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ignores 6
ignoring 1
ii 1630
iii 1149
iis 1
iliad 2
ill 102
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1153 second
1151 corporeal
1150 intellectual
1149 iii
1147 different
1147 hand
1146 19
St. Thomas Aquinas
Summa Theologica

IntraText - Concordances

iii

1-500 | 501-1000 | 1001-1149

     Part, Question
1 1, 1 | Augustine says (De util. cred. iii) that "the Old ~Testament 2 1, 2 | the Philosopher (1 Poster. iii) ~says is true of the first 3 1, 3 | Philosopher has shown (Metaph. iii) that ~being cannot be a 4 1, 5 | But Dionysius (Div. Nom. iii) assigned the first place, 5 1, 5 | Divine Names (Div. Nom. i, iii) as ~implying some causal 6 1, 5 | Philosopher notes (Metaph. iii) that "in mathematics ~goodness 7 1, 5 | Augustine says (De Nat. Boni. iii): "These ~three - mode, 8 1, 7 | matter, as ~is said in Phys. iii. But God is most perfect; 9 1, 7 | principle, as is said (Phys. iii), and with reason; for they ~ 10 1, 7 | beginning, as said in Phys. ~iii. But everything outside 11 1, 7 | as is clear from Phys. iii. ~But contraries are concerned 12 1, 10 | Boethius says (De Consol. iii) "Who commandest time to ~ 13 1, 12 | as is said in De Anima iii. But all that God does, 14 1, 13 | Dionysius says (Div. Nom. iii) that "the name of good ~ 15 1, 14 | Philosopher says (De Anima ~iii) that "the soul is in a 16 1, 14 | unmixed, as said in De Anima iii. Since therefore God is 17 1, 14 | Philosopher says (De Anima iii); and knowledge also is 18 1, 14 | as Hilary says (De Trin. iii), "is a thing its own ~likeness." 19 1, 14 | as is said in De Anima iii. Therefore God understands 20 1, 14 | Philosopher says (De Anima iii) that "the sensible in ~ 21 1, 14 | as stated in De ~Anima iii. For to understand is not 22 1, 14 | as is said in De ~Anima iii. For "a stone is not in 23 1, 14 | the Philosopher ~(De Anima iii) says that the intellect 24 1, 14 | Augustine ~says (Confess. iii, 7). Therefore, as the intellect 25 1, 14 | De Anima i and Metaph. iii) ~that God would be most 26 1, 14 | Philosopher says (Phys. iii). Moreover, Augustine says ( 27 1, 14 | traversable, as said in Phys. iii. But the infinite is not 28 1, 14 | Philosopher ~lays down (Categor. iii) when he says that this 29 1, 14 | Philosopher says (De Anima iii). For ~the practical intellect 30 1, 16 | Philosopher teaches (Praedicam. iii). Therefore truth ~resides 31 1, 16 | Philosopher says (De Anima iii) that as ~the senses are 32 1, 16 | Wherefore it is said in De Anima iii that "the soul is in ~some 33 1, 17 | Philosopher says (De Anima iii, 51) that the ~intellect 34 1, 17 | It is said in De Anima iii, 21,[22] that "where there ~ 35 1, 18 | act as stated in De ~Anima iii, 28. In the sense, therefore, 36 1, 19 | the Philosopher (De Anima iii, 54), the ~will moves, and 37 1, 19 | appetite, as stated in De Anima iii, 54. If, therefore, God 38 1, 19 | Augustine says (De Trin. iii, ~2): "Philosophers in their 39 1, 20 | as stated in De Anima ~iii, 58,75, so in ourselves 40 1, 20 | Philosopher says (De part. animal. iii, 4), is the first principle 41 1, 20 | Philosopher says (De