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urine 17
us 2425
usage 9
use 1574
used 292
useful 247
usefully 4
Frequency    [«  »]
1586 baptism
1582 state
1581 whom
1574 use
1561 whole
1546 did
1543 ought
St. Thomas Aquinas
Summa Theologica

IntraText - Concordances

use

1-500 | 501-1000 | 1001-1500 | 1501-1574

     Part, Question
1 1, 1 | upon the higher, but makes use of them as ~of the lesser, 2 1, 1 | the master sciences make use ~of the sciences that supply 3 1, 1 | in this science we make use of His effects, either of ~ 4 1, 1 | But sacred doctrine makes use even of human reason, not, ~ 5 1, 1 | Hence ~sacred doctrine makes use also of the authority of 6 1, 1 | sacred doctrine ~makes use of these authorities as 7 1, 1 | Whether Holy Scripture should use metaphors?~Aquin.: SMT FP 8 1, 1 | Holy Scripture should not use metaphors. For that ~which 9 1, 1 | this science should make use ~of such similitudes.~Aquin.: 10 1, 1 | means of similitudes is to use metaphors. Therefore ~this 11 1, 1 | this sacred science may use metaphors.~Aquin.: SMT FP 12 1, 1 | Reply OBJ 1: Poetry makes use of metaphors to produce 13 1, 1 | But sacred ~doctrine makes use of metaphors as both necessary 14 1, 3 | in ~speaking of God, we use concrete nouns to signify 15 1, 3 | which are composite; and we use ~abstract nouns to signify 16 1, 5 | contrary, Ambrose makes use of this division of goodness ( 17 1, 6 | good but God alone." But we use ~the word supreme in comparison 18 1, 10 | permanence of eternity, we ~use the word "possession."~Aquin.: 19 1, 12 | beatitude of man consists in the use of his highest function, ~ 20 1, 12 | in the flesh beyond the use of sense, even up to the 21 1, 12 | natural reason without ~the use of the imagination. But 22 1, 13 | neither is any name we can use applied substantially to 23 1, 13 | nevertheless have been brought into use more to express some remotion ~ 24 1, 13 | idol is God, he does not use this name as meaning ~God 25 1, 13 | also Catholics ~sometimes use the name in the sense, as 26 1, 13 | unless, perhaps, ~as we use names the meaning of which 27 1, 21 | bestow them for His own use, but ~only on account of 28 1, 22 | art and virtue to his own use. Hence human providence 29 1, 23 | particular sin comes from ~the use of his free-will. Hence 30 1, 23 | beforehand that He will make good use of that grace, as if a king 31 1, 23 | knows he will make good use of it. ~But these seem to 32 1, 23 | Para. 1/1~Reply OBJ 1: The use of grace foreknown by God 33 1, 26 | thing itself" ~and "its use." Thus to a miser the end 34 1, 26 | beatitude is the end, as the use, or rather ~fruition, of 35 1, 27 | way of understanding we use the word "conception" in 36 1, 29 | is sometimes necessary to use accidental differences in ~ 37 1, 29 | it is more correct to use the term ~"nature" than " 38 1, 29 | was thought preferable to use "subsistence" for ~hypostasis, 39 1, 29 | person in the sense we use when speaking of persons 40 1, 29 | means relation not only by use ~and custom, according to 41 1, 30 | understood, the Greeks use the name "hypostasis." So, 42 1, 31 | requires that ~we should use the word trinity; because 43 1, 31 | of Arius we must shun the use of the terms ~diversity 44 1, 31 | essence: ~we may, however, use the term "distinction" on 45 1, 31 | taken away, we avoid the use of the term "disparity": ~ 46 1, 32 | Q[3], A[3], ad 1), the use of concrete and abstract ~ 47 1, 32 | derived. In ~these things we use abstract terms to signify 48 1, 32 | signify subsistent things we use concrete terms. Hence also 49 1, 32 | subsistence and completeness, we ~use concrete names.~Aquin.: 50 1, 33 | Reply OBJ 1: The Greeks use the words "cause" and "principle" ~ 51 1, 33 | the Latin Doctors do not use ~the word "cause," but only " 52 1, 33 | more suitable ~it is to use as regards God (Q[13], A[ 53 1, 33 | or of power: ~whereas we use the term "principle" even 54 1, 34 | Word," according as we use the term strictly of God, ~ 55 1, 34 | Word," ~according as we use the term strictly of God, 56 1, 36 | aforesaid relations, as when ~we use the names of procession 57 1, 36 | Holy ~Ghost" is by the use of scriptural speech accommodated 58 1, 36 | origin of any kind. For we use the term to ~describe any 59 1, 37 | there are no other terms in use, which express the relation ~ 60 1, 38 | possess what we ~can freely use or enjoy as we please: and 61 1, 38 | the divine person, and to use the effect thereof. The ~ 62 1, 38 | He is His own, ~and can use or rather enjoy Himself; 63 1, 38 | given, it implies a free use, or enjoyment, as above 64 1, 39 | As, therefore, we make use of the likeness of ~the 65 1, 39 | the same manner do we make use of the essential attributes. 