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integrally 2
integrated 2
integrity 112
intellect 3117
intellective 135
intellectively 1
intellects 38
Frequency    [«  »]
3258 these
3252 8
3156 without
3117 intellect
3096 yet
3086 species
3079 person
St. Thomas Aquinas
Summa Theologica

IntraText - Concordances

intellect

1-500 | 501-1000 | 1001-1500 | 1501-2000 | 2001-2500 | 2501-3000 | 3001-3117

     Part, Question
1 1, 1 | comprehends all things by His intellect, ~it is not unfitting, as 2 1, 3 | composite way ~in which our intellect understands, but not that 3 1, 5 | is first conceived by the intellect. Now the first ~thing conceived 4 1, 5 | thing conceived by the intellect is being; because everything 5 1, 5 | the proper object of ~the intellect, and is primarily intelligible; 6 1, 7 | essence. ~Now the created intellect has an infinite power; for 7 1, 7 | fact that the power of the intellect extends itself in ~a way 8 1, 7 | infinite things, is because the intellect is a form not in ~matter, 9 1, 10 | essence, but because our intellect which first ~apprehends 10 1, 10 | mind, which is the divine intellect alone; hence it does not ~ 11 1, 10 | to the acceptation of our intellect, which ~apprehends the angelic 12 1, 12 | 1) Whether any created intellect can see the essence of God?~( 13 1, 12 | essence of God is seen by the intellect through any ~created image?~( 14 1, 12 | 5) Whether the created intellect needs any created light 15 1, 12 | 7) Whether any created intellect can comprehend the essence 16 1, 12 | 8) Whether the created intellect seeing the essence of God, 17 1, 12 | 10) Whether the created intellect knows at once what it sees 18 1, 12 | 1/1~Whether any created intellect can see the essence of God?~ 19 1, 12 | It seems that no created intellect can see the essence of God. ~ 20 1, 12 | 3: Further, the created intellect knows only existing things. 21 1, 12 | the apprehension of the intellect is being. Now ~God is not 22 1, 12 | intelligible; but ~above all intellect.~Aquin.: SMT FP Q[12] A[ 23 1, 12 | exists between the created intellect and God; for there is an 24 1, 12 | them. Therefore the created intellect cannot see the ~essence 25 1, 12 | knowable to a particular intellect, on account of the excess 26 1, 12 | intelligible object above the intellect; as, for example, the sun, 27 1, 12 | this, held that no created intellect can ~see the essence of 28 1, 12 | is the operation of his intellect; if we suppose that the 29 1, 12 | suppose that the created ~intellect could never see God, it 30 1, 12 | wonder ~in men. But if the intellect of the rational creature 31 1, 12 | in this way ~the created intellect can be proportioned to know 32 1, 12 | God is seen by the created intellect through an ~image?~Aquin.: 33 1, 12 | an image by the ~created intellect. For it is written: "We 34 1, 12 | 1/1~OBJ 3: Further, the intellect in act is the actual intelligible; 35 1, 12 | sensible object, and the ~intellect with the likeness of the 36 1, 12 | is ~seen by the created intellect in act, it must be that 37 1, 12 | God is the author of the intellect power, ~and that He can 38 1, 12 | that He can be seen by the intellect. And since the intellective ~ 39 1, 12 | of Him who is the first intellect. ~Hence also the intellectual 40 1, 12 | visual faculty, whereby the ~intellect is made capable of seeing 41 1, 12 | understood by the ~created intellect. Now this cannot in any 42 1, 12 | glory strengthening the intellect to see God, which is spoken 43 1, 12 | existence are united to the ~intellect by means of some entity, 44 1, 12 | some entity, whereby the intellect itself is ~informed, and 45 1, 12 | is united to the created ~intellect, as the object actually 46 1, 12 | actually understood, making the intellect in act ~by and of itself.~ 47 1, 12 | imagination, but only by the intellect.~Aquin.: SMT FP Q[12] A[ 48 1, 12 | presence is known by the intellect immediately on the sight 49 1, 12 | the ~perspicuity of the intellect, and from the refulgence 50 1, 12 | 1/1~Whether any created intellect by its natural powers can 51 1, 12 | It seems that a created intellect can see the Divine essence 52 1, 12 | sight. But the angelic ~intellect has no such defect. Therefore, 53 1, 12 | nature of every created intellect, it follows ~that no created 54 1, 12 | follows ~that no created intellect can reach up to see the 55 1, 12 | is natural for a created intellect to see the Divine ~essence. ~ 56 1, 12 | possible to the created intellect by grace, and not by ~nature.