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committing 86
commodities 3
commodity 5
common 1514
commonalty 3
commoner 2
commonest 1
Frequency    [«  »]
1541 secondly
1530 due
1526 very
1514 common
1514 marriage
1484 ethic
1477 mind
St. Thomas Aquinas
Summa Theologica

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common

1-500 | 501-1000 | 1001-1500 | 1501-1514

     Part, Question
1 1, 1 | formality, as the object of the "common sense" is whatever ~affects 2 1, 1 | or audible. ~Hence the "common sense," although one faculty, 3 1, 2 | the terms of which are common things that no ~one is ignorant 4 1, 4 | analogy; as existence is common to all. In this way all 5 1, 5 | species and order - as common good things, are in ~everything 6 1, 7 | considered in itself, is common to many; but ~when received 7 1, 8 | 5) says that, ~"God by a common mode is in all things by 8 1, 11 | Further, what divides a thing common to all, is an addition to ~ 9 1, 12 | supernatural wonders above the common order, raising the minds 10 1, 12 | inasmuch as they have a common nature. But the knowledge 11 1, 13 | it is ~individualized, is common to many either in reality, 12 1, 13 | idea; as human ~nature is common to many in reality, and 13 1, 13 | nature of ~the sun is not common to many in reality, but 14 1, 14 | are in Him as ~in their common and universal cause, and 15 1, 14 | ratio is to have only a common and general ~knowledge of 16 1, 14 | only in so far as being is common to them, but in so far ~ 17 1, 14 | manner. Now not only what is common to creatures--viz. being - 18 1, 14 | only as regards what is common to all, but also as regards 19 1, 14 | essences of things, not as the common to the proper, as unity 20 1, 17 | other ~sensible objects common to more than one sense. 21 1, 17 | a sick person. But as to common objects of ~sense, and accidental 22 1, 17 | proper sensible, but about ~common sensibles that are consequent 23 1, 17 | sense is as to judging of common, or ~accidental, sensible 24 1, 19 | appertain to all creatures in ~common, since God works in them 25 1, 22 | disappear; which is against common opinion.~Aquin.: SMT FP 26 1, 23 | is proportionate to the common state of ~nature is to be 27 1, 23 | The good that exceeds the common state of nature is to be 28 1, 23 | vision of God, exceeds the common state of ~nature, and especially 29 1, 23 | in accordance with the ~common course and tendency of nature 30 1, 25 | perhaps, speaking after the common ~manner of the heathen, 31 1, 27 | a twofold meaning: ~one common to everything subject to 32 1, 27 | special name ~besides this common name of procession. But 33 1, 29 | persons absolutely first in ~common; and then singly.~Aquin.: 34 1, 29 | from being, which is ~most common.~Aquin.: SMT FP Q[29] A[ 35 1, 29 | another. As it underlies some common nature, it is ~called "a 36 1, 29 | these three names signify in common to ~the whole genus of substances, 37 1, 29 | composed of matter and the common form, as the principles 38 1, 29 | in the meaning of a less common term, which is not included 39 1, 29 | not included in ~the more common term; as "rational" is included 40 1, 29 | different sense of the less common term does not ~produce equivocation 41 1, 29 | equivocation in the more common. Although a horse and an 42 1, 29 | in ~animal, because the common definition of animal applies 43 1, 30 | paternity, filiation, common spiration, and ~procession. 44 1, 30 | this term "person" can be common to the three persons?~Aquin.: 45 1, 30 | term "person" cannot be common to the ~three persons. For 46 1, 30 | persons. For nothing is common to the three persons but 47 1, 30 | directly. ~Therefore it is not common to all three.~Aquin.: SMT 48 1, 30 | 1/1~OBJ 2: Further, the common is the opposite to the incommunicable. 49 1, 30 | this term "person" is not common to all the three persons.~ 50 1, 30 | if the name "person" is common to the three, it is ~common 51 1, 30 | common to the three, it is ~common either really, or logically. 52 1, 30 | this term 'person' is not common to the three.~Aquin.: SMT 53 1, 30 | because what a person is, is ~common to them.~Aquin.: SMT FP 54 1, 30 | that this term ~"person" is common to the three when we say " 55 1, 30 | men" we show that "man" is common to the three. Now it is ~ 56 1, 30 | as if one essence were ~common to the three; otherwise 57 1, 30 | that ~to be a "species" is common to horse and ox. Both of 58 1, 30 | affairs this name "person" is common by a ~community of idea, 59 1, 30 | are given to ~signify the common natures themselves, but 60 1, 30 | the intentions of those ~common natures, signified by the 61 1, 30 | some man," signifies the common nature with the ~determinate 62 1, 30 | that ~nature. Now this is common in idea to the divine persons, 63 1, 30 | Thus this ~name "person" is common in idea to the three divine 64 1, 30 | incommunicable existence can be common to many.