66 1, 39 | the divine persons by the use of ~the essential attributes 67 1, 39 | species in the Image; and use is in ~the Gift." In which 68 1, 39 | species" to the Son, and ~"use" to the Holy Ghost. This 69 1, 39 | principle of ~existence; and 'use' belongs to the operation. 70 1, 39 | species" to ~the Son, "use" to the Holy Ghost. For " 71 1, 39 | 39] A[8] Body Para. 6/10~"Use" has a likeness to the property 72 1, 39 | Holy Ghost; provided the ~"use" be taken in a wide sense, 73 1, 39 | enjoy"; according as "to use" is to employ something 74 1, 39 | and "to enjoy" means to use joyfully, as Augustine says ( 75 1, 39 | says (De Trin. ~x, 11). So "use," whereby the Father and 76 1, 39 | or ~beatitude, is called use by him" (Hilary). But the " 77 1, 39 | him" (Hilary). But the "use" by which we ~enjoy God, 78 1, 39 | eternity," "species," and "use" are attributed or appropriated 79 1, 43 | only what we can freely use or enjoy: and ~to have the 80 1, 43 | perfected so that it can freely use not only the created gift 81 1, 43 | to last beyond what its use required.~Aquin.: SMT FP 82 1, 45 | was ~said above (A[1]). We use a similar way of speaking 83 1, 48 | act ~is operation, or the use of something possessed, 84 1, 48 | good operation, or the good use of ~something possessed. 85 1, 48 | something possessed. Now we use all things by the act of 86 1, 48 | will, which makes a man use well what he has, man is 87 1, 48 | who has a bad will ~can use ill even the good he has, 88 1, 50 | one. He was forced to make use of this ~argument, since 89 1, 51 | eat and to ~drink; but I use an invisible meat and drink" ( 90 1, 54 | them. Augustine often makes use of this opinion in ~his 91 1, 54 | And hence ~it is that we use the word "sentence." Experience 92 1, 57 | knows how far another makes use of them by actual ~consideration.~ 93 1, 58 | speaking to ~men, angels use affirmative and negative 94 1, 58 | 3: The fact that angels use affirmative and negative 95 1, 62 | grace can fail to make ~use of it, and can sin.~Aquin.: 96 1, 62 | Christ. i) that "God makes use ~of us for our own gain, 97 1, 63 | devil's will God makes use of man for the Divine glory. ~ 98 1, 63 | possessions which serve the use of human life, and which 99 1, 65 | is the fault of those who use them foolishly. ~Thus it 100 1, 65 | but that of these by the use of free-will some turned 101 1, 67 | its ~common and extended use, as applied to manifestation 102 1, 67 | Phys. viii, text. 55, we use terms belonging to local 103 1, 68 | Other instances of a similar use ~occur, as pointed out by 104 1, 69 | the land. For "water," to use Augustine's words, "glides ~ 105 1, 69 | throughout an equivocal use of the name ~imposed. Thus 106 1, 70 | intellect, for example, ~makes use of the phantasms derived 107 1, 72 | does not understand the use, and which, if ~he is a 108 1, 72 | craftsman, knowing their use, laughs at his folly. And 109 1, 74 | seem the Scripture does not use suitable words to ~express 110 1, 74 | that Scripture does not use these words of ~approval 111 1, 75 | ways; but we shall make use of ~only one proof, based 112 1, 75 | man to be a soul making use of the ~body.~Aquin.: SMT 113 1, 76 | which the intellect makes use as ~instruments, in no way 114 1, 76 | parts of the soul which use corporeal organs; for this 115 1, 77 | Philosophy Augustine makes use of the opinions of Plato, 116 1, 37 | there are no other terms in use, which express the relation ~ 117 1, 38 | possess what we ~can freely use or enjoy as we please: and 118 1, 38 | the divine person, and to use the effect thereof. The ~ 119 1, 38 | He is His own, ~and can use or rather enjoy Himself; 120 1, 38 | given, it implies a free use, or enjoyment, as above 121 1, 39 | As, therefore, we make use of the likeness of ~the 122 1, 39 | the same manner do we make use of the essential ~attributes. 