Anima iii, ~15,63,64), the material 42 1, 21 | Philosopher says (Ethic. iii, 10), the subject of those 43 1, 25 | to the Philosopher (Phys. iii, ~6). But the power of God 44 1, 25 | argues (Contra Maximin. iii, 8): "If God ~could, but 45 1, 26 | to Boethius (De Consol. iii, 10), He ~possesses joy 46 1, 28 | to the Philosopher (Phys. iii), this argument ~holds, 47 1, 28 | the ~Philosopher (Phys. iii text 24), "It is the same 48 1, 32 | Damascene says (De Fide Orth. iii, 5): "We recognize ~difference 49 1, 36 | things ~perpetual" (Phys. iii, text 32), and much less 50 1, 39 | Augustine says (Contra Maxim. iii) that the word ~{homoousion}, 51 1, 39 | Damascene says (De ~Fide Orth. iii, 4). Therefore it seems 52 1, 39 | Damascene says (De Fide Orth. ~iii, 3). Augustine alludes to 53 1, 40 | Damascene says (De Fide Orth. iii, 6) that "substance is common 54 1, 41 | Augustine says (Contra Maxim. iii, 1): "If God the ~Father 55 1, 41 | Augustine says (Contra Maxim. iii, 12): "The Son did not ~ 56 1, 42 | Augustine says (Contra Maxim. ~iii, 13), "The question of origin 57 1, 42 | Augustine says (Contra Maxim. iii, 7), ~"Were He unable to 58 1, 43 | Augustine says (De Trin. iii, 4) that "the Holy Ghost ~ 59 1, 43 | According to Augustine (De Trin. iii, 4; xv, 27), the ~invisible 60 1, 43 | Augustine says (De Trin. iii, 4,5,9). So ~visible appearances, 61 1, 44 | the Philosopher (Metaph. iii, text 3); therefore ~not 62 1, 45 | diverse relations (Phys. iii, text 20,21), it must follow 63 1, 45 | Augustine says (De Trin. iii, 8) that neither good nor ~ 64 1, 45 | is said (De Causis prop., iii) that ~"neither intelligence 65 1, 45 | Augustine (De Nat. Boni iii), "mode," "species," and " 66 1, 48 | Philosopher says (Topic. iii, 4). Therefore also the 67 1, 50 | Philosopher says ~(Metaph. iii, text 2). But in the angels 68 1, 50 | Augustine says (Contra Maxim. iii). The angels obtain perfect ~ 69 1, 51 | also says (Gen. ad lit. iii): "The demons are called 70 1, 51 | Augustine says (De Trin. iii), so that the person born 71 1, 53 | Philosopher says (Phys. iii, text 14). But a beatified 72 1, 54 | from Aristotle (De Anima iii) and from his ~Commentator [* 73 1, 54 | Philosopher says (De Anima iii, text. 17) ~that, "in the 74 1, 54 | is made clear in De Anima iii, text. 2,3,18. But an angel ~ 75 1, 54 | as is clear from De Anima iii, text. 18. But this is not 76 1, 55 | xii, text. 51; De ~Anima iii, text. 15), "in things which 77 1, 56 | because, as stated in De Anima iii, 4 understanding is a kind 78 1, 56 | Philosopher says (De Anima iii, text. 4), that if the human 79 1, 57 | Hence it is said (De Anima iii, text. ~26) that the object 80 1, 57 | ruler, as is said in Ethics iii, 12. But it does ~not follow 81 1, 58 | potentiality, as stated in Phys. iii, 6. But the angels' minds 82 1, 58 | Philosopher states (De Anima iii, text. 8; Phys. ~viii, 32), 83 1, 58 | as stated in De Anima ~iii, text. 28.