt;I&amp;ordf;-IIae q. 54 a. 1 arg. 3');
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215 document.write('&lt;OPTION VALUE="#35758"&gt;I&amp;ordf;-IIae q. 54 a. 1 s. c.');
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216 document.write('&lt;OPTION VALUE="#35759"&gt;I&amp;ordf;-IIae q. 54 a. 1 co.');
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217 document.write('&lt;OPTION VALUE="#35760"&gt;I&amp;ordf;-IIae q. 54 a. 1 ad 1');
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218 document.write('&lt;OPTION VALUE="#35761"&gt;I&amp;ordf;-IIae q. 54 a. 1 ad 2');
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219 document.write('&lt;OPTION VALUE="#35762"&gt;I&amp;ordf;-IIae q. 54 a. 1 ad 3');
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220 document.write('&lt;OPTION VALUE="#35763"&gt;I&amp;ordf;-IIae q. 54 a. 2 arg. 1');
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221 document.write('&lt;OPTION VALUE="#35764"&gt;I&amp;ordf;-IIae q. 54 a. 2 arg. 2');
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222 document.write('&lt;OPTION VALUE="#35765"&gt;I&amp;ordf;-IIae q. 54 a. 2 arg. 3');
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223 document.write('&lt;OPTION VALUE="#35766"&gt;I&amp;ordf;-IIae q. 54 a. 2 s. c.');
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224 document.write('&lt;OPTION VALUE="#35767"&gt;I&amp;ordf;-IIae q. 54 a. 2 co.');
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225 document.write('&lt;OPTION VALUE="#35768"&gt;I&amp;ordf;-IIae q. 54 a. 2 ad 1');
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226 document.write('&lt;OPTION VALUE="#35769"&gt;I&amp;ordf;-IIae q. 54 a. 2 ad 2');
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227 document.write('&lt;OPTION VALUE="#35770"&gt;I&amp;ordf;-IIae q. 54 a. 2 ad 3');
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228 document.write('&lt;OPTION VALUE="#35771"&gt;I&amp;ordf;-IIae q. 54 a. 3 arg. 1');
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229 document.write('&lt;OPTION VALUE="#35772"&gt;I&amp;ordf;-IIae q. 54 a. 3 arg. 2');
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230 document.write('&lt;OPTION VALUE="#35773"&gt;I&amp;ordf;-IIae q. 54 a. 3 arg. 3');
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231 document.write('&lt;OPTION VALUE="#35774"&gt;I&amp;ordf;-IIae q. 54 a. 3 s. c.');
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232 document.write('&lt;OPTION VALUE="#35775"&gt;I&amp;ordf;-IIae q. 54 a. 3 co.');
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233 document.write('&lt;OPTION VALUE="#35776"&gt;I&amp;ordf;-IIae q. 54 a. 3 ad 1');
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234 document.write('&lt;OPTION VALUE="#35777"&gt;I&amp;ordf;-IIae q. 54 a. 3 ad 2');
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235 document.write('&lt;OPTION VALUE="#35778"&gt;I&amp;ordf;-IIae q. 54 a. 3 ad 3');
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236 document.write('&lt;OPTION VALUE="#35779"&gt;I&amp;ordf;-IIae q. 54 a. 4 arg. 1');
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237 document.write('&lt;OPTION VALUE="#35780"&gt;I&amp;ordf;-IIae q. 54 a. 4 arg. 2');
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238 document.write('&lt;OPTION VALUE="#35781"&gt;I&amp;ordf;-IIae q. 54 a. 4 arg. 3');
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239 document.write('&lt;OPTION VALUE="#35782"&gt;I&amp;ordf;-IIae q. 54 a. 4 s. c.');
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240 document.write('&lt;OPTION VALUE="#35783"&gt;I&amp;ordf;-IIae q. 54 a. 4 co.');
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241 document.write('&lt;OPTION VALUE="#35784"&gt;I&amp;ordf;-IIae q. 54 a. 4 ad 1');
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242 document.write('&lt;OPTION VALUE="#35785"&gt;I&amp;ordf;-IIae q. 54 a. 4 ad 2');
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243 document.write('&lt;OPTION VALUE="#35786"&gt;I&amp;ordf;-IIae q. 54 a. 4 ad 3');
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244 document.write('&lt;\/SELECT&gt;');
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245 document.write('&lt;BR&gt;&lt;BR&gt;');
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246 document.write('&lt;INPUT TYPE="button" VALUE="Agedum" ONCLICK="go()"&gt;');
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247 document.write('&lt;\/FORM&gt;');
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248 // --&gt;
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249 //
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250 </script><br/>
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251 <hr/>
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252 <br/></div><div class="q" id="q49"><h2>Quaestio 49</h2><div class="p"><h3>Prooemium</h3><p title="I-II q. 49 pr."><a name="35593"><span class="ref">[35593]
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253 Iª-IIae q. 49 pr.</span></a> Post actus et passiones,
28
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254 considerandum est de principiis humanorum actuum. Et primo, de
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255 principiis intrinsecis; secundo, de principiis extrinsecis.
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256 Principium autem intrinsecum est potentia et habitus; sed quia de
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257 potentiis in prima parte dictum est, nunc restat de habitibus
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258 considerandum. Et primo quidem, in generali; secundo vero, de
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259 virtutibus et vitiis, et aliis huiusmodi habitibus, qui sunt
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260 humanorum actuum principia. Circa ipsos autem habitus in generali,
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261 quatuor consideranda sunt, primo quidem, de ipsa substantia
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262 habituum, secundo, de subiecto eorum; tertio, de causa
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263 generationis, augmenti et corruptionis ipsorum; quarto, de
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264 distinctione ipsorum. Circa primum quaeruntur quatuor. Primo, utrum
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265 habitus sit qualitas. Secundo, utrum sit determinata species
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266 qualitatis. Tertio, utrum habitus importet ordinem ad actum.
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267 Quarto, de necessitate habitus.</p></div><div class="a"><h3>Articulus 1</h3><p title="I-II q. 49 a. 1 arg. 1"><a name="35594"><span class="ref">[35594] Iª-IIae q. 49 a. 1 arg. 1</span></a> Ad primum
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268 sic proceditur. Videtur quod habitus non sit qualitas. Dicit enim
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269 Augustinus, in libro octoginta trium quaest., quod <i>hoc nomen
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270 habitus dictum est ab hoc verbo quod est habere</i>. Sed habere non
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271 solum pertinet ad qualitatem, sed ad alia genera, dicimur enim
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272 habere etiam quantitatem, et pecuniam, et alia huiusmodi. Ergo
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273 habitus non est qualitas.</p><p title="I-II q. 49 a. 1 arg. 2"><a name="35595"><span class="ref">[35595] Iª-IIae q. 49 a. 1 arg. 2</span></a> Praeterea,
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274 habitus ponitur unum praedicamentum; ut patet in libro
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275 praedicamentorum. Sed unum praedicamentum non continetur sub alio.
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276 Ergo habitus non est qualitas.</p><p title="I-II q. 49 a. 1 arg. 3"><a name="35596"><span class="ref">[35596] Iª-IIae q. 49 a. 1 arg. 3</span></a>
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277 <i>Praeterea, omnis habitus est dispositio</i>, ut dicitur in
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278 praedicamentis. Sed dispositio est ordo habentis partes, ut dicitur
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279 in V Metaphys. Hoc autem pertinet ad praedicamentum situs. Ergo
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280 habitus non est qualitas.</p><p title="I-II q. 49 a. 1 s. c."><a name="35597"><span class="ref">[35597] Iª-IIae q. 49 a. 1 s. c.</span></a> Sed contra
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281 est quod philosophus dicit, in praedicamentis, quod habitus est
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282 qualitas de difficili mobilis.</p><p title="I-II q. 49 a. 1 co."><a name="35598"><span class="ref">[35598] Iª-IIae q. 49 a. 1 co.</span></a> Respondeo
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283 dicendum quod hoc nomen habitus ab habendo est sumptum. A quo
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284 quidem nomen habitus dupliciter derivatur, uno quidem modo,
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285 secundum quod homo, vel quaecumque alia res, dicitur aliquid
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286 habere; alio modo, secundum quod aliqua res aliquo modo se habet in
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287 seipsa vel ad aliquid aliud. Circa primum autem, considerandum est
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288 quod habere, secundum quod dicitur respectu cuiuscumque quod
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289 habetur, commune est ad diversa genera. Unde philosophus inter post
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290 praedicamenta habere ponit, quae scilicet diversa rerum genera
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291 consequuntur; sicut sunt opposita, et prius et posterius, et alia
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292 huiusmodi. Sed inter ea quae habentur, talis videtur esse
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293 distinctio, quod quaedam sunt in quibus nihil est medium inter
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294 habens et id quod habetur, sicut inter subiectum et qualitatem vel
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295 quantitatem nihil est medium. Quaedam vero sunt in quibus est
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296 aliquid medium inter utrumque, sed sola relatio, sicut dicitur
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297 aliquis habere socium vel amicum. Quaedam vero sunt inter quae est
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298 aliquid medium, non quidem actio vel passio, sed aliquid per modum
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299 actionis vel passionis, prout scilicet unum est ornans vel tegens,
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300 et aliud ornatum aut tectum, unde philosophus dicit, in V
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301 Metaphys., quod <i>habitus dicitur tanquam actio quaedam habentis
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302 et habiti</i>, sicut est in illis quae circa nos habemus. Et ideo
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303 in his constituitur unum speciale genus rerum, quod dicitur
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304 praedicamentum habitus, de quo dicit philosophus, in V Metaphys.,
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305 quod <i>inter habentem indumentum, et indumentum quod habetur, est
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306 habitus medius</i>. Si autem sumatur habere prout res aliqua
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307 dicitur quodam modo se habere in seipsa vel ad aliud; cum iste
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308 modus se habendi sit secundum aliquam qualitatem, hoc modo habitus
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309 quaedam qualitas est, de quo philosophus, in V Metaphys., dicit
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310 quod habitus dicitur dispositio secundum quam bene vel male
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311 disponitur dispositum, et aut secundum se aut ad aliud, ut sanitas
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312 habitus quidam est. Et sic loquimur nunc de habitu. Unde dicendum
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313 est quod habitus est qualitas.</p><p title="I-II q. 49 a. 1 ad 1"><a name="35599"><span class="ref">[35599] Iª-IIae q. 49 a. 1 ad 1</span></a> Ad primum
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314 ergo dicendum quod obiectio illa procedit de habere communiter
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315 sumpto, sic enim est commune ad multa genera, ut dictum est.</p><p title="I-II q. 49 a. 1 ad 2"><a name="35600"><span class="ref">[35600] Iª-IIae q. 49 a. 1 ad 2</span></a> Ad secundum
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316 dicendum quod ratio illa procedit de habitu secundum quod
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317 intelligitur aliquid medium inter habens et id quod habetur, sic
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318 enim est quoddam praedicamentum, ut dictum est.</p><p title="I-II q. 49 a. 1 ad 3"><a name="35601"><span class="ref">[35601] Iª-IIae q. 49 a. 1 ad 3</span></a> Ad tertium
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319 dicendum quod dispositio quidem semper importat ordinem alicuius
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320 habentis partes, sed hoc contingit tripliciter, ut statim ibidem
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321 philosophus subdit, scilicet aut secundum locum, aut secundum
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322 potentiam, aut secundum speciem. In quo, ut Simplicius dicit in
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323 commento praedicamentorum, comprehendit omnes dispositiones.
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324 Corporales quidem, in eo quod dicit secundum locum, et hoc pertinet
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325 ad praedicamentum situs, qui est ordo partium in loco. Quod autem
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326 dicit secundum potentiam, includit illas dispositiones quae sunt in
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327 praeparatione et idoneitate nondum perfecte, sicut scientia et
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328 virtus inchoata. Quod autem dicit secundum speciem, includit
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329 perfectas dispositiones, quae dicuntur habitus, sicut scientia et
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330 virtus complete.</p></div><div class="a"><h3>Articulus 2</h3><p title="I-II q. 49 a. 2 arg. 1"><a name="35602"><span class="ref">[35602] Iª-IIae q. 49 a. 2 arg. 1</span></a> Ad secundum
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331 sic proceditur. Videtur quod habitus non sit determinata species
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332 qualitatis. Quia, ut dictum est, habitus, secundum quod est
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333 qualitas, dicitur dispositio secundum quam bene aut male disponitur
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334 dispositum. Sed hoc contingit secundum quamlibet qualitatem, nam et
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335 secundum figuram contingit aliquid bene vel male esse dispositum,
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336 et similiter secundum calorem et frigus, et secundum omnia
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337 huiusmodi. Ergo habitus non est determinata species qualitatis.</p><p title="I-II q. 49 a. 2 arg. 2"><a name="35603"><span class="ref">[35603] Iª-IIae q. 49 a. 2 arg. 2</span></a> Praeterea,
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338 philosophus, in praedicamentis, caliditatem et frigiditatem dicit
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339 esse dispositiones vel habitus, sicut aegritudinem et sanitatem.
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340 Sed calor et frigus sunt in tertia specie qualitatis. Ergo habitus
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341 vel dispositio non distinguuntur ab aliis speciebus qualitatis.</p><p title="I-II q. 49 a. 2 arg. 3"><a name="35604"><span class="ref">[35604] Iª-IIae q. 49 a. 2 arg. 3</span></a> Praeterea,
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342 difficile mobile non est differentia pertinens ad genus qualitatis,
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343 sed magis pertinet ad motum vel passionem. Nullum autem genus
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344 determinatur ad speciem per differentiam alterius generis; sed
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345 oportet differentias per se advenire generi, ut philosophus dicit,
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346 in VII Metaphys. Ergo, cum habitus dicatur esse qualitas difficile
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347 mobilis, videtur quod non sit determinata species qualitatis.</p><p title="I-II q. 49 a. 2 s. c."><a name="35605"><span class="ref">[35605] Iª-IIae q. 49 a. 2 s. c.</span></a> Sed contra
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348 est quod philosophus dicit, in praedicamentis, quod <i>una species
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349 qualitatis est habitus et dispositio</i>.</p><p title="I-II q. 49 a. 2 co."><a name="35606"><span class="ref">[35606] Iª-IIae q. 49 a. 2 co.</span></a> Respondeo
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350 dicendum quod philosophus, in praedicamentis, ponit inter quatuor
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351 species qualitatis primam, dispositionem et habitum. Quarum quidem
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352 specierum differentias sic assignat Simplicius, in commento
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353 praedicamentorum, dicens quod <i>qualitatum quaedam sunt naturales,
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354 quae secundum naturam insunt, et semper, quaedam autem sunt
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355 adventitiae, quae ab extrinseco efficiuntur, et possunt amitti. Et
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356 haec quidem</i>, quae sunt adventitiae, <i>sunt habitus et
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357 dispositiones, secundum facile et difficile amissibile differentes.
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358 Naturalium autem qualitatum quaedam sunt secundum id quod aliquid
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359 est in potentia, et sic est secunda species qualitatis. Quaedam
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360 vero secundum quod aliquid est in actu, et hoc vel in profundum,
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361 vel secundum superficiem. Si in profundum quidem, sic est tertia
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362 species qualitatis, secundum vero superficiem, est quarta species
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363 qualitatis, sicut figura et forma, quae est figura animati</i>. Sed
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364 ista distinctio specierum qualitatis inconveniens videtur. Sunt
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365 enim multae figurae et qualitates passibiles non naturales, sed
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366 adventitiae, et multae dispositiones non adventitiae, sed
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367 naturales, sicut sanitas et pulchritudo et huiusmodi. Et praeterea
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368 hoc non convenit ordini specierum, semper enim quod naturalius est,
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369 prius est. Et ideo aliter accipienda est distinctio dispositionum
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370 et habituum ab aliis qualitatibus. Proprie enim qualitas importat
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371 quendam modum substantiae. Modus autem est, ut dicit Augustinus,
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372 super Gen. ad litteram, quem mensura praefigit, unde importat
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373 quandam determinationem secundum aliquam mensuram. Et ideo sicut id
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374 secundum quod determinatur potentia materiae secundum esse
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375 substantiale dicitur qualitas quae est differentia substantiae; ita
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376 id secundum quod determinatur potentia subiecti secundum esse
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377 accidentale, dicitur qualitas accidentalis, quae est etiam quaedam
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378 differentia, ut patet per philosophum in V Metaphys. Modus autem
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379 sive determinatio subiecti secundum esse accidentale, potest accipi
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380 vel in ordine ad ipsam naturam subiecti; vel secundum actionem et
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381 passionem quae consequuntur principia naturae, quae sunt materia et
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382 forma; vel secundum quantitatem. Si autem accipiatur modus vel
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383 determinatio subiecti secundum quantitatem, sic est quarta species
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384 qualitatis. Et quia quantitas, secundum sui rationem, est sine
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385 motu, et sine ratione boni et mali; ideo ad quartam speciem
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386 qualitatis non pertinet quod aliquid sit bene vel male, cito vel
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387 tarde transiens. Modus autem sive determinatio subiecti secundum
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388 actionem et passionem, attenditur in secunda et tertia specie
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389 qualitatis. Et ideo in utraque consideratur quod aliquid facile vel
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390 difficile fiat, vel quod sit cito transiens aut diuturnum. Non
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391 autem consideratur in his aliquid pertinens ad rationem boni vel
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392 mali, quia motus et passiones non habent rationem finis, bonum
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393 autem et malum dicitur per respectum ad finem. Sed modus et
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394 determinatio subiecti in ordine ad naturam rei, pertinet ad primam
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395 speciem qualitatis, quae est habitus et dispositio, dicit enim
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396 philosophus, in VII Physic., loquens de habitibus animae et
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397 corporis, quod sunt <i>dispositiones quaedam perfecti ad optimum;
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398 dico autem perfecti, quod est dispositum secundum naturam. Et quia
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399 ipsa forma et natura rei est finis et cuius causa fit aliquid</i>,
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400 ut dicitur in II Physic. ideo in prima specie consideratur et bonum
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401 et malum; et etiam facile et difficile mobile, secundum quod aliqua
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402 natura est finis generationis et motus. Unde in V Metaphys.
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403 philosophus definit habitum, quod est dispositio secundum quam
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404 aliquis disponitur bene vel male. Et in II Ethic. dicit quod
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405 <i>habitus sunt secundum quos ad passiones nos habemus bene vel
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406 male</i>. Quando enim est modus conveniens naturae rei, tunc habet
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407 rationem boni, quando autem non convenit, tunc habet rationem mali.
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408 Et quia natura est id quod primum consideratur in re, ideo habitus
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409 ponitur prima species qualitatis.</p><p title="I-II q. 49 a. 2 ad 1"><a name="35607"><span class="ref">[35607] Iª-IIae q. 49 a. 2 ad 1</span></a> Ad primum
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410 ergo dicendum quod dispositio ordinem quendam importat, ut dictum
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411 est. Unde non dicitur aliquis disponi per qualitatem, nisi in
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412 ordine ad aliquid. Et si addatur bene vel male, quod pertinet ad
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413 rationem habitus, oportet quod attendatur ordo ad naturam, quae est
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414 finis. Unde secundum figuram, vel secundum calorem vel frigus, non
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415 dicitur aliquis disponi bene vel male, nisi secundum ordinem ad
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416 naturam rei, secundum quod est conveniens vel non conveniens. Unde
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417 et ipsae figurae et passibiles qualitates, secundum quod
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418 considerantur ut convenientes vel non convenientes naturae rei,
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419 pertinent ad habitus vel dispositiones, nam figura, prout convenit
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420 naturae rei, et color, pertinent ad pulchritudinem; calor autem et
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421 frigus, secundum quod conveniunt naturae rei, pertinent ad
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422 sanitatem. Et hoc modo caliditas et frigiditas ponuntur a
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423 philosopho in prima specie qualitatis.</p><p title="I-II q. 49 a. 2 ad 2"><a name="35608"><span class="ref">[35608] Iª-IIae q. 49 a. 2 ad 2</span></a> Unde patet
28
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424 solutio ad secundum. Licet a quibusdam aliter solvatur, ut
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425 Simplicius dicit, in commento praedicamentorum.</p><p title="I-II q. 49 a. 2 ad 3"><a name="35609"><span class="ref">[35609] Iª-IIae q. 49 a. 2 ad 3</span></a> Ad tertium
28
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426 dicendum quod ista differentia, difficile mobile, non diversificat
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427 habitum ab aliis speciebus qualitatis, sed a dispositione.
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428 Dispositio autem dupliciter accipitur, uno modo, secundum quod est
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diff changeset
429 genus habitus, nam in V Metaphys. dispositio ponitur in definitione
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430 habitus; alio modo, secundum quod est aliquid contra habitum
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431 divisum. Et potest intelligi dispositio proprie dicta condividi
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432 contra habitum, dupliciter. Uno modo, sicut perfectum et
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433 imperfectum in eadem specie, ut scilicet dispositio dicatur,
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434 retinens nomen commune, quando imperfecte inest, ita quod de facile
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435 amittitur; habitus autem, quando perfecte inest, ut non de facili
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diff changeset
436 amittatur. Et sic dispositio fit habitus, sicut puer fit vir. Alio
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437 modo possunt distingui sicut diversae species unius generis
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438 subalterni, ut dicantur dispositiones illae qualitates primae
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439 speciei, quibus convenit secundum propriam rationem ut de facili
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diff changeset
440 amittantur, quia habent causas transmutabiles, ut aegritudo et
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diff changeset
441 sanitas; habitus vero dicuntur illae qualitates quae secundum suam
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diff changeset
442 rationem habent quod non de facili transmutentur, quia habent
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443 causas immobiles, sicut scientiae et virtutes. Et secundum hoc
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444 dispositio non fit habitus. Et hoc videtur magis consonum
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445 intentioni Aristotelis. Unde ad huius distinctionis probationem
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446 inducit communem loquendi consuetudinem, secundum quam qualitates
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447 quae secundum rationem suam sunt facile mobiles, si ex aliquo
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448 accidenti difficile mobiles reddantur, habitus dicuntur, et e
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449 converso est de qualitatibus quae secundum suam rationem sunt
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450 difficile mobiles; nam si aliquis imperfecte habeat scientiam, ut
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451 de facili possit ipsam amittere, magis dicitur disponi ad scientiam
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452 quam scientiam habere. Ex quo patet quod nomen habitus
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453 diuturnitatem quandam importat; non autem nomen dispositionis. Nec
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454 impeditur quin secundum hoc facile et difficile mobile sint
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455 specificae differentiae, propter hoc quod ista pertinent ad
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456 passionem et motum, et non ad genus qualitatis. Nam istae
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457 differentiae, quamvis per accidens videantur se habere ad
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458 qualitatem, designant tamen proprias et per se differentias
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459 qualitatum. Sicut etiam in genere substantiae frequenter
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460 accipiuntur differentiae accidentales loco substantialium,
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461 inquantum per eas designantur principia essentialia.</p></div><div class="a"><h3>Articulus 3</h3><p title="I-II q. 49 a. 3 arg. 1"><a name="35610"><span class="ref">[35610] Iª-IIae q. 49 a. 3 arg. 1</span></a> Ad tertium
28
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462 sic proceditur. Videtur quod habitus non importet ordinem ad actum.
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463 Unumquodque enim agit secundum quod est actu. Sed philosophus
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464 dicit, in III de anima, quod <i>cum aliquis fit sciens secundum
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465 habitum, est etiam tunc in potentia, aliter tamen quam ante
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466 addiscere</i>. Ergo habitus non importat habitudinem principii ad
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467 actum.</p><p title="I-II q. 49 a. 3 arg. 2"><a name="35611"><span class="ref">[35611] Iª-IIae q. 49 a. 3 arg. 2</span></a> Praeterea,
28
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468 illud quod ponitur in definitione alicuius, per se convenit illi.
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469 Sed esse principium actionis ponitur in definitione potentiae; ut
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470 patet in V Metaphys. Ergo esse principium actus per se convenit
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471 potentiae. Quod autem est per se, est primum in unoquoque genere.
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472 Si ergo etiam habitus sit principium actus, sequitur quod sit
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473 posterior quam potentia. Et sic non erit prima species qualitatis
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474 habitus vel dispositio.</p><p title="I-II q. 49 a. 3 arg. 3"><a name="35612"><span class="ref">[35612] Iª-IIae q. 49 a. 3 arg. 3</span></a> Praeterea,
28
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475 sanitas quandoque est habitus, et similiter macies et pulchritudo.