123 1, 39 | the divine persons by the use of ~the essential attributes 124 1, 39 | species in the Image; and use is in ~the Gift." In which 125 1, 39 | species" to the Son, and ~"use" to the Holy Ghost. This 126 1, 39 | principle of ~existence; and 'use' belongs to the operation. 127 1, 39 | species" to ~the Son, "use" to the Holy Ghost. For " 128 1, 39 | 39] A[8] Body Para. 6/10~"Use" has a likeness to the property 129 1, 39 | Holy Ghost; provided the ~"use" be taken in a wide sense, 130 1, 39 | enjoy"; according as "to use" is to employ something 131 1, 39 | and "to enjoy" means to use joyfully, as Augustine says ( 132 1, 39 | says (De Trin. ~x, 11). So "use," whereby the Father and 133 1, 39 | or ~beatitude, is called use by him" (Hilary). But the " 134 1, 39 | him" (Hilary). But the "use" by which we ~enjoy God, 135 1, 39 | eternity," "species," and "use" are attributed or appropriated 136 1, 43 | only what we can freely use or enjoy: and ~to have the 137 1, 43 | perfected so that it can freely use not only the created gift 138 1, 43 | to last beyond what its use required.~Aquin.: SMT FP 139 1, 46 | was ~said above (A[1]). We use a similar way of speaking 140 1, 49 | act ~is operation, or the use of something possessed, 141 1, 49 | good operation, or the good use of ~something possessed. 142 1, 49 | something possessed. Now we use all things by the act of 143 1, 49 | will, which makes a man use well what he has, man is 144 1, 49 | who has a bad will ~can use ill even the good he has, 145 1, 51 | one. He was forced to make use of this ~argument, since 146 1, 52 | eat and to ~drink; but I use an invisible meat and drink" ( 147 1, 55 | them. Augustine often makes use of this opinion in ~his 148 1, 55 | And hence ~it is that we use the word "sentence." Experience 149 1, 58 | knows how far another makes use of them by actual ~consideration.~ 150 1, 59 | speaking to ~men, angels use affirmative and negative 151 1, 59 | 3: The fact that angels use affirmative and negative 152 1, 63 | grace can fail to make ~use of it, and can sin.~Aquin.: 153 1, 63 | Christ. i) that "God makes use ~of us for our own gain, 154 1, 64 | devil's will God makes use of man for the Divine glory. ~ 155 1, 64 | possessions which serve the use of human life, and which 156 1, 66 | is the fault of those who use them foolishly. ~Thus it 157 1, 66 | but that of these by the use of free-will some turned 158 1, 68 | its ~common and extended use, as applied to manifestation 159 1, 68 | Phys. viii, text. 55, we use terms belonging to local 160 1, 69 | Other instances of a similar use ~occur, as pointed out by 161 1, 70 | the land. For "water," to use Augustine's words, "glides ~ 162 1, 70 | throughout an equivocal use of the name ~imposed. Thus 163 1, 71 | intellect, for example, ~makes use of the phantasms derived 164 1, 71 | does not understand the use, and which, if ~he is a 165 1, 71 | craftsman, knowing their use, laughs at his folly. And 166 1, 73 | seem the Scripture does not use suitable words to ~express 167 1, 73 | that Scripture does not use these words of ~approval 168 1, 74 | ways; but we shall make use of ~only one proof, based 169 1, 74 | man to be a soul making use of the ~body.~Aquin.: SMT 170 1, 75 | which the intellect makes use as ~instruments, in no way 171 1, 75 | parts of the soul which use corporeal organs; for this 172 1, 76 | Philosophy Augustine makes use of the opinions of Plato, 173 1, 77 | soul are "generation, the use of food," and (cf. De ~Anima 174 1, 77 | which ~consists in the use of a kind of syllogism for 175 1, 78 | far as the principles made use of by the lower reason are ~ 176 1, 83 | the senses would ~be of no use to the intellectual soul 177 1, 83 | immaterial power not making use of a corporeal ~organ for 178 1, 83 | the body, which it makes use of as a kind of messenger, 179 1, 83 | power that does not make use of a ~corporeal organ, would 180 1, 83 | some power that does make use of a corporeal organ. Now 181 1, 83 | the sensitive part, make ~use of a corporeal organ. Wherefore 182 1, 83 | we need further to make ~use of them in a manner befitting 183 1, 83 | while asleep, had free use of his ~reason and intellect. 