~Aquin.: SMT FP 84 1, 58 | as is stated in De Anima iii, text. 23. ~In this way 85 1, 58 | as is said in De Anima iii, text. 21. But there ~is 86 1, 58 | Philosopher says (De Anima iii, text. 41) that "the ~intelligence 87 1, 58 | as is said in De Anima iii, text. 26. But by ~accident, 88 1, 58 | Philosopher says (De Anima iii, text. 38), ~"The sciences 89 1, 59 | Philosopher says (De Anima iii, text. 42), "The will is 90 1, 59 | the Philosopher (De Anima iii, text. 42). But the appetite 91 1, 59 | as stated in De Anima ~iii, text. 28.~Aquin.: SMT FP 92 1, 59 | inquiry," as stated in Ethic. iii, 3. But ~the angels' knowledge 93 1, 59 | Philosopher says (De Anima iii, text. 42) that the ~irascible 94 1, 60 | inquiry, as stated in Ethic. iii, 3. Now rational love is ~ 95 1, 61 | Augustine remarks (Gen. ad lit. iii, 10), that the ~angels were 96 1, 63 | Augustine says (De Trin. iii, 4,5). Consequently there 97 1, 64 | Augustine says (Gen. ad lit. iii, 10), that "the ~darksome 98 1, 65 | Augustine says (De Trin. iii, 4). Therefore in the ~production 99 1, 65 | Augustine says (De Trin. iii, 8): "We must not suppose ~ 100 1, 65 | Augustine says (De Trin. iii, 4,5), it ~follows further 101 1, 66 | Augustine says (De Trin. iii, 4) that "the lower bodies ~ 102 1, 67 | Augustine says (De Lib. ~Arb. iii, 5) that "light takes the 103 1, 67 | is, as is said De Anima iii, text. 26: whereas light 104 1, 68 | remarked by Basil (Hom. iii in Hexaem.). If, ~then, 105 1, 68 | According to Chrysostom (Hom. iii in Genes.), Moses ~prefaces 106 1, 68 | this Basil answers (Hom. iii in Hexaem.) ~that these 107 1, 68 | gives ~two replies (Hom. iii in Hexaem.). He answers 108 1, 68 | as Basil supposes (Hom. iii in Hexaem.). And Augustine ~ 109 1, 68 | other hand, Basil (Hom. iii in Hexaem.), ~whom Damascene 110 1, 69 | Gen. ad lit. ii, 7,8; iii, 20], ~Scripture does not 111 1, 70 | than the means" (Topic. iii). But the ~lights are nobler 112 1, 70 | about." But Basil (Hom. ~iii, vi in Hexaem.) and Damascene ( 113 1, 70 | spirit of life (De Trin. iii, 4).~Aquin.: SMT FP Q[70] 114 1, 72 | Augustine ~rejects (Gen. ad lit. iii), but because their limbs 115 1, 72 | Augustine, Gen. ad lit. iii, 12], and to ~prevent anyone 116 1, 74 | therefore Basil says (Hom. ~ii, iii in Hexaem.) that the words, " 117 1, 75 | that, Origen (Peri Archon iii, 5) held that human souls 118 1, 76 | Philosopher says (De Anima iii, 4) that the ~intellect 119 1, 76 | sight, as he says De Anima iii, 5,7. Therefore, as ~the 120 1, 76 | corporeal instrument (De Anima iii, 4). Fourthly, because, 121 1, 76 | Philosopher says (De Anima iii) that ~the intellect is 122 1, 76 | is," as is said, De Anima iii, 8. Yet it is the stone ~ 123 1, 76 | organs of organs" (De Anima iii), since by ~their means 124 1, 39 | Augustine says (Contra Maxim. iii) that the word ~{homoousion}, 125 1, 39 | Damascene says (De ~Fide Orth. iii, 4). Therefore it seems 126 1, 39 | Damascene says (De Fide Orth. ~iii, 3). Augustine alludes to 127 1, 40 | Damascene says (De Fide Orth. iii, 6) that "substance is common 128 1, 41 | Augustine says (Contra Maxim. iii, 1): "If God the ~Father 129 1, 41 | Augustine says (Contra Maxim. iii, 12): "The Son did not ~ 130 1, 42 | Augustine says (Contra Maxim. ~iii, 13), "The question of origin 131 1, 42 | Augustine says (Contra Maxim. iii, 7), ~"Were