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476 Sed ista non dicuntur per ordinem ad actum. Non ergo est de ratione
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477 habitus quod sit principium actus.</p><p title="I-II q. 49 a. 3 s. c."><a name="35613"><span class="ref">[35613] Iª-IIae q. 49 a. 3 s. c.</span></a> Sed contra
28
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478 est quod Augustinus dicit, in libro de bono coniugali, quod
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479 <i>habitus est quo aliquid agitur cum opus est</i>. Et Commentator
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480 dicit, in III de anima, quod <i>habitus est quo quis agit cum
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481 voluerit</i>.</p><p title="I-II q. 49 a. 3 co."><a name="35614"><span class="ref">[35614] Iª-IIae q. 49 a. 3 co.</span></a> Respondeo
28
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482 dicendum quod habere ordinem ad actum potest competere habitui et
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483 secundum rationem habitus; et secundum rationem subiecti in quo est
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diff changeset
484 habitus. Secundum quidem rationem habitus, convenit omni habitui
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diff changeset
485 aliquo modo habere ordinem ad actum. Est enim de ratione habitus ut
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diff changeset
486 importet habitudinem quandam in ordine ad naturam rei, secundum
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487 quod convenit vel non convenit. Sed natura rei, quae est finis
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488 generationis, ulterius etiam ordinatur ad alium finem, qui vel est
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489 operatio, vel aliquod operatum, ad quod quis pervenit per
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490 operationem. Unde habitus non solum importat ordinem ad ipsam
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491 naturam rei, sed etiam consequenter ad operationem, inquantum est
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492 finis naturae, vel perducens ad finem. Unde et in V Metaphys.
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493 dicitur in definitione habitus, quod est dispositio secundum quam
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494 bene vel male disponitur dispositum aut secundum se, idest secundum
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495 suam naturam, aut ad aliud, idest in ordine ad finem. Sed sunt
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496 quidam habitus qui etiam ex parte subiecti in quo sunt, primo et
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497 principaliter important ordinem ad actum. Quia ut dictum est,
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498 habitus primo et per se importat habitudinem ad naturam rei. Si
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499 igitur natura rei in qua est habitus, consistat in ipso ordine ad
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500 actum, sequitur quod habitus principaliter importet ordinem ad
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501 actum. Manifestum est autem quod natura et ratio potentiae est ut
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502 sit principium actus. Unde omnis habitus qui est alicuius potentiae
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503 ut subiecti, principaliter importat ordinem ad actum.</p><p title="I-II q. 49 a. 3 ad 1"><a name="35615"><span class="ref">[35615] Iª-IIae q. 49 a. 3 ad 1</span></a> Ad primum
28
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504 ergo dicendum quod habitus est actus quidam, inquantum est
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505 qualitas, et secundum hoc potest esse principium operationis. Sed
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diff changeset
506 est in potentia per respectum ad operationem. Unde habitus dicitur
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diff changeset
507 actus primus, et operatio actus secundus; ut patet in II de
53
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508 anima.</p><p title="I-II q. 49 a. 3 ad 2"><a name="35616"><span class="ref">[35616] Iª-IIae q. 49 a. 3 ad 2</span></a> Ad secundum
28
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diff changeset
509 dicendum quod non est de ratione habitus quod respiciat potentiam,
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diff changeset
510 sed quod respiciat naturam. Et quia natura praecedit actionem, quam
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diff changeset
511 respicit potentia; ideo prior species qualitatis ponitur habitus
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512 quam potentia.</p><p title="I-II q. 49 a. 3 ad 3"><a name="35617"><span class="ref">[35617] Iª-IIae q. 49 a. 3 ad 3</span></a> Ad tertium
28
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diff changeset
513 dicendum quod sanitas dicitur habitus, vel habitualis dispositio,
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diff changeset
514 in ordine ad naturam, sicut dictum est. Inquantum tamen natura est
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diff changeset
515 principium actus, ex consequenti importat ordinem ad actum. Unde
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516 philosophus dicit, in X de historia Animal., quod homo dicitur
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517 sanus, vel membrum aliquod, quando potest facere operationem sani.
53
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518 Et est simile in aliis.</p></div><div class="a"><h3>Articulus 4</h3><p title="I-II q. 49 a. 4 arg. 1"><a name="35618"><span class="ref">[35618] Iª-IIae q. 49 a. 4 arg. 1</span></a> Ad quartum
28
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diff changeset
519 sic proceditur. Videtur quod non sit necessarium esse habitus.
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diff changeset
520 Habitus enim sunt quibus aliquid disponitur bene vel male ad
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diff changeset
521 aliquid, sicut dictum est. Sed per suam formam aliquid bene vel
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522 male disponitur, nam secundum formam aliquid est bonum, sicut et
53
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523 ens. Ergo nulla necessitas est habituum.</p><p title="I-II q. 49 a. 4 arg. 2"><a name="35619"><span class="ref">[35619] Iª-IIae q. 49 a. 4 arg. 2</span></a> Praeterea,
28
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diff changeset
524 habitus importat ordinem ad actum. Sed potentia importat principium
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diff changeset
525 actus sufficienter, nam et potentiae naturales absque habitibus
53
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526 sunt principia actuum. Ergo non fuit necessarium habitus esse.</p><p title="I-II q. 49 a. 4 arg. 3"><a name="35620"><span class="ref">[35620] Iª-IIae q. 49 a. 4 arg. 3</span></a> Praeterea,
28
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diff changeset
527 sicut potentia se habet ad bonum et malum, ita et habitus, et sicut
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diff changeset
528 potentia non semper agit, ita nec habitus. Existentibus igitur
53
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diff changeset
529 potentiis, superfluum fuit habitum esse.</p><p title="I-II q. 49 a. 4 s. c."><a name="35621"><span class="ref">[35621] Iª-IIae q. 49 a. 4 s. c.</span></a> Sed contra
28
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diff changeset
530 est quod habitus sunt perfectiones quaedam, ut dicitur in VII
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diff changeset
531 Physic. Sed perfectio est maxime necessaria rei, cum habeat
53
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532 rationem finis. Ergo necessarium fuit habitus esse.</p><p title="I-II q. 49 a. 4 co."><a name="35622"><span class="ref">[35622] Iª-IIae q. 49 a. 4 co.</span></a> Respondeo
28
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diff changeset
533 dicendum quod, sicut supra dictum est, habitus importat
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diff changeset
534 dispositionem quandam in ordine ad naturam rei, et ad operationem
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diff changeset
535 vel finem eius, secundum quam bene vel male aliquid ad hoc
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parents: 26
diff changeset
536 disponitur. Ad hoc autem quod aliquid indigeat disponi ad alterum,
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diff changeset
537 tria requiruntur. Primo quidem, ut id quod disponitur, sit alterum
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parents: 26
diff changeset
538 ab eo ad quod disponitur; et sic se habeat ad ipsum ut potentia ad
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parents: 26
diff changeset
539 actum. Unde si aliquid sit cuius natura non sit composita ex
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diff changeset
540 potentia et actu, et cuius substantia sit sua operatio, et ipsum
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diff changeset
541 sit propter seipsum; ibi habitus vel dispositio locum non habet,
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diff changeset
542 sicut patet in Deo. Secundo requiritur quod id quod est in potentia
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diff changeset
543 ad alterum, possit pluribus modis determinari, et ad diversa. Unde
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diff changeset
544 si aliquid sit in potentia ad alterum, ita tamen quod non sit in
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diff changeset
545 potentia nisi ad ipsum, ibi dispositio et habitus locum non habet,
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diff changeset
546 quia tale subiectum ex sua natura habet debitam habitudinem ad
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diff changeset
547 talem actum. Unde si corpus caeleste sit compositum ex materia et
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diff changeset
548 forma, cum illa materia non sit in potentia ad aliam formam, ut in
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diff changeset
549 primo dictum est, non habet ibi locum dispositio vel habitus ad
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diff changeset
550 formam; aut etiam ad operationem, quia natura caelestis corporis
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parents: 26
diff changeset
551 non est in potentia nisi ad unum motum determinatum. Tertio
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diff changeset
552 requiritur quod plura concurrant ad disponendum subiectum ad unum
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parents: 26
diff changeset
553 eorum ad quae est in potentia, quae diversis modis commensurari
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parents: 26
diff changeset
554 possunt, ut sic disponatur bene vel male ad formam vel ad
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parents: 26
diff changeset
555 operationem. Unde qualitates simplices elementorum, quae secundum
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parents: 26
diff changeset
556 unum modum determinatum naturis elementorum conveniunt, non dicimus
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diff changeset
557 dispositiones vel habitus, sed simplices qualitates, dicimus autem
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diff changeset
558 dispositiones vel habitus sanitatem, pulchritudinem et alia
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diff changeset
559 huiusmodi, quae important quandam commensurationem plurium quae
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diff changeset
560 diversis modis commensurari possunt. Propter quod philosophus
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diff changeset
561 dicit, in V Metaphys., quod <i>habitus est dispositio, et
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diff changeset
562 dispositio est ordo habentis partes vel secundum locum, vel
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diff changeset
563 secundum potentiam, vel secundum speciem</i>; ut supra dictum est.
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diff changeset
564 Quia igitur multa sunt entium ad quorum naturas et operationes
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parents: 26
diff changeset
565 necesse est plura concurrere quae diversis modis commensurari
53
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566 possunt, ideo necesse est habitus esse.</p><p title="I-II q. 49 a. 4 ad 1"><a name="35623"><span class="ref">[35623] Iª-IIae q. 49 a. 4 ad 1</span></a> Ad primum
28
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diff changeset
567 ergo dicendum quod per formam perficitur natura rei, sed oportet
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parents: 26
diff changeset
568 quod in ordine ad ipsam formam disponatur subiectum aliqua
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parents: 26
diff changeset
569 dispositione. Ipsa tamen forma ordinatur ulterius ad operationem,
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diff changeset
570 quae vel est finis, vel via in finem. Et si quidem habeat forma
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parents: 26
diff changeset
571 determinate unam tantum operationem determinatam, nulla alia
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parents: 26
diff changeset
572 dispositio requiritur ad operationem praeter ipsam formam. Si autem
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parents: 26
diff changeset
573 sit talis forma quae possit diversimode operari, sicut est anima;
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diff changeset
574 oportet quod disponatur ad suas operationes per aliquos
53
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diff changeset
575 habitus.</p><p title="I-II q. 49 a. 4 ad 2"><a name="35624"><span class="ref">[35624] Iª-IIae q. 49 a. 4 ad 2</span></a> Ad secundum
28
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diff changeset
576 dicendum quod potentia quandoque se habet ad multa, et ideo oportet
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577 quod aliquo alio determinetur. Si vero sit aliqua potentia quae non
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578 se habeat ad multa, non indiget habitu determinante, ut dictum est.
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diff changeset
579 Et propter hoc vires naturales non agunt operationes suas
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diff changeset
580 mediantibus aliquibus habitibus, quia secundum seipsas sunt
53
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581 determinatae ad unum.</p><p title="I-II q. 49 a. 4 ad 3"><a name="35625"><span class="ref">[35625] Iª-IIae q. 49 a. 4 ad 3</span></a> Ad tertium
28
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582 dicendum quod non idem habitus se habet ad bonum et malum, sicut
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583 infra patebit. Eadem autem potentia se habet ad bonum et malum. Et
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584 ideo necessarii sunt habitus ut potentiae determinentur ad
53
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585 bonum.</p></div></div><div class="q" id="q50"><h2>Quaestio 50</h2><div class="p"><h3>Prooemium</h3><p title="I-II q. 50 pr."><a name="35626"><span class="ref">[35626]
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586 Iª-IIae q. 50 pr.</span></a> Deinde considerandum est de
28
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587 subiecto habituum. Et circa hoc quaeruntur sex. Primo, utrum in
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588 corpore sit aliquis habitus. Secundo, utrum anima sit subiectum
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589 habitus secundum suam essentiam, vel secundum suam potentiam.
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590 Tertio, utrum in potentiis sensitivae partis possit esse aliquis
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591 habitus. Quarto, utrum in ipso intellectu sit aliquis habitus.
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592 Quinto, utrum in voluntate sit aliquis habitus. Sexto, utrum in
53
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593 substantiis separatis.</p></div><div class="a"><h3>Articulus 1</h3><p title="I-II q. 50 a. 1 arg. 1"><a name="35627"><span class="ref">[35627] Iª-IIae q. 50 a. 1 arg. 1</span></a> Ad primum
28
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594 sic proceditur. Videtur quod in corpore non sit aliquis habitus. Ut
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diff changeset
595 enim Commentator dicit, in III de anima, <i>habitus est quo quis
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596 agit cum voluerit</i>. Sed actiones corporales non subiacent
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597 voluntati, cum sint naturales. Ergo in corpore non potest esse
53
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598 aliquis habitus.</p><p title="I-II q. 50 a. 1 arg. 2"><a name="35628"><span class="ref">[35628] Iª-IIae q. 50 a. 1 arg. 2</span></a> Praeterea,
28
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599 omnes dispositiones corporales sunt facile mobiles. Sed habitus est
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600 qualitas difficile mobilis. Ergo nulla dispositio corporalis potest
53
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601 esse habitus.</p><p title="I-II q. 50 a. 1 arg. 3"><a name="35629"><span class="ref">[35629] Iª-IIae q. 50 a. 1 arg. 3</span></a> Praeterea,
28
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602 omnes dispositiones corporales subiacent alterationi. Sed alteratio
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603 non est nisi in tertia specie qualitatis, quae dividitur contra
53
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604 habitum. Ergo nullus habitus est in corpore.</p><p title="I-II q. 50 a. 1 s. c."><a name="35630"><span class="ref">[35630] Iª-IIae q. 50 a. 1 s. c.</span></a> Sed contra
28
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605 est quod philosophus, in praedicamentis, sanitatem corporis, vel
53
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606 infirmitatem insanabilem, habitum nominari dicit.</p><p title="I-II q. 50 a. 1 co."><a name="35631"><span class="ref">[35631] Iª-IIae q. 50 a. 1 co.</span></a> Respondeo
28
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607 dicendum quod, sicut supra dictum est, habitus est quaedam
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608 dispositio alicuius subiecti existentis in potentia vel ad formam,
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609 vel ad operationem. Secundum ergo quod habitus importat
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610 dispositionem ad operationem, nullus habitus est principaliter in
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611 corpore sicut in subiecto. Omnis enim operatio corporis est aut a
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612 naturali qualitate corporis; aut est ab anima movente corpus.
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613 Quantum igitur ad illas operationes quae sunt a natura, non
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614 disponitur corpus per aliquem habitum, quia virtutes naturales sunt
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615 determinatae ad unum; dictum est autem quod habitualis dispositio
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616 requiritur ubi subiectum est in potentia ad multa. Operationes vero
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617 quae sunt ab anima per corpus, principaliter quidem sunt ipsius
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618 animae, secundario vero ipsius corporis. Habitus autem
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619 proportionantur operationibus, unde ex similibus actibus similes
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620 habitus causantur, ut dicitur in II Ethic. Et ideo dispositiones ad
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621 tales operationes principaliter sunt in anima. In corpore vero
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622 possunt esse secundario, inquantum scilicet corpus disponitur et
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623 habilitatur ad prompte deserviendum operationibus animae. Si vero
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624 loquamur de dispositione subiecti ad formam, sic habitualis
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625 dispositio potest esse in corpore, quod comparatur ad animam sicut
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626 subiectum ad formam. Et hoc modo sanitas et pulchritudo, et
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627 huiusmodi, habituales dispositiones dicuntur. Non tamen perfecte
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628 habent rationem habituum, quia causae eorum ex sua natura de facili
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629 transmutabiles sunt. Alexander vero posuit nullo modo habitum vel
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630 dispositionem primae speciei esse in corpore, ut Simplicius refert
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631 in commento Praedicament., sed dicebat primam speciem qualitatis
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632 pertinere tantum ad animam. Et quod Aristoteles inducit in
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633 praedicamentis de sanitate et aegritudine, non inducit quasi haec
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634 pertineant ad primam speciem qualitatis, sed per modum exempli, ut
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635 sit sensus quod sicut aegritudo et sanitas possunt esse facile vel
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636 difficile mobiles, ita etiam qualitates primae speciei, quae
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637 dicuntur habitus et dispositio. Sed patet hoc esse contra
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638 intentionem Aristotelis. Tum quia eodem modo loquendi utitur
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639 exemplificando de sanitate et aegritudine, et de virtute et de
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640 scientia. Tum quia in VII Physic. expresse ponit inter habitus
53
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641 pulchritudinem et sanitatem.</p><p title="I-II q. 50 a. 1 ad 1"><a name="35632"><span class="ref">[35632] Iª-IIae q. 50 a. 1 ad 1</span></a> Ad primum
28
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642 ergo dicendum quod obiectio illa procedit de habitu secundum quod
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643 est dispositio ad operationem, et de actibus corporis qui sunt a
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644 natura, non autem de his qui sunt ab anima, quorum principium est
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645 voluntas.</p><p title="I-II q. 50 a. 1 ad 2"><a name="35633"><span class="ref">[35633] Iª-IIae q. 50 a. 1 ad 2</span></a> Ad secundum
28
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diff changeset
646 dicendum quod dispositiones corporales non sunt simpliciter
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647 difficile mobiles, propter mutabilitatem corporalium causarum.
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648 Possunt tamen esse difficile mobiles per comparationem ad tale
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649 subiectum, quia scilicet, tali subiecto durante, amoveri non
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650 possunt, vel quia sunt difficile mobiles per comparationem ad alias
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651 dispositiones. Sed qualitates animae sunt simpliciter difficile
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652 mobiles, propter immobilitatem subiecti. Et ideo non dicit quod
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653 sanitas difficile mobilis simpliciter sit habitus, sed quod est ut
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654 habitus, sicut in Graeco habetur. Qualitates autem animae dicuntur
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655 simpliciter habitus.</p><p title="I-II q. 50 a. 1 ad 3"><a name="35634"><span class="ref">[35634] Iª-IIae q. 50 a. 1 ad 3</span></a> Ad tertium
28
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diff changeset
656 dicendum quod dispositiones corporales quae sunt in prima specie
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657 qualitatis, ut quidam posuerunt, differunt a qualitatibus tertiae
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658 speciei in hoc, quod qualitates tertiae speciei sunt ut in fieri et
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659 ut in motu, unde dicuntur passiones vel passibiles qualitates.
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660 Quando autem iam pervenerint ad perfectum, quasi ad speciem, tunc
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661 iam sunt in prima specie qualitatis. Sed hoc improbat Simplicius,
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662 in commento praedicamentorum, quia secundum hoc calefactio esset in
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663 tertia specie qualitatis, calor autem in prima, Aristoteles autem
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664 ponit calorem in tertia. Unde Porphyrius dicit, sicut idem
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665 Simplicius refert, quod passio vel passibilis qualitas, et
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666 dispositio et habitus, differunt in corporibus secundum intensionem
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667 et remissionem. Quando enim aliquid recipit caliditatem secundum
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668 calefieri tantum, non autem ut calefacere possit; tunc est passio,
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diff changeset
669 si sit cito transiens, vel passibilis qualitas, si sit manens.
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diff changeset
670 Quando autem iam ad hoc perducitur quod potest etiam alterum
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671 calefacere, tunc est dispositio, si autem ulterius intantum
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672 confirmetur quod sit difficile mobilis, tunc erit habitus, ut sic
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673 dispositio sit quaedam intensio seu perfectio passionis vel
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674 passibilis qualitatis, habitus autem dispositionis. Sed hoc
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diff changeset
675 improbat Simplicius, quia talis intensio et remissio non important
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676 diversitatem ex parte ipsius formae, sed ex diversa participatione
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diff changeset
677 subiecti. Et ita non diversificarentur per hoc species qualitatis.
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diff changeset
678 Et ideo aliter dicendum est quod, sicut supra dictum est,
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679 commensuratio ipsarum qualitatum passibilium secundum convenientiam
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680 ad naturam, habet rationem dispositionis, et ideo, facta
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681 alteratione circa ipsas qualitates passibiles, quae sunt calidum et
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diff changeset
682 frigidum, humidum et siccum, fit ex consequenti alteratio secundum
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683 aegritudinem et sanitatem. Primo autem et per se non est alteratio
53
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684 secundum huiusmodi habitus et dispositiones.</p></div><div class="a"><h3>Articulus 2</h3><p title="I-II q. 50 a. 2 arg. 1"><a name="35635"><span class="ref">[35635] Iª-IIae q. 50 a. 2 arg. 1</span></a> Ad secundum
28
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diff changeset
685 sic proceditur. Videtur quod habitus sint in anima magis secundum
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diff changeset
686 essentiam quam secundum potentiam. Dispositiones enim et habitus
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687 dicuntur in ordine ad naturam, ut dictum est. Sed natura magis
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688 attenditur secundum essentiam animae quam secundum potentias, quia
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diff changeset
689 anima secundum suam essentiam est natura corporis talis, et forma
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690 eius. Ergo habitus sunt in anima secundum eius essentiam et non
53
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691 secundum potentiam.</p><p title="I-II q. 50 a. 2 arg. 2"><a name="35636"><span class="ref">[35636] Iª-IIae q. 50 a. 2 arg. 2</span></a> Praeterea,
28
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692 accidentis non est accidens. Habitus autem est quoddam accidens.
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693 Sed potentiae animae sunt de genere accidentium, ut in primo dictum
53
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diff changeset
694 est. Ergo habitus non est in anima ratione suae potentiae.</p><p title="I-II q. 50 a. 2 arg. 3"><a name="35637"><span class="ref">[35637] Iª-IIae q. 50 a. 2 arg. 3</span></a> Praeterea,
28
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695 subiectum est prius eo quod est in subiecto. Sed habitus, cum
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696 pertineat ad primam speciem qualitatis, est prior quam potentia,
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diff changeset
697 quae pertinet ad secundam speciem. Ergo habitus non est in potentia
53
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diff changeset
698 animae sicut in subiecto.</p><p title="I-II q. 50 a. 2 s. c."><a name="35638"><span class="ref">[35638] Iª-IIae q. 50 a. 2 s. c.</span></a> Sed contra
28
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diff changeset
699 est quod philosophus, in I Ethic., ponit diversos habitus in
53
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700 diversis partibus animae.</p><p title="I-II q. 50 a. 2 co."><a name="35639"><span class="ref">[35639] Iª-IIae q. 50 a. 2 co.</span></a> Respondeo
28
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diff changeset
701 dicendum quod, sicut supra dictum est, habitus importat
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diff changeset
702 dispositionem quandam in ordine ad naturam, vel ad operationem. Si
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diff changeset
703 ergo accipiatur habitus secundum quod habet ordinem ad naturam, sic
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diff changeset
704 non potest esse in anima, si tamen de natura humana loquamur, quia
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diff changeset
705 ipsa anima est forma completiva humanae naturae; unde secundum hoc,
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diff changeset
706 magis potest esse aliquis habitus vel dispositio in corpore per
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diff changeset
707 ordinem ad animam, quam in anima per ordinem ad corpus. Sed si
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diff changeset
708 loquamur de aliqua superiori natura, cuius homo potest esse
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diff changeset
709 particeps, secundum illud II Petr. I, <i>ut simus consortes naturae
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diff changeset
710 divinae</i>, sic nihil prohibet in anima secundum suam essentiam
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diff changeset
711 esse aliquem habitum, scilicet gratiam, ut infra dicetur. Si vero
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diff changeset
712 accipiatur habitus in ordine ad operationem, sic maxime habitus
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diff changeset
713 inveniuntur in anima, inquantum anima non determinatur ad unam
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diff changeset
714 operationem, sed se habet ad multas, quod requiritur ad habitum, ut
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diff changeset
715 supra dictum est. Et quia anima est principium operationum per suas
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diff changeset
716 potentias, ideo secundum hoc, habitus sunt in anima secundum suas
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diff changeset
717 potentias.</p><p title="I-II q. 50 a. 2 ad 1"><a name="35640"><span class="ref">[35640] Iª-IIae q. 50 a. 2 ad 1</span></a> Ad primum
28
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diff changeset
718 ergo dicendum quod essentia animae pertinet ad naturam humanam, non
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diff changeset
719 sicut subiectum disponendum ad aliquid aliud, sed sicut forma et
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diff changeset
720 natura ad quam aliquis disponitur.</p><p title="I-II q. 50 a. 2 ad 2"><a name="35641"><span class="ref">[35641] Iª-IIae q. 50 a. 2 ad 2</span></a> Ad secundum
28
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diff changeset
721 dicendum quod accidens per se non potest esse subiectum accidentis.