184 1, 88 | 6) Whether the soul can use the habit of knowledge here 185 1, 90 | a body except by making use of something in the nature 186 1, 90 | ground he would need to use his hands as fore-feet; 187 1, 91 | which a ~superior makes use of a subject for his own 188 1, 91 | whereby the superior makes use of his subjects ~for their 189 1, 91 | the woman should ~neither "use authority over man," and 190 1, 92 | a good end; as also the use of the house ~points to 191 1, 92 | sense ~that it can make use of reason and intellect 192 1, 92 | understand God, can make use of reason, in which sense ~ 193 1, 92 | in those who have not the use of reason; ~"or obscured 194 1, 93 | as ~he has not then the use of his reason, wherein consists 195 1, 94 | of the first man; (2) the use of righteousness as regards 196 1, 94 | passions which impede the free use of reason.~Aquin.: SMT FP 197 1, 95 | unfitting for man to make use of his mastership.~Aquin.: 198 1, 95 | also is there order in ~the use of natural things; thus 199 1, 95 | the imperfect are for the use of the ~perfect; as the 200 1, 95 | perfect; as the plants make use of the earth for their nourishment, 201 1, 95 | nourishment, and ~animals make use of plants, and man makes 202 1, 95 | of plants, and man makes use of both plants and animals. ~ 203 1, 95 | changing them, but in ~making use of them without hindrance.~ 204 1, 95 | own - namely the ~master's use. And since every man's proper 205 1, 96 | hard body; partly by the use of his reason, ~whereby 206 1, 96 | operations of which are the use of food, generation, and ~ 207 1, 97 | not have had a ~natural use, as other members had, before 208 1, 98 | strength of body as to the use of its members immediately 209 1, 98 | strength of the body, as to the use of its members, ~immediately 210 1, 98 | have sufficient strength to use ~their members. But man 211 1, 98 | man to have strength to use his members at birth; and ~ 212 1, 98 | not full strength in the use of their ~limbs, they would 213 1, 98 | have been deprived of the use of their limbs.~Aquin.: 214 1, 98 | sufficient ~strength for the use of their limbs immediately 215 1, 98 | have, by Divine power, the use of its limbs ~immediately 216 1, 98 | sufficient ~strength for the use of their limbs for the purpose 217 1, 98 | that some animals have the use of their limbs ~immediately 218 1, 98 | animal life, ~as to the use of food and generation. 219 1, 100 | they would have had perfect use of reason at the moment 220 1, 100 | children would have had perfect use of reason at birth?~Aquin.: 221 1, 100 | children would have had perfect use of reason ~at birth. For 222 1, 100 | children have not perfect use of reason in our present ~ 223 1, 100 | would have had the perfect ~use of reason at birth.~Aquin.: 224 1, 100 | animals at birth have the use of their natural ~powers, 225 1, 100 | innocence have had perfect use of reason at ~birth.~Aquin.: 226 1, 100 | not have had ~the perfect use of reason from the very 227 1, 100 | stated (Q[84], A[7]), the use of reason depends ~in a 228 1, 100 | a certain manner on the use of the sensitive powers; 229 1, 100 | man has ~not the perfect use of reason, as we see in 230 1, 100 | likewise, consequently, the use of ~reason. Now children 231 1, 100 | children are hindered in the use of these powers on account ~ 232 1, 100 | wherefore they have perfect use neither of ~these powers 233 1, 100 | not have had the perfect use of reason, which they would ~ 234 1, 100 | have had a more perfect use ~than they have now, as 235 1, 100 | explained above regarding the use of their limbs (Q[99], A[ 236 1, 100 | because it ~hinders the use of reason even in those 237 1, 100 | at birth such a perfect use of ~their natural powers 238 1, 101 | wherever Scripture makes use of this method, we ~must 239 1, 103 | constructs a house, by making use of cement, stones, and wood ~ 240 1, 104 | in matter, but by making use of corporeal ~seeds.~Aquin.: 241 1, 109 | iii, 8,9) that the angels use ~corporeal seed to produce 242 1, 109 | of ~Christ, or by making use of other sacred signs.~Aquin.: 243 1, 112 | born, for they have not the use of reason. Therefore angels 244 1, 113 | knows how to make orderly use of evil by ~ordering it 245 1, 113 | demon's ~malice, which makes use of both the above in assailing 246 1, 113 | things the devil also makes use in tempting.~Aquin.: SMT 247 1, 115 | holy doctors avoided the ~use of this word, on account 248 1, 115 | their ~cause; as the very use of the word proves. But 249 1, 116 | interior principle makes ~use in producing the effect. 