~Aquin.: SMT FP 65 1, 31 | only God," for the Deity is common to ~several. We avoid the 66 1, 31 | is the feminine. So the common essence is ~properly and 67 1, 31 | determined subject in the common nature. ~Hence also in human 68 1, 31 | though the predicate is common. For our Lord speaking ~ 69 1, 31 | But to know the ~Son is common (to the persons). Therefore 70 1, 32 | creative power of God is common to the whole Trinity; ~and 71 1, 32 | innascibility and paternity, and common spiration. ~Either these 72 1, 32 | wisdom by reason of the common reality, so common ~spiration 73 1, 32 | of the common reality, so common ~spiration is paternity; 74 1, 32 | Father and the Son are the common origin of the ~Holy Ghost, 75 1, 32 | the ~Holy Ghost, so it is common to the Son and the Holy 76 1, 32 | Therefore, as one notion is common to the Father and the Son, ~ 77 1, 32 | there ought to be one notion common to the Son and to the Holy 78 1, 32 | known by the notion of "common spiration." The Son can ~ 79 1, 32 | the Father is known, by "common spiration." ~The Holy Ghost 80 1, 32 | only are properties. For "common ~spiration" is not a property; 81 1, 32 | filiation," and "procession." "Common spiration" and "innascibility" 82 1, 33 | cause"; as "cause" is more common than "element." ~For the 83 1, 33 | Further, a begetter is more common than father; for every father ~ 84 1, 33 | so conversely. But a more common term is more ~properly applied 85 1, 33 | For in the intellect the common precedes the ~particular. 86 1, 33 | an essential sense it is common to the ~whole Trinity; for 87 1, 33 | De Fide), to receive is common to the creature and to the 88 1, 33 | things which have not a ~common concept. But the Son is 89 1, 33 | 1 Para. 1/1~Reply OBJ 1: Common terms taken absolutely, 90 1, 33 | but not conversely. But ~common terms which import relation 91 1, 33 | receive" is said to be common to the creature and to ~ 92 1, 33 | both by paternity and by common spiration, as regards the ~ 93 1, 33 | proper is included in the common. For source and ~authority 94 1, 34 | figuratively. The clearest and most common sense is when it ~is said 95 1, 34 | Hence, as the Word is not ~common to the Father, Son and Holy 96 1, 36 | person. For no name which is common to the three ~persons is 97 1, 36 | Oxford Dictionary).] is common to the three ~persons; for 98 1, 36 | Ghost" has something in common ~with the other Persons. 99 1, 36 | Because the Holy Ghost is common to both, He Himself is called 100 1, 36 | which both are called in common. For the Father also is 101 1, 36 | supposita" that possess one common nature. But if we consider 102 1, 39 | does ~not stand for the common nature, unless this is required 103 1, 39 | essence - is really one and common. So ~of itself it stands 104 1, 39 | itself it stands for the common nature, but by some adjunct 105 1, 39 | person the names which are common to the three ~persons, may 106 1, 39 | the persons; as what is common ~is prior to what is proper. 107 1, 39 | Therefore it cannot be ~common to the Trinity, but is proper 108 1, 39 | operation; because, being common, there ~is nothing in their 109 1, 40 | Father there is paternity and common spiration. Again, one ~relation 110 1, 40 | exists in two person, as common spiration in the Father 111 1, 40 | His ~own essence. Thus, common spiration is the same as 112 1, 40 | is to be found something ~common to all, it is necessary 113 1, 40 | understood as if what is common to them all is divided, 114 1, 40 | is divided, because ~the common essence remains undivided; 115 1, 40 | iii, 6) that "substance is common and ~hypostasis is particular." 116 1, 40 | from the particular, the common universal essence remains 117 1, 40 | unnamed relative property common to the Father and the ~Son. 118 1, 41 | proceeds from Him, ~and this is common to the three persons; and 119 1, 41 | the essence in God, are common to the ~three persons. But 120 1, 41 | power of begetting is not common to the three ~persons, but 121 1, 41 | generator ~generates is common to generated and generator, 122 1, 41 | the Begetter begets, is ~common to Begotten and Begetter 123 1, 41 | the power of begetting is common to the three persons: but 124 1, 42 | relation. But no relation is common to the ~three persons; for 125 1, 42 | For whatever things have a common form may be said to be alike, ~ 126 1, 42 | essence which they have in common and the relations in which 127 1, 43 | presence, according ~to His one common mode, as the cause existing 128 1, 43 | goodness. Above and beyond this common mode, however, ~there is 129 1, 43 | to be from another" is common to two of the notions.