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thigh 7
thin 1
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thing 4796
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think 264
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5066 what
5045 those
5032 should
4796 thing
4737 virtue
4716 stated
4691 only
St. Thomas Aquinas
Summa Theologica

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thing

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     Part, Question
1 1, 1 | faculty or habit is ~the thing under the aspect of which 2 1, 2 | this word is signified that thing than which nothing greater 3 1, 2 | Para. 1/1~I answer that, A thing can be self-evident in either 4 1, 2 | are made; for the first thing we must know of ~anything 5 1, 2 | is in motion; whereas a thing moves inasmuch as it is 6 1, 2 | possible ~that the same thing should be at once in actuality 7 1, 2 | respect and ~in the same way a thing should be both mover and 8 1, 2 | indeed, possible) in which a thing is found to be ~the efficient 9 1, 2 | necessary. But every necessary thing either has its necessity 10 1, 2 | which is the maximum, as ~a thing is said to be hotter according 11 1, 3 | When the existence of a thing has been ascertained there 12 1, 3 | although in any single thing that passes from potentiality 13 1, 3 | depends upon some other thing, as our body depends for 14 1, 3 | only ~that He is a living thing: "I am the way, the truth, 15 1, 3 | between life and a living thing. Therefore God is His very ~ 16 1, 3 | they are ~included in the thing which is man. Hence the 17 1, 3 | which is man. Hence the thing which is a man has ~something 18 1, 3 | the principles whereby a thing is defined are regarded ~ 19 1, 3 | ways. First, whatever a thing has besides its essence 20 1, 3 | Therefore, if the existence of a thing differs from its essence, ~ 21 1, 3 | Now it is impossible for a thing's existence to be ~caused 22 1, 3 | caused. ~Therefore that thing, whose existence differs 23 1, 3 | Para. 1/1~Reply OBJ 1: A thing that has nothing added to 24 1, 3 | Or we may ~understand a thing to have nothing added to 25 1, 3 | Para. 1/1~I answer that, A thing can be in a genus in two 26 1, 3 | refers to the ~essence of a thing. But the Philosopher has 27 1, 3 | it is of the essence of a thing to be in some sort ~composite; 28 1, 3 | be found in one simple ~thing, but in many things. But 29 1, 3 | is found ~in one simple thing (Q[4], A[1] and Q[6], A[ 30 1, 3 | numerically with the form of the thing caused, but only ~specifically: 31 1, 4 | belong to God. For we say a ~thing is perfect if it is completely 32 1, 4 | therefore most perfect; for a thing is perfect in proportion ~ 33 1, 4 | to each other, for each thing is perfected by its specific ~ 34 1, 4 | OBJ 3: Further, a living thing is more perfect than what 35 1, 4 | exists; ~and an intelligent thing than what merely lives. 36 1, 4 | clear that if some hot ~thing has not the whole perfection 37 1, 4 | the ~perfection of no one thing is wanting to God. This 38 1, 4 | nevertheless, a living thing is more ~perfect than what 39 1, 4 | said to be like another thing more white; and this is 40 1, 5 | things are ~good is one thing: that they are is another." 41 1, 5 | Now it is ~clear that a thing is desirable only in so 42 1, 5 | Therefore it is clear that a thing is perfect so far as it ~ 43 1, 5 | are not predicated of a ~thing absolutely in the same way. 44 1, 5 | correlates to potentiality; ~a thing is, in consequence, said 45 1, 5 | this is precisely each thing's substantial being. Hence 46 1, 5 | be white does not take a thing out of ~simply potential 47 1, 5 | potential being; because only a thing that actually has being 48 1, 5 | i.e. substantial) being a thing is said to be simply, and 49 1, 5 | its ~complete actuality, a thing is said to be relatively, 50 1, 5 | that things are good is one thing; that they are is ~another," 51 1, 5 | is to be referred to a thing's goodness simply, and having ~ 52 1, 5 | its primal actuality, a thing simply ~exists; and regarded 53 1, 5 | or less according to a ~thing's superadded actuality, 54 1, 5 | signified by the name of a thing is that which the mind conceives 55 1, 5 | the mind conceives of the ~thing and intends by the word 56 1, 5 | intellect. Now the first ~thing conceived by the intellect 57 1, 5 | as this evil deprives a thing of some being. ~Therefore 58 1, 5 | causing, is last in the thing caused. Fire, e.g. heats 59 1, 5 | perfect in being, for a thing is perfect ~when it can 60 1, 5 | Beauty and goodness in a thing are identical fundamentally; ~ 61 1, 5 | are based upon the same thing, namely, the form; and ~ 62 1, 5 | kind of movement towards a thing). On the other hand, beauty ~ 63 1, 5 | Augustine. But not every good ~thing has weight, number and measure; 64 1, 5 | shown above AA[1],3). Now a ~thing is said to be perfect if 65 1, 5 | follow), in order for a thing to be perfect and good it 66 1, 5 | according to every ~being of a thing is its mode, species, order. 