He unable to 132 1, 43 | Augustine says (De Trin. iii, 4) that "the Holy Ghost ~ 133 1, 43 | According to Augustine (De Trin. iii, 4; xv, 27), the ~invisible 134 1, 43 | Augustine says (De Trin. iii, 4,5,9). So ~visible appearances, 135 1, 45 | the Philosopher (Metaph. iii, text 3); therefore ~not 136 1, 46 | diverse relations (Phys. iii, text 20,21), it must follow 137 1, 46 | Augustine says (De Trin. iii, 8) that neither good nor ~ 138 1, 46 | is said (De Causis prop., iii) that ~"neither intelligence 139 1, 46 | Augustine (De Nat. Boni iii), "mode," "species," and " 140 1, 49 | Philosopher says (Topic. iii, 4). Therefore also the 141 1, 51 | Philosopher says ~(Metaph. iii, text 2). But in the angels 142 1, 51 | Augustine says (Contra Maxim. iii). The angels obtain perfect ~ 143 1, 52 | also says (Gen. ad lit. iii): "The demons are called 144 1, 52 | Augustine says (De Trin. iii), so that the person born 145 1, 54 | Philosopher says (Phys. iii, text 14). But a beatified 146 1, 55 | from Aristotle (De Anima iii) and from his ~Commentator [* 147 1, 55 | Philosopher says (De Anima iii, text. 17) ~that, "in the 148 1, 55 | is made clear in De Anima iii, text. 2,3,18. But an angel ~ 149 1, 55 | as is clear from De Anima iii, text. 18. But this is not 150 1, 56 | xii, text. 51; De ~Anima iii, text. 15), "in things which 151 1, 57 | because, as stated in De Anima iii, 4 understanding is a kind 152 1, 57 | Philosopher says (De Anima iii, text. 4), that if the human 153 1, 58 | Hence it is said (De Anima iii, text. ~26) that the object 154 1, 58 | ruler, as is said in Ethics iii, 12. But it does ~not follow 155 1, 59 | potentiality, as stated in Phys. iii, 6. But the angels' minds 156 1, 59 | Philosopher states (De Anima iii, text. 8; Phys. ~viii, 32), 157 1, 59 | as stated in De Anima ~iii, text. 28.~Aquin.: SMT FP 158 1, 59 | as is stated in De Anima iii, text. 23. ~In this way 159 1, 59 | as is said in De Anima iii, text. 21. But there ~is 160 1, 59 | Philosopher says (De Anima iii, text. 41) that "the ~intelligence 161 1, 59 | as is said in De Anima iii, text. 26. But by ~accident, 162 1, 59 | Philosopher says (De Anima iii, text. 38), ~"The sciences 163 1, 60 | Philosopher says (De Anima iii, text. 42), "The will is 164 1, 60 | the Philosopher (De Anima iii, text. 42). But the appetite 165 1, 60 | as stated in De Anima ~iii, text. 28.~Aquin.: SMT FP 166 1, 60 | inquiry," as stated in Ethic. iii, 3. But ~the angels' knowledge 167 1, 60 | Philosopher says (De Anima iii, text. 42) that the ~irascible 168 1, 61 | inquiry, as stated in Ethic. iii, 3. Now rational love is ~ 169 1, 62 | Augustine remarks (Gen. ad lit. iii, 10), that the ~angels were 170 1, 64 | Augustine says (De Trin. iii, 4,5). Consequently there 171 1, 65 | Augustine says (Gen. ad lit. iii, 10), that "the ~darksome 172 1, 66 | Augustine says (De Trin. iii, 4). Therefore in the ~production 173 1, 66 | Augustine says (De Trin. iii, 8): "We must not suppose ~ 174 1, 66 | Augustine says (De Trin. iii, 4,5), it ~follows further 175 1, 67 | Augustine says (De Trin. iii, 4) that "the lower bodies ~ 176 1, 68 | Augustine says (De