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722 Sed quia etiam in ipsis accidentibus est ordo quidam, subiectum
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diff changeset
723 secundum quod est sub uno accidente, intelligitur esse subiectum
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diff changeset
724 alterius. Et sic dicitur unum accidens esse subiectum alterius, ut
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diff changeset
725 superficies coloris. Et hoc modo potest potentia esse subiectum
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diff changeset
726 habitus.</p><p title="I-II q. 50 a. 2 ad 3"><a name="35642"><span class="ref">[35642] Iª-IIae q. 50 a. 2 ad 3</span></a> Ad tertium
28
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diff changeset
727 dicendum quod habitus praemittitur potentiae, secundum quod
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diff changeset
728 importat dispositionem ad naturam, potentia autem semper importat
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diff changeset
729 ordinem ad operationem, quae est posterior, cum natura sit
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diff changeset
730 operationis principium. Sed habitus cuius potentia est subiectum,
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diff changeset
731 non importat ordinem ad naturam, sed ad operationem. Unde est
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diff changeset
732 posterior potentia. Vel potest dici quod habitus praeponitur
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diff changeset
733 potentiae sicut completum incompleto, et actus potentiae. Actus
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diff changeset
734 enim naturaliter est prior; quamvis potentia sit prior ordine
53
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diff changeset
735 generationis et temporis, ut dicitur in VII et IX Metaphys.</p></div><div class="a"><h3>Articulus 3</h3><p title="I-II q. 50 a. 3 arg. 1"><a name="35643"><span class="ref">[35643] Iª-IIae q. 50 a. 3 arg. 1</span></a> Ad tertium
28
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diff changeset
736 sic proceditur. Videtur quod in potentiis sensitivae partis non
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diff changeset
737 possit esse aliquis habitus. Sicut enim potentia nutritiva pars est
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parents: 26
diff changeset
738 irrationalis, ita et sensitiva. Sed in potentiis nutritivae partis
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diff changeset
739 non ponitur aliquis habitus. Ergo nec in potentiis sensitivae
53
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diff changeset
740 partis aliquis habitus debet poni.</p><p title="I-II q. 50 a. 3 arg. 2"><a name="35644"><span class="ref">[35644] Iª-IIae q. 50 a. 3 arg. 2</span></a> Praeterea,
28
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diff changeset
741 sensitivae partes sunt communes nobis et brutis. Sed in brutis non
544e12f679ad convert to xml
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diff changeset
742 sunt aliqui habitus, quia non est in eis voluntas, quae in
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diff changeset
743 definitione habitus ponitur, ut supra dictum est. Ergo in potentiis
53
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diff changeset
744 sensitivis non sunt aliqui habitus.</p><p title="I-II q. 50 a. 3 arg. 3"><a name="35645"><span class="ref">[35645] Iª-IIae q. 50 a. 3 arg. 3</span></a> Praeterea,
28
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diff changeset
745 habitus animae sunt scientiae et virtutes, et sicut scientia
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parents: 26
diff changeset
746 refertur ad vim apprehensivam, ita virtus ad vim appetitivam. Sed
544e12f679ad convert to xml
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parents: 26
diff changeset
747 in potentiis sensitivis non sunt aliquae scientiae, cum scientia
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parents: 26
diff changeset
748 sit universalium, quae vires sensitivae apprehendere non possunt.
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diff changeset
749 Ergo etiam nec habitus virtutum in partibus sensitivis esse
53
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diff changeset
750 possunt.</p><p title="I-II q. 50 a. 3 s. c."><a name="35646"><span class="ref">[35646] Iª-IIae q. 50 a. 3 s. c.</span></a> Sed contra
28
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diff changeset
751 est quod philosophus dicit, in III Ethic., quod aliquae virtutes,
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diff changeset
752 scilicet temperantia et fortitudo, sunt irrationabilium
53
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diff changeset
753 partium.</p><p title="I-II q. 50 a. 3 co."><a name="35647"><span class="ref">[35647] Iª-IIae q. 50 a. 3 co.</span></a> Respondeo
28
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diff changeset
754 dicendum quod vires sensitivae dupliciter possunt considerari, uno
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diff changeset
755 modo, secundum quod operantur ex instinctu naturae; alio modo,
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diff changeset
756 secundum quod operantur ex imperio rationis. Secundum igitur quod
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diff changeset
757 operantur ex instinctu naturae, sic ordinantur ad unum, sicut et
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diff changeset
758 natura. Et ideo sicut in potentiis naturalibus non sunt aliqui
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diff changeset
759 habitus, ita etiam nec in potentiis sensitivis, secundum quod ex
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diff changeset
760 instinctu naturae operantur. Secundum vero quod operantur ex
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diff changeset
761 imperio rationis, sic ad diversa ordinari possunt. Et sic possunt
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diff changeset
762 in eis esse aliqui habitus, quibus bene aut male ad aliquid
53
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diff changeset
763 disponuntur.</p><p title="I-II q. 50 a. 3 ad 1"><a name="35648"><span class="ref">[35648] Iª-IIae q. 50 a. 3 ad 1</span></a> Ad primum
28
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diff changeset
764 ergo dicendum quod vires nutritivae partis non sunt natae obedire
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diff changeset
765 imperio rationis, et ideo non sunt in eis aliqui habitus. Sed vires
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diff changeset
766 sensitivae natae sunt obedire imperio rationis, et ideo in eis esse
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diff changeset
767 possunt aliqui habitus; nam secundum quod obediunt rationi,
53
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diff changeset
768 quodammodo rationales dicuntur, ut in I Ethic. dicitur.</p><p title="I-II q. 50 a. 3 ad 2"><a name="35649"><span class="ref">[35649] Iª-IIae q. 50 a. 3 ad 2</span></a> Ad secundum
28
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diff changeset
769 dicendum quod vires sensitivae in brutis animalibus non operantur
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diff changeset
770 ex imperio rationis; sed si sibi relinquantur bruta animalia,
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diff changeset
771 operantur ex instinctu naturae. Et sic in brutis animalibus non
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diff changeset
772 sunt aliqui habitus ordinati ad operationes. Sunt tamen in eis
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diff changeset
773 aliquae dispositiones in ordine ad naturam, ut sanitas et
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diff changeset
774 pulchritudo. Sed quia bruta animalia a ratione hominis per quandam
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diff changeset
775 consuetudinem disponuntur ad aliquid operandum sic vel aliter, hoc
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diff changeset
776 modo in brutis animalibus habitus quodammodo poni possunt, unde
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diff changeset
777 Augustinus dicit, in libro octoginta trium quaest., quod <i>videmus
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diff changeset
778 immanissimas bestias a maximis voluptatibus absterreri dolorum
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diff changeset
779 metu, quod cum in earum consuetudinem verterit, domitae et
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diff changeset
780 mansuetae vocantur</i>. Deficit tamen ratio habitus quantum ad usum
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diff changeset
781 voluntatis, quia non habent dominium utendi vel non utendi, quod
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diff changeset
782 videtur ad rationem habitus pertinere. Et ideo, proprie loquendo,
53
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diff changeset
783 in eis habitus esse non possunt.</p><p title="I-II q. 50 a. 3 ad 3"><a name="35650"><span class="ref">[35650] Iª-IIae q. 50 a. 3 ad 3</span></a> Ad tertium
28
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diff changeset
784 dicendum quod appetitus sensitivus natus est moveri ab appetitu
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diff changeset
785 rationali, ut dicitur in III de anima, sed vires rationales
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diff changeset
786 apprehensivae natae sunt accipere a viribus sensitivis. Et ideo
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diff changeset
787 magis convenit quod habitus sint in viribus sensitivis appetitivis
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diff changeset
788 quam in viribus sensitivis apprehensivis, cum in viribus sensitivis
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diff changeset
789 appetitivis non sint habitus nisi secundum quod operantur ex
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diff changeset
790 imperio rationis. Quamvis etiam in ipsis interioribus viribus
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diff changeset
791 sensitivis apprehensivis possint poni aliqui habitus, secundum quos
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diff changeset
792 homo fit bene memorativus vel cogitativus vel imaginativus, unde
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diff changeset
793 etiam philosophus dicit, in cap. de memoria, quod <i>consuetudo
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diff changeset
794 multum operatur ad bene memorandum</i>, quia etiam istae vires
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parents: 26
diff changeset
795 moventur ad operandum ex imperio rationis. Vires autem
544e12f679ad convert to xml
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parents: 26
diff changeset
796 apprehensivae exteriores, ut visus et auditus et huiusmodi, non
544e12f679ad convert to xml
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diff changeset
797 sunt susceptivae aliquorum habituum, sed secundum dispositionem
544e12f679ad convert to xml
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diff changeset
798 suae naturae ordinantur ad suos actus determinatos; sicut et membra
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diff changeset
799 corporis, in quibus non sunt habitus, sed magis in viribus
53
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diff changeset
800 imperantibus motum ipsorum.</p></div><div class="a"><h3>Articulus 4</h3><p title="I-II q. 50 a. 4 arg. 1"><a name="35651"><span class="ref">[35651] Iª-IIae q. 50 a. 4 arg. 1</span></a> Ad quartum
28
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diff changeset
801 sic proceditur. Videtur quod in intellectu non sint aliqui habitus.
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diff changeset
802 Habitus enim operationibus conformantur, ut dictum est. Sed
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diff changeset
803 operationes hominis sunt communes animae et corpori, ut dicitur in
544e12f679ad convert to xml
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diff changeset
804 I de anima. Ergo et habitus. Sed intellectus non est actus
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diff changeset
805 corporis, ut dicitur in III de anima. Ergo intellectus non est
53
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diff changeset
806 subiectum alicuius habitus.</p><p title="I-II q. 50 a. 4 arg. 2"><a name="35652"><span class="ref">[35652] Iª-IIae q. 50 a. 4 arg. 2</span></a> Praeterea,
28
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diff changeset
807 omne quod est in aliquo, est in eo per modum eius in quo est. Sed
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diff changeset
808 id quod est forma sine materia, est actus tantum, quod autem est
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diff changeset
809 compositum ex forma et materia, habet potentiam et actum simul.
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diff changeset
810 Ergo in eo quod est forma tantum, non potest esse aliquid quod sit
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diff changeset
811 simul in potentia et actu, sed solum in eo quod est compositum ex
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diff changeset
812 materia et forma. Sed intellectus est forma sine materia. Ergo
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diff changeset
813 habitus, qui habet potentiam simul cum actu, quasi medium inter
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diff changeset
814 utrumque existens, non potest esse in intellectu; sed solum in
53
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diff changeset
815 coniuncto, quod est compositum ex anima et corpore.</p><p title="I-II q. 50 a. 4 arg. 3"><a name="35653"><span class="ref">[35653] Iª-IIae q. 50 a. 4 arg. 3</span></a> Praeterea,
28
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diff changeset
816 habitus est dispositio secundum quam aliquis bene vel male
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diff changeset
817 disponitur ad aliquid, ut dicitur in V Metaph. Sed quod aliquis
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diff changeset
818 bene vel male sit dispositus ad actum intellectus, provenit ex
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diff changeset
819 aliqua corporis dispositione, unde etiam in II de anima dicitur
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diff changeset
820 quod <i>molles carne bene aptos mente videmus</i>. Ergo habitus
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diff changeset
821 cognoscitivi non sunt in intellectu, qui est separatus; sed in
53
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diff changeset
822 aliqua potentia quae est actus alicuius partis corporis.</p><p title="I-II q. 50 a. 4 s. c."><a name="35654"><span class="ref">[35654] Iª-IIae q. 50 a. 4 s. c.</span></a> Sed contra
28
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diff changeset
823 est quod philosophus, in VI Ethic., ponit scientiam et sapientiam
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diff changeset
824 et intellectum, qui est habitus principiorum, in ipsa intellectiva
53
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diff changeset
825 parte animae.</p><p title="I-II q. 50 a. 4 co."><a name="35655"><span class="ref">[35655] Iª-IIae q. 50 a. 4 co.</span></a> Respondeo
28
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diff changeset
826 dicendum quod circa habitus cognoscitivos diversimode sunt aliqui
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diff changeset
827 opinati. Quidam enim, ponentes intellectum possibilem esse unum in
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diff changeset
828 omnibus hominibus, coacti sunt ponere quod habitus cognoscitivi non
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diff changeset
829 sunt in ipso intellectu, sed in viribus interioribus sensitivis.
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diff changeset
830 Manifestum est enim quod homines in habitibus diversificantur, unde
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diff changeset
831 non possunt habitus cognoscitivi directe poni in eo quod, unum
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diff changeset
832 numero existens, est omnibus hominibus commune. Unde si intellectus
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diff changeset
833 possibilis sit unus numero omnium hominum, habitus scientiarum,
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diff changeset
834 secundum quos homines diversificantur, non poterunt esse in
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diff changeset
835 intellectu possibili sicut in subiecto, sed erunt in viribus
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diff changeset
836 interioribus sensitivis, quae sunt diversae in diversis. Sed ista
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diff changeset
837 positio, primo quidem, est contra intentionem Aristotelis.
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diff changeset
838 Manifestum est enim quod vires sensitivae non sunt rationales per
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diff changeset
839 essentiam, sed solum per participationem, ut dicitur in I Ethic.
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diff changeset
840 Philosophus autem ponit intellectuales virtutes, quae sunt
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diff changeset
841 sapientia, scientia et intellectus, in eo quod est rationale per
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parents: 26
diff changeset
842 essentiam. Unde non sunt in viribus sensitivis, sed in ipso
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diff changeset
843 intellectu. Expresse etiam dicit, in III de anima, quod intellectus
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diff changeset
844 possibilis, cum sic fiat singula, idest cum reducatur in actum
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diff changeset
845 singulorum per species intelligibiles, tunc fit secundum actum eo
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diff changeset
846 modo quo sciens dicitur esse in actu, quod quidem accidit cum
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diff changeset
847 aliquis possit operari per seipsum, scilicet considerando. Est
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diff changeset
848 quidem igitur et tunc potentia quodammodo; non tamen similiter ut
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diff changeset
849 ante addiscere aut invenire. Ipse ergo intellectus possibilis est
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diff changeset
850 in quo est habitus scientiae quo potest considerare etiam cum non
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diff changeset
851 considerat. Secundo etiam, haec positio est contra rei veritatem.
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diff changeset
852 Sicut enim eius est potentia cuius est operatio, ita etiam eius est
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diff changeset
853 habitus cuius est operatio. Intelligere autem et considerare est
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diff changeset
854 proprius actus intellectus. Ergo et habitus quo consideratur, est
53
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diff changeset
855 proprie in ipso intellectu.</p><p title="I-II q. 50 a. 4 ad 1"><a name="35656"><span class="ref">[35656] Iª-IIae q. 50 a. 4 ad 1</span></a> Ad primum
28
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diff changeset
856 ergo dicendum quod quidam dixerunt, ut Simplicius refert in
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diff changeset
857 commento praedicamentorum, quod quia omnis operatio hominis est
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parents: 26
diff changeset
858 quodammodo coniuncti, ut philosophus dicit in I de anima; ideo
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diff changeset
859 nullus habitus est animae tantum, sed coniuncti. Et per hoc
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diff changeset
860 sequitur quod nullus habitus sit in intellectu, cum intellectus sit
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diff changeset
861 separatus, ut ratio proposita procedebat. Sed ista ratio non cogit.
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diff changeset
862 Habitus enim non est dispositio obiecti ad potentiam, sed magis
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parents: 26
diff changeset
863 dispositio potentiae ad obiectum, unde habitus oportet quod sit in
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parents: 26
diff changeset
864 ipsa potentia quae est principium actus, non autem in eo quod
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diff changeset
865 comparatur ad potentiam sicut obiectum. Ipsum autem intelligere non
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parents: 26
diff changeset
866 dicitur commune esse animae et corpori, nisi ratione phantasmatis,
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diff changeset
867 ut dicitur in I de anima. Patet autem quod phantasma comparatur ad
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parents: 26
diff changeset
868 intellectum possibilem ut obiectum, ut dicitur in III de anima.
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parents: 26
diff changeset
869 Unde relinquitur quod habitus intellectivus sit principaliter ex
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parents: 26
diff changeset
870 parte ipsius intellectus, non autem ex parte phantasmatis, quod est
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parents: 26
diff changeset
871 commune animae et corpori. Et ideo dicendum est quod intellectus
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parents: 26
diff changeset
872 possibilis est subiectum habitus, illi enim competit esse subiectum
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parents: 26
diff changeset
873 habitus, quod est in potentia ad multa; et hoc maxime competit
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parents: 26
diff changeset
874 intellectui possibili. Unde intellectus possibilis est subiectum
53
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diff changeset
875 habituum intellectualium.</p><p title="I-II q. 50 a. 4 ad 2"><a name="35657"><span class="ref">[35657] Iª-IIae q. 50 a. 4 ad 2</span></a> Ad secundum
28
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diff changeset
876 dicendum quod, sicut potentia ad esse sensibile convenit materiae
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diff changeset
877 corporali, ita potentia ad esse intelligibile convenit intellectui
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parents: 26
diff changeset
878 possibili. Unde nihil prohibet in intellectu possibili esse
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parents: 26
diff changeset
879 habitum, qui est medius inter puram potentiam et actum
53
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diff changeset
880 perfectum.</p><p title="I-II q. 50 a. 4 ad 3"><a name="35658"><span class="ref">[35658] Iª-IIae q. 50 a. 4 ad 3</span></a> Ad tertium
28
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diff changeset
881 dicendum quod, quia vires apprehensivae interius praeparant
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diff changeset
882 intellectui possibili proprium obiectum; ideo ex bona dispositione
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parents: 26
diff changeset
883 harum virium, ad quam cooperatur bona dispositio corporis, redditur
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diff changeset
884 homo habilis ad intelligendum. Et sic habitus intellectivus
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diff changeset
885 secundario potest esse in istis viribus. Principaliter autem est in
53
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diff changeset
886 intellectu possibili.</p></div><div class="a"><h3>Articulus 5</h3><p title="I-II q. 50 a. 5 arg. 1"><a name="35659"><span class="ref">[35659] Iª-IIae q. 50 a. 5 arg. 1</span></a> Ad quintum
28
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887 sic proceditur. Videtur quod in voluntate non sit aliquis habitus.
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diff changeset
888 Habitus enim qui in intellectu est, sunt species intelligibiles,
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diff changeset
889 quibus intelligit actu. Sed voluntas non operatur per aliquas
53
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890 species. Ergo voluntas non est subiectum alicuius habitus.</p><p title="I-II q. 50 a. 5 arg. 2"><a name="35660"><span class="ref">[35660] Iª-IIae q. 50 a. 5 arg. 2</span></a> Praeterea,
28
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891 in intellectu agente non ponitur aliquis habitus, sicut in
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diff changeset
892 intellectu possibili, quia est potentia activa. Sed voluntas est
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diff changeset
893 maxime potentia activa, quia movet omnes potentias ad suos actus,
53
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diff changeset
894 ut supra dictum est. Ergo in ipsa non est aliquis habitus.</p><p title="I-II q. 50 a. 5 arg. 3"><a name="35661"><span class="ref">[35661] Iª-IIae q. 50 a. 5 arg. 3</span></a> Praeterea,
28
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diff changeset
895 in potentiis naturalibus non est aliquis habitus, quia ex sua
544e12f679ad convert to xml
ht
parents: 26
diff changeset
896 natura sunt ad aliquid determinatae. Sed voluntas ex sua natura
544e12f679ad convert to xml
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parents: 26
diff changeset
897 ordinatur ad hoc quod tendat in bonum ordinatum ratione. Ergo in
53
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diff changeset
898 voluntate non est aliquis habitus.</p><p title="I-II q. 50 a. 5 s. c."><a name="35662"><span class="ref">[35662] Iª-IIae q. 50 a. 5 s. c.</span></a> Sed contra
28
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diff changeset
899 est quod iustitia est habitus quidam. Sed iustitia est in
544e12f679ad convert to xml
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parents: 26
diff changeset
900 voluntate, est enim iustitia <i>habitus secundum quem aliqui volunt
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parents: 26
diff changeset
901 et operantur iusta</i>, ut dicitur in V Ethic. Ergo voluntas est
53
d777cc3962f2 div-wrapped
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diff changeset
902 subiectum alicuius habitus.</p><p title="I-II q. 50 a. 5 co."><a name="35663"><span class="ref">[35663] Iª-IIae q. 50 a. 5 co.</span></a> Respondeo
28
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parents: 26
diff changeset
903 dicendum quod omnis potentia quae diversimode potest ordinari ad
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parents: 26
diff changeset
904 agendum, indiget habitu quo bene disponatur ad suum actum. Voluntas
544e12f679ad convert to xml
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parents: 26
diff changeset
905 autem, cum sit potentia rationalis, diversimode potest ad agendum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
906 ordinari. Et ideo oportet in voluntate aliquem habitum ponere, quo
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parents: 26
diff changeset
907 bene disponatur ad suum actum. Ex ipsa etiam ratione habitus
544e12f679ad convert to xml
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parents: 26
diff changeset
908 apparet quod habet quendam principalem ordinem ad voluntatem, prout
53
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diff changeset
909 habitus est quo quis utitur cum voluerit, ut supra dictum est.</p><p title="I-II q. 50 a. 5 ad 1"><a name="35664"><span class="ref">[35664] Iª-IIae q. 50 a. 5 ad 1</span></a> Ad primum
28
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parents: 26
diff changeset
910 ergo dicendum quod, sicut in intellectu est aliqua species quae est
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ht
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diff changeset
911 similitudo obiecti, ita oportet in voluntate, et in qualibet vi
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parents: 26
diff changeset
912 appetitiva, esse aliquid quo inclinetur in suum obiectum, cum nihil
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parents: 26
diff changeset
913 aliud sit actus appetitivae virtutis quam inclinatio quaedam, ut
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parents: 26
diff changeset
914 supra dictum est. Ad ea ergo ad quae sufficienter inclinatur per
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diff changeset
915 naturam ipsius potentiae, non indiget aliqua qualitate inclinante.
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diff changeset
916 Sed quia necessarium est ad finem humanae vitae, quod vis
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parents: 26
diff changeset
917 appetitiva inclinetur in aliquid determinatum, ad quod non
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parents: 26
diff changeset
918 inclinatur ex natura potentiae, quae se habet ad multa et diversa;
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parents: 26
diff changeset
919 ideo necesse est quod in voluntate, et in aliis viribus
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diff changeset
920 appetitivis, sint quaedam qualitates inclinantes, quae dicuntur
53
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diff changeset
921 habitus.</p><p title="I-II q. 50 a. 5 ad 2"><a name="35665"><span class="ref">[35665] Iª-IIae q. 50 a. 5 ad 2</span></a> Ad secundum
28
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diff changeset
922 dicendum quod intellectus agens est agens tantum, et nullo modo
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parents: 26
diff changeset
923 patiens. Sed voluntas, et quaelibet vis appetitiva, est movens
544e12f679ad convert to xml
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parents: 26
diff changeset
924 motum, ut dicitur in III de anima. Et ideo non est similis ratio de
544e12f679ad convert to xml
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parents: 26
diff changeset
925 utroque, nam esse susceptivum habitus convenit ei quod est
53
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diff changeset
926 quodammodo in potentia.</p><p title="I-II q. 50 a. 5 ad 3"><a name="35666"><span class="ref">[35666] Iª-IIae q. 50 a. 5 ad 3</span></a> Ad tertium
28
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diff changeset
927 dicendum quod voluntas ex ipsa natura potentiae inclinatur in bonum
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diff changeset
928 rationis. Sed quia hoc bonum multipliciter diversificatur,
544e12f679ad convert to xml
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parents: 26
diff changeset
929 necessarium est ut ad aliquod determinatum bonum rationis voluntas
544e12f679ad convert to xml
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parents: 26
diff changeset
930 per aliquem habitum inclinetur, ad hoc quod sequatur promptior
53
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diff changeset
931 operatio.</p></div><div class="a"><h3>Articulus 6</h3><p title="I-II q. 50 a. 6 arg. 1"><a name="35667"><span class="ref">[35667] Iª-IIae q. 50 a. 6 arg. 1</span></a> Ad sextum
28
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diff changeset
932 sic proceditur. Videtur quod in Angelis non sint habitus. Dicit
544e12f679ad convert to xml
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parents: 26
diff changeset
933 enim maximus, Commentator Dionysii, in VII cap. de Cael. Hier., non
544e12f679ad convert to xml
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diff changeset
934 convenit arbitrari virtutes intellectuales, idest spirituales, more
544e12f679ad convert to xml
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parents: 26
diff changeset
935 accidentium, quemadmodum et in nobis sunt, in divinis
544e12f679ad convert to xml
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parents: 26
diff changeset
936 intellectibus, scilicet Angelis, esse, ut aliud in alio sit sicut
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diff changeset
937 in subiecto, accidens enim omne illinc repulsum est. Sed omnis
53
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diff changeset
938 habitus est accidens. Ergo in Angelis non sunt habitus.</p><p title="I-II q. 50 a. 6 arg. 2"><a name="35668"><span class="ref">[35668] Iª-IIae q. 50 a. 6 arg. 2</span></a> Praeterea,
28
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parents: 26
diff changeset
939 sicut Dionysius dicit, in IV cap. de Cael. Hier., <i>sanctae
544e12f679ad convert to xml
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parents: 26
diff changeset
940 caelestium essentiarum dispositiones super omnia alia Dei bonitatem
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ht
parents: 26
diff changeset
941 participant</i>. Sed semper quod est per se, est prius et potius eo
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parents: 26
diff changeset
942 quod est per aliud. Ergo Angelorum essentiae per seipsas
544e12f679ad convert to xml
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parents: 26
diff changeset
943 perficiuntur ad conformitatem Dei. Non ergo per aliquos habitus. Et
544e12f679ad convert to xml
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parents: 26
diff changeset
944 haec videtur esse ratio maximi, qui ibidem subdit, <i>si enim hoc
544e12f679ad convert to xml
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parents: 26
diff changeset
945 esset, non utique maneret in semetipsa harum essentia, nec
53
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diff changeset
946 deificari per se, quantum foret possibile, valuisset</i>.</p><p title="I-II q. 50 a. 6 arg. 3"><a name="35669"><span class="ref">[35669] Iª-IIae q. 50 a. 6 arg. 3</span></a> Praeterea,
28
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diff changeset
947 habitus est dispositio quaedam, ut dicitur in V Metaphys. Sed
544e12f679ad convert to xml
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parents: 26
diff changeset
948 dispositio, ut ibidem dicitur, est ordo habentis partes. Cum ergo
544e12f679ad convert to xml
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diff changeset
949 Angeli sint simplices substantiae, videtur quod in eis non sint
53
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diff changeset
950 dispositiones et habitus.</p><p title="I-II q. 50 a. 6 s. c."><a name="35670"><span class="ref">[35670] Iª-IIae q. 50 a. 6 s. c.</span></a> Sed contra
28
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diff changeset
951 est quod Dionysius dicit, VII cap. Cael. Hier., quod <i>Angeli
544e12f679ad convert to xml
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diff changeset
952 primae hierarchiae nominantur calefacientes et throni et effusio
53
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diff changeset
953 sapientiae, manifestatio deiformis ipsorum habituum</i>.</p><p title="I-II q. 50 a. 6 co."><a name="35671"><span class="ref">[35671] Iª-IIae q. 50 a. 6 co.</span></a> Respondeo
28
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diff changeset
954 dicendum quod quidam posuerunt in Angelis non esse habitus; sed
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diff changeset
955 quaecumque dicuntur de eis, essentialiter dicuntur. Unde maximus,
544e12f679ad convert to xml
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diff changeset
956 post praedicta verba quae induximus, dicit, <i>habitudines earum,
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diff changeset
957 atque virtutes quae in eis sunt, essentiales sunt, propter
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diff changeset
958 immaterialitatem</i>. Et hoc etiam Simplicius dicit, in commento
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diff changeset
959 praedicamentorum, <i>sapientia quae est in anima, habitus est, quae
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960 autem in intellectu, substantia. Omnia enim quae sunt divina, et
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diff changeset
961 per se sufficientia sunt, et in seipsis existentia</i>. Quae quidem
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diff changeset
962 positio partim habet veritatem, et partim continet falsitatem.
