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 <title>Thomas de Aquino, Summa Theologiae, Iª q. 84-89</title>
 </head>
 <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 a quaestione LXXXIV ad quaestionem
 LXXXIX</div><div class="centro">
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-<br/></div><div class="q" id="q84"><h2>Quaestio 84</h2><div class="p"><h3>Prooemium</h3><p title="I q. 84 pr."><a name="31948"><span class="ref">[31948]
+<br/></div><div id="q84" class="q"><h2>Quaestio 84</h2><div class="p"><h3>Prooemium</h3><p title="I q. 84 pr."><a name="31948"><span class="ref">[31948]
 Iª q. 84 pr.</span></a> Consequenter considerandum est de
 actibus animae, quantum ad potentias intellectivas et appetitivas,
 aliae enim animae potentiae non pertinent directe ad
@@ -1087,7 +1085,7 @@
 aliquibus decipitur. Sic igitur per modum quo sensus solvitur et
 imaginatio in dormiendo, liberatur et iudicium intellectus, non
 tamen ex toto. Unde illi qui dormiendo syllogizant, cum excitantur,
-semper recognoscunt se in aliquo defecisse.</p></div></div><div class="q" id="q85"><h2>Quaestio 85</h2><div class="p"><h3>Prooemium</h3><p title="I q. 85 pr."><a name="32009"><span class="ref">[32009]
+semper recognoscunt se in aliquo defecisse.</p></div></div><div id="q85" class="q"><h2>Quaestio 85</h2><div class="p"><h3>Prooemium</h3><p title="I q. 85 pr."><a name="32009"><span class="ref">[32009]
 Iª q. 85 pr.</span></a> Deinde considerandum est de modo et
 ordine intelligendi. Et circa hoc quaeruntur octo. Primo, utrum
 intellectus noster intelligat abstrahendo species a phantasmatibus.
@@ -1794,7 +1792,7 @@
 in cognoscente. Et ideo non secundum similitudinem naturae ad
 potentiam cognoscitivam est aliquid prius cognitum, sed per
 convenientiam ad obiectum, alioquin magis visus cognosceret auditum
-quam colorem.</p></div></div><div class="q" id="q86"><h2>Quaestio 86</h2><div class="p"><h3>Prooemium</h3><p title="I q. 86 pr."><a name="32082"><span class="ref">[32082]
+quam colorem.</p></div></div><div id="q86" class="q"><h2>Quaestio 86</h2><div class="p"><h3>Prooemium</h3><p title="I q. 86 pr."><a name="32082"><span class="ref">[32082]
 Iª q. 86 pr.</span></a> Deinde considerandum est quid
 intellectus noster in rebus materialibus cognoscat. Et circa hoc
 quaeruntur quatuor. Primo, utrum cognoscat singularia. Secundo,
@@ -2040,7 +2038,7 @@
 dicit, in libro de Somn. et Vigil., quod <i>quidam imprudentissimi
 sunt maxime praevidentes, nam intelligentia horum non est curis
 affecta, sed tanquam deserta et vacua ab omnibus, et mota secundum
-movens ducitur</i>.</p></div></div><div class="q" id="q87"><h2>Quaestio 87</h2><div class="p"><h3>Prooemium</h3><p title="I q. 87 pr."><a name="32116"><span class="ref">[32116]
+movens ducitur</i>.</p></div></div><div id="q87" class="q"><h2>Quaestio 87</h2><div class="p"><h3>Prooemium</h3><p title="I q. 87 pr."><a name="32116"><span class="ref">[32116]
 Iª q. 87 pr.</span></a> Deinde considerandum est quomodo anima
 intellectiva cognoscat seipsam, et ea quae in se sunt. Et circa hoc
 quaeruntur quatuor. Primo, utrum cognoscat seipsam per suam
@@ -2321,7 +2319,7 @@
 similitudinem tantum, sicut corpora; neque per praesentiam ut in
 subiecto, sicut artes; sed sicut principiatum in principio, in quo
 habetur notio principiati. Et ideo Augustinus dicit affectus animae
-esse in memoria per quasdam notiones.</p></div></div><div class="q" id="q88"><h2>Quaestio 88</h2><div class="p"><h3>Prooemium</h3><p title="I q. 88 pr."><a name="32149"><span class="ref">[32149]