Lib. ~Arb. iii, 5) that "light takes the 177 1, 68 | is, as is said De Anima iii, text. 26: whereas light 178 1, 69 | remarked by Basil (Hom. iii in Hexaem.). If, ~then, 179 1, 69 | According to Chrysostom (Hom. iii in Genes.), Moses ~prefaces 180 1, 69 | this Basil answers (Hom. iii in Hexaem.) ~that these 181 1, 69 | gives ~two replies (Hom. iii in Hexaem.). He answers 182 1, 69 | as Basil supposes (Hom. iii in Hexaem.). And Augustine ~ 183 1, 69 | other hand, Basil (Hom. iii in Hexaem.), ~whom Damascene 184 1, 70 | Gen. ad lit. ii, 7,8; iii, 20], ~Scripture does not 185 1, 71 | than the means" (Topic. iii). But the ~lights are nobler 186 1, 71 | about." But Basil (Hom. ~iii, vi in Hexaem.) and Damascene ( 187 1, 71 | spirit of life (De Trin. iii, 4).~Aquin.: SMT FP Q[70] 188 1, 71 | Augustine ~rejects (Gen. ad lit. iii), but because their limbs 189 1, 71 | Augustine, Gen. ad lit. iii, 12], and to ~prevent anyone 190 1, 73 | therefore Basil says (Hom. ~ii, iii in Hexaem.) that the words, " 191 1, 74 | that, Origen (Peri Archon iii, 5) held that human souls 192 1, 75 | Philosopher says (De Anima iii, 4) that the ~intellect 193 1, 75 | sight, as he says De Anima iii, 5,7. Therefore, as ~the 194 1, 75 | corporeal instrument (De Anima iii, 4). Fourthly, because, 195 1, 75 | Philosopher says (De Anima iii) that ~the intellect is 196 1, 75 | is," as is said, De Anima iii, 8. Yet it is the stone ~ 197 1, 75 | organs of organs" (De Anima iii), since by ~their means 198 1, 77 | Philosopher says (De Anima iii, 10). Therefore the ~motive 199 1, 77 | food," and (cf. De ~Anima iii, 9) "growth."~Aquin.: SMT 200 1, 77 | Philosopher says (De Anima iii, 1): "There is no ~other 201 1, 78 | in the reason (De Anima iii, 9).~Aquin.: SMT FP Q[79] 202 1, 78 | corruptible" ~(De Anima iii, 5). Therefore the intellectual 203 1, 78 | and Aristotle (De Anima iii, 5) says. But all the ~powers 204 1, 78 | Philosopher says (De Anima iii, 4) that "to ~understand 205 1, 78 | Philosopher says (De Anima iii, 4). This is made clear 206 1, 78 | possible" intellect (De Anima iii, 4) is not ~passive except 207 1, 78 | Philosopher says (De Anima iii, 5), "As in every ~nature, 208 1, 78 | the Philosopher (De Anima iii, 5) says of the active ~ 209 1, 78 | the Philosopher (De Anima iii, 5) says that the active ~ 210 1, 78 | Philosopher says (De Anima iii, 5), that "it is ~necessary 211 1, 78 | reason Aristotle (De ~Anima iii, 5) compared the active 212 1, 78 | commentary on ~De Anima iii. But the separate intellect, 213 1, 78 | Philosopher says ~(De Anima iii, 5). Therefore it is not 214 1, 78 | Philosopher says (De Anima iii, 5) that the active ~intellect 215 1, 78 | because, as ~he says (De Anima iii, 5), "the agent is more 216 1, 78 | For he ~says (De Anima iii, 4) that, when the passive 217 1, 78 | Philosopher says (De Anima iii, 4) that "the soul is ~the 218 1, 78 | the Philosopher (De Anima iii) attributes this ~to the 219 1, 78 | Augustine says (Gen. ad lit. iii, 20) that "that in ~which 220 1, 78 | Philosopher says (De Anima iii, 6) that ~"intelligence 221 1, 78 | becomes ~practical (De Anima iii, 10). But one power