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obfuturum 2
obj 33106
objecerit 2
object 2237
objected 8
objection 324
objectionable 2
Frequency    [«  »]
2309 into
2309 under
2303 say
2237 object
2225 others
2224 after
2224 nor
St. Thomas Aquinas
Summa Theologica

IntraText - Concordances

object

1-500 | 501-1000 | 1001-1500 | 1501-2000 | 2001-2237

     Part, Question
1 1, 1 | habit is to be gauged by its object, not indeed, in its material 2 1, 1 | formality under which it is an object. For ~example, man, ass, 3 1, 1 | and color is the formal object of sight. Therefore, because ~ 4 1, 1 | precise formality of the object of this science; and therefore 5 1, 1 | faculty or habit regards the object in its ~more universal formality, 6 1, 1 | universal formality, as the object of the "common sense" is 7 1, 1 | 1/1~Whether God is the object of this science?~Aquin.: 8 1, 1 | seems that God is not the object of this science. For in 9 1, 1 | science, the nature of its object is presupposed. But this 10 1, 1 | Therefore God is not the ~object of this science.~Aquin.: 11 1, 1 | comprehended under the object of the science. But in Holy 12 1, 1 | Therefore God is not the object of ~this science.~Aquin.: 13 1, 1 | 1/1~On the contrary, The object of the science is that of 14 1, 1 | God. Therefore God is the ~object of this science.~Aquin.: 15 1, 1 | answer that, God is the object of this science. The relation 16 1, 1 | between a ~science and its object is the same as that between 17 1, 1 | habit or faculty and ~its object. Now properly speaking, 18 1, 1 | Now properly speaking, the object of a faculty or habit is ~ 19 1, 1 | God is in very truth ~the object of this science. This is 20 1, 1 | faith is about God. The ~object of the principles and of 21 1, 1 | treated, have asserted the object of this ~science to be something 22 1, 3 | it itself, as in a white object there is something which 23 1, 5 | Hence, being is the proper object of ~the intellect, and is 24 1, 5 | the end as to its proper ~object. Thus the saying, "we exist 25 1, 5 | accidental being, as an object that is white.~Aquin.: SMT 26 1, 8 | way he is in things as the object of operation ~is in the 27 1, 8 | present in anything as the object known and loved; therefore ~ 28 1, 8 | seeing on the part of the object; and in this sense it is 29 1, 8 | passing to an exterior object. In another sense it can 30 1, 12 | excess of the ~intelligible object above the intellect; as, 31 1, 12 | likeness of the sensible object, and the ~intellect with 32 1, 12 | But on the part of the object ~seen, which must necessarily 33 1, 12 | created ~intellect, as the object actually understood, making 34 1, 12 | visible, but as the ~indirect object of the sense; which indeed 35 1, 12 | that ~the knowledge of the object is above the nature of the 36 1, 12 | created intellect, as an object made intelligible to it.~ 37 1, 12 | also call the intelligible object itself by the name of light 38 1, 12 | the part of the visible object, or on the ~part of the 39 1, 12 | seer. On the part of the object, it may ~so happen because 40 1, 12 | may ~so happen because the object is received more perfectly 41 1, 12 | prepared to receive the object desired. Hence he ~who possesses 42 1, 12 | vision on the part of the object seen, so ~that the meaning 43 1, 12 | arise on the part of the ~object seen, for the same object 44 1, 12 | object seen, for the same object will be presented to all - 45 1, 12 | diverse participation of the ~object seen by different similitudes; 46 1, 12 | wholly" denotes a mode of the object; not that ~the whole object 47 1, 12 | object; not that ~the whole object does not come under knowledge, 48 1, 12 | but that the mode of the ~object is not the mode of the one 49 1, 12 | Gregory speaks as regards the object being sufficient, ~namely, 50 1, 12 | being assimilated to the object known. For thus ~the intellect 51 1, 12 | by a ~similitude of the object, as the eye by the similitude 52 1, 12 | assimilated to any knowable object in two ways. In one way 53 1, 12 | it is ~assimilated by the object itself, when it is directly 54 1, 12 | similitude, and then the object is known in itself. In another 55 1, 12 | similitude which resembles the object; and in this way, the ~knowledge 56 1, 12 | order to ~see a sensible object, it is not necessary to 57 1, 12 | to see any intelligible object, it is not ~necessary to 58 1, 12 | by faith to some knowable object. But this determination 59 1, 12 | this determination to ~one object does not proceed from the 60 1, 12 | determines the intellect to one object by the vision and ~understanding 61 1, 13 | says (Metaph. v) that ~the object is said to be knowable relatively 62 1, 13 | applies to science and its object; for the object ~knowable 63 1, 13 | and its object; for the object ~knowable is considered 64 1, 13 | act. Hence the knowable object in its mode of signification 65 1, 13 | science, but if the same object is considered in act, then 66 1, 13 | science in act; for the object known is nothing as such ~ 67 1, 13 | above. But as ~regards the object intended by the name, this 68 1, 13 | one and the same simple object ~corresponds to its conceptions. 