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diff changeset
963 Manifestum est enim ex praemissis quod subiectum habitus non est
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diff changeset
964 nisi ens in potentia. Considerantes igitur praedicti commentatores
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diff changeset
965 quod Angeli sunt substantiae immateriales, et quod non est in illis
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diff changeset
966 potentia materiae; secundum hoc, ab eis habitum excluserunt, et
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diff changeset
967 omne accidens. Sed quia, licet in Angelis non sit potentia
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diff changeset
968 materiae, est tamen in eis aliqua potentia (esse enim actum purum
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diff changeset
969 est proprium Dei); ideo inquantum invenitur in eis de potentia,
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diff changeset
970 intantum in eis possunt habitus inveniri. Sed quia potentia
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diff changeset
971 materiae et potentia intellectualis substantiae non est unius
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diff changeset
972 rationis, ideo per consequens nec habitus unius rationis est
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diff changeset
973 utrobique. Unde Simplicius dicit, in commento praedicamentorum,
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diff changeset
974 quod <i>habitus intellectualis substantiae non sunt similes his qui
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diff changeset
975 sunt hic habitibus; sed magis sunt similes simplicibus et
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diff changeset
976 immaterialibus speciebus quas continet in seipsa</i>. Circa
544e12f679ad convert to xml
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diff changeset
977 huiusmodi tamen habitum aliter se habet intellectus angelicus, et
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diff changeset
978 aliter intellectus humanus. Intellectus enim humanus, cum sit
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diff changeset
979 infimus in ordine intellectuum, est in potentia respectu omnium
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parents: 26
diff changeset
980 intelligibilium, sicut materia prima respectu omnium formarum
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diff changeset
981 sensibilium, et ideo ad omnia intelligenda indiget aliquo habitu.
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diff changeset
982 Sed intellectus angelicus non se habet sicut pura potentia in
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diff changeset
983 genere intelligibilium, sed sicut actus quidam, non autem sicut
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parents: 26
diff changeset
984 actus purus (hoc enim solius Dei est), sed cum permixtione alicuius
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parents: 26
diff changeset
985 potentiae, et tanto minus habet de potentialitate, quanto est
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diff changeset
986 superior. Et ideo, ut in primo dictum est, inquantum est in
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parents: 26
diff changeset
987 potentia, indiget perfici habitualiter per aliquas species
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parents: 26
diff changeset
988 intelligibiles ad operationem propriam, sed inquantum est actu, per
544e12f679ad convert to xml
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parents: 26
diff changeset
989 essentiam suam potest aliqua intelligere, ad minus seipsum, et alia
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parents: 26
diff changeset
990 secundum modum suae substantiae, ut dicitur in Lib. de causis, et
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parents: 26
diff changeset
991 tanto perfectius, quanto est perfectior. Sed quia nullus Angelus
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parents: 26
diff changeset
992 pertingit ad perfectionem Dei, sed in infinitum distat; propter
544e12f679ad convert to xml
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parents: 26
diff changeset
993 hoc, ad attingendum ad ipsum Deum per intellectum et voluntatem,
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parents: 26
diff changeset
994 indigent aliquibus habitibus, tanquam in potentia existentes
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parents: 26
diff changeset
995 respectu illius puri actus. Unde Dionysius dicit habitus eorum esse
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parents: 26
diff changeset
996 deiformes, quibus scilicet Deo conformantur. Habitus autem qui sunt
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parents: 26
diff changeset
997 dispositiones ad esse naturale, non sunt in Angelis, cum sint
53
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diff changeset
998 immateriales.</p><p title="I-II q. 50 a. 6 ad 1"><a name="35672"><span class="ref">[35672] Iª-IIae q. 50 a. 6 ad 1</span></a> Ad primum
28
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diff changeset
999 ergo dicendum quod verbum maximi intelligendum est de habitibus et
53
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diff changeset
1000 accidentibus materialibus.</p><p title="I-II q. 50 a. 6 ad 2"><a name="35673"><span class="ref">[35673] Iª-IIae q. 50 a. 6 ad 2</span></a> Ad secundum
28
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parents: 26
diff changeset
1001 dicendum quod quantum ad hoc quod convenit Angelis per suam
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parents: 26
diff changeset
1002 essentiam, non indigent habitu. Sed quia non ita sunt per seipsos
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parents: 26
diff changeset
1003 entes, quin participent sapientiam et bonitatem divinam; ideo
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parents: 26
diff changeset
1004 inquantum indigent participare aliquid ab exteriori, intantum
53
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diff changeset
1005 necesse est in eis ponere habitus.</p><p title="I-II q. 50 a. 6 ad 3"><a name="35674"><span class="ref">[35674] Iª-IIae q. 50 a. 6 ad 3</span></a> Ad tertium
28
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parents: 26
diff changeset
1006 dicendum quod in Angelis non sunt partes essentiae, sed sunt partes
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diff changeset
1007 secundum potentiam, inquantum intellectus eorum per plures species
53
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1008 perficitur, et voluntas eorum se habet ad plura.</p></div></div><div class="q" id="q51"><h2>Quaestio 51</h2><div class="p"><h3>Prooemium</h3><p title="I-II q. 51 pr."><a name="35675"><span class="ref">[35675]
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diff changeset
1009 Iª-IIae q. 51 pr.</span></a> Deinde considerandum est de causa
28
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parents: 26
diff changeset
1010 habituum. Et primo, quantum ad generationem ipsorum; secundo,
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parents: 26
diff changeset
1011 quantum ad augmentum; tertio, quantum ad diminutionem et
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parents: 26
diff changeset
1012 corruptionem. Circa primum quaeruntur quatuor. Primo, utrum aliquis
544e12f679ad convert to xml
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parents: 26
diff changeset
1013 habitus sit a natura. Secundo, utrum aliquis habitus ex actibus
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parents: 26
diff changeset
1014 causetur. Tertio, utrum per unum actum possit generari habitus.
53
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diff changeset
1015 Quarto, utrum aliqui habitus sint in hominibus infusi a Deo.</p></div><div class="a"><h3>Articulus 1</h3><p title="I-II q. 51 a. 1 arg. 1"><a name="35676"><span class="ref">[35676] Iª-IIae q. 51 a. 1 arg. 1</span></a> Ad primum
28
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parents: 26
diff changeset
1016 sic proceditur. Videtur quod nullus habitus sit a natura. Eorum
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parents: 26
diff changeset
1017 enim quae sunt a natura, usus non subiacet voluntati. Sed habitus
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diff changeset
1018 est quo quis utitur cum voluerit, ut dicit Commentator, in III de
53
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diff changeset
1019 anima. Ergo habitus non est a natura.</p><p title="I-II q. 51 a. 1 arg. 2"><a name="35677"><span class="ref">[35677] Iª-IIae q. 51 a. 1 arg. 2</span></a> Praeterea,
28
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1020 natura non facit per duo quod per unum potest facere. Sed potentiae
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1021 animae sunt a natura. Si igitur habitus potentiarum a natura
53
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1022 essent, habitus et potentia essent unum.</p><p title="I-II q. 51 a. 1 arg. 3"><a name="35678"><span class="ref">[35678] Iª-IIae q. 51 a. 1 arg. 3</span></a> Praeterea,
28
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diff changeset
1023 natura non deficit in necessariis. Sed habitus sunt necessarii ad
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diff changeset
1024 bene operandum, ut supra dictum est. Si igitur habitus aliqui
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parents: 26
diff changeset
1025 essent a natura, videtur quod natura non deficeret quin omnes
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diff changeset
1026 habitus necessarios causaret. Patet autem hoc esse falsum. Ergo
53
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diff changeset
1027 habitus non sunt a natura.</p><p title="I-II q. 51 a. 1 s. c."><a name="35679"><span class="ref">[35679] Iª-IIae q. 51 a. 1 s. c.</span></a> Sed contra
28
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diff changeset
1028 est quod in VI Ethic., inter alios habitus ponitur intellectus
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diff changeset
1029 principiorum, qui est a natura, unde et principia prima dicuntur
53
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diff changeset
1030 naturaliter cognita.</p><p title="I-II q. 51 a. 1 co."><a name="35680"><span class="ref">[35680] Iª-IIae q. 51 a. 1 co.</span></a> Respondeo
28
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1031 dicendum quod aliquid potest esse naturale alicui dupliciter. Uno
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diff changeset
1032 modo, secundum naturam speciei, sicut naturale est homini esse
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diff changeset
1033 risibile, et igni ferri sursum. Alio modo, secundum naturam
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diff changeset
1034 individui, sicut naturale est Socrati vel Platoni esse aegrotativum
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diff changeset
1035 vel sanativum, secundum propriam complexionem. Rursus, secundum
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diff changeset
1036 utramque naturam potest dici aliquid naturale dupliciter, uno modo,
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diff changeset
1037 quia totum est a natura; alio modo, quia secundum aliquid est a
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diff changeset
1038 natura, et secundum aliquid est ab exteriori principio. Sicut cum
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diff changeset
1039 aliquis sanatur per seipsum, tota sanitas est a natura, cum autem
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diff changeset
1040 aliquis sanatur auxilio medicinae, sanitas partim est a natura,
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diff changeset
1041 partim ab exteriori principio. Sic igitur si loquamur de habitu
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parents: 26
diff changeset
1042 secundum quod est dispositio subiecti in ordine ad formam vel
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parents: 26
diff changeset
1043 naturam, quolibet praedictorum modorum contingit habitum esse
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diff changeset
1044 naturalem. Est enim aliqua dispositio naturalis quae debetur
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parents: 26
diff changeset
1045 humanae speciei, extra quam nullus homo invenitur. Et haec est
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parents: 26
diff changeset
1046 naturalis secundum naturam speciei. Sed quia talis dispositio
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diff changeset
1047 quandam latitudinem habet, contingit diversos gradus huiusmodi
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diff changeset
1048 dispositionis convenire diversis hominibus secundum naturam
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diff changeset
1049 individui. Et huiusmodi dispositio potest esse vel totaliter a
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diff changeset
1050 natura, vel partim a natura et partim ab exteriori principio, sicut
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diff changeset
1051 dictum est de his qui sanantur per artem. Sed habitus qui est
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diff changeset
1052 dispositio ad operationem, cuius subiectum est potentia animae, ut
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diff changeset
1053 dictum est, potest quidem esse naturalis et secundum naturam
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diff changeset
1054 speciei, et secundum naturam individui. Secundum quidem naturam
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diff changeset
1055 speciei, secundum quod se tenet ex parte ipsius animae, quae, cum
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diff changeset
1056 sit forma corporis, est principium specificum. Secundum autem
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parents: 26
diff changeset
1057 naturam individui, ex parte corporis, quod est materiale
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parents: 26
diff changeset
1058 principium. Sed tamen neutro modo contingit in hominibus esse
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diff changeset
1059 habitus naturales ita quod sint totaliter a natura. In Angelis
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diff changeset
1060 siquidem contingit, eo quod habent species intelligibiles
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diff changeset
1061 naturaliter inditas, quod non competit animae humanae, ut in primo
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diff changeset
1062 dictum est. Sunt ergo in hominibus aliqui habitus naturales,
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diff changeset
1063 tanquam partim a natura existentes et partim ab exteriori
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diff changeset
1064 principio; aliter quidem in apprehensivis potentiis, et aliter in
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diff changeset
1065 appetitivis. In apprehensivis enim potentiis potest esse habitus
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diff changeset
1066 naturalis secundum inchoationem, et secundum naturam speciei, et
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diff changeset
1067 secundum naturam individui. Secundum quidem naturam speciei, ex
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diff changeset
1068 parte ipsius animae, sicut intellectus principiorum dicitur esse
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diff changeset
1069 habitus naturalis. Ex ipsa enim natura animae intellectualis,
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diff changeset
1070 convenit homini quod statim, cognito quid est totum et quid est
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diff changeset
1071 pars, cognoscat quod omne totum est maius sua parte, et simile est
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diff changeset
1072 in ceteris. Sed quid sit totum, et quid sit pars, cognoscere non
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diff changeset
1073 potest nisi per species intelligibiles a phantasmatibus acceptas.
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diff changeset
1074 Et propter hoc philosophus, in fine posteriorum, ostendit quod
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diff changeset
1075 cognitio principiorum provenit nobis ex sensu. Secundum vero
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diff changeset
1076 naturam individui, est aliquis habitus cognoscitivus secundum
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diff changeset
1077 inchoationem naturalis, inquantum unus homo, ex dispositione
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diff changeset
1078 organorum, est magis aptus ad bene intelligendum quam alius,
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diff changeset
1079 inquantum ad operationem intellectus indigemus virtutibus
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diff changeset
1080 sensitivis. In appetitivis autem potentiis non est aliquis habitus
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diff changeset
1081 naturalis secundum inchoationem, ex parte ipsius animae, quantum ad
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diff changeset
1082 ipsam substantiam habitus, sed solum quantum ad principia quaedam
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diff changeset
1083 ipsius, sicut principia iuris communis dicuntur esse seminalia
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diff changeset
1084 virtutum. Et hoc ideo, quia inclinatio ad obiecta propria, quae
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diff changeset
1085 videtur esse inchoatio habitus, non pertinet ad habitum, sed magis
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diff changeset
1086 pertinet ad ipsam rationem potentiarum. Sed ex parte corporis,
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diff changeset
1087 secundum naturam individui, sunt aliqui habitus appetitivi secundum
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diff changeset
1088 inchoationes naturales. Sunt enim quidam dispositi ex propria
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diff changeset
1089 corporis complexione ad castitatem vel mansuetudinem, vel ad
53
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diff changeset
1090 aliquid huiusmodi.</p><p title="I-II q. 51 a. 1 ad 1"><a name="35681"><span class="ref">[35681] Iª-IIae q. 51 a. 1 ad 1</span></a> Ad primum
28
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diff changeset
1091 ergo dicendum quod obiectio illa procedit de natura secundum quod
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diff changeset
1092 dividitur contra rationem et voluntatem, cum tamen ipsa ratio et
53
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diff changeset
1093 voluntas ad naturam hominis pertineant.</p><p title="I-II q. 51 a. 1 ad 2"><a name="35682"><span class="ref">[35682] Iª-IIae q. 51 a. 1 ad 2</span></a> Ad secundum
28
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diff changeset
1094 dicendum quod aliquid etiam naturaliter potest superaddi potentiae,
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diff changeset
1095 quod tamen ad ipsam potentiam pertinere non potest. Sicut in
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diff changeset
1096 Angelis non potest pertinere ad ipsam potentiam intellectivam quod
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diff changeset
1097 sit per se cognoscitiva omnium, quia oporteret quod esset actus
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diff changeset
1098 omnium, quod solius Dei est. Id enim quo aliquid cognoscitur,
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diff changeset
1099 oportet esse actualem similitudinem eius quod cognoscitur, unde
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diff changeset
1100 sequeretur, si potentia Angeli per seipsam cognosceret omnia, quod
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diff changeset
1101 esset similitudo et actus omnium. Unde oportet quod superaddantur
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parents: 26
diff changeset
1102 potentiae intellectivae ipsius aliquae species intelligibiles, quae
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diff changeset
1103 sunt similitudines rerum intellectarum, quia per participationem
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parents: 26
diff changeset
1104 divinae sapientiae, et non per essentiam propriam, possunt
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diff changeset
1105 intellectus eorum esse actu ea quae intelligunt. Et sic patet quod
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diff changeset
1106 non omne id quod pertinet ad habitum naturalem, potest ad potentiam
53
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diff changeset
1107 pertinere.</p><p title="I-II q. 51 a. 1 ad 3"><a name="35683"><span class="ref">[35683] Iª-IIae q. 51 a. 1 ad 3</span></a> Ad tertium
28
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1108 dicendum quod natura non aequaliter se habet ad causandas omnes
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diff changeset
1109 diversitates habituum, quia quidam possunt causari a natura, quidam
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diff changeset
1110 non, ut supra dictum est. Et ideo non sequitur, si aliqui habitus
53
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1111 sint naturales, quod omnes sint naturales.</p></div><div class="a"><h3>Articulus 2</h3><p title="I-II q. 51 a. 2 arg. 1"><a name="35684"><span class="ref">[35684] Iª-IIae q. 51 a. 2 arg. 1</span></a> Ad secundum
28
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diff changeset
1112 sic proceditur. Videtur quod nullus habitus possit ex actu causari.
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diff changeset
1113 Habitus enim est qualitas quaedam, ut supra dictum est. Omnis autem
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diff changeset
1114 qualitas causatur in aliquo subiecto, inquantum est alicuius
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diff changeset
1115 receptivum. Cum igitur agens ex hoc quod agit, non recipiat
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diff changeset
1116 aliquid, sed magis ex se emittat; videtur quod non possit aliquis
53
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diff changeset
1117 habitus in agente ex propriis actibus generari.</p><p title="I-II q. 51 a. 2 arg. 2"><a name="35685"><span class="ref">[35685] Iª-IIae q. 51 a. 2 arg. 2</span></a> Praeterea,
28
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diff changeset
1118 illud in quo causatur aliqua qualitas, movetur ad qualitatem illam,
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diff changeset
1119 sicut patet in re calefacta vel infrigidata, quod autem producit
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diff changeset
1120 actum causantem qualitatem, movet, ut patet de calefaciente vel
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diff changeset
1121 infrigidante. Si igitur in aliquo causaretur habitus per actum sui
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diff changeset
1122 ipsius, sequeretur quod idem esset movens et motum, agens et
53
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diff changeset
1123 patiens. Quod est impossibile, ut dicitur in VII Physic.</p><p title="I-II q. 51 a. 2 arg. 3"><a name="35686"><span class="ref">[35686] Iª-IIae q. 51 a. 2 arg. 3</span></a> Praeterea,
28
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diff changeset
1124 effectus non potest esse nobilior sua causa. Sed habitus est
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diff changeset
1125 nobilior quam actus praecedens habitum, quod patet ex hoc, quod
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diff changeset
1126 nobiliores actus reddit. Ergo habitus non potest causari ab actu
53
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diff changeset
1127 praecedente habitum.</p><p title="I-II q. 51 a. 2 s. c."><a name="35687"><span class="ref">[35687] Iª-IIae q. 51 a. 2 s. c.</span></a> Sed contra
28
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diff changeset
1128 est quod philosophus, in II Ethic., docet habitus virtutum et
53
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diff changeset
1129 vitiorum ex actibus causari.</p><p title="I-II q. 51 a. 2 co."><a name="35688"><span class="ref">[35688] Iª-IIae q. 51 a. 2 co.</span></a> Respondeo
28
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parents: 26
diff changeset
1130 dicendum quod in agente quandoque est solum activum principium sui
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diff changeset
1131 actus, sicut in igne est solum principium activum calefaciendi. Et
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diff changeset
1132 in tali agente non potest aliquis habitus causari ex proprio actu,
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diff changeset
1133 et inde est quod res naturales non possunt aliquid consuescere vel
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diff changeset
1134 dissuescere, ut dicitur in II Ethic. Invenitur autem aliquod agens
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parents: 26
diff changeset
1135 in quo est principium activum et passivum sui actus, sicut patet in
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parents: 26
diff changeset
1136 actibus humanis. Nam actus appetitivae virtutis procedunt a vi
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parents: 26
diff changeset
1137 appetitiva secundum quod movetur a vi apprehensiva repraesentante
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diff changeset
1138 obiectum, et ulterius vis intellectiva, secundum quod ratiocinatur
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diff changeset
1139 de conclusionibus, habet sicut principium activum propositionem per
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diff changeset
1140 se notam. Unde ex talibus actibus possunt in agentibus aliqui
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parents: 26
diff changeset
1141 habitus causari, non quidem quantum ad primum activum principium,
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parents: 26
diff changeset
1142 sed quantum ad principium actus quod movet motum. Nam omne quod
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diff changeset
1143 patitur et movetur ab alio, disponitur per actum agentis, unde ex
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parents: 26
diff changeset
1144 multiplicatis actibus generatur quaedam qualitas in potentia
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parents: 26
diff changeset
1145 passiva et mota, quae nominatur habitus. Sicut habitus virtutum
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parents: 26
diff changeset
1146 moralium causantur in appetitivis potentiis, secundum quod moventur
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diff changeset
1147 a ratione, et habitus scientiarum causantur in intellectu, secundum
53
d777cc3962f2 div-wrapped
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diff changeset
1148 quod movetur a primis propositionibus.</p><p title="I-II q. 51 a. 2 ad 1"><a name="35689"><span class="ref">[35689] Iª-IIae q. 51 a. 2 ad 1</span></a> Ad primum
28
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diff changeset
1149 ergo dicendum quod agens, inquantum est agens, non recipit aliquid.
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diff changeset
1150 Sed inquantum agit motum ab alio, sic recipit aliquid a movente, et
53
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diff changeset
1151 sic causatur habitus.</p><p title="I-II q. 51 a. 2 ad 2"><a name="35690"><span class="ref">[35690] Iª-IIae q. 51 a. 2 ad 2</span></a> Ad secundum
28
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parents: 26
diff changeset
1152 dicendum quod idem, secundum idem, non potest esse movens et motum.