is not 222 1, 78 | Philosopher says (De Anima iii, 10); that "the speculative 223 1, 79 | The Philosopher (De Anima iii, 9) distinguishes a ~double 224 1, 79 | appetite, and says (De Anima iii, 11) that the higher appetite ~ 225 1, 79 | Philosopher says in De Anima iii, ~10 and Metaph. xii (Did. 226 1, 80 | Philosopher says (De Anima iii, 11), that "the higher appetite 227 1, 81 | because, as he says (De Anima iii, 9), "the will is in the ~ 228 1, 81 | Philosopher says (Ethic. iii, 9). Wherefore the ~desire 229 1, 81 | the Philosopher (De Anima iii, 5). But the intellect ~ 230 1, 81 | Philosopher says (De Anima iii, 9) "that the will is in 231 1, 82 | Philosopher says (Ethic. iii, 5): "According as each ~ 232 1, 82 | Philosopher says (Ethic. iii, 3) that choice is ~"the 233 1, 82 | intellectual appetite." But (Ethic. iii, 3) he inclines ~to its 234 1, 82 | the Philosopher (Ethic. iii, 3) says ~that, "having 235 1, 82 | means to the end" ~(Ethic. iii, 2). Therefore free-will 236 1, 82 | Damascene says (De Fide Orth. iii, 14) free-will is ~nothing 237 1, 83 | relates (Metaph. iv, Did. iii, 5).~Aquin.: SMT FP Q[84] 238 1, 83 | Philosopher says (De Anima iii, 8) that "the soul, ~after 239 1, 83 | intellect, says (De ~Anima iii, 4) that it is like "a tablet 240 1, 83 | reason Aristotle (De Anima iii, ~4) held that the intellect 241 1, 83 | Aristotle relates (De Anima iii, 3). Consequently, since 242 1, 83 | with sensation" (De Anima iii, 3), that ~nevertheless 243 1, 83 | Philosopher says (De Anima iii, 7) that "the soul ~understands 244 1, 83 | Philosopher says (De Coel. iii), ~that "as the end of a 245 1, 83 | read in De ~Somn. et Vigil. iii. And, therefore, according 246 1, 84 | Philosopher says (De Anima iii, 7) that the phantasm ~is 247 1, 84 | Philosopher says (De Anima iii, 5) there are two ~things 248 1, 84 | the Philosopher (De Anima iii, 7) says that "the ~intellect 249 1, 84 | Philosopher says (De Anima iii, 4) that "things are ~intelligible 250 1, 84 | true" [*Aristotle, Metaph. iii. 5], ~and that consequently 251 1, 84 | to ~Aristotle (De Anima iii, 8), who says "that a stone 252 1, 84 | the same time (De Anima iii, 2), and the same is to 253 1, 84 | Philosopher says (De Anima iii, 10), that "the intellect 254 1, 84 | The Philosopher (De Anima iii, 6) compares intellect with ~ 255 1, 84 | intellect is ~simple" (De Anima iii, 4). Therefore our intellect 256 1, 84 | contrary, It is said (De Anima iii, 6) that "the indivisible 257 1, 84 | threefold, as is said De ~Anima iii, 6. First, the continuous 258 1, 84 | have said above ~(De Anima iii, 6); and again before the 259 1, 85 | species, as is said De Anima iii, 7. Therefore ~it understands 260 1, 85 | part, as is said De Anima iii, 11.