69 1, 14 | of ~assimilation to the object known; and the thing known 70 1, 14 | an external ~effect, the object of the operation, which 71 1, 14 | remain in the ~operator, the object signified as the term of 72 1, 14 | sensible or intelligible object, since both are in ~potentiality.~ 73 1, 14 | His intellect and its object are altogether the same; 74 1, 14 | perfected by the intelligible object, i.e. is assimilated to ~ 75 1, 14 | differ ~from the intelligible object and assimilates it thereto 76 1, 14 | perfected by the intelligible object, nor is it assimilated thereto, ~ 77 1, 14 | and its own intelligible object.~Aquin.: SMT FP Q[14] A[ 78 1, 14 | knowing the intelligible object it understands also its 79 1, 14 | God, intellect, and the ~object understood, and the intelligible 80 1, 14 | 1/1~OBJ 2: Further, the object understood is the perfection 81 1, 14 | specified by the ~intelligible object, as is every other act from 82 1, 14 | every other act from its own object. Hence the ~intellectual 83 1, 14 | the nobler, the nobler the object understood. ~But God is 84 1, 14 | adequate ~to the knowable object; as when the eye sees a 85 1, 14 | Para. 1/1~Reply OBJ 2: The object understood is a perfection 86 1, 14 | another, but by the principal object understood in which other 87 1, 14 | act is specified by its object, ~inasmuch as the intelligible 88 1, 14 | does not always know the object known according to the ~ 89 1, 14 | has a knowledge of the ~object known according to the ( 90 1, 14 | knower has knowledge of the object known as it is in the knower; 91 1, 14 | it can be infallibly the ~object of certain knowledge, for 92 1, 16 | namely good, is in the ~object desirable, and the term 93 1, 16 | appetite is called ~good if its object is good; so, since the true 94 1, 16 | as it is conformed to the object understood, the aspect of 95 1, 16 | from the intellect to the object understood, so that also ~ 96 1, 16 | compare the ~intelligible object with being. For being cannot 97 1, 16 | among things directed to the object of the will, ~are comprised 98 1, 17 | accidental to ~the colored object to be a man.~Aquin.: SMT 99 1, 17 | affected erroneously of that object, ~it follows that it sometimes 100 1, 17 | reports erroneously of that object; and thus ~we are deceived 101 1, 17 | deceived by sense about the object, but not about the fact 102 1, 17 | deceived as to its proper object. Hence in another translation 103 1, 17 | Sense, about its proper object, is never false." ~Falsity 104 1, 17 | that are consequent to that object; or about accidental ~objects 105 1, 17 | likeness ~of its proper object, so is the intellect by 106 1, 17 | the sense about its proper object. But in affirming and ~denying, 107 1, 17 | of a thing is the proper object of the ~intellect, we are 108 1, 18 | of a thing as its proper ~object, gains knowledge from sense, 109 1, 18 | which is ~their principal object; but sometimes, and less 110 1, 19 | not will in God. For the object of will is ~the end and 111 1, 19 | always good ~which is its object, since, as already said, 112 1, 19 | will of which the principal object is a good outside ~itself, 113 1, 19 | moved by another; but the object of the divine will is ~His 114 1, 19 | no relation to any other ~object is implied, as we do imply 115 1, 19 | since that is its proper ~object. Hence God wills His own 116 1, 19 | its proper and principal object, for instance the sight 117 1, 19 | Reply OBJ 3: Good is the object of the will. The words, 118 1, 19 | lion kills a ~stag, his object is food, to obtain which 119 1, 19 | merely pleasure for his ~object, and the deformity of sin 120 1, 19 | the same thing being the object of the will of good pleasure, 121 1, 20 | essentially and especially the object of the will and the appetite, ~ 122 1, 20 | whereas evil is only the object secondarily and indirectly, 123 1, 20 | loved: nor is anything an object of ~hate except as opposed 124 1, 20 | except as opposed