67 1, 5 | him. But evil deprives a thing of some sort ~of being, 68 1, 5 | OBJ 3: Further, where one thing is on account of another, 69 1, 5 | another, there is only ~one thing. But the useful is not goodness, 70 1, 5 | the movement ceases; so a ~thing is called a term of movement, 71 1, 5 | two ~ways, either as the thing itself towards which it 72 1, 5 | a state of rest in that thing. Thus, in the movement of 73 1, 5 | movement of the ~appetite, the thing desired that terminates 74 1, 5 | sought after as the last thing absolutely ~terminating 75 1, 5 | movement of the appetite, as a thing towards which for ~its own 76 1, 5 | the form of rest in the thing desired, is ~called the 77 1, 6 | pre-eminently to God. For a thing is ~good according to its 78 1, 6 | nature of good. For the very thing ~which is desirable in it 79 1, 6 | anything else is a compound thing: ~therefore the supreme 80 1, 6 | add to good any absolute thing, ~but only a relation. Now 81 1, 6 | that every kind of good thing is desired by all; but that ~ 82 1, 6 | then the being of each thing is its good. But everything ~ 83 1, 6 | perfection. Now perfection of a thing is threefold: ~first, according 84 1, 6 | extrinsic ~denomination; as, a thing is denominated "placed" 85 1, 7 | Therefore that which is a thing in such a way ~as not to 86 1, 7 | way ~as not to be another thing, is finite according to 87 1, 7 | consider therefore that a thing is called infinite because 88 1, 7 | to this one particular ~thing. Now matter is perfected 89 1, 7 | Even so, were there such a thing as a self-subsisting whiteness, 90 1, 7 | against the nature of a made thing for its essence to ~be its 91 1, 7 | against the nature of a made thing to be absolutely infinite. ~ 92 1, 7 | infinite power, cannot make a thing to ~be not made (for this 93 1, 7 | is not ~impossible for a thing to be infinite in magnitude.~ 94 1, 7 | concerned about one and the same thing. Since ~therefore addition 95 1, 7 | I answer that, It is one thing to be infinite in essence, 96 1, 7 | magnitude; since the more a thing is divided, the greater ~ 97 1, 8 | 1/1~On the contrary, A thing is wherever it operates. 98 1, 8 | proved in Phys. vii ~that the thing moved and the mover must 99 1, 8 | Therefore as long as a thing has ~being, God must be 100 1, 8 | being is innermost in each thing and most fundamentally inherent 101 1, 8 | of everything found in a thing, as ~was shown above (Q[ 102 1, 8 | answer that, Since place is a thing, to be in place can be understood ~ 103 1, 8 | other things - i.e. as one thing is ~said to be in another 104 1, 8 | one or to many, to a small thing, or to a great one, in this 105 1, 8 | totality of essence in a thing, not to be at ~all outside 106 1, 8 | presence means the same thing. Therefore it is ~superfluous 107 1, 8 | added to the substance of a ~thing, so many other perfections 108 1, 8 | God is said to be in a thing in two ways; in one way ~ 109 1, 8 | soul, ~according as the thing known is in the one who 110 1, 8 | the one who knows; and the thing ~desired in the one desiring. 111 1, 8 | everywhere present. Again a thing is said ~to be by its presence 112 1, 8 | of the house. Lastly, ~a thing is said to be by way of 113 1, 8 | Para. 1/1~Reply OBJ 2: A thing can be said to be present 114 1, 8 | in its ~sight, though the thing may be distant in substance, 115 1, 8 | and will require that the thing known should be ~in the 116 1, 8 | the one who knows, and the thing willed in the one who wills. 