~Aquin.: 130 1, 45 | 6) Whether creation is common to the whole Trinity, or 131 1, 45 | action; whence ~came their common opinion that "nothing is 132 1, 45 | all things caused ~are the common work of the whole Godhead.~ 133 1, 45 | is, His essence, which is common to the ~three Persons. Hence 134 1, 45 | any one Person, but is ~common to the whole Trinity.~Aquin.: 135 1, 45 | divine nature, although common to the three Persons, ~still 136 1, 45 | power of creation, whilst common to the three Persons, ~belongs 137 1, 45 | appropriation may be taken from the common notion of ~the appropriation 138 1, 45 | creatures belongs to the common nature, and not to the ~ 139 1, 49 | causes to the universal common cause; and therefore ~they 140 1, 49 | contraries agree in something common, it is necessary to search ~ 141 1, 49 | necessary to search ~for one common cause for them above their 142 1, 49 | come at last to one first common cause.~Aquin.: SMT FP Q[ 143 1, 50 | and that which it has in common with it. Hence he concludes ~ 144 1, 50 | form, as it ~were something common, is its matter. Therefore, 145 1, 50 | and the proper than the common, but not ~as one nature 146 1, 51 | subjects have something in ~common with other operations; just 147 1, 51 | angels, as to that which is common in such operations; but ~ 148 1, 51 | Satyrs and Fauns, whom the common folk call ~incubi, have 149 1, 52 | says ~(De Hebdom.): "The common opinion of the learned is 150 1, 54 | that "man senses in ~common with the brutes, and understands 151 1, 54 | sensible object, it is a common usage of speech, when he ~ 152 1, 55 | but according to some common formality. Yet all things 153 1, 55 | proceeds whatever is ~proper or common to anything. Therefore God 154 1, 55 | angel has not, but only a common ~knowledge.~Aquin.: SMT 155 1, 57 | it is ~manifest that the common sense which is higher than 156 1, 58 | particular from something common."~Aquin.: SMT FP Q[58] A[ 157 1, 58 | negation have something more in common; ~because directly the truth 158 1, 59 | Further, the distinction of common and proper does not ~differentiate 159 1, 59 | be mutually related as ~common to particular; for the true 160 1, 59 | far as it apprehends the common note of goodness; ~from 161 1, 59 | object according to some ~common idea, there will be no distinction 162 1, 59 | things contained under that common idea. Just ~as if the proper 163 1, 59 | is good according to the common aspect of goodness; nor 164 1, 59 | is good according to its common aspect, but for some ~particular 165 1, 60 | have ~intellect. But it is common to every nature to have 166 1, 60 | angel has something else in common with another angel, or differs 167 1, 60 | much more as to what is common; for ~everything is inclined 168 1, 62 | not ~seeing God is to the common form of goodness. Now it 169 1, 63 | capability of sinning is common alike to man and angel. ~ 170 1, 63 | Hence the first act was common ~to them all; but in their 171 1, 63 | from power, which can be ~common to both good and bad.~ 172 1, 65 | different things some one thing ~common to all is found, it must 173 1, 65 | But being is found to be common to all ~things, however 174 1, 65 | opinions seem to have a common origin; they all, in fact, ~ 175 1, 66 | that it possessed ~some common form, on which afterwards 176 1, 66 | formless, nor ~under any one common form, but under distinct 177 1, 66 | four elements have ~one common matter, as their mutual 178 1, 66 | those forms to which it is common, and in receiving any one 179 1, 66 | as having the nature of a common measure; but not ~movement, 180 1, 67 | the ~senses, extended in common speech to all knowledge 181 1, 67 | ii). But if taken in its ~common and extended use, as applied 182 1, 67 | only to reason, but to ~common sense, we must conclude 183 1, 67 | reason is ~because light is a common quality. For light is common 184 1, 67 | common quality. For light is common to terrestrial and ~celestial 185 1, 67 | and because it is more ~common quality.