to the object of love. Similarly, it is 125 1, 20 | pass, as it were, into the object of his love. But it is ~ 126 1, 20 | is moved by it as by its ~object, our love, whereby we will 127 1, 20 | and made to pass into ~the object of his love, inasmuch as 128 1, 21 | perceived by intellect is the object of the ~will, it is impossible 129 1, 23 | effect, and of act to its ~object. Whence it does not follow 130 1, 23 | already pre-existing in the object chosen, the choice ~must 131 1, 25 | possible as its proper object according to the nature 132 1, 25 | related as to its proper object to the being capable of 133 1, 26 | end. Now the end is the ~object of the will, as also is 134 1, 26 | beatitude is a good, it is the object of the will; ~now the object 135 1, 26 | object of the will; ~now the object is understood as prior to 136 1, 26 | two things, namely, the ~object of the act, which is the 137 1, 26 | considered on the side of ~the object, God is the only beatitude; 138 1, 26 | Beatitude, as regards its object, is the supreme good ~absolutely, 139 1, 27 | is a ~conception of the object understood, a conception 140 1, 27 | from our knowledge of that object. This ~conception is signified 141 1, 27 | understanding is made one with the object understood. Thus, ~as the 142 1, 27 | intellect is a likeness ~of the object conceived: - and exists 143 1, 27 | that of love, whereby the ~object loved is in the lover; as, 144 1, 27 | conception of the word, the ~object spoken of or understood 145 1, 27 | intellect is made actual by the ~object understood residing according 146 1, 27 | by any similitude of the ~object willed within it, but by 147 1, 27 | and movement towards an object.~Aquin.: SMT FP Q[27] A[ 148 1, 27 | being the likeness of the object ~understood, as the thing 149 1, 27 | the action of the sensible object ~upon sense. It follows 150 1, 27 | unless considered as the object of the ~will.~Aquin.: SMT 151 1, 28 | intelligent ~agent to the object understood; and of the one 152 1, 28 | of the one willing to the object ~willed; which are real 153 1, 28 | between the ~intellect and its object, and the will and its object, 154 1, 28 | object, and the will and its object, there can be a ~real relation, 155 1, 28 | both of science to its object, and of the willer to the ~ 156 1, 28 | and of the willer to the ~object willed. In God, however, 157 1, 28 | however, the intellect and its object are one and ~the same; because 158 1, 28 | applies to His will and the object that He wills. ~Hence it 159 1, 36 | of the lover towards the object loved. ~Further, holiness 160 1, 37 | understands a ~conception of the object understood, which conception 161 1, 37 | so ~when anyone loves an object, a certain impression results, 162 1, 37 | by reason of which the ~object loved is said to be in the 163 1, 37 | identity, but also as the ~object understood is in the one 164 1, 37 | one who understands the object ~understood, as appears 165 1, 37 | relation of the lover to the ~object loved, there are no other 166 1, 37 | impression or affection of the object loved, produced in the lover ~ 167 1, 37 | relation of the lover to ~the object loved, "love" and "to love" 168 1, 37 | certain relation to their object. ~Hence, love also in ourselves 169 1, 37 | which has relation to the ~object loved. Hence, as the Father 170 1, 39 | Goodness," as the ~nature and object of love, has likeness to 171 1, 41 | from another ~into a mobile object, is called "passion," so 172 1, 41 | nothing. Likewise we can object concerning the Holy Ghost, 173 1, 41 | 1/1~OBJ 2: Further, the object of power is what is possible. 174 1, 42 | species from the sensible object; wherein is wanting ~equality 175 1, 43 | said to be present as the object known is in the knower, 176 1, 43 | the agent to the ~passive object. But mission is only spoken 177 1, 44 | of mathematics treats its object as though it ~were something 178 1, 44 | being. And so, although the object of ~mathematics has an efficient 179 1, 44 | does not demonstrate that object from its ~efficient cause.~ 180 1, 45 | priority on the part of the object to ~which it is directed, 181 1, 45 | the ~proper concept of the object of creation. For a created 182 1, 45 | his will regarding some object. Hence also God the Father 183 1, 46 | world began to exist is an object of ~faith, but not of demonstration 184 1, 48 | from the end, which is the object of ~the will, the source 185 1, 48 | because ~good in itself is the object of the will, evil, which 186 1, 50 | operation, as appears from its object, whence any act receives 187 1, 50 | operation is understood from the object. But an ~intelligible object, 188 1, 50 | object. But an ~intelligible object, being above time, is everlasting. 