117 1, 8 | and applied to an external thing; thus by power an agent 118 1, 8 | is everywhere; for if a thing were everywhere according 119 1, 8 | but to his teeth. But a thing is everywhere absolutely 120 1, 8 | It belongs therefore to a thing to be ~everywhere absolutely 121 1, 9 | and ~change belong to a thing existing in potentiality, 122 1, 9 | therefore that a mutable thing can be ~called so in two 123 1, 9 | as the ~production of a thing into existence depends on 124 1, 9 | Para. 2/3~If, however, a thing is called mutable by a power 125 1, 9 | Now if the mutability of a thing be considered ~according 126 1, 10 | the perfect are the same thing. Supposing, ~therefore, 127 1, 10 | after in movement. Now in a thing bereft of movement, ~which 128 1, 10 | than the period of each thing, as is ~said in the book 129 1, 10 | mean that if any other thing were conceived to exist 130 1, 10 | Further, every necessary thing is eternal. But there are 131 1, 10 | and is not a different thing ~from eternity.~Aquin.: 132 1, 10 | is the same indivisible thing in the whole space of ~time. 133 1, 10 | eternity are not the same ~thing.~Aquin.: SMT FP Q[10] A[ 134 1, 10 | what is movable; and ~the thing movable has the same one 135 1, 10 | incongruity would ~follow. For a thing which exists in time grows 136 1, 10 | the changeableness of a thing ~measured, there follows " 137 1, 10 | fact that an aeviternal thing is neither ~inveterate, 138 1, 10 | Aeviternity is a more simple thing than time, and is ~nearer 139 1, 10 | number abstracted from the thing ~numbered, but existing 140 1, 10 | numbered, but existing in the thing numbered; otherwise it would 141 1, 10 | number, but by reason of the thing numbered. Now number as 142 1, 10 | number as it exists in ~the thing numbered, is not the same 143 1, 10 | only as a measure is to the thing measured, but also as ~accident 144 1, 10 | as the measure is to the thing ~measured. Hence it is not 145 1, 10 | only; because since each thing is measured ~by the most 146 1, 10 | of the first ~aeviternal thing, which is all the more simple 147 1, 10 | that is, a space of ~a thing's duration; and thus we 148 1, 11 | Further, what divides a thing common to all, is an addition 149 1, 11 | false, inasmuch as each thing is "one" by its substance. ~ 150 1, 11 | its substance. ~For if a thing were "one" by anything else 151 1, 11 | again "one" by another ~thing, we should be driven on 152 1, 11 | is nothing to prevent a thing which in one way is ~divided, 153 1, 11 | species; thus it may be that a thing is in one way ~"one," and 154 1, 11 | parts; in such a case a thing will be "one" absolutely 155 1, 11 | opposed. For no ~opposite thing is predicated of its opposite. 156 1, 11 | 2: Further, no opposite thing is constituted by its opposite. 157 1, 11 | as the measure is to the thing measured. For "one" implies 158 1, 11 | the undivided is to the ~thing divided.~Aquin.: SMT FP 159 1, 11 | takes away the being of a thing, ~inasmuch as privation 160 1, 11 | unity is founded in some one thing. Hence it happens that ~ 161 1, 11 | that ~multitude is some one thing; and evil is some good thing, 162 1, 11 | thing; and evil is some good thing, and non-being ~is some 163 1, 11 | constitution of a continuous thing made up of ~its parts. In 164 1, 11 | reason why any ~singular thing is "this particular thing" 165 1, 11 | thing is "this particular thing" is because it cannot be ~ 166 1, 11 | point and unity. But a ~thing is said to be more "one" 167 1, 11 | Therefore according as a thing is more divided, or is divisible, ~ 168 1, 12 | principle of its being; since a thing is ~perfect so far as it 169 1, 12 | sense every relation of one ~thing to another is called proportion. 170 1, 12 | with the likeness of the thing understood. Therefore, if 171 1, 12 | sight, and union of the thing seen ~with the sight. For 172 1, 12 | made actual only when the thing seen is in ~a certain way 173 1, 12 | things it is clear that the ~thing seen cannot be by its essence 174 1, 12 | the visual power and the thing seen were one and the ~same 175 1, 12 | seen were one and the ~same thing, it would necessarily follow 176 1, 12 | sees, from that one same thing.~Aquin.: SMT FP Q[12] A[ 177 1, 12 | essence of an incorporeal thing cannot be known. Much less 178 1, 12 | itself, or of some like thing. ~Hence to say that God 179 1, 12 | the corporeal eye, as a thing in itself visible, but as 180 1, 12 | reflection is seen, the original thing is seen. ~Therefore since 181 1, 12 | regulated ~according as the thing known is in the knower. 