~ 57 1, 12 | impossible for any created intellect to see the ~essence of God 58 1, 12 | in the soul, called the intellect; and this is not the ~act 59 1, 12 | corporeal organ. Wherefore the intellect naturally knows ~natures 60 1, 12 | considering act of the intellect; hence it follows that through 61 1, 12 | follows that through the ~intellect we can understand these 62 1, 12 | the sense. Now the angelic intellect naturally knows ~natures 63 1, 12 | beyond the power of the ~intellect of our soul in the state 64 1, 12 | is ~natural to the divine intellect alone; and this is beyond 65 1, 12 | natural ~power of any created intellect; for no creature is its 66 1, 12 | Therefore the created ~intellect cannot see the essence of 67 1, 12 | Himself to the created intellect, as an object made intelligible 68 1, 12 | Reply OBJ 2: The angelic intellect is not defective, if defect 69 1, 12 | to immateriality. But our intellect, or the angelic intellect, ~ 70 1, 12 | intellect, or the angelic intellect, ~inasmuch as it is elevated 71 1, 12 | particular nature; ~whereas our intellect is able to consider abstractedly 72 1, 12 | itself. Likewise, also, the intellect ~of an angel, although it 73 1, 12 | separate that existence by its intellect; since it ~knows that the 74 1, 12 | Since therefore the created intellect is naturally capable of ~ 75 1, 12 | 1/1~Whether the created intellect needs any created light 76 1, 12 | It seems that the created intellect does not need any created ~ 77 1, 12 | form. But when any created intellect sees the ~essence of God, 78 1, 12 | intelligible form ~of the intellect. Hence it is necessary that 79 1, 12 | disposition should be added to the intellect in order that it may be ~ 80 1, 12 | natural power ~of the created intellect does not avail to enable 81 1, 12 | the illumination of the intellect, ~as we also call the intelligible 82 1, 12 | but in order to enable the intellect to understand in the ~same 83 1, 12 | but as a perfection of the intellect, ~strengthening it to see 84 1, 12 | for ~God is seen by the intellect and not by sense, as was 85 1, 12 | for God is present to the intellect ~seeing Him not by way of 86 1, 12 | will take place because one intellect ~will have a greater power 87 1, 12 | not belong to the created intellect ~naturally, but is given 88 1, 12 | which establishes ~the intellect in a kind of "deiformity," 89 1, 12 | Body Para. 2/2~Hence the intellect which has more of the light 90 1, 12 | when it is said ~that one intellect does not understand one 91 1, 12 | the diverse faculty of the intellect, not, indeed, the natural 92 1, 12 | meant, forasmuch as the intellect ~will with its full power 93 1, 12 | impossible for any created intellect to comprehend ~God; yet " 94 1, 12 | capable. But no created ~intellect can attain to that perfect 95 1, 12 | knowledge of the Divine ~intellect whereof it is intrinsically 96 1, 12 | knowable. Now no created intellect can know God infinitely. 97 1, 12 | infinitely. For the ~created intellect knows the Divine essence 98 1, 12 | received into any created intellect ~cannot be infinite, it 99 1, 12 | impossible for any created intellect to ~know God in an infinite 100 1, 12 | comprehended either by ~intellect, or in any other way; forasmuch 101 1, 12 | answer that, The created intellect, in seeing the divine essence, 102 1, 12 | is beyond one of a weaker intellect, for he needs things to 103 1, 12 | him separately. And so an intellect can know all the effects 104 1, 12 | cause wholly. Now no created intellect can comprehend God ~wholly, 105 1, 12 | Therefore no created intellect in seeing ~God can know 106 1, 12 | what God does or can do any intellect can know the ~more, the 107 1, 12 | to the perfection of the intellect, namely, the ~species and 108 1, 12 | perfection of the ~created intellect nor does its natural desire 109 1, 12 | object known. For thus ~the intellect in act becomes the actual 110 1, 12 | color. ~Therefore if the intellect of one who sees the Divine 111 1, 12 | itself united to their ~intellect. For each thing is known 112 1, 12 | essence alone present to ~the intellect; by which also God Himself 113 1, 12 | Reply OBJ 1: The created intellect of one who sees God is assimilated 114 1, 12 | golden mountain; and ~the intellect, from the preconceived ideas 115 1, 12 | for God ~is seen by the intellect. Therefore those who see 116 1, 12 | of many ideas. But ~our intellect cannot be actually informed 117 1, 12 | intelligible things are in the intellect. And thus ~God is in the 118 1, 12 | 1/1~OBJ 3: Further, our intellect adheres to God by grace 119 1, 12 | revelation of ~grace. For the intellect's natural light is strengthened 120 1, 12 | knowledge, inasmuch as the intellect is ~determined by faith 121 1, 12 | science determines the intellect to one object by the vision 122 1, 13 | being, forasmuch as our intellect ~does not know Him in this 123 1, 13 | temporal things, because our intellect has a natural affinity to ~ 124 1, 13 | know Him. Now ~since our intellect knows God from creatures, 125 1, 13 | manner; so likewise our intellect knows and names God ~according 126 1, 13 | than in creatures. Now our ~intellect apprehends them as they 127 1, 13 | is the conception in the intellect of the thing signified by 128 1, 13 | signified by the ~name. But our intellect, since it knows God from 129 1, 13 | multiplied conceptions of our intellect, there corresponds ~one 130 1, 13 | multiple in idea, because ~our intellect apprehends Him in a manifold 131 1, 13 | in idea, inasmuch as the intellect apprehends ~them as terms 132 1, 13 | 3: The operation of the intellect and the will is in the ~ 133 1, 13 | upon the action ~of the intellect or will, are applied to 134 1, 13 | contrary, The idea in the intellect is the likeness of what 135 1, 13 | and determine it. Now ~our intellect cannot know the essence 136 1, 13 | 1~OBJ 3: Further, every intellect is false which understands 137 1, 13 | since every affirmative intellect ~understands something as 138 1, 13 | applies, ~inasmuch as the intellect draws to the "suppositum" 139 1, 13 | and subject, ~while the intellect signifies the identity of 140 1, 13 | one and simple, ~yet our intellect knows Him by different conceptions 141 1, 13 | plurality of idea; and the intellect represents ~the unity by 142 1, 13 | Para. 1/1~Reply OBJ 2: Our intellect cannot comprehend simple 143 1, 13 | This proposition, "The intellect understanding anything ~ 144 1, 13 | and ~the meaning is: Any intellect which understands that the 145 1, 13 | present ~case; because our intellect, when forming a proposition 146 1, 13 | false. For the ~mode of the intellect in understanding is different 147 1, 13 | Since it is clear that our intellect understands ~material things 148 1, 13 | composite things. And thus ~our intellect is not false in forming 149 1, 14 | free from matter, and the ~intellect is still further cognitive, 150 1, 14 | like to God chiefly in our intellect, because we ~are the image 151 1, 14 | Gen. ad lit. vi). ~But our intellect understands itself, only 152 1, 14 | the intelligible in act is intellect in act." ~For the reason 153 1, 14 | a thing is because our ~intellect or sense is actually informed 154 1, 14 | it follows that sense or intellect is ~distinct from the sensible 155 1, 14 | potentiality, but is pure act, ~His intellect and its object are altogether 156 1, 14 | as is the case with our intellect ~when it understands potentially; 157 1, 14 | substance of the divine intellect, as it differs in our ~intellect 158 1, 14 | intellect, as it differs in our ~intellect when it understands actually; 159 1, 14 | species ~itself is the divine intellect itself, and thus God understands 160 1, 14 | perfect. Likewise that the ~intellect is perfected by the intelligible 161 1, 14 | it, this belongs to an intellect which is sometimes in potentiality; ~ 162 1, 14 | the other hand, the divine intellect, which is no way in potentiality, 163 1, 14 | a form. Now our ~passive intellect has the same relation to 164 1, 14 | things. Hence our passive intellect can be exercised concerning ~ 165 1, 14 | in this sense, as if His ~intellect were a faculty apart from 166 1, 14 | relation in not exceeding His intellect, as anything finite ~has 167 1, 14 | in not exceeding finite intellect. But God is not to be called 168 1, 14 | Whether the act of God's intellect is His substance?~Aquin.: 169 1, 14 | seems that the act of God's intellect is not His substance. ~For 170 1, 14 | Therefore the act of God's intellect is not ~His substance.~Aquin.: 171 1, 14 | Therefore the act of God's ~intellect is not His substance.~Aquin.: 172 1, 14 | Therefore the ~act of God's intellect is His substance.~Aquin.: 173 1, 14 | said that the act of God's intellect is His ~substance. For if 174 1, 14 | the foregoing that in God, intellect, and the ~object understood, 175 1, 14 | according to which ~it is in the intellect, as its form and perfection, 176 1, 14 | perfection in the divine intellect other ~than the divine essence.~ 177 1, 14 | intelligible form which makes the ~intellect in act. And this is the 178 1, 14 | imperfect knowledge. Hence our intellect, when ~it is reduced from 179 1, 14 | outside the knower; thus the intellect knows a stone according 180 1, 14 | existence it has in the intellect, inasmuch as it knows that ~ 181 1, 14 | artificer ~works by his intellect. Hence the form of the intellect 182 1, 14 | intellect. Hence the form of the intellect must be the ~principle of 183 1, 14 | God causes things by His intellect, ~since His being is His 184 1, 14 | Anima iii) says that the intellect which is not in potentiality 185 1, 14 | iii, 7). Therefore, as the intellect of God is never in ~potentiality, 186 1, 14 | understood as meaning ~that the intellect which is not in potentiality, 187 1, 14 | indivisible forms are ~in our intellect not actually, but only potentially; 188 1, 14 | were they ~actually in our intellect, they would not be known 189 1, 14 | things. For the divine ~intellect is more immaterial than 190 1, 14 | immaterial than the human intellect. Now the human ~intellect 191 1, 14 | intellect. Now the human ~intellect by reason of its immateriality 192 1, 14 | knows both by His simple intellect.