189 1, 51 | bodily vision, whereby the ~object seen exists outside the 190 1, 54 | angel the intellect and the object understood are the same, 191 1, 54 | passing to some extrinsic ~object, is really a medium between 192 1, 54 | between the agent and the object, but only according to the 193 1, 54 | follows the union of the object with the ~agent. For the 194 1, 54 | about by the union of the ~object understood with the one 195 1, 54 | understand," of which the object is "the true"; and the act " 196 1, 54 | to will," of ~which the object is "the good"; each of which 197 1, 54 | receives its species from its object. But the act of ~sensation 198 1, 54 | idea of a more universal object, namely, truth and being. 199 1, 54 | of its ~proper sensible object, it is a common usage of 200 1, 55 | intellect ~is the same as the object understood." But the object 201 1, 55 | object understood." But the object understood is the ~same 202 1, 55 | the ~medium whereby the object is understood is the very 203 1, 55 | all things: ~because the object of the intellect is universal 204 1, 55 | sensitive power is the sensible ~object's likeness contained in 205 1, 55 | is the same thing as ~the object understood," as to say that " 206 1, 55 | either be ~the cause of the object understood, or else caused 207 1, 56 | moved by the intelligible object: ~because, as stated in 208 1, 56 | A[2]; Q[54], A[2]), the object is on a different footing 209 1, 56 | In a transient action the object or matter ~into which the 210 1, 56 | action to proceed, the ~object must be united with the 211 1, 56 | agent; just as the sensible object must be ~in contact with 212 1, 56 | actually perceive. And the ~object which is united to a faculty 213 1, 56 | mind that this image of the object exists ~sometimes only potentially 214 1, 56 | knowing, to be moved by the object, but as knowing in potentiality. 215 1, 56 | thirdly, when the image of the object known is not drawn directly ~ 216 1, 56 | drawn directly ~from the object itself, but from something 217 1, 57 | material things. For ~the object understood is the perfection 218 1, 57 | iii, text. ~26) that the object of the intellect is "what 219 1, 57 | regarding its proper ~sensible object. So therefore the essences 220 1, 57 | The sense has for its object ~singulars, but the intellect, 221 1, 57 | assimilation of the ~knower to the object known. But it is not possible 222 1, 57 | an angel and a singular object, in so far as it is ~singular; 223 1, 57 | it Who is its principal object and last end: this will 224 1, 58 | angels does not exclude the ~object desired, but weariness thereof. 225 1, 58 | movement, so ~is unity of object required for unity of operation. 226 1, 58 | known ~as one intelligible object, and therefore are understood 227 1, 58 | at the same ~time, as an object and its image are seen simultaneously 228 1, 58 | what is true can be the object of intelligence" ~Therefore 229 1, 58 | sense ~regarding its proper object, as is said in De Anima 230 1, 58 | known in so far as it ~is an object of knowledge; that is to 231 1, 59 | is moved by the appetible object ~understood. Now the angels 232 1, 59 | universal. Consequently the object presented to the ~appetitive 233 1, 59 | 1/1~OBJ 2: Further, the object of the intellect is the 234 1, 59 | is the true, while the ~object of the will is the good. 235 1, 59 | Therefore the will, whose object is the good, does not differ ~ 236 1, 59 | from the intellect, whose object is the true.~Aquin.: SMT 237 1, 59 | comes about in so far as the object ~known is within the knower; 238 1, 59 | taken from the nature of the object as such. Consequently the 239 1, 59 | faculty there respond an object according to some ~common 240 1, 59 | Just ~as if the proper object of the power of sight be 241 1, 59 | white: whereas if the proper object of any ~faculty were white, 242 1, 59 | Q[16], A[1]), ~that the object of the intellective appetite, 243 1, 59 | for some ~particular good object. Accordingly, since there 244 1, 59 | in the will; because the object of the concupiscible appetite 245 1, 59 | goodness, which is the ~object of charity, is not of any 246 1, 59 | irascible appetite; because the ~object of the irascible appetite 247 1, 59 | does not regard; since the ~object of hope is arduous and divine. 248 1, 60 | choice ~cannot have the same object.