~Aquin.: SMT FP 186 1, 67 | these movements, one is common to the entire heaven, and 187 1, 67 | being brought about by the common movement of the heavens. 188 1, 68 | of them according to some common notion. But if there are 189 1, 68 | many, there ~must be some common notion by reason of which 190 1, 68 | called heaven, but ~this common notion cannot be assigned. 191 1, 68 | All the heavens have in common sublimity and some degree 192 1, 70 | diurnal movement, which is common to the ~whole heaven and 193 1, 71 | water, having something in common ~with both; and they are 194 1, 71 | characters possessed in common with that ~class, rather 195 1, 74 | ON ALL THE SEVEN DAYS IN COMMON (THREE ARTICLES)~We next 196 1, 74 | consider all the seven days in common: and there are three ~points 197 1, 75 | of individuality; but the common matter. For as it belongs 198 1, 75 | for whatever belongs in common to the substance of all ~ 199 1, 75 | it is indeterminate and common to many degrees of ~intellectuality; 200 1, 75 | the sensible faculty is common to many degrees in the ~ 201 1, 76 | understood; so that the common intention will have ~to 202 1, 76 | something ~intelligible common to them may be abstracted. 203 1, 76 | knows. Now it is clear that common nature becomes ~distinct 204 1, 76 | it is understood. For the common ~nature is understood as 205 1, 76 | animal" will not be one genus common to man and other animals, 206 1, 76 | observes that this is something common to man and to other ~animals, 207 1, 76 | body. ~Other powers are common to the soul and body; wherefore 208 1, 77 | under the ~one power of common sense. Therefore the powers 209 1, 77 | as such, but ~rather the common aspect of both contraries; 210 1, 77 | comes first; since it is common to higher and lower bodies. 211 1, 77 | the predication of the common genus.~Aquin.: SMT FP Q[ 212 1, 39 | does ~not stand for the common nature, unless this is required 213 1, 39 | essence - is really one and common. So ~of itself it stands 214 1, 39 | itself it stands for the common nature, but by some adjunct 215 1, 39 | person the names which are common to the three ~persons, may 216 1, 39 | the persons; as what is common ~is prior to what is proper. 217 1, 39 | Therefore it cannot be ~common to the Trinity, but is proper 218 1, 39 | operation; because, being common, there ~is nothing in their 219 1, 40 | Father there is paternity and common spiration. Again, one ~relation 220 1, 40 | exists in two person, as common spiration in the Father 221 1, 40 | His ~own essence. Thus, common spiration is the same as 222 1, 40 | is to be found something ~common to all, it is necessary 223 1, 40 | understood as if what is common to them all is divided, 224 1, 40 | is divided, because ~the common essence remains undivided; 225 1, 40 | iii, 6) that "substance is common and ~hypostasis is particular." 226 1, 40 | from the particular, the common universal essence remains 227 1, 40 | unnamed relative property common to the Father and the ~Son. 228 1, 41 | proceeds from Him, ~and this is common to the three persons; and 229 1, 41 | the essence in God, are common to the ~three persons. But 230 1, 41 | power of begetting is not common to the three ~persons, but 231 1, 41 | generator ~generates is common to generated and generator, 232 1, 41 | the Begetter begets, is ~common to Begotten and Begetter 233 1, 41 | the power of begetting is common to the three persons: but 234 1, 42 | relation. But no relation is common to the ~three persons; for 235 1, 42 | For whatever things have a common form may be said to be alike, ~ 236 1, 42 | essence which they have in common and the relations in which 237 1, 43 | presence, according ~to His one common mode, as the cause existing 238 1, 43 | goodness. Above and beyond this common mode, however, ~there is 239 1, 43 | to be from another" is common to two of the notions.~Aquin.: 240 1, 46 | 6) Whether creation is common to the whole Trinity, or 241 1, 46 | action; whence ~came their common opinion that "nothing is 242 1, 46 | all things caused ~are the common work of the whole Godhead.~ 243 1, 46 | is, His essence, which is common to the ~three Persons. Hence 244 1, 46 | any one Person, but is ~common to the whole Trinity.~Aquin.: 245 1, 46 | divine nature, although common to the three Persons, ~still 246 1, 46 | power of creation, whilst common to the three Persons, ~belongs 247 1, 46 | appropriation may be taken from the common notion of ~the appropriation 248 1, 46 | creatures belongs to the common nature, and not to the ~ 249 1, 50 | causes to the universal common cause; and therefore ~they 250 1, 50 | contraries agree in something common, it is necessary to search ~ 251 1, 50 | necessary to search ~for one common cause for them above their 252 1, 50 | come at last to one first common cause.