250 1, 116 | medicine, of which nature makes use for the intended end.~Aquin.: 251 1, 116 | which his intellect can use for the acquisition ~of 252 1, 117 | act of the body, making use ~of the body in its operation. 253 2, 1 | aspect of good, and the use or acquisition ~of that 254 2, 1 | be in a lower place, as "use"; ~and the end of the miser 255 2, 1 | possession of money as ~"use."~Aquin.: SMT FS Q[1] A[ 256 2, 2 | might consist ~in the good use of power, which is by virtue, 257 2, 2 | goodness: hence He cannot use His power ~otherwise than 258 2, 2 | thing for a man to make good use ~of power in ruling many, 259 2, 2 | thing if he makes a bad use ~of it. And so it is that 260 2, 2 | a hindrance to the good use of power: ~therefore is 261 2, 2 | soul, which power makes use of the body. Now good pertaining 262 2, 2 | desire to attain, and the use, namely, the ~attainment 263 2, 2 | possession ~thereof, or as to any use whatever of the thing itself 264 2, 3 | attainment or ~possession, the use or enjoyment of the thing 265 2, 4 | 9), not, indeed, to make use of them, since he suffices 266 2, 5 | shipbuilding, it belongs to use a ship for the end for which ~ 267 2, 8 | to another art; thus the use of a ~ship, which is its 268 2, 9 | as to ~the exercise or use of the act, and as to the 269 2, 9 | their acts, for we make use of ~the other powers when 270 2, 10 | so that he has not the use of reason: as happens in 271 2, 11 | us men to enjoy and ~to use." Therefore other animals 272 2, 11 | were to ~say that they "use."~Aquin.: SMT FS Q[11] A[ 273 2, 11 | 1) that "to enjoy is to use joyfully, with ~the joy, 274 2, 13 | choose, to consent, and to use. And choice is ~preceded 275 2, 13 | thirdly, consent; fourthly, use.~Aquin.: SMT FS Q[13] Out. 276 2, 13 | means, or puts it to some ~use. And thus it is that choice 277 2, 13 | inasmuch as man makes ~use of them for the sake of 278 2, 16 | 16] Out. Para. 1/1 - OF USE, WHICH IS AN ACT OF THE 279 2, 16 | ARTICLES)~We must now consider use; concerning which there 280 2, 16 | of ~inquiry:~(1) Whether use is an act of the will?~( 281 2, 16 | 4) Of the relation of use to choice.~Aquin.: SMT FS 282 2, 16 | Thes. Para. 1/1~Whether use is an act of the will?~Aquin.: 283 2, 16 | OBJ 1: It would seem that use is not an act of the will. 284 2, 16 | Christ. i, 4) that "to use is to refer that which is 285 2, 16 | which is the ~object of use to the obtaining of something 286 2, 16 | and to direct. Therefore use is an act of the reason 287 2, 16 | called impulse; then he makes use ~(of the powers) and this 288 2, 16 | powers) and this is called use." But operation belongs 289 2, 16 | execution comes last. Therefore use is ~not an act of the will.~ 290 2, 16 | made were made for man's use, because reason with which 291 2, 16 | of human acts. Therefore ~use is not an act of the will.~ 292 2, 16 | says (De Trin. x, 11): "To use is to apply to ~something 293 2, 16 | 1/1~I answer that, The use of a thing implies the application 294 2, 16 | apply a thing is called ~its use; thus the use of a horse 295 2, 16 | called ~its use; thus the use of a horse is to ride, and 296 2, 16 | horse is to ride, and the use of a stick is to ~strike. 297 2, 16 | that first ~and principally use belongs to the will as first 298 2, 16 | Hence it is evident that ~use is, properly speaking, an 299 2, 16 | else. And in ~this sense to use is to refer one thing to 300 2, 16 | Damascene is speaking of use in so far as it belongs 301 2, 16 | speculative reason is ~said to use, in so far as it is moved 302 2, 16 | Thes. Para. 1/1~Whether use is to be found in irrational 303 2, 16 | OBJ 1: It would seem that use is to be found in irrational 304 2, 16 | better to enjoy than to use, because, as Augustine says ( 305 2, 16 | says (De Trin. ~x, 10): "We use things by referring them 306 2, 16 | it possible for them to use.~Aquin.: SMT FS Q[16] A[ 307 2, 16 | members to action is to use them. But ~irrational animals 308 2, 16 | for ~irrational animals to use.~Aquin.: SMT FS Q[16] A[ 309 2, 16 | rational ~animal can make use of a thing."~Aquin.: SMT 310 2, 16 | stated above (A[1]), to use is to apply an active ~principle 311 2, 16 | the appetible: whereas to use implies a movement of the 312 2, 16 | If therefore we compare use and ~enjoyment in respect 313 2, 16 | enjoyment is better than use; ~because that which is 314 2, 16 | required on the part of use: because to direct one thing 315 2, 16 | to action, nor do they use them.