~Aquin.: SMT FP Q[60] A[ 249 1, 60 | I answer that, Since the object of love is good, and good 250 1, 62 | behold the ~best intelligible object; and that is God. Above 251 1, 62 | to turn to ~God, as the object of beatitude. For, as was 252 1, 62 | to good as to its proper object. ~Consequently the will 253 1, 62 | Now this one determinate object cannot, in the vision of 254 1, 63 | inclined to this or the other object. In this respect ~there 255 1, 63 | him to turn to God as the object of supernatural beatitude, 256 1, 63 | apprehend and which is the object of the will. ~Hence, since 257 1, 64 | principles which are the object of the habit of "intelligence"; ~ 258 1, 67 | obscured by the ~intervening object the whole room is darkened? 259 1, 67 | objects of the senses; for the object of the intellect is what ~ 260 1, 70 | desirer is ~moved by the object desired (Metaph. xii, text. 261 1, 70 | a ~moving power with the object moved, and since Plato holds 262 1, 73 | move and go forth to its object, in communicating ~itself 263 1, 73 | communicating ~itself to that object, as Dionysius says (Div. 264 1, 73 | desire that tends to an object outside itself, is said 265 1, 73 | tending to an external ~object.~Aquin.: SMT FP Q[73] A[ 266 1, 74 | to, not superior to, the object of love. Moreover, it is ~ 267 1, 75 | the soul. Hence the first object of our consideration will 268 1, 75 | but on the part of the object; for the phantasm ~is to 269 1, 75 | faculty to the sensible ~object is in one way the same as 270 1, 75 | faculty to the ~intelligible object, in so far as each is in 271 1, 75 | is in potentiality to its object. ~But in another way their 272 1, 75 | as the impression of ~the object on the sense is accompanied 273 1, 76 | is, of one intelligible object.~Aquin.: SMT FP Q[76] A[ 274 1, 76 | intellects understand one object understood. But there ~is 275 1, 77 | subsequent to the power; ~and the object is extrinsic to it. Therefore 276 1, 77 | difference of objects, the same ~object would not come under different 277 1, 77 | passive power. Now, the object is to the act of a passive ~ 278 1, 77 | of ~an active power the object is a term and end; as the 279 1, 77 | is a term and end; as the object of the power ~of growth 280 1, 77 | regard to the agent. And the object, although extrinsic, is, ~ 281 1, 77 | contraries as such for ~its object, the other contrary would 282 1, 77 | universal ~formality of the object than the lower power; because 283 1, 77 | the one formality of the object, which the higher power ~ 284 1, 77 | sense on the part of the object ~sensed. Thus the soul senses 285 1, 37 | understands a ~conception of the object understood, which conception 286 1, 37 | so ~when anyone loves an object, a certain impression results, 287 1, 37 | by reason of which the ~object loved is said to be in the 288 1, 37 | identity, but also as the ~object understood is in the one 289 1, 37 | one who understands the object ~understood, as appears 290 1, 37 | relation of the lover to the ~object loved, there are no other 291 1, 37 | impression or affection of the object loved, produced in the lover ~ 292 1, 37 | relation of the lover to ~the object loved, "love" and "to love" 293 1, 37 | certain relation to their object. ~Hence, love also in ourselves 294 1, 37 | which has relation to the ~object loved. Hence, as the Father 295 1, 39 | Goodness," as the ~nature and object of love, has likeness to 296 1, 41 | from another ~into a mobile object, is called "passion," so 297 1, 41 | nothing. Likewise we can object concerning the Holy Ghost, 298 1, 41 | 1/1~OBJ 2: Further, the object of power is what is possible. 299 1, 42 | species from the sensible object; wherein is wanting ~equality 300 1, 43 | said to be present as the object known is in the knower, 301 1, 43 | the agent to the ~passive object. But mission is only spoken 302 1, 45 | of mathematics treats its object as though it ~were something 303 1, 45 | being. And so, although the object of ~mathematics has an efficient 304 1, 45 | does not demonstrate that object from its ~efficient cause.~ 305 1, 46 | priority on the part of the object to ~which it is directed, 306 1, 46 | the ~proper concept of the object of creation. For a created 307 1, 46 | his will regarding some object. Hence also God the Father 308 1, 47 | world began to exist is an object of ~faith, but not of demonstration 309 1, 49 | from the end, which is the object of ~the will, the source 310 1, 49 | because ~good in itself is the object of the will, evil, which 311 1, 51 | operation, as appears from its object, whence any act receives 312 1, 51 | operation is understood from the object. But an ~intelligible object, 313 1, 51 | object. But an ~intelligible object, being above time, is everlasting. 