~Aquin.: SMT FP Q[ 253 1, 51 | and that which it has in common with it. Hence he concludes ~ 254 1, 51 | form, as it ~were something common, is its matter. Therefore, 255 1, 51 | and the proper than the common, but not ~as one nature 256 1, 52 | subjects have something in ~common with other operations; just 257 1, 52 | angels, as to that which is common in such operations; but ~ 258 1, 52 | Satyrs and Fauns, whom the common folk call ~incubi, have 259 1, 53 | says ~(De Hebdom.): "The common opinion of the learned is 260 1, 55 | that "man senses in ~common with the brutes, and understands 261 1, 55 | sensible object, it is a common usage of speech, when he ~ 262 1, 56 | but according to some common formality. Yet all things 263 1, 56 | proceeds whatever is ~proper or common to anything. Therefore God 264 1, 56 | angel has not, but only a common ~knowledge.~Aquin.: SMT 265 1, 58 | it is ~manifest that the common sense which is higher than 266 1, 59 | particular from something common."~Aquin.: SMT FP Q[58] A[ 267 1, 59 | negation have something more in common; ~because directly the truth 268 1, 60 | Further, the distinction of common and proper does not ~differentiate 269 1, 60 | be mutually related as ~common to particular; for the true 270 1, 60 | far as it apprehends the common note of goodness; ~from 271 1, 60 | object according to some ~common idea, there will be no distinction 272 1, 60 | things contained under that common idea. Just ~as if the proper 273 1, 60 | is good according to the common aspect of goodness; nor 274 1, 60 | is good according to its common aspect, but for some ~particular 275 1, 61 | have ~intellect. But it is common to every nature to have 276 1, 61 | angel has something else in common with another angel, or differs 277 1, 61 | much more as to what is common; for ~everything is inclined 278 1, 63 | not ~seeing God is to the common form of goodness. Now it 279 1, 64 | capability of sinning is common alike to man and angel. ~ 280 1, 64 | Hence the first act was common ~to them all; but in their 281 1, 64 | from power, which can be ~common to both good and bad.~ 282 1, 66 | different things some one thing ~common to all is found, it must 283 1, 66 | But being is found to be common to all ~things, however 284 1, 66 | opinions seem to have a common origin; they all, in fact, ~ 285 1, 67 | that it possessed ~some common form, on which afterwards 286 1, 67 | formless, nor ~under any one common form, but under distinct 287 1, 67 | four elements have ~one common matter, as their mutual 288 1, 67 | those forms to which it is common, and in receiving any one 289 1, 67 | as having the nature of a common measure; but not ~movement, 290 1, 68 | the ~senses, extended in common speech to all knowledge 291 1, 68 | ii). But if taken in its ~common and extended use, as applied 292 1, 68 | only to reason, but to ~common sense, we must conclude 293 1, 68 | reason is ~because light is a common quality. For light is common 294 1, 68 | common quality. For light is common to terrestrial and ~celestial 295 1, 68 | and because it is more ~common quality.~Aquin.: SMT FP 296 1, 68 | these movements, one is common to the entire heaven, and 297 1, 68 | being brought about by the common movement of the heavens. 298 1, 69 | of them according to some common notion. But if there are 299 1, 69 | many, there ~must be some common notion by reason of which 300 1, 69 | called heaven, but ~this common notion cannot be assigned. 301 1, 69 | All the heavens have in common sublimity and some degree 302 1, 71 | diurnal movement, which is common to the ~whole heaven and 303 1, 71 | water, having something in common ~with both; and they are 304 1, 71 | characters possessed in common with that ~class, rather 305 1, 73 | ON ALL THE SEVEN DAYS IN COMMON (THREE ARTICLES)~We next 306 1, 73 | consider all the seven days in common: and there are three ~points 307 1, 74 | of individuality; but the common matter. For as it belongs 308 1, 74 | for whatever belongs in common to the substance of all ~ 309 1, 74 | it is indeterminate and common to many degrees of ~intellectuality; 310 1, 74 | the sensible faculty is common to many degrees in the ~ 311 1, 75 | understood; so that the common intention will have ~to 312 1, 75 | something ~intelligible common to them may be abstracted. 