~Aquin.: SMT FP Q[14] A[ 193 1, 14 | Para. 1/1~Reply OBJ 1: Our intellect abstracts the intelligible 194 1, 14 | intelligible species in our ~intellect cannot be the likeness of 195 1, 14 | and on ~that account our intellect does not know the singular. 196 1, 14 | intelligible species in the divine intellect, which is the essence of ~ 197 1, 14 | the species in the divine intellect its ~being has no material 198 1, 14 | intelligible species of our intellect is the likeness of the thing 199 1, 14 | particulars; hence our intellect by the intelligible species 200 1, 14 | intelligible species of our intellect is the likeness of ~man 201 1, 14 | essence, whereby the divine ~intellect understands, is a sufficing 202 1, 14 | immaterial as it is in the intellect, not ~as it is in itself. 203 1, 14 | enunciable things belongs to our intellect as it composes and divides. ~ 204 1, 14 | divides. ~But in the divine intellect, there is no composition. 205 1, 14 | it is in the power of our intellect to form ~enunciations, and 206 1, 14 | enunciable things, as if in His intellect there were composition or ~ 207 1, 14 | does not happen in our intellect, which ~discourses from 208 1, 14 | the species of the divine ~intellect, which is God's essence, 209 1, 14 | division, as occurs in our intellect. Hence our knowledge ~varies 210 1, 14 | end; "for the practical intellect differs in its ~end from 211 1, 14 | iii). For ~the practical intellect is ordered to the end of 212 1, 14 | the end of the speculative intellect is the consideration of 213 1, 15 | in those that act by the intellect; and thus the ~likeness 214 1, 15 | but by God acting by His intellect, as will appear later ~( 215 1, 15 | themselves, and not in the ~intellect.~Aquin.: SMT FP Q[15] A[ 216 1, 15 | is a form that makes the ~intellect in act. For the form of 217 1, 15 | that many ideas are in His ~intellect as understood by Him.~Aquin.: 218 1, 15 | themselves, but by the divine intellect comparing its ~own essence 219 1, 16 | the thing, or only in the intellect?~(2) Whether it resides 220 1, 16 | Whether it resides only in the intellect composing and dividing?~( 221 1, 16 | truth resides only in the intellect?~Aquin.: SMT FP Q[16] A[ 222 1, 16 | does not reside only in the intellect, but ~rather in things. 223 1, 16 | in things, and not in the intellect.~Aquin.: SMT FP Q[16] A[ 224 1, 16 | then, ~truth is only in the intellect, nothing will be true except 225 1, 16 | rather in things than in the intellect.~Aquin.: SMT FP Q[16] A[ 226 1, 16 | not in things, but in the intellect." ~Aquin.: SMT FP Q[16] 227 1, 16 | denotes that towards which the intellect tends. Now ~there is this 228 1, 16 | between the appetite and the intellect, or any ~knowledge whatsoever, 229 1, 16 | desirable, and the term of the intellect, namely true, is in the ~ 230 1, 16 | namely true, is in the ~intellect itself. Now as good exists 231 1, 16 | since the true is in the intellect in so ~far as it is conformed 232 1, 16 | must needs pass from the intellect to the object understood, 233 1, 16 | has some relation ~to the intellect. Now a thing understood 234 1, 16 | may be in relation to an ~intellect either essentially or accidentally. 235 1, 16 | related essentially ~to an intellect on which it depends as regards 236 1, 16 | but ~accidentally to an intellect by which it is knowable; 237 1, 16 | related essentially to the intellect of the architect, ~but accidentally 238 1, 16 | but accidentally to the intellect upon which it does not depend.~ 239 1, 16 | as it is related to the intellect from which it ~depends; 240 1, 16 | a ~being related to our intellect. For a house is said to 241 1, 16 | the signs of truth in the intellect. ~In the same way natural 242 1, 16 | preconception in the divine intellect. Thus, then, truth ~resides 243 1, 16 | resides primarily in the intellect, and secondarily in things 244 1, 16 | they are related to the intellect as their principle. Consequently ~ 245 1, 16 | according as it is in the intellect. As to the ~truth of things 246 1, 16 | they are related to the intellect, we have ~Augustine's definition ( 247 1, 16 | this truth, relation to our intellect; for ~what is accidental 248 1, 16 | did not proceed from any intellect, but were produced by chance. ~ 249 1, 16 | truth implies relation to intellect, they were ~compelled to 250 1, 16 | on their relation to our intellect. ~From this, conclusions 251 1, 16 | relation to the divine ~intellect.