~Aquin.: SMT FS Q[16] 316 2, 16 | Thes. Para. 1/1~Whether use regards also the last end?~ 317 2, 16 | OBJ 1: It would seem that use can regard also the last 318 2, 16 | 1/1~OBJ 2: Further, "to use is to apply something to 319 2, 16 | it can be the object of use. ~Aquin.: SMT FS Q[16] A[ 320 2, 16 | Image," i.e. in the Son, "Use in the Gift," i.e. ~in the 321 2, 16 | end can be the object of use.~Aquin.: SMT FS Q[16] A[ 322 2, 16 | end. Therefore we ~cannot use the last end.~Aquin.: SMT 323 2, 16 | Para. 1/2~I answer that, Use, as stated above (A[1]), 324 2, 16 | an end; and consequently use always regards the ~means. 325 2, 16 | usefulness is sometimes called use.~Aquin.: SMT FS Q[16] A[ 326 2, 16 | possess it, he ~is said to use it.~Aquin.: SMT FS Q[16] 327 2, 16 | Augustine is speaking of use in general, in so far as 328 2, 16 | is in this sense called use of the end. But the means ~ 329 2, 16 | words of Hilary refer to use as applicable to rest in ~ 330 2, 16 | sense, one may be said to ~use the end for the purpose 331 2, 16 | or ~happiness, is called use by him."~Aquin.: SMT FS 332 2, 16 | Thes. Para. 1/1~Whether use precedes choice?~Aquin.: 333 2, 16 | OBJ 1: It would seem that use precedes choice. For nothing 334 2, 16 | choice, except execution. But use, since it belongs to the 335 2, 16 | it is preferred; whereas use implies ~relation to the 336 2, 16 | the end only. Therefore use precedes choice.~Aquin.: 337 2, 16 | consents. Therefore there is use in consent. But consent 338 2, 16 | A[3], ad 3). Therefore use does also.~Aquin.: SMT FS 339 2, 16 | the powers)." Therefore use follows choice.~Aquin.: 340 2, 16 | willing the ~means fully. Use, on the other hand, belongs 341 2, 16 | Wherefore it is evident that use follows choice; provided 342 2, 16 | choice; provided that by ~use we mean the will's use of 343 2, 16 | use we mean the will's use of the executive power in 344 2, 16 | uses it, we may take the ~use of the means, as consisting 345 2, 16 | to the end. In this sense use precedes choice.~Aquin.: 346 2, 16 | follows choice. And so, since use belongs to that ~very motion 347 2, 16 | Reply OBJ 3: Choice precedes use, if they be referred to 348 2, 16 | But nothing hinders the use of one thing preceding the 349 2, 16 | both consent and choice and use; so that we may ~say that 350 2, 17 | order between command and use~(4) Whether command and 351 2, 17 | have stated in reference to use and choice; and conversely, 352 2, 17 | Thes. Para. 1/1~Whether use precedes command?~Aquin.: 353 2, 17 | OBJ 1: It would seem that use precedes command. For command 354 2, 17 | already shown (Q[16], A[1]), use is an act of the will. ~ 355 2, 17 | of the will. ~Therefore use precedes command.~Aquin.: 356 2, 17 | ordained to the ~end. But use is of those things that 357 2, 17 | Therefore ~it seems that use precedes command.~Aquin.: 358 2, 17 | moved by the will is called use; ~because the will uses 359 2, 17 | Therefore command is a kind of use. Now the common precedes 360 2, 17 | precedes the ~proper. Therefore use precedes command.~Aquin.: 361 2, 17 | impulse to ~action precedes use. But impulse to operation 362 2, 17 | Therefore command precedes use.~Aquin.: SMT FS Q[17] A[ 363 2, 17 | Para. 1/1~I answer that, use of that which is directed 364 2, 17 | command. On the ~other hand, use of that which is directed 365 2, 17 | follows command; because use in the user ~is united to 366 2, 17 | thing used; for one does not use a stick ~before doing something 367 2, 17 | evident that command precedes use.~Aquin.: SMT FS Q[17] A[ 368 2, 17 | of the will follows, viz. use. Because after counsel's 369 2, 17 | someone's will begins to use, by executing the command 370 2, 17 | the act. Now the object of use is that which is directed 371 2, 17 | rather than that ~it follows use.~Aquin.: SMT FS Q[17] A[ 372 2, 17 | to be ~attentive, and to use one's reason. Secondly, 373 2, 17 | it is then that man can use his ~senses if he will so 374 2, 17 | and the right or wrong use thereof.