314 1, 52 | bodily vision, whereby the ~object seen exists outside the 315 1, 55 | angel the intellect and the object understood are the same, 316 1, 55 | passing to some extrinsic ~object, is really a medium between 317 1, 55 | between the agent and the object, but only according to the 318 1, 55 | follows the union of the object with the ~agent. For the 319 1, 55 | about by the union of the ~object understood with the one 320 1, 55 | understand," of which the object is "the true"; and the act " 321 1, 55 | to will," of ~which the object is "the good"; each of which 322 1, 55 | receives its species from its object. But the act of ~sensation 323 1, 55 | idea of a more universal object, namely, truth and being. 324 1, 55 | of its ~proper sensible object, it is a common usage of 325 1, 56 | intellect is the same as the object understood." But the object 326 1, 56 | object understood." But the object understood is the ~same 327 1, 56 | the ~medium whereby the object is understood is the very 328 1, 56 | all things: ~because the object of the intellect is universal 329 1, 56 | sensitive power is the sensible ~object's likeness contained in 330 1, 56 | is the same thing as ~the object understood," as to say that " 331 1, 56 | either be ~the cause of the object understood, or else caused 332 1, 57 | moved by the intelligible object: ~because, as stated in 333 1, 57 | A[2]; Q[54], A[2]), the object is on a different footing 334 1, 57 | In a transient action the object or matter ~into which the 335 1, 57 | action to proceed, the ~object must be united with the 336 1, 57 | agent; just as the sensible object must be ~in contact with 337 1, 57 | actually perceive. And the ~object which is united to a faculty 338 1, 57 | mind that this image of the object exists ~sometimes only potentially 339 1, 57 | knowing, to be moved by the object, but as knowing in potentiality. 340 1, 57 | thirdly, when the image of the object known is not drawn directly ~ 341 1, 57 | drawn directly ~from the object itself, but from something 342 1, 58 | material things. For ~the object understood is the perfection 343 1, 58 | iii, text. ~26) that the object of the intellect is "what 344 1, 58 | regarding its proper ~sensible object. So therefore the essences 345 1, 58 | The sense has for its object ~singulars, but the intellect, 346 1, 58 | assimilation of the ~knower to the object known. But it is not possible 347 1, 58 | an angel and a singular object, in so far as it is ~singular; 348 1, 58 | it Who is its principal object and last end: this will 349 1, 59 | angels does not exclude the ~object desired, but weariness thereof. 350 1, 59 | movement, so ~is unity of object required for unity of operation. 351 1, 59 | known ~as one intelligible object, and therefore are understood 352 1, 59 | at the same ~time, as an object and its image are seen simultaneously 353 1, 59 | what is true can be the object of intelligence" ~Therefore 354 1, 59 | sense ~regarding its proper object, as is said in De Anima 355 1, 59 | known in so far as it ~is an object of knowledge; that is to 356 1, 60 | is moved by the appetible object ~understood. Now the angels 357 1, 60 | universal. Consequently the object presented to the ~appetitive 358 1, 60 | 1/1~OBJ 2: Further, the object of the intellect is the 359 1, 60 | is the true, while the ~object of the will is the good. 360 1, 60 | Therefore the will, whose object is the good, does not differ ~ 361 1, 60 | from the intellect, whose object is the true.~Aquin.: SMT 362 1, 60 | comes about in so far as the object ~known is within the knower; 363 1, 60 | taken from the nature of the object as such. Consequently the 364 1, 60 | faculty there respond an object according to some ~common 365 1, 60 | Just ~as if the proper object of the power of sight be 366 1, 60 | white: whereas if the proper object of any ~faculty were white, 367 1, 60 | Q[16], A[1]), ~that the object of the intellective appetite, 368 1, 60 | for some ~particular good object. Accordingly, since there 369 1, 60 | in the will; because the object of the concupiscible appetite 370 1, 60 | goodness, which is the ~object of charity, is not of any 371 1, 60 | irascible appetite; because the ~object of the irascible appetite 372 1, 60 | does not regard; since the ~object of hope is arduous and divine. 373 1, 61 | choice ~cannot have the same object.