182 1, 12 | is in the knower. But the thing known is in ~the knower 183 1, 12 | since it ~knows that the thing itself is one thing, and 184 1, 12 | the thing itself is one thing, and its existence is another. ~ 185 1, 12 | cannot see one and the same thing more perfectly than another." ~ 186 1, 12 | understand one and the same thing better than ~another, this 187 1, 12 | referred to the mode of the thing ~understood, for whoever 188 1, 12 | seer, or to the mode of the thing seen. But he who sees the ~ 189 1, 12 | wholly, if the mode of the thing seen is ~considered; forasmuch 190 1, 12 | said to ~comprehend the thing itself, because he does 191 1, 12 | for the boundaries of ~a thing are said to be completely 192 1, 12 | still it is a greater thing to see Him so that all things 193 1, 12 | their ~intellect. For each thing is known in so far as its 194 1, 12 | are ~like one and the same thing are like to each other, 195 1, 12 | knowledge is not of the thing in itself, but of the thing 196 1, 12 | thing in itself, but of the thing in its ~likeness. For the 197 1, 12 | going to and fro from one thing to another; but we shall 198 1, 12 | OBJ 1: We understand one thing only when we understand 199 1, 13 | signify any perfect subsisting thing. Therefore no name can be 200 1, 13 | relations serve to recall a thing mentioned before by nouns, 201 1, 13 | not a complete ~subsisting thing, but rather is that whereby 202 1, 13 | rather is that whereby a thing is; hence it follows ~that 203 1, 13 | signify a complete subsisting thing must ~have a concrete meaning 204 1, 13 | simple forms, signify a thing not as subsisting, but as ~ 205 1, 13 | but as ~that whereby a thing is; as, for instance, whiteness 206 1, 13 | signifies that ~whereby a thing is white. And as God is 207 1, 13 | Para. 1/1~OBJ 3: Further, a thing is named by us according 208 1, 13 | is ~not like an inanimate thing; and the same in like manner 209 1, 13 | corporeal conditions not in the thing signified, but as regards 210 1, 13 | corporeal condition in the thing ~signified.~Aquin.: SMT 211 1, 13 | God mean entirely the same thing in God; for the ~goodness 212 1, 13 | signify one and the same thing ~in reality, but differ 213 1, 13 | ideas are ~many, and the thing is one, it seems also that 214 1, 13 | Para. 1/1~OBJ 3: Further, a thing which is one in reality 215 1, 13 | in the intellect of the thing signified by the ~name. 216 1, 13 | applied to God ~signify one thing, still because they signify 217 1, 13 | synonymous terms ~signify one thing under one aspect; for words 218 1, 13 | primarily and absolutely one thing; ~because the term only 219 1, 13 | term only signifies the thing through the medium of the ~ 220 1, 13 | is homogeneous with the thing measured. But God ~is the 221 1, 13 | circumscribes and comprehends the thing signified; ~whereas this 222 1, 13 | God; but it leaves the ~thing signified as incomprehended, 223 1, 13 | cause: or according as one thing is ~proportionate to another, 224 1, 13 | proportions to ~some one thing; thus "healthy" applied 225 1, 13 | one and the same generic thing (Q[4], A[3]).~Aquin.: SMT 226 1, 13 | have reference to some one thing; and this ~one thing must 227 1, 13 | one thing; and this ~one thing must be placed in the definition 228 1, 13 | Para. 1/1~OBJ 5: Further, a thing is called relative from 229 1, 13 | without the other; as a thing knowable can exist without ~ 230 1, 13 | reason; as when we say a thing "the same as itself." For 231 1, 13 | reason ~apprehending one thing twice regards it as two; 232 1, 13 | a ~certain habitude of a thing to itself. And the same 233 1, 13 | motive power and the ~movable thing, father and son, and the 234 1, 13 | habitudes, as the mover and the thing moved, the head and the 235 1, 13 | moved, the head and the thing that ~has a head, and the 236 1, 13 | relations really existing in the thing, yet so that the opposite ~ 237 1, 13 | Para. 1/1~OBJ 2: Further, a thing is named by us as we know 238 1, 13 | are ~not always the same thing. For as we know substance 239 1, 13 | Reply OBJ 2: We can name a thing according to the knowledge 240 1, 13 | whosoever ~shares in the thing signified by a name shares 241 1, 13 | to signify any singular thing is incommunicable both ~ 242 1, 13 | plurality of this individual thing cannot ~be; nor can it be 243 1, 13 | signifying any ~individual thing is properly communicable 244 1, 13 | signifying this individual thing.~Aquin.: SMT FP Q[13] A[ 245 1, 13 | according to the truth of ~the thing, as was said above concerning 246 1, 13 | likeness of what is in ~the thing as is said in Peri Herm. 247 1, 13 | mean absolutely the same thing, ~but equivocal terms absolutely 248 1, 13 | false which understands a thing ~otherwise than as it is. 249 1, 13 | signify in some way the same thing in reality, ~and different 250 1, 13 | for the idea of man is one thing, ~and that of whiteness 251 1, 13 | animal"; since the same thing which is man is truly animal; 252 1, 13 | propositions where one ~same thing is predicated of itself, 253 1, 13 | signifies the identity of the thing by the ~composition itself.