~Aquin.: SMT FP Q[16] A[ 252 1, 16 | Although the truth of our intellect is caused by the thing, ~ 253 1, 16 | the cause of truth in the intellect. Hence ~the Philosopher 254 1, 16 | truth resides only in the intellect composing and dividing?~ 255 1, 16 | does not reside only in the intellect ~composing and dividing. 256 1, 16 | sensible objects, so ~is the intellect as regards "what a thing 257 1, 16 | in the senses nor in the intellect knowing "what a ~thing is." 258 1, 16 | does not reside only in the intellect ~composing and dividing.~ 259 1, 16 | and thing. Now just as the intellect with regard to ~complex 260 1, 16 | does not reside only in the intellect composing and ~dividing.~ 261 1, 16 | is "found neither in the ~intellect nor in things."~Aquin.: 262 1, 16 | primary aspect, ~in the intellect. Now since everything is 263 1, 16 | proper to its nature, the intellect, in so far as it is knowing, ~ 264 1, 16 | defined by the ~conformity of intellect and thing; and hence to 265 1, 16 | concerning it. But the intellect can know its own conformity 266 1, 16 | any thing, as is also the intellect, when it ~knows "what a 267 1, 16 | in the senses, or in the intellect knowing "what a thing ~is," 268 1, 16 | for the perfection of the ~intellect is truth as known. Therefore, 269 1, 16 | speaking, truth resides ~in the intellect composing and dividing; 270 1, 16 | the senses; nor in ~the intellect knowing "what a thing is."~ 271 1, 16 | resides properly in the intellect, as stated (A[1]); but being ~ 272 1, 16 | through the senses and the intellect. And ~therefore, as good 273 1, 16 | true adds relation to the ~intellect.~Aquin.: SMT FP Q[16] A[ 274 1, 16 | resides in things and in the intellect, as said ~before (A[1]). 275 1, 16 | the true that is in the intellect is convertible ~with being, 276 1, 16 | in the things and in the intellect, as is the ~true; although 277 1, 16 | is known in so far as the intellect renders it knowable. Hence 278 1, 16 | of good, ~namely, of the intellect. Therefore the good is logically 279 1, 16 | things, but the true in the intellect ~composing and dividing 280 1, 16 | to that which is in the intellect. Therefore good is logically ~ 281 1, 16 | OBJ 1: The will and the intellect mutually include one another: ~ 282 1, 16 | include one another: ~for the intellect understands the will, and 283 1, 16 | and the will wills the intellect ~to understand. So then, 284 1, 16 | those that belong to the intellect; and conversely. ~Whence 285 1, 16 | far as it is prior to the ~intellect. Now the intellect apprehends 286 1, 16 | the ~intellect. Now the intellect apprehends primarily being 287 1, 16 | is ordained by the divine intellect, as it has been said that 288 1, 16 | For truth consists in the ~intellect composing and dividing. 289 1, 16 | truth is found in the intellect ~according as it apprehends 290 1, 16 | being conformable to an intellect. This is to the greatest ~ 291 1, 16 | not only conformed to His ~intellect, but it is the very act 292 1, 16 | it is the very act of His intellect; and His act of ~understanding 293 1, 16 | being and of every ~other intellect, and He Himself is His own 294 1, 16 | Although in the divine intellect there is neither ~composition 295 1, 16 | thus there is truth in ~His intellect.~Aquin.: SMT FP Q[16] A[ 296 1, 16 | OBJ 2: The truth of our intellect is according to its conformity ~ 297 1, 16 | principle, namely, the divine intellect. Now this cannot be said, ~ 298 1, 16 | is not ~dissimilar to His intellect.~Aquin.: SMT FP Q[16] A[ 299 1, 16 | the apprehension of the intellect. Now all apprehension of 300 1, 16 | all apprehension of the ~intellect is from God. Hence all the 301 1, 16 | resides primarily in the intellect; and secondarily in things, ~ 302 1, 16 | are related to the divine intellect. If therefore we ~speak 303 1, 16 | truth, as it exists in the intellect, according to its proper ~ 304 1, 16 | even ~in one and the same intellect, according to the number 305 1, 16 | the truth of the divine intellect is one, in conformity to 306 1, 16 | truth, which resides in our ~intellect, is greater than the soul, 307 1, 16 | their relation to the divine intellect.