~Aquin.: SMT FP Q[60] A[ 374 1, 61 | I answer that, Since the object of love is good, and good 375 1, 63 | behold the ~best intelligible object; and that is God. Above 376 1, 63 | to turn to ~God, as the object of beatitude. For, as was 377 1, 63 | to good as to its proper object. ~Consequently the will 378 1, 63 | Now this one determinate object cannot, in the vision of 379 1, 64 | inclined to this or the other object. In this respect ~there 380 1, 64 | him to turn to God as the object of supernatural beatitude, 381 1, 64 | apprehend and which is the object of the will. ~Hence, since 382 1, 65 | principles which are the object of the habit of "intelligence"; ~ 383 1, 68 | obscured by the ~intervening object the whole room is darkened? 384 1, 68 | objects of the senses; for the object of the intellect is what ~ 385 1, 71 | desirer is ~moved by the object desired (Metaph. xii, text. 386 1, 71 | a ~moving power with the object moved, and since Plato holds 387 1, 72 | move and go forth to its object, in communicating ~itself 388 1, 72 | communicating ~itself to that object, as Dionysius says (Div. 389 1, 72 | desire that tends to an object outside itself, is said 390 1, 72 | tending to an external ~object.~Aquin.: SMT FP Q[73] A[ 391 1, 73 | to, not superior to, the object of love. Moreover, it is ~ 392 1, 74 | the soul. Hence the first object of our consideration will 393 1, 74 | but on the part of the object; for the phantasm ~is to 394 1, 74 | faculty to the sensible ~object is in one way the same as 395 1, 74 | faculty to the ~intelligible object, in so far as each is in 396 1, 74 | is in potentiality to its object. ~But in another way their 397 1, 74 | as the impression of ~the object on the sense is accompanied 398 1, 75 | is, of one intelligible object.~Aquin.: SMT FP Q[76] A[ 399 1, 75 | intellects understand one object understood. But there ~is 400 1, 76 | subsequent to the power; ~and the object is extrinsic to it. Therefore 401 1, 76 | difference of objects, the same ~object would not come under different 402 1, 76 | passive power. Now, the object is to the act of a passive ~ 403 1, 76 | of ~an active power the object is a term and end; as the 404 1, 76 | is a term and end; as the object of the power ~of growth 405 1, 76 | regard to the agent. And the object, although extrinsic, is, ~ 406 1, 76 | contraries as such for ~its object, the other contrary would 407 1, 76 | universal ~formality of the object than the lower power; because 408 1, 76 | the one formality of the object, which the higher power ~ 409 1, 76 | sense on the part of the object ~sensed. Thus the soul senses 410 1, 77 | desires an appropriate visible object; ~whence we read (Ecclus. 411 1, 77 | desires its appropriate object. Therefore the appetitive 412 1, 77 | the more universal is the object to ~which it extends, as 413 1, 77 | A[3], ad 4). But the ~object of the soul's operation 414 1, 77 | soul there is a power the object of which is only the body 415 1, 77 | regards a ~more universal object - namely, every sensible 416 1, 77 | regards a still more universal object - namely, not ~only the 417 1, 77 | some way be ~united to the object about which it operates, 418 1, 77 | extrinsic, which is the object of the soul's ~operation, 419 1, 77 | regard to the less ~common object - the sensible body; and 420 1, 77 | regard to ~the most common object - universal being. Secondly, 421 1, 77 | desires ~naturally a visible object for the purpose of its act 422 1, 77 | said (A[1]), has for its object the body itself, living ~ 423 1, 77 | either on the part of the object only, or likewise on the 424 1, 77 | organ. On the part of the object we find natural immutation, 425 1, 77 | place, in sound which is the object of "hearing"; for sound 426 1, 77 | alteration, in odor which is the object of "smelling"; for in order 427 1, 77 | in its organ ~or in its object, is the most spiritual, 428 1, 77 | immutation on the part of the object; ~while local motion is 429 1, 77 | is ~the common and formal object of touch. Such common genus 430 1, 77 | common formality of its object: we must say that taste 431 1, 77 | quality which is its proper ~object. But the organ of taste 432 1, 77 | quality which is its proper object, so that ~the tongue itself 433 1, 77 | quality ~is moisture, the object of touch.