~ 254 1, 13 | understanding" on the ~part of the thing understood, or on the part 255 1, 13 | Taken as referring to the thing understood, the proposition 256 1, 13 | which understands that the thing is ~otherwise than it is, 257 1, 13 | different from the mode of the ~thing in its essence. Since it 258 1, 14 | the form ~of some other thing; for the idea of the thing 259 1, 14 | thing; for the idea of the thing known is in the knower. ~ 260 1, 14 | the immateriality of a ~thing is the reason why it is 261 1, 14 | one who knows; ~for the thing known is in the knower according 262 1, 14 | the object known; and the thing known is the perfection ~ 263 1, 14 | says (De Trin. iii), "is a thing its own ~likeness." Therefore 264 1, 14 | actually feel or know a thing is because our ~intellect 265 1, 14 | essence means only that a thing subsists ~in itself. Inasmuch 266 1, 14 | which is the likeness of the thing understood, and ~makes it 267 1, 14 | as can be thus proved. ~A thing is said to be comprehended 268 1, 14 | its own actuality; since a thing is not known according as 269 1, 14 | comprehension" signifies that one ~thing holds and includes another; 270 1, 14 | But to be wise is the same thing as to understand. ~Therefore 271 1, 14 | in God to be is the same thing as to understand. But God' 272 1, 14 | we must ~consider that a thing is known in two ways: in 273 1, 14 | itself, and in another. A ~thing is known in itself when 274 1, 14 | through the image of a ~man. A thing is seen in another through 275 1, 14 | other mode by which one thing is seen in another.~Aquin.: 276 1, 14 | the image of the principal thing ~understood, which in God 277 1, 14 | Further, proper knowledge of a thing can come only through its ~ 278 1, 14 | that ~He does not know each thing by its proper ratio; for 279 1, 14 | its proper ratio; for one thing cannot be ~the proper ratio 280 1, 14 | cannot be. For to know a thing in general and not in ~particular, 281 1, 14 | every form whereby each thing is constituted in ~its own 282 1, 14 | what ~distinguishes one thing from another. And therefore 283 1, 14 | the nature proper to ~each thing consists in some degree 284 1, 14 | Reply OBJ 1: So to know a thing as it is in the knower, 285 1, 14 | knowledge on the part of the thing known; and in that sense 286 1, 14 | the more perfectly the thing known is in the knower, 287 1, 14 | 1~Reply OBJ 3: The same thing cannot be taken in an equal 288 1, 14 | the proper ration of each thing according to ~the diverse 289 1, 14 | understanding regards only one thing at a ~time." Therefore as 290 1, 14 | we see ~them in some one thing; if, for instance, we understand 291 1, 14 | sees all things in ~one (thing), which is Himself. Therefore 292 1, 14 | also justified," ~etc.: "A thing will happen not because 293 1, 14 | 1/1~OBJ 3: Further, "The thing known is prior to knowledge, 294 1, 14 | were ~determined to one thing by the appetite, as the 295 1, 14 | between the knower and the ~thing known. But those things 296 1, 14 | that are not, because a thing that ~is not, has no cause. 297 1, 14 | either the cause of the thing known, or is caused by it. 298 1, 14 | not known by God; for the thing known must ~be in the knower. 299 1, 14 | answer that, Whoever knows a thing perfectly, must know all 300 1, 14 | knew evil things. Now a thing is knowable in ~the degree 301 1, 14 | point and every indivisible thing are known by ~privation 302 1, 14 | 1~Reply OBJ 4: To know a thing by something else only, 303 1, 14 | imperfect knowledge, if that thing is of itself knowable; but 304 1, 14 | nothing exists in any singular thing, ~that does not arise from 305 1, 14 | forasmuch as no one can apply a thing to another unless he ~first 306 1, 14 | unless he ~first knows that thing; hence the said application 307 1, 14 | productive of the whole thing, and ~not only of the form.~ 308 1, 14 | of only one ~individual thing, and can give the knowledge 309 1, 14 | intellect is the likeness of the thing as ~regards its specific 310 1, 14 | knowledge of God, as the thing made by art agrees with 311 1, 14 | If ~God knew that this thing will be, it will be," for 312 1, 14 | Therefore no contingent future thing is known ~by God.