313 1, 75 | knows. Now it is clear that common nature becomes ~distinct 314 1, 75 | it is understood. For the common ~nature is understood as 315 1, 75 | animal" will not be one genus common to man and other animals, 316 1, 75 | observes that this is something common to man and to other ~animals, 317 1, 75 | body. ~Other powers are common to the soul and body; wherefore 318 1, 76 | under the ~one power of common sense. Therefore the powers 319 1, 76 | as such, but ~rather the common aspect of both contraries; 320 1, 76 | comes first; since it is common to higher and lower bodies. 321 1, 76 | the predication of the common genus.~Aquin.: SMT FP Q[ 322 1, 77 | assigned as ~regards what is common to all the powers. Now desire 323 1, 77 | the powers. Now desire is common to each ~power of the soul. 324 1, 77 | principle; for this is common to all the operations of 325 1, 77 | in regard to the less ~common object - the sensible body; 326 1, 77 | in regard to ~the most common object - universal being. 327 1, 77 | the soul to ~that which is common to living and non-living 328 1, 77 | things. But generation is ~common to all things that can be 329 1, 77 | things which are called ~"common sensibles," are "not sensibles 330 1, 77 | like, which are called "common ~sensibles," are midway 331 1, 77 | cause alteration. But the common sensibles are all ~reducible 332 1, 77 | of color. Therefore ~the common sensibles do not move the 333 1, 77 | proximate genus, and all in a common genus, which is ~the common 334 1, 77 | common genus, which is ~the common and formal object of touch. 335 1, 77 | formal object of touch. Such common genus is, however, ~unnamed, 336 1, 77 | only, on ~account of the common formality of its object: 337 1, 77 | distinguished. For the common is not divided against the 338 1, 77 | the proper. ~Therefore the common sense should not be numbered 339 1, 77 | interior power, called the common ~sense.~Aquin.: SMT FP Q[ 340 1, 77 | sensitive powers; namely, "common sense, phantasy, imagination, 341 1, 77 | proper sense" ~and the "common sense" are appointed, and 342 1, 77 | sensitive ~part - namely, the common sense, the imagination, 343 1, 77 | interior sense is called "common" not by predication, ~as 344 1, 77 | were a genus; but as the common root and principle of the 345 1, 77 | must be assigned ~to the common sense; to which, as to a 346 1, 77 | sense; to which, as to a common term, all apprehensions 347 1, 77 | immutation follows another in the common sense ~which perceives the 348 1, 77 | it is clear that it ~is common to all interior apprehensions.~ 349 1, 78 | of one species enjoy in common the ~action which accompanies 350 1, 78 | Wherefore all men enjoy in common ~the power which is the 351 1, 78 | possession by ~all men in common of the first principles 352 1, 78 | those things which are not "common to man and beast." ~But 353 1, 78 | and beast." ~But memory is common to man and beast, for he 354 1, 78 | retentive of species, is not ~common to us and other animals. 355 1, 78 | object according ~to the common ratio of the object, that 356 1, 78 | regards its object under the common ratio of color, is ~not 357 1, 78 | regards its object under the common ratio of being: since the 358 1, 78 | Further, man has intellect in common with the angels, and sense ~ 359 1, 78 | the angels, and sense ~in common with the brutes. But reason, 360 1, 78 | nevertheless agree in the common aspect ~of being, which 361 1, 78 | those things which in ~the common way of speaking are attributed 362 1, 79 | those things which ~are common to animate and to inanimate 363 1, 79 | things. But appetite is common to ~animate and inanimate 364 1, 79 | 1/1~OBJ 3: Further, the common is not divided from the 365 1, 79 | have knowledge, above the ~common manner in which it is found 366 1, 80 | to the bodily senses is common to ~us and beasts." But 367 1, 80 | lower reason, as ~having in common with them the act of movement: 368 1, 81 | king also, who aims at the common good of the whole ~kingdom, 369 1, 81 | two ways: according to the common nature of its ~object - 370 1, 81 | intellect as regards the common nature of its object ~and 371 1, 81 | which are ~contained in the common notion of being and truth. 