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diff changeset
1153 Nihil autem prohibet idem a seipso moveri secundum diversa, ut in
53
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diff changeset
1154 VIII Physic. probatur.</p><p title="I-II q. 51 a. 2 ad 3"><a name="35691"><span class="ref">[35691] Iª-IIae q. 51 a. 2 ad 3</span></a> Ad tertium
28
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parents: 26
diff changeset
1155 dicendum quod actus praecedens habitum inquantum procedit a
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diff changeset
1156 principio activo, procedit a nobiliori principio quam sit habitus
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ht
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diff changeset
1157 generatus, sicut ipsa ratio est nobilius principium quam sit
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parents: 26
diff changeset
1158 habitus virtutis moralis in vi appetitiva per actuum consuetudines
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diff changeset
1159 generatus; et intellectus principiorum est nobilius principium quam
53
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diff changeset
1160 scientia conclusionum.</p></div><div class="a"><h3>Articulus 3</h3><p title="I-II q. 51 a. 3 arg. 1"><a name="35692"><span class="ref">[35692] Iª-IIae q. 51 a. 3 arg. 1</span></a> Ad tertium
28
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parents: 26
diff changeset
1161 sic proceditur. Videtur quod per unum actum possit habitus
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parents: 26
diff changeset
1162 generari. Demonstratio enim actus rationis est. Sed per unam
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parents: 26
diff changeset
1163 demonstrationem causatur scientia quae est habitus conclusionis
53
d777cc3962f2 div-wrapped
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diff changeset
1164 unius. Ergo habitus potest causari ex uno actu.</p><p title="I-II q. 51 a. 3 arg. 2"><a name="35693"><span class="ref">[35693] Iª-IIae q. 51 a. 3 arg. 2</span></a> Praeterea,
28
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parents: 26
diff changeset
1165 sicut contingit actus crescere per multiplicationem, ita contingit
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parents: 26
diff changeset
1166 actum crescere per intensionem. Sed multiplicatis actibus,
544e12f679ad convert to xml
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parents: 26
diff changeset
1167 generatur habitus. Ergo etiam si multum intendatur unus actus,
53
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diff changeset
1168 poterit esse causa generativa habitus.</p><p title="I-II q. 51 a. 3 arg. 3"><a name="35694"><span class="ref">[35694] Iª-IIae q. 51 a. 3 arg. 3</span></a> Praeterea,
28
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parents: 26
diff changeset
1169 sanitas et aegritudo sunt habitus quidam. Sed ex uno actu contingit
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parents: 26
diff changeset
1170 hominem vel sanari vel infirmari. Ergo unus actus potest habitum
53
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diff changeset
1171 causare.</p><p title="I-II q. 51 a. 3 s. c."><a name="35695"><span class="ref">[35695] Iª-IIae q. 51 a. 3 s. c.</span></a> Sed contra
28
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parents: 26
diff changeset
1172 est quod philosophus dicit, in I Ethic., quod <i>una hirundo ver
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parents: 26
diff changeset
1173 non facit, nec una dies, ita utique nec beatum nec felicem una
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parents: 26
diff changeset
1174 dies, nec paucum tempus. Sed beatitudo est operatio secundum
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ht
parents: 26
diff changeset
1175 habitum perfectae virtutis</i>, ut dicitur in I Ethic. Ergo habitus
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diff changeset
1176 virtutis, et eadem ratione alius habitus, non causatur per unum
53
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diff changeset
1177 actum.</p><p title="I-II q. 51 a. 3 co."><a name="35696"><span class="ref">[35696] Iª-IIae q. 51 a. 3 co.</span></a> Respondeo
28
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diff changeset
1178 dicendum quod, sicut iam dictum est, habitus per actum generatur
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diff changeset
1179 inquantum potentia passiva movetur ab aliquo principio activo. Ad
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diff changeset
1180 hoc autem quod aliqua qualitas causetur in passivo, oportet quod
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diff changeset
1181 activum totaliter vincat passivum. Unde videmus quod, quia ignis
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diff changeset
1182 non potest statim vincere suum combustibile, non statim inflammat
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parents: 26
diff changeset
1183 ipsum, sed paulatim abiicit contrarias dispositiones, ut sic
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parents: 26
diff changeset
1184 totaliter vincens ipsum, similitudinem suam ipsi imprimat.
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parents: 26
diff changeset
1185 Manifestum est autem quod principium activum quod est ratio, non
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diff changeset
1186 totaliter potest supervincere appetitivam potentiam in uno actu, eo
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diff changeset
1187 quod appetitiva potentia se habet diversimode et ad multa;
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diff changeset
1188 iudicatur autem per rationem, in uno actu, aliquid appetendum
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parents: 26
diff changeset
1189 secundum determinatas rationes et circumstantias. Unde ex hoc non
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diff changeset
1190 totaliter vincitur appetitiva potentia, ut feratur in idem ut in
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diff changeset
1191 pluribus, per modum naturae, quod pertinet ad habitum virtutis. Et
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diff changeset
1192 ideo habitus virtutis non potest causari per unum actum, sed per
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diff changeset
1193 multos. In apprehensivis autem potentiis considerandum est quod
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diff changeset
1194 duplex est passivum, unum quidem ipse intellectus possibilis; aliud
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diff changeset
1195 autem intellectus quem vocat Aristoteles passivum, qui est ratio
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diff changeset
1196 particularis, idest vis cogitativa cum memorativa et imaginativa.
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diff changeset
1197 Respectu igitur primi passivi, potest esse aliquod activum quod uno
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diff changeset
1198 actu totaliter vincit potentiam sui passivi, sicut una propositio
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diff changeset
1199 per se nota convincit intellectum ad assentiendum firmiter
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diff changeset
1200 conclusioni; quod quidem non facit propositio probabilis. Unde ex
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diff changeset
1201 multis actibus rationis oportet causari habitum opinativum, etiam
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parents: 26
diff changeset
1202 ex parte intellectus possibilis, habitum autem scientiae possibile
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diff changeset
1203 est causari ex uno rationis actu, quantum ad intellectum
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diff changeset
1204 possibilem. Sed quantum ad inferiores vires apprehensivas,
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diff changeset
1205 necessarium est eosdem actus pluries reiterari, ut aliquid firmiter
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parents: 26
diff changeset
1206 memoriae imprimatur. Unde philosophus, in libro de memoria et
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parents: 26
diff changeset
1207 reminiscentia, dicit quod <i>meditatio confirmat memoriam</i>.
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diff changeset
1208 Habitus autem corporales possibile est causari ex uno actu, si
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diff changeset
1209 activum fuerit magnae virtutis, sicut quandoque medicina fortis
53
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1210 statim inducit sanitatem.</p><p title="I-II q. 51 a. 3 ad arg."><a name="35697"><span class="ref">[35697] Iª-IIae q. 51 a. 3 ad arg.</span></a> Et per hoc
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diff changeset
1211 patet responsio ad obiecta.</p></div><div class="a"><h3>Articulus 4</h3><p title="I-II q. 51 a. 4 arg. 1"><a name="35698"><span class="ref">[35698] Iª-IIae q. 51 a. 4 arg. 1</span></a> Ad quartum
28
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1212 sic proceditur. Videtur quod nullus habitus hominibus infundatur a
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diff changeset
1213 Deo. Deus enim aequaliter se habet ad omnes. Si igitur quibusdam
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diff changeset
1214 infundit habitus aliquos, omnibus eos infunderet. Quod patet esse
53
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diff changeset
1215 falsum.</p><p title="I-II q. 51 a. 4 arg. 2"><a name="35699"><span class="ref">[35699] Iª-IIae q. 51 a. 4 arg. 2</span></a> Praeterea,
28
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diff changeset
1216 Deus operatur in omnibus secundum modum qui convenit naturae
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diff changeset
1217 ipsorum, quia divinae providentiae est naturam salvare, ut dicit
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diff changeset
1218 Dionysius, IV cap. de Div. Nom. Sed habitus in homine naturaliter
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diff changeset
1219 causantur ex actibus, ut dictum est. Non ergo causat Deus in
53
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diff changeset
1220 hominibus aliquos habitus absque actibus.</p><p title="I-II q. 51 a. 4 arg. 3"><a name="35700"><span class="ref">[35700] Iª-IIae q. 51 a. 4 arg. 3</span></a> Praeterea,
28
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diff changeset
1221 si aliquis habitus a Deo infunditur, per illum habitum homo potest
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diff changeset
1222 multos actus producere. Sed ex illis actibus causatur similis
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parents: 26
diff changeset
1223 habitus, ut in II Ethic. dicitur. Sequitur ergo duos habitus
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diff changeset
1224 eiusdem speciei esse in eodem, unum acquisitum, et alterum infusum.
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diff changeset
1225 Quod videtur esse impossibile, non enim duae formae unius speciei
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1226 possunt esse in eodem subiecto. Non ergo habitus aliquis infunditur
53
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diff changeset
1227 homini a Deo.</p><p title="I-II q. 51 a. 4 s. c."><a name="35701"><span class="ref">[35701] Iª-IIae q. 51 a. 4 s. c.</span></a> Sed contra
28
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1228 est quod dicitur Eccli. XV, <i>implevit eum dominus spiritu
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diff changeset
1229 sapientiae et intellectus</i>. Sed sapientia et intellectus quidam
53
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diff changeset
1230 habitus sunt. Ergo aliqui habitus homini a Deo infunduntur.</p><p title="I-II q. 51 a. 4 co."><a name="35702"><span class="ref">[35702] Iª-IIae q. 51 a. 4 co.</span></a> Respondeo
28
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diff changeset
1231 dicendum quod duplici ratione aliqui habitus homini a Deo
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diff changeset
1232 infunduntur. Prima ratio est, quia aliqui habitus sunt quibus homo
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diff changeset
1233 bene disponitur ad finem excedentem facultatem humanae naturae, qui
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diff changeset
1234 est ultima et perfecta hominis beatitudo, ut supra dictum est. Et
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diff changeset
1235 quia habitus oportet esse proportionatos ei ad quod homo disponitur
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diff changeset
1236 secundum ipsos, ideo necesse est quod etiam habitus ad huiusmodi
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diff changeset
1237 finem disponentes, excedant facultatem humanae naturae. Unde tales
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diff changeset
1238 habitus nunquam possunt homini inesse nisi ex infusione divina,
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diff changeset
1239 sicut est de omnibus gratuitis virtutibus. Alia ratio est, quia
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diff changeset
1240 Deus potest producere effectus causarum secundarum absque ipsis
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diff changeset
1241 causis secundis, ut in primo dictum est. Sicut igitur quandoque, ad
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diff changeset
1242 ostensionem suae virtutis, producit sanitatem absque naturali
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diff changeset
1243 causa, quae tamen per naturam posset causari; ita etiam quandoque,
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diff changeset
1244 ad ostendendam suam virtutem, infundit homini illos etiam habitus
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diff changeset
1245 qui naturali virtute possunt causari. Sicut apostolis dedit
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diff changeset
1246 scientiam Scripturarum et omnium linguarum, quam homines per
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diff changeset
1247 studium vel consuetudinem acquirere possunt, licet non ita
53
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diff changeset
1248 perfecte.</p><p title="I-II q. 51 a. 4 ad 1"><a name="35703"><span class="ref">[35703] Iª-IIae q. 51 a. 4 ad 1</span></a> Ad primum
28
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diff changeset
1249 ergo dicendum quod Deus, quantum ad suam naturam, aequaliter se
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diff changeset
1250 habet ad omnes, sed secundum ordinem suae sapientiae certa ratione
53
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diff changeset
1251 quaedam tribuit aliquibus, quae non tribuit aliis.</p><p title="I-II q. 51 a. 4 ad 2"><a name="35704"><span class="ref">[35704] Iª-IIae q. 51 a. 4 ad 2</span></a> Ad secundum
28
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diff changeset
1252 dicendum quod hoc quod Deus in omnibus operatur secundum modum
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diff changeset
1253 eorum, non excludit quin Deus quaedam operetur quae natura operari
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1254 non potest, sed ex hoc sequitur quod nihil operatur contra id quod
53
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diff changeset
1255 naturae convenit.</p><p title="I-II q. 51 a. 4 ad 3"><a name="35705"><span class="ref">[35705] Iª-IIae q. 51 a. 4 ad 3</span></a> Ad tertium
28
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diff changeset
1256 dicendum quod actus qui producuntur ex habitu infuso, non causant
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diff changeset
1257 aliquem habitum, sed confirmant habitum praeexistentem, sicut
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diff changeset
1258 medicinalia remedia adhibita homini sano per naturam, non causant
53
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diff changeset
1259 aliquam sanitatem, sed sanitatem prius habitam corroborant.</p></div></div><div class="q" id="q52"><h2>Quaestio 52</h2><div class="p"><h3>Prooemium</h3><p title="I-II q. 52 pr."><a name="35706"><span class="ref">[35706]
d777cc3962f2 div-wrapped
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diff changeset
1260 Iª-IIae q. 52 pr.</span></a> Deinde considerandum est de
28
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diff changeset
1261 augmento habituum. Et circa hoc quaeruntur tria. Primo, utrum
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diff changeset
1262 habitus augeantur. Secundo, utrum augeantur per additionem. Tertio,
53
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diff changeset
1263 utrum quilibet actus augeat habitum.</p></div><div class="a"><h3>Articulus 1</h3><p title="I-II q. 52 a. 1 arg. 1"><a name="35707"><span class="ref">[35707] Iª-IIae q. 52 a. 1 arg. 1</span></a> Ad primum
28
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diff changeset
1264 sic proceditur. Videtur quod habitus augeri non possint. Augmentum
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diff changeset
1265 enim est circa quantitatem, ut dicitur in V Physic. Sed habitus non
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diff changeset
1266 sunt in genere quantitatis, sed in genere qualitatis. Ergo circa
53
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diff changeset
1267 eos augmentum esse non potest.</p><p title="I-II q. 52 a. 1 arg. 2"><a name="35708"><span class="ref">[35708] Iª-IIae q. 52 a. 1 arg. 2</span></a> Praeterea,
28
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diff changeset
1268 habitus est perfectio quaedam, ut dicitur in VII Physic. Sed
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diff changeset
1269 perfectio, cum importet finem et terminum, non videtur posse
53
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diff changeset
1270 recipere magis et minus. Ergo habitus augeri non potest.</p><p title="I-II q. 52 a. 1 arg. 3"><a name="35709"><span class="ref">[35709] Iª-IIae q. 52 a. 1 arg. 3</span></a> Praeterea,
28
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diff changeset
1271 in his quae recipiunt magis et minus, contingit esse alterationem,
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diff changeset
1272 alterari enim dicitur quod de minus calido fit magis calidum. Sed
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diff changeset
1273 in habitibus non est alteratio, ut probatur in VII Physic. Ergo
53
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diff changeset
1274 habitus augeri non possunt.</p><p title="I-II q. 52 a. 1 s. c."><a name="35710"><span class="ref">[35710] Iª-IIae q. 52 a. 1 s. c.</span></a> Sed contra
28
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diff changeset
1275 est quod fides est quidam habitus, et tamen augetur, unde discipuli
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diff changeset
1276 domino dicunt, domine, adauge nobis fidem, ut habetur Luc. XVII.
53
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diff changeset
1277 Ergo habitus augentur.</p><p title="I-II q. 52 a. 1 co."><a name="35711"><span class="ref">[35711] Iª-IIae q. 52 a. 1 co.</span></a> Respondeo
28
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diff changeset
1278 dicendum quod augmentum, sicut et alia ad quantitatem pertinentia,
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diff changeset
1279 a quantitatibus corporalibus ad res spirituales intelligibiles
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diff changeset
1280 transfertur; propter connaturalitatem intellectus nostri ad res
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parents: 26
diff changeset
1281 corporeas, quae sub imaginatione cadunt. Dicitur autem in
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parents: 26
diff changeset
1282 quantitatibus corporeis aliquid magnum, secundum quod ad debitam
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parents: 26
diff changeset
1283 perfectionem quantitatis perducitur, unde aliqua quantitas
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parents: 26
diff changeset
1284 reputatur magna in homine, quae non reputatur magna in elephante.
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diff changeset
1285 Unde et in formis dicimus aliquid magnum, ex hoc quod est
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parents: 26
diff changeset
1286 perfectum. Et quia bonum habet rationem perfecti, propter hoc <i>in
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parents: 26
diff changeset
1287 his quae non mole magna sunt, idem est esse maius quod melius</i>,
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parents: 26
diff changeset
1288 ut Augustinus dicit, in VI de Trin. Perfectio autem formae
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parents: 26
diff changeset
1289 dupliciter potest considerari, uno modo, secundum ipsam formam;
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diff changeset
1290 alio modo, secundum quod subiectum participat formam. Inquantum
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parents: 26
diff changeset
1291 igitur attenditur perfectio formae secundum ipsam formam, sic
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parents: 26
diff changeset
1292 dicitur ipsa esse parva vel magna; puta magna vel parva sanitas vel
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parents: 26
diff changeset
1293 scientia. Inquantum vero attenditur perfectio formae secundum
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parents: 26
diff changeset
1294 participationem subiecti, dicitur magis et minus; puta magis vel
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diff changeset
1295 minus album vel sanum. Non autem ista distinctio procedit secundum
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diff changeset
1296 hoc, quod forma habeat esse praeter materiam aut subiectum, sed
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diff changeset
1297 quia alia est consideratio eius secundum rationem speciei suae, et
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diff changeset
1298 alia secundum quod participatur in subiecto. Secundum hoc igitur,
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parents: 26
diff changeset
1299 circa intensionem et remissionem habituum et formarum, fuerunt
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diff changeset
1300 quatuor opiniones apud philosophos, ut Simplicius narrat in
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diff changeset
1301 commento praedicamentorum. Plotinus enim et alii Platonici ponebant
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diff changeset
1302 ipsas qualitates et habitus suscipere magis et minus, propter hoc
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parents: 26
diff changeset
1303 quod materiales erant, et ex hoc habebant indeterminationem
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diff changeset
1304 quandam, propter materiae infinitatem. Alii vero in contrarium
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diff changeset
1305 ponebant quod ipsae qualitates et habitus secundum se non
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diff changeset
1306 recipiebant magis et minus; sed qualia dicuntur magis et minus,
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diff changeset
1307 secundum diversam participationem; puta quod iustitia non dicatur
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diff changeset
1308 magis et minus, sed iustum. Et hanc opinionem tangit Aristoteles in
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diff changeset
1309 praedicamentis. Tertia fuit opinio Stoicorum, media inter has.
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diff changeset
1310 Posuerunt enim quod aliqui habitus secundum se recipiunt magis et
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diff changeset
1311 minus, sicuti artes; quidam autem non, sicut virtutes. Quarta
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diff changeset
1312 opinio fuit quorundam dicentium quod qualitates et formae
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diff changeset
1313 immateriales non recipiunt magis et minus, materiales autem
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diff changeset
1314 recipiunt. Ut igitur huius rei veritas manifestetur, considerandum
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diff changeset
1315 est quod illud secundum quod sortitur aliquid speciem, oportet esse
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diff changeset
1316 fixum et stans, et quasi indivisibile, quaecumque enim ad illud
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diff changeset
1317 attingunt, sub specie continentur; quaecumque autem recedunt ab
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diff changeset
1318 illo, vel in plus vel in minus, pertinent ad aliam speciem, vel
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diff changeset
1319 perfectiorem vel imperfectiorem. Unde philosophus dicit, in VIII
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diff changeset
1320 Metaphys., quod species rerum sunt sicut numeri, in quibus additio
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diff changeset
1321 vel diminutio variat speciem. Si igitur aliqua forma, vel
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diff changeset
1322 quaecumque res, secundum seipsam vel secundum aliquid sui,
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diff changeset
1323 sortiatur rationem speciei; necesse est quod, secundum se
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diff changeset
1324 considerata, habeat determinatam rationem, quae neque in plus
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diff changeset
1325 excedere, neque in minus deficere possit. Et huiusmodi sunt calor
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diff changeset
1326 et albedo, et aliae huiusmodi qualitates quae non dicuntur in
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diff changeset
1327 ordine ad aliud, et multo magis substantia, quae est per se ens.
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diff changeset
1328 Illa vero quae recipiunt speciem ex aliquo ad quod ordinantur,
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diff changeset
1329 possunt secundum seipsa diversificari in plus vel in minus, et
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diff changeset
1330 nihilominus sunt eadem specie, propter unitatem eius ad quod
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diff changeset
1331 ordinantur, ex quo recipiunt speciem. Sicut motus secundum se est
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diff changeset
1332 intensior et remissior, et tamen remanet eadem species, propter
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diff changeset
1333 unitatem termini, ex quo specificatur. Et idem potest considerari
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diff changeset
1334 in sanitate, nam corpus pertingit ad rationem sanitatis, secundum
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diff changeset
1335 quod habet dispositionem convenientem naturae animalis, cui possunt
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diff changeset
1336 dispositiones diversae convenientes esse; unde potest variari
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diff changeset
1337 dispositio in plus vel in minus, et tamen semper remanet ratio
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parents: 26
diff changeset
1338 sanitatis. Unde philosophus dicit, in X Ethic., quod <i>sanitas
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diff changeset
1339 ipsa recipit magis et minus, non enim eadem est commensuratio in
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diff changeset
1340 omnibus, neque in uno et eodem semper; sed remissa permanet sanitas
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diff changeset
1341 usque ad aliquid</i>. Huiusmodi autem diversae dispositiones vel
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diff changeset
1342 commensurationes sanitatis se habent secundum excedens et excessum,
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diff changeset
1343 unde si nomen sanitatis esset impositum soli perfectissimae
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diff changeset
1344 commensurationi, tunc ipsa sanitas non diceretur maior vel minor.
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diff changeset
1345 Sic igitur patet qualiter aliqua qualitas vel forma possit secundum
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diff changeset
1346 seipsam augeri vel minui, et qualiter non. Si vero consideremus
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diff changeset
1347 qualitatem vel formam secundum participationem subiecti, sic etiam
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parents: 26
diff changeset
1348 inveniuntur quaedam qualitates et formae recipere magis et minus,
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diff changeset
1349 et quaedam non. Huiusmodi autem diversitatis causam Simplicius
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diff changeset
1350 assignat ex hoc, quod substantia secundum seipsam non potest
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diff changeset
1351 recipere magis et minus, quia est ens per se. Et ideo omnis forma
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parents: 26
diff changeset
1352 quae substantialiter participatur in subiecto, caret intensione et
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diff changeset
1353 remissione, unde in genere substantiae nihil dicitur secundum magis
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diff changeset
1354 et minus. Et quia quantitas propinqua est substantiae, et figura
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diff changeset
1355 etiam consequitur quantitatem; inde est quod neque etiam in istis
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diff changeset
1356 dicitur aliquid secundum magis aut minus. Unde philosophus dicit,
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parents: 26
diff changeset
1357 in VII Physic., quod cum aliquid accipit formam et figuram, non
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diff changeset
1358 dicitur alterari, sed magis fieri. Aliae vero qualitates, quae sunt
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parents: 26
diff changeset
1359 magis distantes a substantia, et coniunguntur passionibus et
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parents: 26
diff changeset
1360 actionibus, recipiunt magis et minus secundum participationem
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parents: 26
diff changeset
1361 subiecti. Potest autem et magis explicari huiusmodi diversitatis
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parents: 26
diff changeset
1362 ratio. Ut enim dictum est, id a quo aliquid habet speciem, oportet
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diff changeset
1363 manere fixum et stans in indivisibili. Duobus igitur modis potest
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diff changeset
1364 contingere quod forma non participatur secundum magis et minus. Uno
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diff changeset
1365 modo, quia participans habet speciem secundum ipsam. Et inde est
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diff changeset
1366 quod nulla forma substantialis participatur secundum magis et
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diff changeset
1367 minus. Et propter hoc philosophus dicit, in VIII Metaphys., quod,
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diff changeset
1368 sicut numerus non habet magis neque minus, sic neque substantia
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parents: 26
diff changeset
1369 quae est secundum speciem, idest quantum ad participationem formae
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diff changeset
1370 specificae; sed si quidem quae cum materia, idest, secundum
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diff changeset
1371 materiales dispositiones invenitur magis et minus in substantia.
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diff changeset
1372 Alio modo potest contingere ex hoc quod ipsa indivisibilitas est de
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diff changeset
1373 ratione formae, unde oportet quod, si aliquid participet formam
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diff changeset
1374 illam, quod participet illam secundum rationem indivisibilitatis.