+esse in memoria per quasdam notiones.</p></div></div><div id="q88" class="q"><h2>Quaestio 88</h2><div class="p"><h3>Prooemium</h3><p title="I q. 88 pr."><a name="32149"><span class="ref">[32149]
 Iª q. 88 pr.</span></a> Deinde considerandum est quomodo anima
 humana cognoscat ea quae supra se sunt, scilicet immateriales
 substantias. Et circa hoc quaeruntur tria. Primo, utrum anima
@@ -2609,7 +2607,7 @@
 sed sicut propter primam cognoscitivae virtutis causam.</p><p title="I q. 88 a. 3 ad 3"><a name="32179"><span class="ref">[32179] Iª q. 88 a. 3 ad 3</span></a> Ad tertium
 dicendum quod, si in anima nostra esset perfecta imago Dei, sicut
 filius est perfecta imago patris, statim mens nostra intelligeret
-Deum. Est autem imago imperfecta. Unde ratio non sequitur.</p></div></div><div class="q" id="q89"><h2>Quaestio 89</h2><div class="p"><h3>Prooemium</h3><p title="I q. 89 pr."><a name="32180"><span class="ref">[32180]
+Deum. Est autem imago imperfecta. Unde ratio non sequitur.</p></div></div><div id="q89" class="q"><h2>Quaestio 89</h2><div class="p"><h3>Prooemium</h3><p title="I q. 89 pr."><a name="32180"><span class="ref">[32180]
 Iª q. 89 pr.</span></a> Deinde considerandum est de cognitione
 animae separatae. Et circa hoc quaeruntur octo. Primo, utrum anima
 separata a corpore possit intelligere. Secundo, utrum intelligat
@@ -2797,7 +2795,7 @@
 minus intelligibile. Sed anima separata intelligit substantias
 separatas, quae sunt maxima intelligibilium. Ergo multo magis
 potest intelligere omnia naturalia, quae sunt minus
-intelligibilia.</p><p title="I q. 89 a. 3 s. c. 1"><a name="32199"><span class="ref">[32199] Iª q. 89 a. 3 s. c. 1</span></a> Sed contra, in
+intelligibilia.</p><div class="sc"><p title="I q. 89 a. 3 s. c. 1"><a name="32199"><span class="ref">[32199] Iª q. 89 a. 3 s. c. 1</span></a> Sed contra, in
 Daemonibus magis viget naturalis cognitio quam in anima separata.
 Sed Daemones non omnia naturalia cognoscunt; sed multa addiscunt
 per longi temporis experientiam, ut Isidorus dicit. Ergo neque
@@ -2805,7 +2803,7 @@
 anima statim cum est separata, omnia naturalia cognosceret, frustra
 homines studerent ad rerum scientiam capessendam. Hoc autem est
 inconveniens. Non ergo anima separata omnia naturalia
-cognoscit.</p><p title="I q. 89 a. 3 co."><a name="32201"><span class="ref">[32201] Iª q. 89 a. 3 co.</span></a> Respondeo dicendum
+cognoscit.</p></div><p title="I q. 89 a. 3 co."><a name="32201"><span class="ref">[32201] Iª q. 89 a. 3 co.</span></a> Respondeo dicendum
 quod, sicut supra dictum est, anima separata intelligit per species
 quas recipit ex influentia divini luminis, sicut et Angeli, sed
 tamen, quia natura animae est infra naturam Angeli, cui iste modus
@@ -3122,14 +3120,14 @@
 inter canonicas Scripturas apud Hebraeos non habetur.</p><p title="I q. 89 a. 8 ad 3"><a name="32247"><span class="ref">[32247] Iª q. 89 a. 8 ad 3</span></a> Ad tertium
 dicendum quod ignorantia huiusmodi non contingit ex locali
 distantia, sed propter causam praedictam.</p></div></div><div class="centro"><br/>
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 <hr/>
 <br/>
 <address>© 2006 Fundación Tomás de Aquino quoad
 hanc editionem<br/>
 Iura omnia asservantur<br/>
-OCLC nr. <a style="text-decoration=none" href="http://worldcatlibraries.org/wcpa/oclc/49644264">49644264</a></address>
+OCLC nr. <a href="http://worldcatlibraries.org/wcpa/oclc/49644264" style="text-decoration=none">49644264</a></address>
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