372 1, 81 | the ~will as regards the common nature of its object, which 373 1, 81 | are contained under the common notion of good. And in this 374 1, 81 | object ~according to some common notion is not differentiated 375 1, 81 | are contained under that common notion. For instance, ~because 376 1, 81 | visible thing under the common notion of ~something colored, 377 1, 81 | appetite does not consider the common notion of good, ~because 378 1, 81 | regards good ~according to the common notion of good, and therefore 379 1, 82 | sense denotes an act, in the common manner of ~speaking we call 380 1, 83 | has the same nature in ~common with all. And because the 381 1, 83 | namely, the imagination - is "common to us and beasts."~Aquin.: 382 1, 83 | they have something in ~common generically, yet it has 383 1, 83 | man has understanding in common with the angels." But angels ~ 384 1, 83 | indeed has intelligence in common with the angels, but ~not 385 1, 83 | its ~freedom, but also the common sense is partly freed; so 386 1, 83 | images. Nevertheless, the common sense ~remains partly suspended; 387 1, 84 | that matter is twofold, common, and "signate" ~or individual; 388 1, 84 | signate" ~or individual; common, such as flesh and bone; 389 1, 84 | matter, but not from the ~common sensible matter; for example, 390 1, 84 | individual, but also from common matter; ~not from common 391 1, 84 | common matter; ~not from common intelligible matter, but 392 1, 84 | be to abstract them from common ~intelligible matter. Yet 393 1, 84 | be abstracted even from common intelligible ~matter, such 394 1, 84 | whole is to know the less common, as to "animal" indistinctly 395 1, 84 | sense we ~judge of the more common before the less common, 396 1, 84 | more common before the less common, in reference both to ~place 397 1, 84 | the knowledge of the more common precedes the knowledge of 398 1, 84 | the knowledge of the ~less common.~Aquin.: SMT FP Q[85] A[ 399 1, 84 | first. In this way ~the more common comes first in the order 400 1, 84 | imperfect: thus the less common comes naturally before the ~ 401 1, 84 | naturally before the ~more common; as man comes before animal. 402 1, 84 | 1~Reply OBJ 2: The more common universal may be compared 403 1, 84 | be compared to the less ~common, as the whole, and as the 404 1, 84 | considering that the less common contains in its ~idea not 405 1, 84 | idea not only the more common, but also more; as "man" 406 1, 84 | the genus is ~derived from common matter, while the difference 407 1, 84 | be deceived as ~regards common sensible objects, as size 408 1, 86 | for this ~belongs to the common sense, as stated De Anima 409 1, 86 | sense is perceived by the common sense. ~The intellect, on 410 1, 87 | happiness is a "kind of common good, ~communicable to all 411 1, 87 | angels, according to some common notion, though not ~according 412 1, 89 | rational soul has more in common with the angels ~than with 413 1, 89 | intellectual nature in common with the angels; but was 414 1, 89 | something still more in ~common with the angels. But, as 415 1, 90 | might have ~something in common with the inferior bodies, 416 1, 91 | was it fitting for the common good to be destroyed in 417 1, 92 | But there is no species common to ~both God and man; nor 418 1, 92 | existing by virtue of some common accident, this does ~not 419 1, 92 | nature of the mind, which is common to all men. Secondly, inasmuch 420 1, 92 | the image of that which is common in the Trinity." Therefore 421 1, 92 | by grace, and thus is not common to all.~Aquin.: SMT FP Q[ 422 1, 92 | transcendental, it is both common to all, and adapted to ~ 423 1, 92 | regards things which ~are more common than the intellectual properties, 424 1, 95 | proper welfare, or to the common good. Such a kind of ~mastership 425 1, 95 | of one to look after the common good; for many, as such, 426 1, 96 | of ~what it possesses in common with other souls - that 427 1, 97 | which all things are in common, as Isidore says (Etym. 428 1, 97 | they would have used in ~common, according to each one's 429 1, 104 | directing of his subjects to the common weal. ~Wherefore in both 430 1, 106 | the intellectual power in common. So ~if the mental concept 431 1, 106 | which is the principle common to all the angels; and ~ 432 1, 106 | way all enlightenments are common to all. But speech may be 433 1, 106 | these speeches ~should be common to all.