~Aquin.: 313 1, 14 | consider that a contingent thing can be ~considered in two 314 1, 14 | another way a contingent thing ~can be considered as it 315 1, 14 | future, and as a contingent thing not yet determined to one; 316 1, 14 | this sense ~a contingent thing is not subject to any certain 317 1, 14 | for the existence of a ~thing in itself is different from 318 1, 14 | from the existence of a thing in the soul. ~For example, 319 1, 14 | for this may refer to the ~thing, or to the saying. If it 320 1, 14 | saying. If it refers to the thing, it is divided and ~false; 321 1, 14 | is possible for a white thing to be black," it is false 322 1, 14 | and true as applied to the thing: for a thing which is white, 323 1, 14 | applied to the thing: for a thing which is white, can ~become 324 1, 14 | whereas this saying, " a white thing is black" can never be ~ 325 1, 14 | is ~inseparable from the thing; for what is known by God 326 1, 14 | can be attributed to the thing known, in ~itself (even 327 1, 14 | enunciations; for He knows each thing by simple intelligence, ~ 328 1, 14 | understanding the essence of each thing; as if we by the very fact ~ 329 1, 14 | which ~discourses from one thing to another, forasmuch as 330 1, 14 | species represents one thing in such a way as not to 331 1, 14 | signifies some existence of a ~thing; and thus God by His existence, 332 1, 14 | Therefore ~from the fact that a thing exists in some period of 333 1, 14 | said that it was the same thing to ~say "Christ is born" 334 1, 14 | born"; because the same ~thing is signified by these three - 335 1, 14 | born, which means the same thing as ~that Christ will be 336 1, 14 | knows one and the same ~thing sometime to be, and sometime 337 1, 14 | for example, if when a thing suffers change ~we retained 338 1, 14 | about natural or ~divine thing. Secondly, as regards the 339 1, 14 | it ~concerns an operable thing. Therefore knowledge which 340 1, 14 | speculative by ~reason of the thing itself known, is merely 341 1, 15 | existing apart from the thing itself can be for one of ~ 342 1, 15 | of the knowledge of that thing, inasmuch as the ~forms 343 1, 15 | some agents the form of the thing to be made ~pre-exists according 344 1, 15 | agents (the form of the thing to be made pre-exists) according 345 1, 15 | idea of the first ~created thing alone; whereas, if the order 346 1, 15 | Quaest. qu. xlvi), "that each thing was created by God ~according 347 1, 15 | or type of this or ~that thing. Hence ideas are said to 348 1, 15 | painting, or any other such thing, ~are produced through some 349 1, 16 | Whether truth resides in the thing, or only in the intellect?~( 350 1, 16 | that, on account of which a thing is so, is itself more ~so," 351 1, 16 | is from the ~fact that a thing is or is not, that our thought 352 1, 16 | knowledge is according as the thing known is ~in the knower, 353 1, 16 | desirer tends towards ~the thing desired. Thus the term of 354 1, 16 | Now as good exists in a thing so far as that thing is ~ 355 1, 16 | in a thing so far as that thing is ~related to the appetite - 356 1, 16 | passes on from ~the desirable thing to the appetite, in so far 357 1, 16 | understood, so that also ~the thing understood is said to be 358 1, 16 | to the intellect. Now a thing understood may be in relation 359 1, 16 | Now we do not judge of a thing by what is in it accidentally, 360 1, 16 | 6), "The truth of each thing is a property of ~the essence 361 1, 16 | equation of thought and thing" is applicable to it under ~ 362 1, 16 | intellect is caused by the thing, ~yet it is not necessary 363 1, 16 | same way, the being of ~the thing, not its truth, is the cause 364 1, 16 | true "from the fact that ~a thing is, not because a thing 365 1, 16 | thing is, not because a thing is true."~Aquin.: SMT FP 366 1, 16 | intellect as regards "what a thing is." Now composition and ~ 367 1, 16 | intellect knowing "what a ~thing is." Therefore truth does 368 1, 16 | equation of thought and thing. Now just as the intellect 369 1, 16 | of sense apprehending a thing as it is. ~Therefore truth 370 1, 16 | simple things and "what a thing is," truth is "found neither 371 1, 16 | has the likeness of the thing known, this ~being its form, 372 1, 16 | conformity of intellect and thing; and hence to know this 373 1, 16 | the likeness of a visible thing, yet it does not know the 374 1, 16 | which exists between the thing seen and that which itself 375 1, 16 | conformity with the ~intelligible thing; yet