~Aquin.: SMT FS 375 2, 18 | things, but in the sinner's use of them," as Augustine says ( 376 2, 18 | for ~instance, "to make use of what is one's own." And 377 2, 20 | a poor man who makes bad use of the alms by committing 378 2, 26 | to his ~own pleasure or use, the result is that friendship 379 2, 27 | other ~senses, we do not use the expression "beautiful," 380 2, 32 | things is nothing else but to use them ~or to be able to use 381 2, 32 | use them ~or to be able to use them: and this is through 382 2, 32 | effected: and this implies use or operation.~Aquin.: SMT 383 2, 33 | Whether pleasure hinders the use of reason?~(4) Whether pleasure 384 2, 33 | Whether pleasure hinders the use of reason?~Aquin.: SMT FS 385 2, 33 | pleasure does not hinder the use of reason. ~Because repose 386 2, 33 | facilitates very much the due use of reason: wherefore the ~ 387 2, 33 | rather than hinders the ~use of reason.~Aquin.: SMT FS 388 2, 33 | appetitive ~faculty, while the use of reason is in the apprehensive 389 2, 33 | pleasure does not hinder the use of reason.~Aquin.: SMT FS 390 2, 33 | it were, thereby. But the use of an apprehensive power 391 2, 33 | pleasure does not hinder the use of reason.~Aquin.: SMT FS 392 2, 33 | bodily pleasures hinder the use of reason in three ~ways. 393 2, 33 | it entirely hinders the use of reason, by ~concentrating 394 2, 33 | disturbances hinder the use of reason; as ~may be seen 395 2, 33 | of drunkards, in whom the use of reason is ~fettered or 396 2, 33 | both points, it hinders the use of reason.~Aquin.: SMT FS 397 2, 33 | Para. 1/1~Reply OBJ 3: The use of reason requires the due 398 2, 33 | reason requires the due use of the imagination ~and 399 2, 33 | in the body hinders the use of reason, ~because it hinders 400 2, 33 | operation depends on the use of reason. But pleasure 401 2, 33 | But pleasure hinders the ~use of reason, as stated above ( 402 2, 33 | reason, strengthens the use of reason.~Aquin.: SMT FS 403 2, 34 | prudence and hinders the use of reason, seems to be evil 404 2, 34 | prudence and hinders the use ~of reason; and so much 405 2, 34 | These indeed hinder the use of reason, as stated above ( 406 2, 34 | reason, yet it hinders the use of reason, on account of 407 2, 34 | itself demands that the ~use of reason be interrupted 408 2, 34 | contemplation, ~by making use of knowledge already acquired.~ 409 2, 34 | the thing itself, and the ~use of that thing; thus the 410 2, 35 | the soul, by making evil ~use of it, made subject to corruption." 411 2, 35 | is speaking there of the use of the word: because ~"pain" 412 2, 35 | in contemplation, ~makes use of the sensitive powers 413 2, 37 | cause suffices to hinder the use of reason, than ~to destroy 414 2, 37 | ailments deprive one of the ~use of reason, before depriving 415 2, 37 | sometimes deprives man of the use of reason: as may be seen 416 2, 39 | respect, sorrow is of no use; because that which is present, ~ 417 2, 39 | this respect, ~sorrow is of use, if it be for something 418 2, 42 | Lest, however, anyone make use of his arguments, ~in order 419 2, 44 | animal, it is ~natural to use all possible means of repelling 420 2, 44 | them, ~in order to make use thereof in repelling the 421 2, 44 | is requisite for the good use of reason. Therefore fear 422 2, 46 | to be incapable ~of the use of reason, do not get angry: 423 2, 48 | above all it hinders the use of reason?~(4) Whether it 424 2, 48 | anger above all hinders the use of reason?~Aquin.: SMT FS 425 2, 48 | anger does not hinder the use of reason. ~Because that 426 2, 48 | not seem to hinder ~the use of reason. But "anger listens 427 2, 48 | not seem to ~hinder the use of reason, as desire does; 428 2, 48 | mind or reason makes no use of a bodily ~organ in its 429 2, 50 | is incomplete, as to ~the use of the will, for they have 430 2, 51 | is from nature. For the use of those ~things which are 431 2, 51 | habit "is ~that which we use when we will," as the Commentator 432 2, 52 | Body Para. 2/3~But since use of habits depends on the 433 2, 52 | has a habit may fail to use it or may act contrary ~ 434 2, 52 | it; so may he happen to use the habit by performing 435 2, 53 | of the act: because the use of ~virtue continues through 436 2, 53 | whole of life, whereas the use of learning ~does not.