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diff changeset
1375 Et inde est quod species numeri non dicuntur secundum magis et
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diff changeset
1376 minus, quia unaquaeque species in eis constituitur per
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diff changeset
1377 indivisibilem unitatem. Et eadem ratio est de speciebus quantitatis
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diff changeset
1378 continuae quae secundum numeros accipiuntur ut bicubitum et
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diff changeset
1379 tricubitum; et de relationibus, ut duplum et triplum; et de
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diff changeset
1380 figuris, ut trigonum et tetragonum. Et hanc rationem ponit
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diff changeset
1381 Aristoteles in praedicamentis, ubi, assignans rationem quare
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diff changeset
1382 figurae non recipiunt magis et minus, dicit, <i>quae quidem enim
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diff changeset
1383 recipiunt trigoni rationem et circuli, similiter trigona vel
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diff changeset
1384 circuli sunt</i>, quia scilicet indivisibilitas est de ipsa eorum
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diff changeset
1385 ratione, unde quaecumque participant rationem eorum, oportet quod
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diff changeset
1386 indivisibiliter participent. Sic igitur patet quod, cum habitus et
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parents: 26
diff changeset
1387 dispositiones dicantur secundum ordinem ad aliquid, ut dicitur in
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diff changeset
1388 VII Physic., dupliciter potest intensio et remissio in habitibus et
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diff changeset
1389 dispositionibus considerari. Uno modo, secundum se, prout dicitur
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parents: 26
diff changeset
1390 maior vel minor sanitas; vel maior vel minor scientia, quae ad
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parents: 26
diff changeset
1391 plura vel pauciora se extendit. Alio modo, secundum participationem
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parents: 26
diff changeset
1392 subiecti, prout scilicet aequalis scientia vel sanitas magis
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parents: 26
diff changeset
1393 recipitur in uno quam in alio, secundum diversam aptitudinem vel ex
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parents: 26
diff changeset
1394 natura vel ex consuetudine. Non enim habitus et dispositio dat
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parents: 26
diff changeset
1395 speciem subiecto, neque iterum in sui ratione includit
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parents: 26
diff changeset
1396 indivisibilitatem. Quomodo autem circa virtutes se habeat, infra
53
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diff changeset
1397 dicetur.</p><p title="I-II q. 52 a. 1 ad 1"><a name="35712"><span class="ref">[35712] Iª-IIae q. 52 a. 1 ad 1</span></a> Ad primum
28
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diff changeset
1398 ergo dicendum quod, sicut nomen magnitudinis derivatur a
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diff changeset
1399 quantitatibus corporalibus ad intelligibiles perfectiones formarum;
53
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diff changeset
1400 ita etiam et nomen augmenti, cuius terminus est magnum.</p><p title="I-II q. 52 a. 1 ad 2"><a name="35713"><span class="ref">[35713] Iª-IIae q. 52 a. 1 ad 2</span></a> Ad secundum
28
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diff changeset
1401 dicendum quod habitus quidem perfectio est, non tamen talis
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diff changeset
1402 perfectio quae sit terminus sui subiecti, puta dans ei esse
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parents: 26
diff changeset
1403 specificum. Neque etiam in sui ratione terminum includit, sicut
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diff changeset
1404 species numerorum. Unde nihil prohibet quin recipiat magis et
53
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diff changeset
1405 minus.</p><p title="I-II q. 52 a. 1 ad 3"><a name="35714"><span class="ref">[35714] Iª-IIae q. 52 a. 1 ad 3</span></a> Ad tertium
28
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diff changeset
1406 dicendum quod alteratio primo quidem est in qualitatibus tertiae
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diff changeset
1407 speciei. In qualitatibus vero primae speciei potest esse alteratio
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diff changeset
1408 per posterius, facta enim alteratione secundum calidum et frigidum,
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diff changeset
1409 sequitur animal alterari secundum sanum et aegrum. Et similiter,
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diff changeset
1410 facta alteratione secundum passiones appetitus sensitivi, vel
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diff changeset
1411 secundum vires sensitivas apprehensivas, sequitur alteratio
53
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diff changeset
1412 secundum scientias et virtutes, ut dicitur in VII Physic.</p></div><div class="a"><h3>Articulus 2</h3><p title="I-II q. 52 a. 2 arg. 1"><a name="35715"><span class="ref">[35715] Iª-IIae q. 52 a. 2 arg. 1</span></a> Ad secundum
28
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diff changeset
1413 sic proceditur. Videtur quod augmentum habituum fiat per
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parents: 26
diff changeset
1414 additionem. Nomen enim augmenti, ut dictum est, a quantitatibus
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parents: 26
diff changeset
1415 corporalibus transfertur ad formas. Sed in quantitatibus
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parents: 26
diff changeset
1416 corporalibus non fit augmentum sine additione, unde in I de
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diff changeset
1417 Generat. dicitur quod <i>augmentum est praeexistenti magnitudini
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diff changeset
1418 additamentum</i>. Ergo et in habitibus non fit augmentum nisi per
53
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diff changeset
1419 additionem.</p><p title="I-II q. 52 a. 2 arg. 2"><a name="35716"><span class="ref">[35716] Iª-IIae q. 52 a. 2 arg. 2</span></a> Praeterea,
28
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diff changeset
1420 habitus non augetur nisi aliquo agente. Sed omne agens aliquid
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diff changeset
1421 facit in subiecto patiente, sicut calefaciens facit calorem in ipso
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diff changeset
1422 calefacto. Ergo non potest esse augmentum nisi aliqua fiat
53
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diff changeset
1423 additio.</p><p title="I-II q. 52 a. 2 arg. 3"><a name="35717"><span class="ref">[35717] Iª-IIae q. 52 a. 2 arg. 3</span></a> Praeterea,
28
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diff changeset
1424 sicut id quod non est album, est in potentia ad album; ita id quod
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diff changeset
1425 est minus album, est in potentia ad magis album. Sed id quod non
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diff changeset
1426 est album, non fit album nisi per adventum albedinis. Ergo id quod
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diff changeset
1427 est minus album, non fit magis album nisi per aliquam aliam
53
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diff changeset
1428 albedinem supervenientem.</p><p title="I-II q. 52 a. 2 s. c."><a name="35718"><span class="ref">[35718] Iª-IIae q. 52 a. 2 s. c.</span></a> Sed contra
28
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diff changeset
1429 est quod philosophus dicit, in IV Physic., <i>ex calido fit magis
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diff changeset
1430 calidum, nullo facto in materia calido, quod non esset calidum
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diff changeset
1431 quando erat minus calidum</i>. Ergo, pari ratione, nec in aliis
53
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diff changeset
1432 formis quae augentur, est aliqua additio.</p><p title="I-II q. 52 a. 2 co."><a name="35719"><span class="ref">[35719] Iª-IIae q. 52 a. 2 co.</span></a> Respondeo
28
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diff changeset
1433 dicendum quod huius quaestionis solutio dependet ex praemissa.
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diff changeset
1434 Dictum est enim supra quod augmentum et diminutio in formis quae
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diff changeset
1435 intenduntur et remittuntur, accidit uno modo non ex parte ipsius
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diff changeset
1436 formae secundum se consideratae, sed ex diversa participatione
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parents: 26
diff changeset
1437 subiecti. Et ideo huiusmodi augmentum habituum et aliarum formarum,
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parents: 26
diff changeset
1438 non fit per additionem formae ad formam; sed fit per hoc quod
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parents: 26
diff changeset
1439 subiectum magis vel minus perfecte participat unam et eandem
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parents: 26
diff changeset
1440 formam. Et sicut per agens quod est actu, fit aliquid actu calidum,
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parents: 26
diff changeset
1441 quasi de novo incipiens participare formam, non quod fiat ipsa
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parents: 26
diff changeset
1442 forma, ut probatur VII Metaphys.; ita per actionem intensam ipsius
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parents: 26
diff changeset
1443 agentis efficitur magis calidum, tanquam perfectius participans
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parents: 26
diff changeset
1444 formam, non tanquam formae aliquid addatur. Si enim per additionem
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parents: 26
diff changeset
1445 intelligeretur huiusmodi augmentum in formis, hoc non posset esse
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diff changeset
1446 nisi vel ex parte ipsius formae, vel ex parte subiecti. Si autem ex
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parents: 26
diff changeset
1447 parte ipsius formae, iam dictum est quod talis additio vel
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diff changeset
1448 subtractio speciem variaret; sicut variatur species coloris, quando
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diff changeset
1449 de pallido fit album. Si vero huiusmodi additio intelligatur ex
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parents: 26
diff changeset
1450 parte subiecti, hoc non posset esse nisi vel quia aliqua pars
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parents: 26
diff changeset
1451 subiecti recipit formam quam prius non habebat, ut si dicatur
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diff changeset
1452 frigus crescere in homine qui prius frigebat in una parte, quando
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diff changeset
1453 iam in pluribus partibus friget, vel quia aliquod aliud subiectum
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diff changeset
1454 additur participans eandem formam, sicut si calidum adiungatur
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diff changeset
1455 calido, vel album albo. Sed secundum utrumque istorum duorum
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parents: 26
diff changeset
1456 modorum, non dicitur aliquid magis album vel calidum, sed maius.
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diff changeset
1457 Sed quia quaedam accidentia augentur secundum seipsa, ut supra
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parents: 26
diff changeset
1458 dictum est, in quibusdam eorum fieri potest augmentum per
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parents: 26
diff changeset
1459 additionem. Augetur enim motus per hoc quod ei aliquid additur vel
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parents: 26
diff changeset
1460 secundum tempus in quo est, vel secundum viam per quam est, et
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parents: 26
diff changeset
1461 tamen manet eadem species, propter unitatem termini. Augetur etiam
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parents: 26
diff changeset
1462 nihilominus motus per intensionem, secundum participationem
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parents: 26
diff changeset
1463 subiecti, inquantum scilicet idem motus potest vel magis vel minus
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parents: 26
diff changeset
1464 expedite aut prompte fieri. Similiter etiam et scientia potest
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parents: 26
diff changeset
1465 augeri secundum seipsam per additionem, sicut cum aliquis plures
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parents: 26
diff changeset
1466 conclusiones geometriae addiscit, augetur in eo habitus eiusdem
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parents: 26
diff changeset
1467 scientiae secundum speciem. Augetur nihilominus scientia in aliquo,
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parents: 26
diff changeset
1468 secundum participationem subiecti, per intensionem, prout scilicet
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parents: 26
diff changeset
1469 expeditius et clarius unus homo se habet alio in eisdem
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parents: 26
diff changeset
1470 conclusionibus considerandis. In habitibus autem corporalibus non
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parents: 26
diff changeset
1471 multum videtur fieri augmentum per additionem. Quia non dicitur
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parents: 26
diff changeset
1472 animal sanum simpliciter, aut pulchrum, nisi secundum omnes partes
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parents: 26
diff changeset
1473 suas sit tale. Quod autem ad perfectiorem commensurationem
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parents: 26
diff changeset
1474 perducatur, hoc contingit secundum transmutationem simplicium
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parents: 26
diff changeset
1475 qualitatum; quae non augentur nisi secundum intensionem, ex parte
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parents: 26
diff changeset
1476 subiecti participantis. Quomodo autem se habeat circa virtutes,
53
d777cc3962f2 div-wrapped
ht
parents: 28
diff changeset
1477 infra dicetur.</p><p title="I-II q. 52 a. 2 ad 1"><a name="35720"><span class="ref">[35720] Iª-IIae q. 52 a. 2 ad 1</span></a> Ad primum
28
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parents: 26
diff changeset
1478 ergo dicendum quod etiam in magnitudine corporali contingit
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ht
parents: 26
diff changeset
1479 dupliciter esse augmentum. Uno modo, per additionem subiecti ad
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ht
parents: 26
diff changeset
1480 subiectum; sicut est in augmento viventium. Alio modo, per solam
544e12f679ad convert to xml
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parents: 26
diff changeset
1481 intensionem, absque omni additione; sicut est in his quae
53
d777cc3962f2 div-wrapped
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diff changeset
1482 rarefiunt, ut dicitur in IV Physic.</p><p title="I-II q. 52 a. 2 ad 2"><a name="35721"><span class="ref">[35721] Iª-IIae q. 52 a. 2 ad 2</span></a> Ad secundum
28
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parents: 26
diff changeset
1483 dicendum quod causa augens habitum, facit quidem semper aliquid in
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1484 subiecto, non autem novam formam. Sed facit quod subiectum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1485 perfectius participet formam praeexistentem, aut quod amplius se
53
d777cc3962f2 div-wrapped
ht
parents: 28
diff changeset
1486 extendat.</p><p title="I-II q. 52 a. 2 ad 3"><a name="35722"><span class="ref">[35722] Iª-IIae q. 52 a. 2 ad 3</span></a> Ad tertium
28
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parents: 26
diff changeset
1487 dicendum quod id quod nondum est album, est in potentia ad formam
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ht
parents: 26
diff changeset
1488 ipsam, tanquam nondum habens formam, et ideo agens causat novam
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ht
parents: 26
diff changeset
1489 formam in subiecto. Sed id quod est minus calidum aut album, non
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1490 est in potentia ad formam, cum iam actu formam habeat, sed est in
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parents: 26
diff changeset
1491 potentia ad perfectum participationis modum. Et hoc consequitur per
53
d777cc3962f2 div-wrapped
ht
parents: 28
diff changeset
1492 actionem agentis.</p></div><div class="a"><h3>Articulus 3</h3><p title="I-II q. 52 a. 3 arg. 1"><a name="35723"><span class="ref">[35723] Iª-IIae q. 52 a. 3 arg. 1</span></a> Ad tertium
28
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parents: 26
diff changeset
1493 sic proceditur. Videtur quod quilibet actus augeat habitum.
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parents: 26
diff changeset
1494 Multiplicata enim causa, multiplicatur effectus. Sed actus sunt
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1495 causa habituum aliquorum, ut supra dictum est. Ergo habitus
53
d777cc3962f2 div-wrapped
ht
parents: 28
diff changeset
1496 augetur, multiplicatis actibus.</p><p title="I-II q. 52 a. 3 arg. 2"><a name="35724"><span class="ref">[35724] Iª-IIae q. 52 a. 3 arg. 2</span></a> Praeterea,
28
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parents: 26
diff changeset
1497 de similibus idem est iudicium. Sed omnes actus ab eodem habitu
544e12f679ad convert to xml
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parents: 26
diff changeset
1498 procedentes sunt similes, ut dicitur in II Ethic. Ergo, si aliqui
53
d777cc3962f2 div-wrapped
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parents: 28
diff changeset
1499 actus augeant habitum, quilibet actus augebit ipsum.</p><p title="I-II q. 52 a. 3 arg. 3"><a name="35725"><span class="ref">[35725] Iª-IIae q. 52 a. 3 arg. 3</span></a> Praeterea,
28
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parents: 26
diff changeset
1500 simile augetur suo simili. Sed quilibet actus est similis habitui a
53
d777cc3962f2 div-wrapped
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parents: 28
diff changeset
1501 quo procedit. Ergo quilibet actus auget habitum.</p><p title="I-II q. 52 a. 3 s. c."><a name="35726"><span class="ref">[35726] Iª-IIae q. 52 a. 3 s. c.</span></a> Sed contra,
28
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parents: 26
diff changeset
1502 idem non est contrariorum causa. Sed, sicut dicitur in II Ethic.,
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ht
parents: 26
diff changeset
1503 aliqui actus ab habitu procedentes diminuunt ipsum; utpote cum
53
d777cc3962f2 div-wrapped
ht
parents: 28
diff changeset
1504 negligenter fiunt. Ergo non omnis actus habitum auget.</p><p title="I-II q. 52 a. 3 co."><a name="35727"><span class="ref">[35727] Iª-IIae q. 52 a. 3 co.</span></a> Respondeo
28
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parents: 26
diff changeset
1505 dicendum quod similes actus similes habitus causant, ut dicitur in
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1506 II Ethic. Similitudo autem et dissimilitudo non solum attenditur
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parents: 26
diff changeset
1507 secundum qualitatem eandem vel diversam; sed etiam secundum eundem
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ht
parents: 26
diff changeset
1508 vel diversum participationis modum. Est enim dissimile non solum
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parents: 26
diff changeset
1509 nigrum albo, sed etiam minus album magis albo, nam etiam motus fit
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ht
parents: 26
diff changeset
1510 a minus albo in magis album, tanquam ex opposito in oppositum, ut
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parents: 26
diff changeset
1511 dicitur in V Physic. Quia vero usus habituum in voluntate hominis
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parents: 26
diff changeset
1512 consistit, ut ex supradictis patet; sicut contingit quod aliquis
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parents: 26
diff changeset
1513 habens habitum non utitur illo, vel etiam agit actum contrarium;
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ht
parents: 26
diff changeset
1514 ita etiam potest contingere quod utitur habitu secundum actum non
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ht
parents: 26
diff changeset
1515 respondentem proportionaliter intensioni habitus. Si igitur
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1516 intensio actus proportionaliter aequetur intensioni habitus, vel
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1517 etiam superexcedat; quilibet actus vel auget habitum, vel disponit
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ht
parents: 26
diff changeset
1518 ad augmentum ipsius; ut loquamur de augmento habituum ad
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ht
parents: 26
diff changeset
1519 similitudinem augmenti animalis. Non enim quodlibet alimentum
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ht
parents: 26
diff changeset
1520 assumptum actu auget animal, sicut nec quaelibet gutta cavat
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ht
parents: 26
diff changeset
1521 lapidem, sed, multiplicato alimento, tandem fit augmentum. Ita
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1522 etiam, multiplicatis actibus, crescit habitus. Si vero intensio
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ht
parents: 26
diff changeset
1523 actus proportionaliter deficiat ab intensione habitus, talis actus
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1524 non disponit ad augmentum habitus, sed magis ad diminutionem
53
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parents: 28
diff changeset
1525 ipsius.</p><p title="I-II q. 52 a. 3 ad arg."><a name="35728"><span class="ref">[35728] Iª-IIae q. 52 a. 3 ad arg.</span></a> Et per hoc
d777cc3962f2 div-wrapped
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parents: 28
diff changeset
1526 patet responsio ad obiecta.</p></div></div><div class="q" id="q53"><h2>Quaestio 53</h2><div class="p"><h3>Prooemium</h3><p title="I-II q. 53 pr."><a name="35729"><span class="ref">[35729]
d777cc3962f2 div-wrapped
ht
parents: 28
diff changeset
1527 Iª-IIae q. 53 pr.</span></a> Deinde considerandum est de
28
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parents: 26
diff changeset
1528 corruptione et diminutione habituum. Et circa hoc quaeruntur tria.
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1529 Primo, utrum habitus corrumpi possit. Secundo, utrum possit
53
d777cc3962f2 div-wrapped
ht
parents: 28
diff changeset
1530 diminui. Tertio, de modo corruptionis et diminutionis.</p></div><div class="a"><h3>Articulus 1</h3><p title="I-II q. 53 a. 1 arg. 1"><a name="35730"><span class="ref">[35730] Iª-IIae q. 53 a. 1 arg. 1</span></a> Ad primum
28
544e12f679ad convert to xml
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parents: 26
diff changeset
1531 sic proceditur. Videtur quod habitus corrumpi non possit. Habitus
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1532 enim inest sicut natura quaedam, unde operationes secundum habitum
544e12f679ad convert to xml
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parents: 26
diff changeset
1533 sunt delectabiles. Sed natura non corrumpitur, manente eo cuius est
53
d777cc3962f2 div-wrapped
ht
parents: 28
diff changeset
1534 natura. Ergo neque habitus corrumpi potest, manente subiecto.</p><p title="I-II q. 53 a. 1 arg. 2"><a name="35731"><span class="ref">[35731] Iª-IIae q. 53 a. 1 arg. 2</span></a> Praeterea,
28
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parents: 26
diff changeset
1535 omnis corruptio formae vel est per corruptionem subiecti, vel est a
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parents: 26
diff changeset
1536 contrario, sicut aegritudo corrumpitur corrupto animali, vel etiam
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ht
parents: 26
diff changeset
1537 superveniente sanitate. Sed scientia, quae est quidam habitus, non
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parents: 26
diff changeset
1538 potest corrumpi per corruptionem subiecti, quia intellectus, qui
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ht
parents: 26
diff changeset
1539 est subiectum eius, est substantia quaedam, et non corrumpitur, ut
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ht
parents: 26
diff changeset
1540 dicitur in I de anima. Similiter etiam non potest corrumpi a
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1541 contrario, nam species intelligibiles non sunt ad invicem
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1542 contrariae, ut dicitur in VII Metaphys. Ergo habitus scientiae
53
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parents: 28
diff changeset
1543 nullo modo corrumpi potest.</p><p title="I-II q. 53 a. 1 arg. 3"><a name="35732"><span class="ref">[35732] Iª-IIae q. 53 a. 1 arg. 3</span></a> Praeterea,
28
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parents: 26
diff changeset
1544 omnis corruptio est per aliquem motum. Sed habitus scientiae, qui
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1545 est in anima, non potest corrumpi per motum per se ipsius animae,
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parents: 26
diff changeset
1546 quia anima per se non movetur. Movetur autem per accidens per motum
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ht
parents: 26
diff changeset
1547 corporis. Nulla autem transmutatio corporalis videtur posse
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ht
parents: 26
diff changeset
1548 corrumpere species intelligibiles existentes in intellectu, cum
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ht
parents: 26
diff changeset
1549 intellectus sit per se locus specierum, sine corpore, unde ponitur
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ht
parents: 26
diff changeset
1550 quod nec per senium nec per mortem corrumpuntur habitus. Ergo
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1551 scientia corrumpi non potest. Et per consequens, nec habitus
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1552 virtutis, qui etiam est in anima rationali, et, sicut philosophus
544e12f679ad convert to xml
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parents: 26
diff changeset
1553 dicit in I Ethic., <i>virtutes sunt permanentiores
53
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parents: 28
diff changeset
1554 disciplinis</i>.</p><p title="I-II q. 53 a. 1 s. c."><a name="35733"><span class="ref">[35733] Iª-IIae q. 53 a. 1 s. c.</span></a> Sed contra
28
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parents: 26
diff changeset
1555 est quod philosophus dicit, in libro de longitudine et brevitate
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1556 vitae, quod scientiae corruptio est oblivio et deceptio. Peccando
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1557 etiam aliquis habitum virtutis amittit. Et ex contrariis actibus
53
d777cc3962f2 div-wrapped
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parents: 28
diff changeset
1558 virtutes generantur et corrumpuntur, ut dicitur II Ethic.</p><p title="I-II q. 53 a. 1 co."><a name="35734"><span class="ref">[35734] Iª-IIae q. 53 a. 1 co.</span></a> Respondeo
28
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parents: 26
diff changeset
1559 dicendum quod secundum se dicitur aliqua forma corrumpi per
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1560 contrarium suum, per accidens autem, per corruptionem sui subiecti.
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ht
parents: 26
diff changeset
1561 Si igitur fuerit aliquis habitus cuius subiectum est corruptibile,
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ht
parents: 26
diff changeset
1562 et cuius causa habet contrarium, utroque modo corrumpi poterit,
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ht
parents: 26
diff changeset
1563 sicut patet de habitibus corporalibus, scilicet sanitate et
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1564 aegritudine. Illi vero habitus quorum subiectum est incorruptibile,
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parents: 26
diff changeset
1565 non possunt corrumpi per accidens. Sunt tamen habitus quidam qui,
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parents: 26
diff changeset
1566 etsi principaliter sint in subiecto incorruptibili, secundario
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parents: 26
diff changeset
1567 tamen sunt in subiecto corruptibili, sicut habitus scientiae, qui
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parents: 26
diff changeset
1568 principaliter est quidem in intellectu possibili, secundario autem
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parents: 26
diff changeset
1569 in viribus apprehensivis sensitivis, ut supra dictum est. Et ideo
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ht
parents: 26
diff changeset
1570 ex parte intellectus possibilis, habitus scientiae non potest
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parents: 26
diff changeset
1571 corrumpi per accidens; sed solum ex parte inferiorum virium
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parents: 26
diff changeset
1572 sensitivarum. Est igitur considerandum si possunt huiusmodi habitus
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ht
parents: 26
diff changeset
1573 per se corrumpi. Si igitur fuerit aliquis habitus qui habeat
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ht
parents: 26
diff changeset
1574 aliquod contrarium, vel ex parte sua vel ex parte suae causae,
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parents: 26
diff changeset
1575 poterit per se corrumpi, si vero non habet contrarium, non poterit
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parents: 26
diff changeset
1576 per se corrumpi. Manifestum est autem quod species intelligibilis
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parents: 26
diff changeset
1577 in intellectu possibili existens, non habet aliquid contrarium.
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parents: 26
diff changeset
1578 Neque iterum intellectui agenti, qui est causa eius, potest aliquid
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parents: 26
diff changeset
1579 esse contrarium. Unde si aliquis habitus sit in intellectu
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parents: 26
diff changeset
1580 possibili immediate ab intellectu agente causatus, talis habitus
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ht
parents: 26
diff changeset
1581 est incorruptibilis et per se et per accidens. Huiusmodi autem sunt
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parents: 26
diff changeset
1582 habitus primorum principiorum, tam speculabilium quam practicorum,
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ht
parents: 26
diff changeset
1583 qui nulla oblivione vel deceptione corrumpi possunt, sicut
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parents: 26
diff changeset
1584 philosophus dicit, in VI Ethic., de prudentia, quod non perditur
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1585 per oblivionem. Aliquis vero habitus est in intellectu possibili ex
544e12f679ad convert to xml
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parents: 26
diff changeset
1586 ratione causatus, scilicet habitus conclusionum, qui dicitur
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ht
parents: 26
diff changeset
1587 scientia, cuius causae dupliciter potest aliquid contrarium esse.