it does not apprehend 376 1, 16 | apprehend it by knowing of a thing ~"what a thing is." When, 377 1, 16 | knowing of a thing ~"what a thing is." When, however, it judges 378 1, 16 | however, it judges that a thing corresponds to ~the form 379 1, 16 | it apprehends about that thing, then first it knows and ~ 380 1, 16 | to, or removes from the thing signified by ~the subject, 381 1, 16 | the sense is true of any thing, as is also the intellect, 382 1, 16 | when it ~knows "what a thing is"; but it does not thereby 383 1, 16 | intellect knowing "what a thing ~is," as in anything that 384 1, 16 | is true; yet not as the thing known in the ~knower, which 385 1, 16 | intellect knowing "what a thing is."~Aquin.: SMT FP Q[16] 386 1, 16 | Para. 1/1~Reply OBJ 2: A thing is prior logically in so 387 1, 16 | according as it apprehends a thing as it is; and in things 388 1, 16 | cause were ~removed, that thing's coming to be was not future. 389 1, 16 | it is true to say that a thing is, or is not. Therefore ~ 390 1, 16 | with the changing of the thing. But it does not thus change. 391 1, 16 | rightness" in ~so far as a thing answers to that which is 392 1, 16 | same effect. ~But the same thing is the cause of the truth 393 1, 16 | in ~its conformity to the thing understood. Now this conformity 394 1, 16 | of opinion occurs about a thing which in ~itself has not 395 1, 16 | in another way, when the thing is changed, ~but not the 396 1, 16 | of the intellect with a thing. When this ~disappears, 397 1, 16 | both with the truth of the thing, in so ~far as the expression 398 1, 17 | in relation to the same thing, we must needs seek falsity, 399 1, 17 | intellect. And since every thing is denominated simply by 400 1, 17 | belongs to it ~accidentally; a thing indeed may be called false 401 1, 17 | one way according to the thing signified, and ~thus a thing 402 1, 17 | thing signified, and ~thus a thing is said to be false as being 403 1, 17 | is a false commensurable thing, as the Philosopher says ~( 404 1, 17 | to it. In another way a ~thing can be called false, by 405 1, 17 | way of cause - and thus a thing is said to ~be false that 406 1, 17 | Para. 1/1~Reply OBJ 1: A thing compared with the intellect 407 1, 17 | to false opinion. Hence a thing is not always said to ~be 408 1, 17 | because it resembles another thing; but only when the ~resemblance 409 1, 17 | senses; and the likeness of a thing can exist in ~the senses 410 1, 17 | perceives the ~likeness of a thing as if it were the thing 411 1, 17 | thing as if it were the thing itself, falsity results 412 1, 17 | I answer that, Just as a thing has being by its proper 413 1, 17 | knowledge by the likeness of the thing known. Hence, ~as natural 414 1, 17 | fail in knowledge of the thing with the ~likeness of which 415 1, 17 | likeness of the essence ~of a thing. Hence the intellect is 416 1, 17 | about the essence of a ~thing, as neither the sense about 417 1, 17 | deceived, by attributing to the thing of ~which it understands 418 1, 17 | it knows the essence of a thing, ~in so far as composition 419 1, 17 | intellect applying to one ~thing the definition proper to 420 1, 17 | Wherefore the definition of one thing is false of another. In 421 1, 17 | is not only false of the thing, but false in itself. ~A 422 1, 17 | Because the essence of a thing is the proper object of 423 1, 17 | properly said to understand a thing when we reduce it ~to its 424 1, 17 | not ~deceived about what a thing is. For self-known principles 425 1, 17 | asserts something, for a thing is false, as the Philosopher 426 1, 17 | adequate ~apprehension of a thing, so falsity implies the 427 1, 17 | things is the truth of the thing; but what is ~apprehended, 428 1, 17 | nature about one and the same thing, therefore there is nothing ~ 429 1, 18 | imperfect ~being, i.e. of a thing in potentiality, is called 430 1, 18 | of the act of a perfect thing, as ~understanding and feeling 431 1, 18 | cognizance of the essence of a thing as its proper ~object, gains 432 1, 18 | things. And because we name a thing in ~accordance with our 433 1, 18 | considered that since a thing is said to live in so ~far 434 1, 18 | perfect is the life ~of that thing. In things that move and 435 1, 18 | agent that moves, but of the thing moved; ~whereas the latter 436 1, 18 | movement is an act of the thing in movement, the latter 437 1, 18 | movement is an act of the thing moved, so an act of ~this 438 1, 18 | In God intellect, the thing