~Aquin.: 437 2, 53 | when a ~man fails to make use of his virtuous habit in 438 2, 53 | when man ceases to ~make use of his intellectual habits, 439 2, 53 | or kept back by frequent use of his ~intellectual habits, 440 2, 55 | 19] that "virtue is good use of free-will." But use of ~ 441 2, 55 | good use of free-will." But use of ~free-will is an act. 442 2, 55 | using what ~we ought to use." Now order, or ordering, 443 2, 55 | Para. 1/1~Reply OBJ 2: Good use of free-will is said to 444 2, 55 | nothing else ~than the good use of free-will.~Aquin.: SMT 445 2, 55 | which no one can make bad use, which God works in ~us, 446 2, 55 | proud of a thing, makes bad use of it. But ~many are proud 447 2, 55 | that no one can make bad use of virtue."~Aquin.: SMT 448 2, 55 | of which no one makes bad use."~Aquin.: SMT FS Q[55] A[ 449 2, 55 | right which come into human use, and are the proper ~matter 450 2, 55 | OBJ 5: One can make bad use of a virtue objectively, 451 2, 55 | but one cannot make bad use of virtue as principle of ~ 452 2, 56 | act, but also the right use of that aptness: ~for instance, 453 2, 56 | appetite is a power which makes use of a ~corporeal organ. But 454 2, 56 | soul that a man make good use ~of his body: "For instance, 455 2, 56 | we become used to it; and use is a second nature." Now 456 2, 56 | nature." Now a habit ~of use is nothing else than a habit 457 2, 56 | than a habit acquired by use, which is like unto ~nature. 458 2, 56 | that ~which he acquires by use, in his memory and other 459 2, 57 | aptness, it confers the right ~use of it. The latter condition, 460 2, 57 | they conferred the right use of a power or habit. For 461 2, 57 | he is ~inclined to make use of it, but he is made able 462 2, 57 | knowledge: that he make use of ~the knowledge which 463 2, 57 | justice, ~confers the right use of these speculative habits. 464 2, 57 | that "no one makes bad use of ~virtue." But one may 465 2, 57 | virtue." But one may make bad use of art: for a craftsman 466 2, 57 | good work ~as regards the use of the habit, which is the 467 2, 57 | not make its ~possessor to use it well; for which purpose 468 2, 57 | although there cannot be a good use without the art.~Aquin.: 469 2, 57 | order that man may make good use of the art he has, he ~needs 470 2, 57 | virtue, in so far as the good use of art requires a moral 471 2, 57 | also through conferring the use. ~But art confers the mere 472 2, 57 | good work, ~but also the use: for it regards the appetite, 473 2, 57 | actions, consisting in ~the use of powers and habits, as 474 2, 58 | appetitive faculty cause the use of reason to be impeded ~ 475 2, 58 | is made to include ~the use of reason in this individual 476 2, 58 | virtue man obtains perfect use ~of reason. But it happens 477 2, 58 | without being vigorous in the use of reason. Therefore it 478 2, 58 | virtuous without having full use of reason as ~to everything, 479 2, 58 | all virtuous men have full use of ~reason. Hence those 480 2, 59 | virtue requires perfect use of reason even in ~particular 481 2, 59 | these passions forestall the use ~of reason without his approving 482 2, 63 | acquired virtue; because the use ~of a habit in us is subject 483 2, 63 | the body, nor hinder the use of reason: whereas, according 484 2, 66 | great boons, and no one can use them to evil purpose." Therefore 485 2, 66 | and readiness in making use of it. Now experience shows 486 2, 66 | pleased and ready to make use of one virtue than of another. ~ 487 2, 66 | God. And so wisdom makes use of indemonstrable principles 488 2, 68 | nought if it hath not the use ~of piety . . . and piety 489 2, 68 | But habits are of no use, where their acts are impossible. 490 2, 68 | is possible to make evil use of ~the gifts, for Gregory 491 2, 71 | habit, ~may either fail to use the habit, or produce a 492 2, 71 | enjoying what ~we should use." Now the definition is 493 2, 72 | things ~adapted to human use. ~(tm)Aquin.: SMT FS Q[72] 494 2, 73 | so ~that he who lacks the use of reason, is altogether 495 2, 74 | the consent to ~the evil use of things that can be perceived 496 2, 76 | be such as to exclude the use of reason ~entirely, it 497 2, 76 | ignorance which removes the ~use of reason altogether. Now 498 2, 77 | power, because it does not use a ~corporeal organ, since 499 2, 77 | on the body, fetters the ~use of reason. That this takes 500 2, 77 | intense, man loses the ~use of reason altogether: for


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