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parents: 26
diff changeset
1588 Uno modo, ex parte ipsarum propositionum ex quibus ratio procedit,
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parents: 26
diff changeset
1589 etenim enuntiationi quae est, bonum est bonum, contraria est ea
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parents: 26
diff changeset
1590 quae est, bonum non est bonum, secundum philosophum, in II
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1591 Periherm. Alio modo, quantum ad ipsum processum rationis; prout
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1592 syllogismus sophisticus opponitur syllogismo dialectico vel
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parents: 26
diff changeset
1593 demonstrativo. Sic igitur patet quod per falsam rationem potest
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1594 corrumpi habitus verae opinionis, aut etiam scientiae. Unde
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1595 philosophus dicit quod deceptio est corruptio scientiae, sicut
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1596 supra dictum est. Virtutum vero quaedam sunt intellectuales, quae
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1597 sunt in ipsa ratione, ut dicitur in VI Ethic., de quibus est eadem
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ht
parents: 26
diff changeset
1598 ratio quae est de scientia vel opinione. Quaedam vero sunt in parte
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1599 animae appetitiva, quae sunt virtutes morales, et eadem ratio est
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1600 de vitiis oppositis. Habitus autem appetitivae partis causantur per
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1601 hoc quod ratio nata est appetitivam partem movere. Unde per
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1602 iudicium rationis in contrarium moventis quocumque modo, scilicet
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1603 sive ex ignorantia, sive ex passione, vel etiam ex electione,
53
d777cc3962f2 div-wrapped
ht
parents: 28
diff changeset
1604 corrumpitur habitus virtutis vel vitii.</p><p title="I-II q. 53 a. 1 ad 1"><a name="35735"><span class="ref">[35735] Iª-IIae q. 53 a. 1 ad 1</span></a> Ad primum
28
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parents: 26
diff changeset
1605 ergo dicendum quod, sicut dicitur in VII Ethic., habitus
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1606 similitudinem habet naturae, deficit tamen ab ipsa. Et ideo, cum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1607 natura rei nullo modo removeatur ab ipsa, habitus difficile
53
d777cc3962f2 div-wrapped
ht
parents: 28
diff changeset
1608 removetur.</p><p title="I-II q. 53 a. 1 ad 2"><a name="35736"><span class="ref">[35736] Iª-IIae q. 53 a. 1 ad 2</span></a> Ad secundum
28
544e12f679ad convert to xml
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parents: 26
diff changeset
1609 dicendum quod, etsi speciebus intelligibilibus non sit aliquid
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1610 contrarium, enuntiationibus tamen et processui rationis potest
53
d777cc3962f2 div-wrapped
ht
parents: 28
diff changeset
1611 aliquid esse contrarium, ut dictum est.</p><p title="I-II q. 53 a. 1 ad 3"><a name="35737"><span class="ref">[35737] Iª-IIae q. 53 a. 1 ad 3</span></a> Ad tertium
28
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parents: 26
diff changeset
1612 dicendum quod scientia non removetur per motum corporalem quantum
544e12f679ad convert to xml
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parents: 26
diff changeset
1613 ad ipsam radicem habitus, sed solum quantum ad impedimentum actus;
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1614 inquantum intellectus indiget in suo actu viribus sensitivis,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1615 quibus impedimentum affertur per corporalem transmutationem. Sed
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1616 per intelligibilem motum rationis potest corrumpi habitus
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1617 scientiae, etiam quantum ad ipsam radicem habitus. Et similiter
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1618 etiam potest corrumpi habitus virtutis. Tamen quod dicitur,
544e12f679ad convert to xml
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parents: 26
diff changeset
1619 virtutes esse permanentiores disciplinis, intelligendum est non ex
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1620 parte subiecti vel causae, sed ex parte actus, nam virtutum usus
53
d777cc3962f2 div-wrapped
ht
parents: 28
diff changeset
1621 est continuus per totam vitam, non autem usus disciplinarum.</p></div><div class="a"><h3>Articulus 2</h3><p title="I-II q. 53 a. 2 arg. 1"><a name="35738"><span class="ref">[35738] Iª-IIae q. 53 a. 2 arg. 1</span></a> Ad secundum
28
544e12f679ad convert to xml
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parents: 26
diff changeset
1622 sic proceditur. Videtur quod habitus diminui non possit. Habitus
544e12f679ad convert to xml
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parents: 26
diff changeset
1623 enim est quaedam qualitas et forma simplex. Simplex autem aut totum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1624 habetur, aut totum amittitur. Ergo habitus, etsi corrumpi possit,
53
d777cc3962f2 div-wrapped
ht
parents: 28
diff changeset
1625 diminui non potest.</p><p title="I-II q. 53 a. 2 arg. 2"><a name="35739"><span class="ref">[35739] Iª-IIae q. 53 a. 2 arg. 2</span></a> Praeterea,
28
544e12f679ad convert to xml
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parents: 26
diff changeset
1626 omne quod convenit accidenti, convenit eidem secundum se, vel
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1627 ratione sui subiecti. Habitus autem secundum seipsum non intenditur
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1628 et remittitur, alioquin sequeretur quod aliqua species de suis
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1629 individuis praedicaretur secundum magis et minus. Si igitur
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1630 secundum participationem subiecti diminui possit, sequeretur quod
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1631 aliquid accidat habitui proprium, quod non sit commune ei et
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1632 subiecto. Cuicumque autem formae convenit aliquid proprium praeter
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1633 suum subiectum, illa forma est separabilis, ut dicitur in I de
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1634 anima. Sequitur ergo quod habitus sit forma separabilis, quod est
53
d777cc3962f2 div-wrapped
ht
parents: 28
diff changeset
1635 impossibile.</p><p title="I-II q. 53 a. 2 arg. 3"><a name="35740"><span class="ref">[35740] Iª-IIae q. 53 a. 2 arg. 3</span></a> Praeterea,
28
544e12f679ad convert to xml
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parents: 26
diff changeset
1636 ratio et natura habitus, sicut et cuiuslibet accidentis, consistit
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1637 in concretione ad subiectum, unde et quodlibet accidens definitur
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1638 per suum subiectum. Si igitur habitus secundum seipsum non
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1639 intenditur neque remittitur, neque etiam secundum concretionem sui
53
d777cc3962f2 div-wrapped
ht
parents: 28
diff changeset
1640 ad subiectum diminui poterit. Et ita nullo modo diminuetur.</p><p title="I-II q. 53 a. 2 s. c."><a name="35741"><span class="ref">[35741] Iª-IIae q. 53 a. 2 s. c.</span></a> Sed contra
28
544e12f679ad convert to xml
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parents: 26
diff changeset
1641 est quod contraria nata sunt fieri circa idem. Augmentum autem et
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1642 diminutio sunt contraria. Cum igitur habitus possit augeri, videtur
53
d777cc3962f2 div-wrapped
ht
parents: 28
diff changeset
1643 quod etiam possit diminui.</p><p title="I-II q. 53 a. 2 co."><a name="35742"><span class="ref">[35742] Iª-IIae q. 53 a. 2 co.</span></a> Respondeo
28
544e12f679ad convert to xml
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parents: 26
diff changeset
1644 dicendum quod habitus dupliciter diminuuntur, sicut et augentur, ut
544e12f679ad convert to xml
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parents: 26
diff changeset
1645 ex supradictis patet. Et sicut ex eadem causa augentur ex qua
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1646 generantur, ita ex eadem causa diminuuntur ex qua corrumpuntur, nam
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1647 diminutio habitus est quaedam via ad corruptionem, sicut e converso
53
d777cc3962f2 div-wrapped
ht
parents: 28
diff changeset
1648 generatio habitus est quoddam fundamentum augmenti ipsius.</p><p title="I-II q. 53 a. 2 ad 1"><a name="35743"><span class="ref">[35743] Iª-IIae q. 53 a. 2 ad 1</span></a> Ad primum
28
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parents: 26
diff changeset
1649 ergo dicendum quod habitus secundum se consideratus, est forma
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parents: 26
diff changeset
1650 simplex, et secundum hoc non accidit ei diminutio, sed secundum
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parents: 26
diff changeset
1651 diversum modum participandi, qui provenit ex indeterminatione
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parents: 26
diff changeset
1652 potentiae ipsius participantis, quae scilicet diversimode potest
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parents: 26
diff changeset
1653 unam formam participare, vel quae potest ad plura vel ad pauciora
53
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diff changeset
1654 extendi.</p><p title="I-II q. 53 a. 2 ad 2"><a name="35744"><span class="ref">[35744] Iª-IIae q. 53 a. 2 ad 2</span></a> Ad secundum
28
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parents: 26
diff changeset
1655 dicendum quod ratio illa procederet, si ipsa essentia habitus nullo
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parents: 26
diff changeset
1656 modo diminueretur. Hoc autem non ponimus, sed quod quaedam
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parents: 26
diff changeset
1657 diminutio essentiae habitus non habet principium ab habitu, sed a
53
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diff changeset
1658 participante.</p><p title="I-II q. 53 a. 2 ad 3"><a name="35745"><span class="ref">[35745] Iª-IIae q. 53 a. 2 ad 3</span></a> Ad tertium
28
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parents: 26
diff changeset
1659 dicendum quod, quocumque modo significetur accidens, habet
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parents: 26
diff changeset
1660 dependentiam ad subiectum secundum suam rationem, aliter tamen et
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ht
parents: 26
diff changeset
1661 aliter. Nam accidens significatum in abstracto, importat
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ht
parents: 26
diff changeset
1662 habitudinem ad subiectum quae incipit ab accidente, et terminatur
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parents: 26
diff changeset
1663 ad subiectum, nam albedo dicitur qua aliquid est album. Et ideo in
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ht
parents: 26
diff changeset
1664 definitione accidentis abstracti non ponitur subiectum quasi prima
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ht
parents: 26
diff changeset
1665 pars definitionis, quae est genus; sed quasi secunda, quae est
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ht
parents: 26
diff changeset
1666 differentia; dicimus enim quod simitas est curvitas nasi. Sed in
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ht
parents: 26
diff changeset
1667 concretis incipit habitudo a subiecto, et terminatur ad accidens,
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parents: 26
diff changeset
1668 dicitur enim album quod habet albedinem. Propter quod in
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parents: 26
diff changeset
1669 definitione huiusmodi accidentis ponitur subiectum tanquam genus,
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ht
parents: 26
diff changeset
1670 quod est prima pars definitionis, dicimus enim quod simum est nasus
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parents: 26
diff changeset
1671 curvus. Sic igitur id quod convenit accidentibus ex parte subiecti,
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parents: 26
diff changeset
1672 non autem ex ipsa ratione accidentis, non attribuitur accidenti in
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ht
parents: 26
diff changeset
1673 abstracto, sed in concreto. Et huiusmodi est intensio et remissio
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parents: 26
diff changeset
1674 in quibusdam accidentibus, unde albedo non dicitur magis et minus,
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ht
parents: 26
diff changeset
1675 sed album. Et eadem ratio est in habitibus et aliis qualitatibus,
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parents: 26
diff changeset
1676 nisi quod quidam habitus augentur vel diminuuntur per quandam
53
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diff changeset
1677 additionem, ut ex supradictis patet.</p></div><div class="a"><h3>Articulus 3</h3><p title="I-II q. 53 a. 3 arg. 1"><a name="35746"><span class="ref">[35746] Iª-IIae q. 53 a. 3 arg. 1</span></a> Ad tertium
28
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parents: 26
diff changeset
1678 sic proceditur. Videtur quod habitus non corrumpatur aut diminuatur
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parents: 26
diff changeset
1679 per solam cessationem ab opere. Habitus enim permanentiores sunt
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ht
parents: 26
diff changeset
1680 quam passibiles qualitates, ut ex supradictis apparet. Sed
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ht
parents: 26
diff changeset
1681 passibiles qualitates non corrumpuntur neque diminuuntur per
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ht
parents: 26
diff changeset
1682 cessationem ab actu, non enim albedo diminuitur si visum non
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ht
parents: 26
diff changeset
1683 immutet, neque calor si non calefaciat. Ergo neque habitus
53
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parents: 28
diff changeset
1684 diminuuntur vel corrumpuntur per cessationem ab actu.</p><p title="I-II q. 53 a. 3 arg. 2"><a name="35747"><span class="ref">[35747] Iª-IIae q. 53 a. 3 arg. 2</span></a> Praeterea,
28
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parents: 26
diff changeset
1685 corruptio et diminutio sunt quaedam mutationes. Sed nihil mutatur
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parents: 26
diff changeset
1686 absque aliqua causa movente. Cum igitur cessatio ab actu non
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parents: 26
diff changeset
1687 importet aliquam causam moventem, non videtur quod per cessationem
53
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parents: 28
diff changeset
1688 ab actu possit esse diminutio vel corruptio habitus.</p><p title="I-II q. 53 a. 3 arg. 3"><a name="35748"><span class="ref">[35748] Iª-IIae q. 53 a. 3 arg. 3</span></a> Praeterea,
28
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parents: 26
diff changeset
1689 habitus scientiae et virtutis sunt in anima intellectiva, quae est
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parents: 26
diff changeset
1690 supra tempus. Ea vero quae sunt supra tempus, non corrumpuntur
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parents: 26
diff changeset
1691 neque diminuuntur per temporis diuturnitatem. Ergo neque huiusmodi
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parents: 26
diff changeset
1692 habitus corrumpuntur vel diminuuntur per temporis diuturnitatem, si
53
d777cc3962f2 div-wrapped
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parents: 28
diff changeset
1693 diu aliquis absque exercitio permaneat.</p><p title="I-II q. 53 a. 3 s. c."><a name="35749"><span class="ref">[35749] Iª-IIae q. 53 a. 3 s. c.</span></a> Sed contra
28
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parents: 26
diff changeset
1694 est quod philosophus, in libro de Longit. et Brevit. vitae, dicit
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parents: 26
diff changeset
1695 quod corruptio scientiae non solum est deceptio, sed etiam oblivio.
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parents: 26
diff changeset
1696 Et in VIII Ethic. dicitur quod multas amicitias inappellatio
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parents: 26
diff changeset
1697 dissolvit. Et eadem ratione, alii habitus virtutum per cessationem
53
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diff changeset
1698 ab actu diminuuntur vel tolluntur.</p><p title="I-II q. 53 a. 3 co."><a name="35750"><span class="ref">[35750] Iª-IIae q. 53 a. 3 co.</span></a> Respondeo
28
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parents: 26
diff changeset
1699 dicendum quod, sicut dicitur in VIII Physic., aliquid potest esse
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parents: 26
diff changeset
1700 movens dupliciter, uno modo, per se, quod scilicet movet secundum
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parents: 26
diff changeset
1701 rationem propriae formae, sicut ignis calefacit; alio modo, per
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parents: 26
diff changeset
1702 accidens, sicut id quod removet prohibens. Et hoc modo cessatio ab
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parents: 26
diff changeset
1703 actu causat corruptionem vel diminutionem habituum, inquantum
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parents: 26
diff changeset
1704 scilicet removetur actus qui prohibebat causas corrumpentes vel
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parents: 26
diff changeset
1705 diminuentes habitum. Dictum est enim quod habitus per se
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parents: 26
diff changeset
1706 corrumpuntur vel diminuuntur ex contrario agente. Unde quorumcumque
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parents: 26
diff changeset
1707 habituum contraria subcrescunt per temporis tractum, quae oportet
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parents: 26
diff changeset
1708 subtrahi per actum ab habitu procedentem; huiusmodi habitus
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parents: 26
diff changeset
1709 diminuuntur, vel etiam tolluntur totaliter, per diuturnam
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parents: 26
diff changeset
1710 cessationem ab actu; ut patet et in scientia et in virtute.
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parents: 26
diff changeset
1711 Manifestum est enim quod habitus virtutis moralis facit hominem
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parents: 26
diff changeset
1712 promptum ad eligendum medium in operationibus et passionibus. Cum
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parents: 26
diff changeset
1713 autem aliquis non utitur habitu virtutis ad moderandas passiones
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ht
parents: 26
diff changeset
1714 vel operationes proprias, necesse est quod proveniant multae
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parents: 26
diff changeset
1715 passiones et operationes praeter modum virtutis, ex inclinatione
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parents: 26
diff changeset
1716 appetitus sensitivi, et aliorum quae exterius movent. Unde
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ht
parents: 26
diff changeset
1717 corrumpitur virtus, vel diminuitur, per cessationem ab actu.
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parents: 26
diff changeset
1718 Similiter etiam est ex parte habituum intellectualium, secundum
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ht
parents: 26
diff changeset
1719 quos est homo promptus ad recte iudicandum de imaginatis. Cum
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parents: 26
diff changeset
1720 igitur homo cessat ab usu intellectualis habitus, insurgunt
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parents: 26
diff changeset
1721 imaginationes extraneae, et quandoque ad contrarium ducentes; ita
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ht
parents: 26
diff changeset
1722 quod, nisi per frequentem usum intellectualis habitus, quodammodo
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parents: 26
diff changeset
1723 succidantur vel comprimantur, redditur homo minus aptus ad recte
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parents: 26
diff changeset
1724 iudicandum, et quandoque totaliter disponitur ad contrarium. Et sic
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parents: 26
diff changeset
1725 per cessationem ab actu diminuitur, vel etiam corrumpitur
53
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ht
parents: 28
diff changeset
1726 intellectualis habitus.</p><p title="I-II q. 53 a. 3 ad 1"><a name="35751"><span class="ref">[35751] Iª-IIae q. 53 a. 3 ad 1</span></a> Ad primum
28
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parents: 26
diff changeset
1727 ergo dicendum quod ita etiam calor per cessationem a calefaciendo
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parents: 26
diff changeset
1728 corrumperetur, si per hoc incresceret frigidum, quod est calidi
53
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parents: 28
diff changeset
1729 corruptivum.</p><p title="I-II q. 53 a. 3 ad 2"><a name="35752"><span class="ref">[35752] Iª-IIae q. 53 a. 3 ad 2</span></a> Ad secundum
28
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parents: 26
diff changeset
1730 dicendum quod cessatio ab actu est movens ad corruptionem vel
53
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parents: 28
diff changeset
1731 diminutionem, sicut removens prohibens, ut dictum est.</p><p title="I-II q. 53 a. 3 ad 3"><a name="35753"><span class="ref">[35753] Iª-IIae q. 53 a. 3 ad 3</span></a> Ad tertium
28
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parents: 26
diff changeset
1732 dicendum quod pars intellectiva animae secundum se est supra
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ht
parents: 26
diff changeset
1733 tempus, sed pars sensitiva subiacet tempori. Et ideo per temporis
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ht
parents: 26
diff changeset
1734 cursum, transmutatur quantum ad passiones appetitivae partis et
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parents: 26
diff changeset
1735 etiam quantum ad vires apprehensivas. Unde philosophus dicit, in IV
53
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parents: 28
diff changeset
1736 Physic., quod tempus est causa oblivionis.</p></div></div><div class="q" id="q54"><h2>Quaestio 54</h2><div class="p"><h3>Prooemium</h3><p title="I-II q. 54 pr."><a name="35754"><span class="ref">[35754]
d777cc3962f2 div-wrapped
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parents: 28
diff changeset
1737 Iª-IIae q. 54 pr.</span></a> Deinde considerandum est de
28
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parents: 26
diff changeset
1738 distinctione habituum. Et circa hoc quaeruntur quatuor. Primo,
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ht
parents: 26
diff changeset
1739 utrum multi habitus possint esse in una potentia. Secundo, utrum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1740 habitus distinguantur secundum obiecta. Tertio, utrum habitus
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ht
parents: 26
diff changeset
1741 distinguantur secundum bonum et malum. Quarto, utrum unus habitus
53
d777cc3962f2 div-wrapped
ht
parents: 28
diff changeset
1742 ex multis habitibus constituatur.</p></div><div class="a"><h3>Articulus 1</h3><p title="I-II q. 54 a. 1 arg. 1"><a name="35755"><span class="ref">[35755] Iª-IIae q. 54 a. 1 arg. 1</span></a> Ad primum
28
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parents: 26
diff changeset
1743 sic proceditur. Videtur quod non possint esse multi habitus in una
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ht
parents: 26
diff changeset
1744 potentia. Eorum enim quae secundum idem distinguuntur multiplicato
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ht
parents: 26
diff changeset
1745 uno, multiplicatur et aliud. Sed secundum idem potentiae et habitus
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ht
parents: 26
diff changeset
1746 distinguuntur, scilicet secundum actus et obiecta. Similiter ergo
544e12f679ad convert to xml
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parents: 26
diff changeset
1747 multiplicantur. Non ergo possunt esse multi habitus in una
53
d777cc3962f2 div-wrapped
ht
parents: 28
diff changeset
1748 potentia.</p><p title="I-II q. 54 a. 1 arg. 2"><a name="35756"><span class="ref">[35756] Iª-IIae q. 54 a. 1 arg. 2</span></a> Praeterea,
28
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parents: 26
diff changeset
1749 potentia est virtus quaedam simplex. Sed in uno subiecto simplici
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parents: 26
diff changeset
1750 non potest esse diversitas accidentium, quia subiectum est causa
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1751 accidentis; ab uno autem simplici non videtur procedere nisi unum.
53
d777cc3962f2 div-wrapped
ht
parents: 28
diff changeset
1752 Ergo in una potentia non possunt esse multi habitus.</p><p title="I-II q. 54 a. 1 arg. 3"><a name="35757"><span class="ref">[35757] Iª-IIae q. 54 a. 1 arg. 3</span></a> Praeterea,
28
544e12f679ad convert to xml
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parents: 26
diff changeset
1753 sicut corpus formatur per figuram, ita potentia formatur per
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1754 habitum. Sed unum corpus non potest simul formari diversis figuris.
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1755 Ergo neque una potentia potest simul formari diversis habitibus.
53
d777cc3962f2 div-wrapped
ht
parents: 28
diff changeset
1756 Non ergo plures habitus possunt simul esse in una potentia.</p><p title="I-II q. 54 a. 1 s. c."><a name="35758"><span class="ref">[35758] Iª-IIae q. 54 a. 1 s. c.</span></a> Sed contra
28
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parents: 26
diff changeset
1757 est quod intellectus est una potentia, in qua tamen sunt diversarum
53
d777cc3962f2 div-wrapped
ht
parents: 28
diff changeset
1758 scientiarum habitus.</p><p title="I-II q. 54 a. 1 co."><a name="35759"><span class="ref">[35759] Iª-IIae q. 54 a. 1 co.</span></a> Respondeo
28
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parents: 26
diff changeset
1759 dicendum quod, sicut supra dictum est, habitus sunt dispositiones
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ht
parents: 26
diff changeset
1760 quaedam alicuius in potentia existentis ad aliquid, sive ad
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ht
parents: 26
diff changeset
1761 naturam, sive ad operationem vel finem naturae. Et de illis quidem
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ht
parents: 26
diff changeset
1762 habitibus qui sunt dispositiones ad naturam, manifestum est quod
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1763 possunt plures esse in uno subiecto, eo quod unius subiecti possunt
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ht
parents: 26
diff changeset
1764 diversimode partes accipi, secundum quarum dispositionem habitus
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ht
parents: 26
diff changeset
1765 dicuntur. Sicut, si accipiantur humani corporis partes humores,
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ht
parents: 26
diff changeset
1766 prout disponuntur secundum naturam humanam, est habitus vel
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1767 dispositio sanitatis, si vero accipiantur partes similes ut nervi
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ht
parents: 26
diff changeset
1768 et ossa et carnes, earum dispositio in ordine ad naturam, est
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ht
parents: 26
diff changeset
1769 fortitudo aut macies, si vero accipiantur membra, ut manus et pes
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parents: 26
diff changeset
1770 et huiusmodi, earum dispositio naturae conveniens, est pulchritudo.
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parents: 26
diff changeset
1771 Et sic sunt plures habitus vel dispositiones in eodem. Si vero
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parents: 26
diff changeset
1772 loquamur de habitibus qui sunt dispositiones ad opera, qui proprie
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1773 pertinent ad potentias; sic etiam contingit unius potentiae esse
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1774 habitus plures. Cuius ratio est, quia subiectum habitus est
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1775 potentia passiva, ut supra dictum est, potentia enim activa tantum
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ht
parents: 26
diff changeset
1776 non est alicuius habitus subiectum, ut ex supradictis patet.