~Aquin.: SMT FP Q[16] A[ 308 1, 16 | other than the truth of ~the intellect. For an enunciation resides 309 1, 16 | enunciation resides in the intellect, and in ~speech. Now according 310 1, 16 | according as it is in the intellect it has truth of itself: ~ 311 1, 16 | signifies some truth of the intellect, not on account of ~any 312 1, 16 | true from the truth of the intellect. Hence, if no ~intellect 313 1, 16 | intellect. Hence, if no ~intellect were eternal, no truth would 314 1, 16 | because only the ~divine intellect is eternal, in it alone 315 1, 16 | the truth ~of the divine intellect is God Himself, as shown 316 1, 16 | are eternal, except in an intellect, if one ~exists that is 317 1, 16 | Reply OBJ 4: Because our intellect is not eternal, neither 318 1, 16 | by reason of the divine intellect, ~wherein alone truth is 319 1, 16 | truth that is ~now in our intellect; and not by reason of any 320 1, 16 | but only so far as our intellect apprehends it. Hence it 321 1, 16 | speaking, resides only in the intellect, ~as said before (A[1]); 322 1, 16 | the truth ~residing in an intellect. Hence the mutability of 323 1, 16 | the point of view of the intellect, the truth of which consists 324 1, 16 | varies on the part of the intellect, ~from the fact that a change 325 1, 16 | false. If, then, there is an intellect wherein there can be no ~ 326 1, 16 | Now such is the divine intellect, as is clear ~from what 327 1, 16 | the truth of the ~divine intellect is immutable. But the truth 328 1, 16 | immutable. But the truth of our intellect is mutable; ~not because 329 1, 16 | change, but in so far as our ~intellect changes from truth to falsity, 330 1, 16 | the truth of the divine intellect is that according to ~which 331 1, 16 | the ~design of the divine intellect concerning them; but it 332 1, 16 | indicates the truth of the intellect, ~which consists in the 333 1, 16 | in the conformity of the intellect with a thing. When this ~ 334 1, 17 | Whether it exists in the intellect?~(4) Concerning the opposition 335 1, 17 | conformity to the ~divine intellect, as stated above (Q[16]). 336 1, 17 | that is to say, in the intellect. Now, in ~things, neither 337 1, 17 | except in relation to the ~intellect. And since every thing is 338 1, 17 | when compared ~with the intellect on which it depends, and 339 1, 17 | relatively as directed to another intellect, ~to which it is compared 340 1, 17 | things depend on the ~divine intellect, as artificial things on 341 1, 17 | compared with the divine intellect; since whatever takes place ~ 342 1, 17 | from the ordinance of that intellect, unless perhaps ~in the 343 1, 17 | the order of the divine ~intellect. Thus it is said, "He that 344 1, 17 | 3~But in relation to our intellect, natural things which are 345 1, 17 | thing compared with the intellect is said to be true in ~respect 346 1, 17 | compared with the ~divine intellect, in which case they would 347 1, 17 | but as ~compared with our intellect; and thus they are false 348 1, 17 | Whether falsity is in the intellect?~Aquin.: SMT FP Q[17] A[ 349 1, 17 | that falsity is not in the intellect. For Augustine says ~(Qq. 350 1, 17 | falsity does not exist in ~the intellect.~Aquin.: SMT FP Q[17] A[ 351 1, 17 | Anima iii, 51) that the ~intellect is always right. Therefore 352 1, 17 | there is no falsity in the intellect.~Aquin.: SMT FP Q[17] A[ 353 1, 17 | such composition is in the intellect. Therefore truth and falsehood 354 1, 17 | falsehood exist ~in the intellect.~Aquin.: SMT FP Q[17] A[ 355 1, 17 | proper object, so is the intellect by the likeness of the essence ~ 356 1, 17 | essence ~of a thing. Hence the intellect is not deceived about the 357 1, 17 | affirming and ~denying, the intellect may be deceived, by attributing 358 1, 17 | is opposed to it. For the intellect is in the same position 359 1, 17 | falsity can exist in ~the intellect not only because the intellect 360 1, 17 | intellect not only because the intellect is conscious of that ~knowledge, 361 1, 17 | But because falsity of the intellect is concerned essentially 362 1, 17 | the composition of the intellect, falsity occurs also accidentally 363 1, 17 | in ~that operation of the intellect whereby it knows the essence 364 1, 17 | far as composition of the intellect is mixed up in it. This 365 1, 17 | ways. In one way, by the intellect applying to one ~thing the 366 1, 17 | be of this ~kind, and the intellect false in making it; for 367 1, 17 | itself. For this reason ~the intellect cannot be false in its knowledge 368 1, 17 | the proper object of the ~intellect, we are properly said to 369 1, 17 | in any operation of the intellect.