understood, and the act 439 1, 18 | Para. 1/1~Reply OBJ 2: The thing modelled must be like the 440 1, 18 | that which it has in the thing modelled. Thus the ~form 441 1, 19 | be, are one and the same thing. If, therefore, God does 442 1, 19 | not ~necessarily will a thing that He wills, it is possible 443 1, 19 | are two ways in which a thing is said to be ~necessary, 444 1, 19 | supposition. We judge a thing to be ~absolutely necessary 445 1, 19 | supposing that He ~wills a thing, then He is unable not to 446 1, 19 | belonging to ~the nature of the thing willed, namely, that the 447 1, 19 | necessary relation to the thing known; not the divine will 448 1, 19 | not the divine will to the thing ~willed. The reason for 449 1, 19 | through being "such" ~a thing, is the cause by nature, 450 1, 19 | 1~OBJ 4: Further, Of one thing there is one cause. But 451 1, 19 | cause is greater than the thing effected." But nothing is 452 1, 19 | understanding the premisses, since a thing cannot ~be its own cause; 453 1, 19 | both end and ~means; for a thing cannot be its own cause. 454 1, 19 | in so far as He wills one thing to be on ~account of another.~ 455 1, 19 | is this: that although a thing may fall ~short of any particular 456 1, 19 | universal form. ~For though a thing may fail to be, for example, 457 1, 19 | good, is willed by God. A thing taken in its primary sense, 458 1, 19 | qualifications. Hence we will a thing simply inasmuch as we ~will 459 1, 19 | faculty is according as the thing ~known is in the knower; 460 1, 19 | not ~always do the same thing, for at one time He ordered 461 1, 19 | will and not will the same thing. ~But whatever can incline 462 1, 19 | to change the will is one thing; to will that ~certain things 463 1, 19 | It is possible to will a ~thing to be done now, and its 464 1, 19 | two ways begin to ~will a thing. In one way when that thing 465 1, 19 | thing. In one way when that thing begins to be good for him, 466 1, 19 | for the first time that a thing is ~good for him, though 467 1, 19 | when a man wills to make a thing, at the same time ~intending 468 1, 19 | of the inferior cause a thing shall ~happen; but that 469 1, 19 | sometimes declares ~that a thing shall happen according as 470 1, 19 | Although God's willing a thing is not by absolute ~necessity, 471 1, 19 | true that if God wills a thing, it comes ~to pass; and 472 1, 19 | cause, not ~only as to the thing done, but also as to its 473 1, 19 | statement that if God wills a thing it must necessarily be, ~ 474 1, 19 | said to be the cause of a thing, He is said to will it." 475 1, 19 | that every evil ~makes a thing worse. Therefore God wills 476 1, 19 | and the generation of one ~thing, which implies the corruption 477 1, 19 | statement that it is a good thing that ~evil should be or 478 1, 19 | inasmuch as He can will a ~thing to be, or not to be. In 479 1, 19 | likeness in the effect. Hence a thing that is ~in us a sign of 480 1, 19 | Knowledge is not the cause of a thing being done, unless ~through 481 1, 19 | hindering the doing of a thing; for what removes an ~impediment 482 1, 19 | words that mean the ~same thing. Hence there is not reason 483 1, 19 | not reason why the same thing should not be ~the subject 484 1, 19 | nothing to prevent ~the same thing being the object of the 485 1, 20 | 3) Whether He loves one thing more than another?~(4) Whether 486 1, 20 | since the existence of a thing is ~itself a good; and likewise, 487 1, 20 | needs be, therefore, that a thing has existence, or any ~kind 488 1, 20 | God. To every existing ~thing, then, God wills some good. 489 1, 20 | than to will good to that thing, it is manifest that God ~ 490 1, 20 | us. For we can desire a ~thing for others as well as for 491 1, 20 | prevents one and the same thing being loved under ~one aspect, 492 1, 20 | than others; nor will one thing more than another. Neither 493 1, 20 | answer that, Since to love a thing is to will it good, in a 494 1, 20 | been said ~(A[2]), no one thing would be better than another, 495 1, 20 | like." Now the better a thing ~is, the more like is it 496 1, 20 | that God's loving one thing more than another is nothing 497 1, 20 | than His ~willing for that thing a greater good: because 498 1, 20 | innocence is ~the nobler thing and the more beloved. God 499 1, 21 | exigence or necessity of ~the thing to which it is directed. 500 1, 21 | one, whereby one created thing is directed to ~another,


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