~Aquin.: SMT FP 434 1, 77 | sense judges of its proper object. In like manner they seem 435 1, 77 | between the power and its object, it seems that sight ~must 436 1, 78 | were ~that of the active object to a power, as, for instance, 437 1, 78 | active intellect is not an object, rather is it that whereby 438 1, 78 | of memory we include its object as something past, ~then 439 1, 78 | things - namely, to the object which is known, and to the 440 1, 78 | in ~itself a part of the object of the intellect. For the 441 1, 78 | directed and which is its object. It has also been said above ( 442 1, 78 | nature be directed to an object according ~to the common 443 1, 78 | the common ratio of the object, that power will not be 444 1, 78 | individual differences of that object: just as the power ~of sight, 445 1, 78 | sight, which regards its object under the common ratio of 446 1, 78 | the intellect ~regards its object under the common ratio of 447 1, 78 | because as regards the same ~object, the active power which 448 1, 78 | active power which makes the object to be in act must be ~distinct 449 1, 78 | power, which is moved by the object existing in ~act. Thus the 450 1, 78 | power is compared to its object as a being in act is ~to 451 1, 78 | contrary, ~is compared to its object as being in potentiality 452 1, 78 | different nature of the object differentiates the ~power. 453 1, 78 | differentiates the ~power. But the object of the speculative intellect 454 1, 78 | accidental to the nature of the object of a power, does not ~differentiate 455 1, 78 | intelligible. Therefore as the object of the ~appetite may be 456 1, 78 | to know the truth; so the object of the ~practical intellect 457 1, 79 | namely its ~own suitable object. Therefore, with regard 458 1, 79 | Therefore, with regard to this object which is the ~desirable 459 1, 79 | the ~natural appetite that object which is suitable to itself. 460 1, 79 | accidental to ~the appetible object whether it be apprehended 461 1, 80 | senses. But such is the object of the concupiscible ~power. 462 1, 80 | Whence we say that its object is ~something arduous, because 463 1, 80 | what is unsuitable. But the object of the irascible power is 464 1, 81 | 1/1~OBJ 2: Further, the object of the will is compared 465 1, 81 | it seems that the will's object moves it of ~necessity.~ 466 1, 81 | apprehended by sense is the object of the ~sensitive appetite, 467 1, 81 | by the intellect is the ~object of the intellectual appetite, 468 1, 81 | the intellect. ~For the object of the will is good and 469 1, 81 | to one another. For the object of the intellect is ~more 470 1, 81 | and more absolute than the object of the will; since the ~ 471 1, 81 | of the will; since the ~object of the intellect is the 472 1, 81 | in the intellect, is the object of ~the will. Now the more 473 1, 81 | itself; and therefore the object of the ~intellect is higher 474 1, 81 | intellect is higher than the object of the will. Therefore, 475 1, 81 | power is in its order to its object, it follows that ~the intellect 476 1, 81 | from the fact that the ~object of the will occurs in something 477 1, 81 | that in which occurs ~the object of the intellect. Thus, 478 1, 81 | the good understood is the object of ~the will, and moves 479 1, 81 | particular city. Now the object of the will is good ~and 480 1, 81 | the common nature of its ~object - that is to say, as appetitive 481 1, 81 | the common nature of its object ~and the will as a determinate 482 1, 81 | itself, and its act, and its object. Wherefore ~the intellect 483 1, 81 | will, and its act, and its object, just as ~it understands 484 1, 81 | the common nature of its object, which is good, and the ~ 485 1, 81 | itself, and ~its act, and its object, which is truth, each of 486 1, 81 | which is directed to an object ~according to some common 487 1, 82 | this is because the ~proper object of choice is the means to 488 1, 82 | since good, as ~such, is the object of the appetite, it follows 489 1, 82 | is will ~as concerning an object by way of comparison between 490 1, 83 | knowledge, and not to its object. For the ~intellect knows 491 1, 83 | are caused by the sensible object which exists actually ~outside 492 1, 83 | two ways. First, as in an object itself known; as ~one may 493 1, 83 | perceive be the sensible object or the deceptive image thereof. ~ 494 1, 83 | potentiality; even as the object ~actually colored is compared 495 1, 83 | known. Wherefore the proper object of the angelic intellect, ~ 496 1, 83 | body. Whereas the proper object of the human intellect, ~ 497 1, 83 | understand actually ~its proper object, it must of necessity turn 498 1, 83 | individual. But if the ~proper object of our intellect were a 499 1, 83 | proper and ~proportionate object is the nature of a sensible 500 1, 84 | false if it understands an object otherwise than as it really


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