~ 434 1, 107 | the spiritual gifts are common to all, for "nothing is ~ 435 1, 107 | others are the last, as ~the common people, while others hold 436 1, 107 | things are possessed in common by the angelic society, ~ 437 1, 107 | in some way equal in a ~common similitude, whereby they 438 1, 107 | and heavenly ~virtues. But common names should not be appropriated 439 1, 107 | and knowledge are gifts common to all the angels. Therefore 440 1, 107 | spiritual perfections ~are common to all the angels, and that 441 1, 107 | no excellence above the common manifestation; and ~therefore 442 1, 107 | manifestation only; and thus the common ~name remains as it were 443 1, 107 | from servile condition and common ~subjection, such as that 444 1, 107 | Seraphim." For it is a common rule in ~all things that 445 1, 107 | denote a ~certain kind of common government or disposition - 446 1, 107 | Thrones"; as, from what is common to all the heavenly spirits 447 1, 107 | therefore according to the common law not only human affairs ~ 448 1, 107 | hence ~according to the common law they do not administer 449 1, 108 | friendships, but from their common wickedness ~whereby they 450 1, 110 | in the senses outside the common mode of nature.~ 451 1, 112 | only incorruptible in the common species, but also in the 452 1, 116 | one ~passive intellect in common, as stated above (Q[76], 453 1, 117 | have but one intellect in common: but this has been disproved 454 1, 118 | whereas the form and the common matter belong to a ~thing' 455 1, 118 | But it is ~clear that the common is to the proper and determinate, 456 1, 118 | of all receives a certain common virtue in regard to all 457 2, 1 | a city, who intends the common ~good, moves, by his command, 458 2, 1 | from the last end, which is common to them all: just as ~natural 459 2, 1 | in a genus according to a common form. Since, ~then, all 460 2, 2 | itself of good, which is the ~common object of happiness of all 461 2, 3 | considered thus it is the perfect common good; and he ~signified 462 2, 3 | sensitive operation in ~common with us: but they have not 463 2, 3 | they have not happiness in common with us. Therefore ~happiness 464 2, 3 | life man has something in common with things above him, viz. 465 2, 3 | also have something in ~common with man, although imperfectly. ~ 466 2, 4 | whatever ~he loves, under the common notion of good which he 467 2, 6 | proper to man; others are common ~to man and animals. And 468 2, 6 | than have ~those which are common to man and the other animals. 469 2, 6 | secondly, those acts which ~are common to man and the other animals, 470 2, 6 | voluntary movements have this in common, that it is essential that 471 2, 6 | the natural have this in ~common, that both are from an intrinsic 472 2, 9 | an army, who intends ~the common good - i.e. the order of 473 2, 11 | proper is contained in the ~common, as stated above (Q[9], 474 2, 12 | wealth, ~as in something common to both; wherefore nothing 475 2, 17 | is a kind of use. Now the common precedes the ~proper. Therefore 476 2, 19 | the judge has care of the common good, which is justice, ~ 477 2, 19 | good ~in relation to the common estate; whereas the thief' 478 2, 19 | under the aspect of the common good; this is His own Goodness, 479 2, 19 | unless he ~refer it to the common good as an end: since even 480 2, 19 | part is ordained to the common good of the whole. Now it 481 2, 19 | the Divine will in the common aspect of the thing willed, 482 2, 21 | cares, first of all, for the common good; wherefore it is his ~ 483 2, 23 | included under the one common object of a ~single power, 484 2, 23 | object; for these are the common objects of the appetitive 485 2, 24 | man, for he has them in common with other ~animals. Therefore 486 2, 24 | considered in themselves, are common to man ~and other animals: 487 2, 25 | of the irascible, as the common precedes ~the proper.~Aquin.: 488 2, 25 | understand the ~appetite's common tendency to desire or shun 489 2, 29 | fittingness; because being is common to all things. But being, ~ 490 2, 29 | while being and truth are ~common to all things. But nothing 491 2, 29 | disagreement, there is nothing in common. But the notion of universality ~ 492 2, 29 | universality ~implies something in common. Therefore nothing can be 493 2, 29 | thing, by reason of its ~common nature, and not merely as 494 2, 29 | Reply OBJ 2: That which is common to all cannot be a reason 495 2, 29 | hinders a thing from being common to many, and at variance ~ 496 2, 30 | pleasure to the senses is the common object of the concupiscible 497 2, 30 | natural ~concupiscences, are common to men and other animals: 498 2, 30 | Ethic. iii, 11) calls ~them "common" and "necessary." But concupiscences 499 2, 31 | OBJ 3: Further, delight is common to us and to the irrational 500 2, 31 | that power which we have in common ~with irrational animals.~


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