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1777 Potentia autem passiva comparatur ad actum determinatum unius
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ht
parents: 26
diff changeset
1778 speciei, sicut materia ad formam, eo quod, sicut materia
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ht
parents: 26
diff changeset
1779 determinatur ad unam formam per unum agens, ita etiam potentia
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1780 passiva a ratione unius obiecti activi determinatur ad unum actum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1781 secundum speciem. Unde sicut plura obiecta possunt movere unam
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1782 potentiam passivam, ita una potentia passiva potest esse subiectum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1783 diversorum actuum vel perfectionum secundum speciem. Habitus autem
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1784 sunt quaedam qualitates aut formae inhaerentes potentiae, quibus
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1785 inclinatur potentia ad determinatos actus secundum speciem. Unde ad
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1786 unam potentiam possunt plures habitus pertinere, sicut et plures
53
d777cc3962f2 div-wrapped
ht
parents: 28
diff changeset
1787 actus specie differentes.</p><p title="I-II q. 54 a. 1 ad 1"><a name="35760"><span class="ref">[35760] Iª-IIae q. 54 a. 1 ad 1</span></a> Ad primum
28
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parents: 26
diff changeset
1788 ergo dicendum quod, sicut in rebus naturalibus diversitas specierum
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ht
parents: 26
diff changeset
1789 est secundum formam, diversitas autem generum est secundum
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ht
parents: 26
diff changeset
1790 materiam, ut dicitur in V Metaphys. (ea enim sunt diversa genere,
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ht
parents: 26
diff changeset
1791 quorum est materia diversa), ita etiam diversitas obiectorum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1792 secundum genus, facit distinctionem potentiarum (unde philosophus
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1793 dicit, in VI Ethic., quod <i>ad ea quae sunt genere altera, sunt
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ht
parents: 26
diff changeset
1794 etiam animae particulae aliae</i>); diversitas vero obiectorum
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ht
parents: 26
diff changeset
1795 secundum speciem, facit diversitatem actuum secundum speciem, et
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1796 per consequens habituum. Quaecumque autem sunt diversa genere, sunt
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ht
parents: 26
diff changeset
1797 etiam specie diversa, sed non convertitur. Et ideo diversarum
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ht
parents: 26
diff changeset
1798 potentiarum sunt diversi actus specie, et diversi habitus, non
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1799 autem oportet quod diversi habitus sint diversarum potentiarum, sed
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diff changeset
1800 possunt esse plures unius. Et sicut sunt genera generum, et species
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parents: 26
diff changeset
1801 specierum; ita etiam contingit esse diversas species habituum et
53
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diff changeset
1802 potentiarum.</p><p title="I-II q. 54 a. 1 ad 2"><a name="35761"><span class="ref">[35761] Iª-IIae q. 54 a. 1 ad 2</span></a> Ad secundum
28
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parents: 26
diff changeset
1803 dicendum quod potentia, etsi sit quidem simplex secundum essentiam,
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parents: 26
diff changeset
1804 est tamen multiplex virtute, secundum quod ad multos actus specie
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parents: 26
diff changeset
1805 differentes se extendit. Et ideo nihil prohibet in una potentia
53
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diff changeset
1806 esse multos habitus specie differentes.</p><p title="I-II q. 54 a. 1 ad 3"><a name="35762"><span class="ref">[35762] Iª-IIae q. 54 a. 1 ad 3</span></a> Ad tertium
28
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parents: 26
diff changeset
1807 dicendum quod corpus formatur per figuram sicut per propriam
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parents: 26
diff changeset
1808 terminationem, habitus autem non est terminatio potentiae, sed est
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parents: 26
diff changeset
1809 dispositio ad actum sicut ad ultimum terminum. Et ideo non possunt
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parents: 26
diff changeset
1810 esse unius potentiae simul plures actus, nisi forte secundum quod
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parents: 26
diff changeset
1811 unus comprehenditur sub alio, sicut nec unius corporis plures
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parents: 26
diff changeset
1812 figurae, nisi secundum quod una est in alia, sicut trigonum in
544e12f679ad convert to xml
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parents: 26
diff changeset
1813 tetragono. Non enim potest intellectus simul multa actu
53
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parents: 28
diff changeset
1814 intelligere. Potest tamen simul habitu multa scire.</p></div><div class="a"><h3>Articulus 2</h3><p title="I-II q. 54 a. 2 arg. 1"><a name="35763"><span class="ref">[35763] Iª-IIae q. 54 a. 2 arg. 1</span></a> Ad secundum
28
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parents: 26
diff changeset
1815 sic proceditur. Videtur quod habitus non distinguantur secundum
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parents: 26
diff changeset
1816 obiecta. Contraria enim sunt specie differentia. Sed idem habitus
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parents: 26
diff changeset
1817 scientiae est contrariorum, sicut medicina sani et aegri. Non ergo
53
d777cc3962f2 div-wrapped
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parents: 28
diff changeset
1818 secundum obiecta specie differentia, habitus distinguuntur.</p><p title="I-II q. 54 a. 2 arg. 2"><a name="35764"><span class="ref">[35764] Iª-IIae q. 54 a. 2 arg. 2</span></a> Praeterea,
28
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parents: 26
diff changeset
1819 diversae scientiae sunt diversi habitus. Sed idem scibile pertinet
544e12f679ad convert to xml
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parents: 26
diff changeset
1820 ad diversas scientias, sicut terram esse rotundam demonstrat et
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parents: 26
diff changeset
1821 naturalis et astrologus, ut dicitur in II Physic. Ergo habitus non
53
d777cc3962f2 div-wrapped
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parents: 28
diff changeset
1822 distinguuntur secundum obiecta.</p><p title="I-II q. 54 a. 2 arg. 3"><a name="35765"><span class="ref">[35765] Iª-IIae q. 54 a. 2 arg. 3</span></a> Praeterea,
28
544e12f679ad convert to xml
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parents: 26
diff changeset
1823 eiusdem actus est idem obiectum. Sed idem actus potest pertinere ad
544e12f679ad convert to xml
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parents: 26
diff changeset
1824 diversos habitus virtutum, si ad diversos fines referatur, sicut
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1825 dare pecuniam alicui, si sit propter Deum, pertinet ad caritatem;
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1826 si vero sit propter debitum solvendum, pertinet ad iustitiam. Ergo
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1827 etiam idem obiectum potest ad diversos habitus pertinere. Non ergo
53
d777cc3962f2 div-wrapped
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parents: 28
diff changeset
1828 est diversitas habituum secundum diversitatem obiectorum.</p><p title="I-II q. 54 a. 2 s. c."><a name="35766"><span class="ref">[35766] Iª-IIae q. 54 a. 2 s. c.</span></a> Sed contra,
28
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parents: 26
diff changeset
1829 actus differunt specie secundum diversitatem obiectorum, ut supra
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ht
parents: 26
diff changeset
1830 dictum est. Sed habitus sunt dispositiones quaedam ad actus. Ergo
53
d777cc3962f2 div-wrapped
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parents: 28
diff changeset
1831 etiam habitus distinguuntur secundum diversa obiecta.</p><p title="I-II q. 54 a. 2 co."><a name="35767"><span class="ref">[35767] Iª-IIae q. 54 a. 2 co.</span></a> Respondeo
28
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parents: 26
diff changeset
1832 dicendum quod habitus et est forma quaedam, et est habitus. Potest
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parents: 26
diff changeset
1833 ergo distinctio habituum secundum speciem attendi aut secundum
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parents: 26
diff changeset
1834 communem modum quo formae specie distinguuntur; aut secundum
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parents: 26
diff changeset
1835 proprium modum distinctionis habituum. Distinguuntur siquidem
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1836 formae ad invicem secundum diversa principia activa, eo quod omne
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parents: 26
diff changeset
1837 agens facit simile secundum speciem. Habitus autem importat ordinem
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ht
parents: 26
diff changeset
1838 ad aliquid. Omnia autem quae dicuntur secundum ordinem ad aliquid,
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ht
parents: 26
diff changeset
1839 distinguuntur secundum distinctionem eorum ad quae dicuntur. Est
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ht
parents: 26
diff changeset
1840 autem habitus dispositio quaedam ad duo ordinata, scilicet ad
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1841 naturam, et ad operationem consequentem naturam. Sic igitur
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1842 secundum tria, habitus specie distinguuntur. Uno quidem modo,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1843 secundum principia activa talium dispositionum; alio vero modo,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1844 secundum naturam; tertio vero modo, secundum obiecta specie
53
d777cc3962f2 div-wrapped
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parents: 28
diff changeset
1845 differentia; ut per sequentia explicabitur.</p><p title="I-II q. 54 a. 2 ad 1"><a name="35768"><span class="ref">[35768] Iª-IIae q. 54 a. 2 ad 1</span></a> Ad primum
28
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parents: 26
diff changeset
1846 ergo dicendum quod in distinctione potentiarum, vel etiam habituum,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1847 non est considerandum ipsum obiectum materialiter; sed ratio
544e12f679ad convert to xml
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parents: 26
diff changeset
1848 obiecti differens specie, vel etiam genere. Quamvis autem contraria
544e12f679ad convert to xml
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parents: 26
diff changeset
1849 specie differant diversitate rerum, tamen eadem ratio est
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1850 cognoscendi utrumque, quia unum per aliud cognoscitur. Et ideo
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1851 inquantum conveniunt in una ratione cognoscibilis, pertinent ad
53
d777cc3962f2 div-wrapped
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parents: 28
diff changeset
1852 unum habitum cognoscitivum.</p><p title="I-II q. 54 a. 2 ad 2"><a name="35769"><span class="ref">[35769] Iª-IIae q. 54 a. 2 ad 2</span></a> Ad secundum
28
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parents: 26
diff changeset
1853 dicendum quod terram esse rotundam per aliud medium demonstrat
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parents: 26
diff changeset
1854 naturalis, et per aliud astrologus, astrologus enim hoc demonstrat
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1855 per media mathematica, sicut per figuras eclipsium, vel per aliud
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1856 huiusmodi; naturalis vero hoc demonstrat per medium naturale, sicut
544e12f679ad convert to xml
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parents: 26
diff changeset
1857 per motum gravium ad medium, vel per aliud huiusmodi. Tota autem
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1858 virtus demonstrationis, quae est syllogismus faciens scire, ut
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1859 dicitur in I Poster., dependet ex medio. Et ideo diversa media sunt
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ht
parents: 26
diff changeset
1860 sicut diversa principia activa, secundum quae habitus scientiarum
53
d777cc3962f2 div-wrapped
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parents: 28
diff changeset
1861 diversificantur.</p><p title="I-II q. 54 a. 2 ad 3"><a name="35770"><span class="ref">[35770] Iª-IIae q. 54 a. 2 ad 3</span></a> Ad tertium
28
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parents: 26
diff changeset
1862 dicendum quod, sicut philosophus dicit, in II Physic. et in VII
544e12f679ad convert to xml
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parents: 26
diff changeset
1863 Ethic., ita se habet finis in operabilibus, sicut principium in
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1864 demonstrativis. Et ideo diversitas finium diversificat virtutes
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ht
parents: 26
diff changeset
1865 sicut et diversitas activorum principiorum. Sunt etiam ipsi fines
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parents: 26
diff changeset
1866 obiecta actuum interiorum, qui maxime pertinent ad virtutes, ut ex
53
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diff changeset
1867 supradictis patet.</p></div><div class="a"><h3>Articulus 3</h3><p title="I-II q. 54 a. 3 arg. 1"><a name="35771"><span class="ref">[35771] Iª-IIae q. 54 a. 3 arg. 1</span></a> Ad tertium
28
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parents: 26
diff changeset
1868 sic proceditur. Videtur quod habitus non distinguantur secundum
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parents: 26
diff changeset
1869 bonum et malum. Bonum enim et malum sunt contraria. Sed idem
544e12f679ad convert to xml
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parents: 26
diff changeset
1870 habitus est contrariorum, ut supra habitum est. Ergo habitus non
53
d777cc3962f2 div-wrapped
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diff changeset
1871 distinguuntur secundum bonum et malum.</p><p title="I-II q. 54 a. 3 arg. 2"><a name="35772"><span class="ref">[35772] Iª-IIae q. 54 a. 3 arg. 2</span></a> Praeterea,
28
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parents: 26
diff changeset
1872 bonum convertitur cum ente, et sic, cum sit commune omnibus, non
544e12f679ad convert to xml
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parents: 26
diff changeset
1873 potest sumi ut differentia alicuius speciei; ut patet per
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ht
parents: 26
diff changeset
1874 philosophum in IV Topic. Similiter etiam malum, cum sit privatio et
544e12f679ad convert to xml
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parents: 26
diff changeset
1875 non ens, non potest esse alicuius entis differentia. Non ergo
53
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diff changeset
1876 secundum bonum et malum possunt habitus specie distingui.</p><p title="I-II q. 54 a. 3 arg. 3"><a name="35773"><span class="ref">[35773] Iª-IIae q. 54 a. 3 arg. 3</span></a> Praeterea,
28
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parents: 26
diff changeset
1877 circa idem obiectum contingit esse diversos habitus malos, sicut
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1878 circa concupiscentias intemperantiam et insensibilitatem, et
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1879 similiter etiam plures habitus bonos, scilicet virtutem humanam et
544e12f679ad convert to xml
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parents: 26
diff changeset
1880 virtutem heroicam sive divinam, ut patet per philosophum in VII
53
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diff changeset
1881 Ethic. Non ergo distinguuntur habitus secundum bonum et malum.</p><p title="I-II q. 54 a. 3 s. c."><a name="35774"><span class="ref">[35774] Iª-IIae q. 54 a. 3 s. c.</span></a> Sed contra
28
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parents: 26
diff changeset
1882 est quod habitus bonus contrariatur habitui malo, sicut virtus
544e12f679ad convert to xml
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diff changeset
1883 vitio. Sed contraria sunt diversa secundum speciem. Ergo habitus
53
d777cc3962f2 div-wrapped
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diff changeset
1884 differunt specie secundum differentiam boni et mali.</p><p title="I-II q. 54 a. 3 co."><a name="35775"><span class="ref">[35775] Iª-IIae q. 54 a. 3 co.</span></a> Respondeo
28
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parents: 26
diff changeset
1885 dicendum quod, sicut dictum est, habitus specie distinguuntur non
544e12f679ad convert to xml
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parents: 26
diff changeset
1886 solum secundum obiecta et principia activa, sed etiam in ordine ad
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1887 naturam. Quod quidem contingit dupliciter. Uno modo, secundum
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parents: 26
diff changeset
1888 convenientiam ad naturam, vel etiam secundum disconvenientiam ab
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ht
parents: 26
diff changeset
1889 ipsa. Et hoc modo distinguuntur specie habitus bonus et malus, nam
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ht
parents: 26
diff changeset
1890 habitus bonus dicitur qui disponit ad actum convenientem naturae
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parents: 26
diff changeset
1891 agentis; habitus autem malus dicitur qui disponit ad actum non
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parents: 26
diff changeset
1892 convenientem naturae. Sicut actus virtutum naturae humanae
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parents: 26
diff changeset
1893 conveniunt, eo quod sunt secundum rationem, actus vero vitiorum,
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parents: 26
diff changeset
1894 cum sint contra rationem, a natura humana discordant. Et sic
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ht
parents: 26
diff changeset
1895 manifestum est quod secundum differentiam boni et mali, habitus
544e12f679ad convert to xml
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parents: 26
diff changeset
1896 specie distinguuntur. Alio modo secundum naturam habitus
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parents: 26
diff changeset
1897 distinguuntur, ex eo quod habitus unus disponit ad actum
544e12f679ad convert to xml
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parents: 26
diff changeset
1898 convenientem naturae inferiori; alius autem habitus disponit ad
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ht
parents: 26
diff changeset
1899 actum convenientem naturae superiori. Et sic virtus humana, quae
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1900 disponit ad actum convenientem naturae humanae, distinguitur a
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1901 divina virtute vel heroica, quae disponit ad actum convenientem
53
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diff changeset
1902 cuidam superiori naturae.</p><p title="I-II q. 54 a. 3 ad 1"><a name="35776"><span class="ref">[35776] Iª-IIae q. 54 a. 3 ad 1</span></a> Ad primum
28
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parents: 26
diff changeset
1903 ergo dicendum quod contrariorum potest esse unus habitus, secundum
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parents: 26
diff changeset
1904 quod contraria conveniunt in una ratione. Nunquam tamen contingit
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parents: 26
diff changeset
1905 quod habitus contrarii sint unius speciei, contrarietas enim
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ht
parents: 26
diff changeset
1906 habituum est secundum contrarias rationes. Et ita secundum bonum et
544e12f679ad convert to xml
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parents: 26
diff changeset
1907 malum habitus distinguuntur, scilicet inquantum unus habitus est
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1908 bonus et alius malus, non autem ex hoc quod unus est boni et alius
53
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diff changeset
1909 mali.</p><p title="I-II q. 54 a. 3 ad 2"><a name="35777"><span class="ref">[35777] Iª-IIae q. 54 a. 3 ad 2</span></a> Ad secundum
28
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parents: 26
diff changeset
1910 dicendum quod bonum commune omni enti non est differentia
544e12f679ad convert to xml
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parents: 26
diff changeset
1911 constituens speciem alicuius habitus, sed quoddam bonum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1912 determinatum, quod est secundum convenientiam ad determinatam
544e12f679ad convert to xml
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parents: 26
diff changeset
1913 naturam, scilicet humanam. Similiter etiam malum quod est
544e12f679ad convert to xml
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parents: 26
diff changeset
1914 differentia constitutiva habitus, non est privatio pura, sed est
53
d777cc3962f2 div-wrapped
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parents: 28
diff changeset
1915 aliquid determinatum repugnans determinatae naturae.</p><p title="I-II q. 54 a. 3 ad 3"><a name="35778"><span class="ref">[35778] Iª-IIae q. 54 a. 3 ad 3</span></a> Ad tertium
28
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parents: 26
diff changeset
1916 dicendum quod plures habitus boni circa idem specie, distinguuntur
544e12f679ad convert to xml
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parents: 26
diff changeset
1917 secundum convenientiam ad diversas naturas, ut dictum est. Plures
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1918 vero habitus mali distinguuntur circa idem agendum secundum
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parents: 26
diff changeset
1919 diversas repugnantias ad id quod est secundum naturam, sicut uni
53
d777cc3962f2 div-wrapped
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diff changeset
1920 virtuti contrariantur diversa vitia circa eandem materiam.</p></div><div class="a"><h3>Articulus 4</h3><p title="I-II q. 54 a. 4 arg. 1"><a name="35779"><span class="ref">[35779] Iª-IIae q. 54 a. 4 arg. 1</span></a> Ad quartum
28
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parents: 26
diff changeset
1921 sic proceditur. Videtur quod unus habitus ex pluribus habitibus
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ht
parents: 26
diff changeset
1922 constituatur. Illud enim cuius generatio non simul perficitur, sed
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ht
parents: 26
diff changeset
1923 successive, videtur constitui ex pluribus partibus. Sed generatio
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ht
parents: 26
diff changeset
1924 habitus non est simul, sed successive ex pluribus actibus, ut supra
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1925 habitum est. Ergo unus habitus constituitur ex pluribus
53
d777cc3962f2 div-wrapped
ht
parents: 28
diff changeset
1926 habitibus.</p><p title="I-II q. 54 a. 4 arg. 2"><a name="35780"><span class="ref">[35780] Iª-IIae q. 54 a. 4 arg. 2</span></a> Praeterea,
28
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parents: 26
diff changeset
1927 ex partibus constituitur totum. Sed uni habitui assignantur multae
544e12f679ad convert to xml
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parents: 26
diff changeset
1928 partes, sicut Tullius ponit multas partes fortitudinis,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1929 temperantiae et aliarum virtutum. Ergo unus habitus constituitur ex
53
d777cc3962f2 div-wrapped
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diff changeset
1930 pluribus.</p><p title="I-II q. 54 a. 4 arg. 3"><a name="35781"><span class="ref">[35781] Iª-IIae q. 54 a. 4 arg. 3</span></a> Praeterea,
28
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parents: 26
diff changeset
1931 de una sola conclusione potest scientia haberi et actu et habitu.
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ht
parents: 26
diff changeset
1932 Sed multae conclusiones pertinent ad unam scientiam totam, sicut ad
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1933 geometriam vel arithmeticam. Ergo unus habitus constituitur ex
53
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parents: 28
diff changeset
1934 multis.</p><p title="I-II q. 54 a. 4 s. c."><a name="35782"><span class="ref">[35782] Iª-IIae q. 54 a. 4 s. c.</span></a> Sed contra,
28
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parents: 26
diff changeset
1935 habitus, cum sit qualitas quaedam, est forma simplex. Sed nullum
544e12f679ad convert to xml
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parents: 26
diff changeset
1936 simplex constituitur ex pluribus. Ergo unus habitus non
53
d777cc3962f2 div-wrapped
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diff changeset
1937 constituitur ex pluribus habitibus.</p><p title="I-II q. 54 a. 4 co."><a name="35783"><span class="ref">[35783] Iª-IIae q. 54 a. 4 co.</span></a> Respondeo
28
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parents: 26
diff changeset
1938 dicendum quod habitus ad operationem ordinatus, de quo nunc
544e12f679ad convert to xml
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parents: 26
diff changeset
1939 principaliter intendimus, est perfectio quaedam potentiae. Omnis
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1940 autem perfectio proportionatur suo perfectibili. Unde sicut
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1941 potentia, cum sit una, ad multa se extendit secundum quod
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parents: 26
diff changeset
1942 conveniunt in aliquo uno, idest in generali quadam ratione obiecti;
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1943 ita etiam habitus ad multa se extendit secundum quod habent ordinem
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ht
parents: 26
diff changeset
1944 ad aliquod unum, puta ad unam specialem rationem obiecti, vel unam
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parents: 26
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1945 naturam, vel unum principium, ut ex supradictis patet. Si igitur
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1946 consideremus habitum secundum ea ad quae se extendit, sic
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1947 inveniemus in eo quandam multiplicitatem. Sed quia illa
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1948 multiplicitas est ordinata ad aliquid unum, ad quod principaliter
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1949 respicit habitus, inde est quod habitus est qualitas simplex, non
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1950 constituta ex pluribus habitibus, etiam si ad multa se extendat.
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1951 Non enim unus habitus se extendit ad multa, nisi in ordine ad unum,
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1952 ex quo habet unitatem.</p><p title="I-II q. 54 a. 4 ad 1"><a name="35784"><span class="ref">[35784] Iª-IIae q. 54 a. 4 ad 1</span></a> Ad primum
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1953 ergo dicendum quod successio in generatione habitus non contingit
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1954 ex hoc quod pars eius generetur post partem, sed ex eo quod
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1955 subiectum non statim consequitur dispositionem firmam et difficile
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1956 mobilem; et ex eo quod primo imperfecte incipit esse in subiecto,
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1957 et paulatim perficitur. Sicut etiam est de aliis qualitatibus.</p><p title="I-II q. 54 a. 4 ad 2"><a name="35785"><span class="ref">[35785] Iª-IIae q. 54 a. 4 ad 2</span></a> Ad secundum
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1958 dicendum quod partes quae singulis virtutibus cardinalibus
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1959 assignantur, non sunt partes integrales, ex quibus constituatur
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1960 totum sed partes subiectivae sive potentiales, ut infra
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1961 patebit.</p><p title="I-II q. 54 a. 4 ad 3"><a name="35786"><span class="ref">[35786] Iª-IIae q. 54 a. 4 ad 3</span></a> Ad tertium
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1962 dicendum quod ille qui in aliqua scientia acquirit per
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1963 demonstrationem scientiam conclusionis unius, habet quidem habitum,
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1964 sed imperfecte. Cum vero acquirit per aliquam demonstrationem
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1965 scientiam conclusionis alterius, non aggeneratur in eo alius
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1966 habitus; sed habitus qui prius inerat fit perfectior, utpote ad
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1967 plura se extendens; eo quod conclusiones et demonstrationes unius
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1968 scientiae ordinatae sunt, et una derivatur ex alia.</p></div></div><div class="centro"><br/>
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1969 <p><a href="sth2040.html"><img alt="age retro" border="0" align="middle" height="19" width="19" src="icons/ageretro.gif"/></a>  
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1970 <a href="sth2055.html"><img alt="age ultra" border="0" align="middle" height="19" width="19" src="icons/ageultra.gif"/></a></p>
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1971 <br/>
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1972 <hr/>
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1973 <br/>
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1974 <address>© 2006 Fundación Tomás de Aquino quoad
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1975 hanc editionem<br/>
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1976 Iura omnia asservantur<br/>
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1977 OCLC nr. <a style="text-decoration=none" href="http://worldcatlibraries.org/wcpa/oclc/49644264">49644264</a></address>
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1978 </div></body>
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1979 </html>