~Aquin.: SMT FP Q[17] A[ 370 1, 17 | Para. 1/1~Reply OBJ 2: The intellect is always right as regards 371 1, 17 | apprehended, is the truth of the intellect, wherein truth primarily ~ 372 1, 17 | or His truth, for in His intellect there can be nothing false. ~ 373 1, 18 | the ~divine knowledge and intellect, we must consider the divine 374 1, 18 | said (Q[17], A[3]), our ~intellect, which takes cognizance 375 1, 18 | only be done by reason and ~intellect; whose province it is to 376 1, 18 | Para. 3/3~But although our intellect moves itself to some things, 377 1, 18 | perfect and eternal, since His intellect is most perfect and always ~ 378 1, 18 | before stated (A[3]). ~In God intellect, the thing understood, and 379 1, 19 | about what belongs to the intellect in relation to ~His will. 380 1, 19 | will in God, as there is intellect: since will ~follows upon 381 1, 19 | since will ~follows upon intellect. For as natural things have 382 1, 19 | existence by ~their form, so the intellect is actually intelligent 383 1, 19 | will in God, since there is intellect in Him. And as His ~intellect 384 1, 19 | intellect in Him. And as His ~intellect is His own existence, so 385 1, 19 | Thus, too, ~the divine intellect, though its perfection consists 386 1, 19 | Reply OBJ 4: As the divine intellect is one, as seeing the many 387 1, 19 | active ~causes. Since both intellect and nature act for an end, 388 1, 19 | predetermined for it by some higher intellect; as the end and definite ~ 389 1, 19 | agents, He must act by ~intellect and will.~Aquin.: SMT FP 390 1, 19 | determination ~of His will and intellect.~Aquin.: SMT FP Q[19] A[ 391 1, 19 | Divine Being is His own intellect, effects pre-exist in Him 392 1, 19 | in Him after the ~mode of intellect, and therefore proceed from 393 1, 19 | inclination to put in act what His intellect has conceived appertains 394 1, 19 | the essence of God is His intellect and will, from ~the fact 395 1, 19 | acts after the ~mode of intellect and will.~Aquin.: SMT FP 396 1, 19 | the form as it is in the intellect only is ~not determined 397 1, 19 | Hence, the speculative intellect has nothing to say to operation. ~ 398 1, 19 | the will follows from the intellect, there ~is cause of the 399 1, 19 | have hands to serve his intellect by their work, and intellect, 400 1, 19 | intellect by their work, and intellect, that he ~might be man; 401 1, 20 | what is less so. Hence the intellect is ~first directed to universal 402 1, 20 | more, from his gifts of intellect. Hence, ~absolutely speaking, 403 1, 21 | Since good as perceived by intellect is the object of the ~will, 404 1, 21 | whereas truth resides in the intellect, as the ~Philosopher says ( 405 1, 21 | resides in the reason ~or intellect; but as to the command whereby 406 1, 22 | have relation to both the intellect and the ~will, namely providence, 407 1, 22 | because it includes both the intellect and the ~will. Therefore 408 1, 22 | cause of things by His ~intellect, and thus it behooves that 409 1, 22 | Providence resides in the intellect; but presupposes the ~act 410 1, 22 | with the ~divine will and intellect equally, this would not 411 1, 22 | in God both the will and intellect are one and the same ~thing, 412 1, 22 | of the excellence of the ~intellect which they possess, but 413 1, 22 | everything, because He has in His intellect the ~types of everything, 414 1, 23 | predestination, and as an ~agent by intellect is said to prepare itself 415 1, 23 | the plan existing in the intellect ~directing the ordering 416 1, 25 | cannot be a word, because no intellect can possibly conceive such 417 1, 25 | distinct from ~will and intellect, and again intellect from 418 1, 25 | and intellect, and again intellect from wisdom, and will from ~ 419 1, 25 | just ~will nor in the wise intellect. But in God, power and essence, 420 1, 25 | power and essence, will and ~intellect, wisdom and justice, are 421 1, 25 | just will or in ~His wise intellect. Nevertheless, because His 422 1, 25 | as ~commanding, and the intellect and wisdom as directing; 423 1, 26 | this regard His act of ~intellect?~(3) Whether He is essentially 424 1, 26 | blessed in respect of His intellect?~Aquin.: SMT FP Q[26] A[ 425 1, 26 | blessed in respect to His ~intellect. For beatitude is the highest 426 1, 26 | essence, and not to ~His intellect.~Aquin.: SMT FP Q[26] A[ 427 1, 26 | not with reference to His ~intellect.~Aquin.: SMT FP Q[26] A[ 428 1, 26 | enjoy God in ~respect to our intellect, because "vision is the 429 1, 26 | in God in respect of His intellect.~Aquin.: SMT FP Q[26] A[ 430 1, 26 | to God in respect of His intellect; as also to ~the blessed, 431 1, 26 | under the aspect of His intellect.~Aquin.: SMT FP Q[26] A[ 432 1, 26 | other than the act of the intellect; ~and thus beatitude is 433 1, 26 | be found in an act of the intellect.~Aquin.: SMT FP Q[26] A[ 434 1, 26 | consists in an ~act of the intellect. In this we may consider 435 1, 27 | most conspicuously to the intellect, the action of which ~remains 436 1, 27 | intelligent agent; since the intellect by the ~very act of understanding 437 1, 27 | inasmuch as the concept of the intellect is a likeness ~of the object 438 1, 27 | substance itself of the intellect; hence the word which proceeds 439 1, 27 | that in the word of our intellect is found the likeness of 440 1, 27 | intelligible procession of the intellect, inasmuch as ~the will in 441 1, 27 | in God is the same as His intellect (Q[19], A[1]). Therefore 442 1, 27 | intellectual nature is ~that of the intellect, and of the will. The procession 443 1, 27 | Reply OBJ 3: Though will and intellect are not diverse in God, ~ 444 1, 27 | nevertheless the nature of will and intellect requires the processions ~ 445 1, 27 | unless it is conceived in the intellect. ~So as there exists a certain 446 1, 27 | God the substance of the intellect and its concept ~are the 447 1, 27 | in God the will and the intellect are the ~same, still, inasmuch 448 1, 27 | from the concept of the intellect, there is a distinction 449 1, 27 | we must consider that the intellect and ~the will differ in 450 1, 27 | in this respect, that the intellect is made actual by the ~object 451 1, 27 | its own likeness in the ~intellect; whereas the will is made 452 1, 27 | Thus the procession of the intellect is by way of ~similitude, 453 1, 27 | nature of the ~will and intellect. Hence, each procession 454 1, 27 | proper notion of will and intellect; the name being imposed 455 1, 27 | processions exist in God, of intellect and will, it seems that 456 1, 28 | upon the operation of the intellect are ~logical relations. 457 1, 28 | of His nature, but by His intellect and will, as is above explained ( 458 1, 28 | follow the operation of the intellect, ~and which exist between 459 1, 28 | relations; inasmuch as the intellect and the reason are real 460 1, 28 | from the action of ~the intellect, the procession of the Word; 461 1, 28 | difference between the ~intellect and its object, and the 462 1, 28 | willed. In God, however, the intellect and its object are one and ~ 463 1, 28 | a stone; that which the intellect conceives from the ~thing 464 1, 30 | numbered exists only in the intellect. But if number be ~taken 465 1, 30 | will more than from ~His intellect. But in God, one person 466 1, 30 | another proceeds ~from His intellect, as Word, besides the one 467 1, 30 | will, and another from the ~intellect, but also in an infinite 468 1, 30 | that the procession of the intellect, which in ~God is generation, 469 1, 32 | mind" or the "paternal intellect," containing the idea of 470 1, 32 | of God, forasmuch as the intellect is not in ~God and ourselves 471 1, 32 | understand it. Now, our ~intellect cannot attain to the absolute 472 1, 32 | and therefore, our human intellect apprehends and ~names divine 473 1, 33 | personal name. For in the intellect the common precedes the ~ 474 1, 34 | signifies the ~concept of the intellect. Again the vocal sound proceeds 475 1, 34 | natural movement of the intellect, ~whereby it is moved, and 476 1, 34 | signifying the concept of the ~intellect. Hence Augustine says (De 477 1, 34 | Nothing belonging to the intellect can be applied to God ~personally, 478 1, 34 | from another. For what the intellect forms in its conception 479 1, 34 | conception is ~the word. Now, the intellect itself, according as it 480 1, 34 | understanding which is to the actual intellect what existence is to ~actual 481 1, 34 | mean the act of a knowing intellect, or any one of its habits, 482 1, 34 | but stands ~for what the intellect conceives by knowing. Hence 483 1, 34 | place in God. But when the intellect attains to the form of truth, 484 1, 34 | also all ~creatures: as the intellect of a man by the word he 485 1, 34 | certain information of our intellect; ~forasmuch as our intellect 486 1, 34 | intellect; ~forasmuch as our intellect is made actual by the form 487 1, 34 | identity, because in God ~the intellect and the thing understood 488 1, 34 | signifies an emanation of the intellect: and the person Who proceeds 489 1, 34 | way of emanation of the intellect, is called the Son; and 490 1, 34 | differ really from the divine intellect, but is distinguished from 491 1, 36 | proceeds by the way of the intellect as Word, and the Holy Ghost 492 1, 37 | in God, one by way of the intellect, which is ~the procession 493 1, 37 | the lover. As regards the intellect, however, words have been 494 1, 39 | things are ~named by our intellect, not as they really are 495 1, 39 | of the senses, whence the intellect derives its ~knowledge, 496 1, 39 | things which belong to ~the intellect are appropriated to the 497 1, 39 | Who proceeds by way of ~intellect, as Word. In another way 498 1, 39 | 1/10~I answer that, Our intellect, which is led to the knowledge 499 1, 39 | light and splendor of the intellect, as Damascene says (De Fide 500 1, 39 | truth" ~belongs to the intellect, as stated above (Q[16],


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