~Aquin.: SMT FP Q[86] 261 1, 85 | another, as is said Phys. iii, 6. Therefore infinity is ~ 262 1, 85 | from its definition (Phys. iii, 6): for the infinite is 263 1, 86 | are the same" (De Anima iii, 4). But the human mind 264 1, 86 | contrary, It is said (De Anima iii, 4) that "the intellect ~ 265 1, 86 | Commentator says (De Anima iii) that the proposition quoted 266 1, 86 | sense, as stated De Anima iii, 2. Therefore neither ~does 267 1, 86 | himself ~thus (De Anima iii, 9) - that "the will is 268 1, 87 | object, as is stated De Anima iii, 4. ~Therefore things which 269 1, 87 | Averroes (Comment. De Anima iii) teaches that in this ~present 270 1, 87 | as is stated (De Anima iii, 5), the passive intellect 271 1, 87 | Averroes says (De Anima iii) that a philosopher named ~ 272 1, 88 | Philosopher says (De Anima iii, 4), the habit of ~knowledge 273 1, 88 | says (De Divin. Daemon. iii), that "the ~demon's rapidity 274 1, 89 | Augustine (De Orig. Animae iii, 15) mentions certain ~opinions 275 1, 90 | Augustine says (De Trin. iii, 4), that "corporeal things ~ 276 1, 90 | Augustine says (De Trin. iii, 19). Therefore as no pre-existing ~ 277 1, 90 | called by Aristotle (De Anima iii, 8), "the organ of ~organs." 278 1, 91 | Further, Augustine (De Trin. iii, 4) says that corporeal 279 1, 92 | Further, Boethius (De Consol. iii) says of God: "Holding the ~ 280 1, 92 | Augustine (Gen. ad lit. iii, 22) remarks, lest it should 281 1, 92 | Sentences says (1 ~Sent. D iii). Therefore the image of 282 1, 93 | Aristotle says (De Anima iii, 4), is "like a ~clean tablet 283 1, 93 | Augustine says (De Lib. Arb. iii, 18): "To regard what ~is 284 1, 94 | desire, as stated in Ethic. iii, 11.~~Aquin.: SMT FP Q[95] 285 1, 95 | Augustine says (De Trin. iii, 8), ~"corporeal matter 286 1, 96 | Philosopher ridicules (Metaph. iii, Did. ii, 4).~Aquin.: SMT 287 1, 100 | Philosopher says (De Anima iii, 4). But ~the nature of 288 1, 102 | Boethius says (De Consol. ~iii): "Thou Who governest this 289 1, 102 | Boethius proves (De ~Consol. iii, 11) from this, that, as 290 1, 102 | principle, as is laid down Phys. iii, ~3. And every act is proportionate 291 1, 102 | Augustine says (De Trin. iii, 4): "As the lower and ~ 292 1, 102 | Boethius says (De Consol. iii) that "God ~disposes all 293 1, 102 | Boethius says (De Consol. iii): "There is nothing that ~ 294 1, 104 | Philosopher says (De Anima iii, 11), a general assertion 295 1, 104 | Philosopher says (De Anima iii, ~7). But the intellectual 296 1, 105 | Philosopher says (De Anima iii, 11) that the higher ~appetite 297 1, 107 | xii, Did. ~xi, 10; Polit. iii, 4). Therefore as a hierarchy 298 1, 107 | Dionysius says (Coel. Hier. iii) that "hierarchy is ~order, 299 1, 107 | Dionysius says (Coel. Hier. iii): "The hierarchical order 300 1, 107 | Dionysius says (Coel. Hier. iii). ~Therefore, if there are 301 1, 107 | as may be" (Coel. Hier. iii). But sanctity ~and resemblance 302 1, 107 | Augustine says (De Trin. iii), ~"bodies are ruled in 303 1, 108 | Augustine says (De ~Nat. Boni iii); and on the contrary, disorder 304 1, 108 | Augustine says (De Trin. iii), that "the treacherous ~ 305 1, 108 | Philosopher says (Ethic. iii, ~4; x, 5) that "the virtuous 306 1, 109 | Augustine says (De Trin. iii, 4) that "all bodies are ~ 307 1, 109 | Augustine says (De Trin. iii, 8,9) that the angels use ~ 308 1, 110 | hence Dionysius (Eccl. Hier. iii) attributes ~enlightenment 309 1, 110 | phantasy, as is said De Anima iii, is "a motion caused by 310 1, 110 | et Vigil.) [*De Insomniis iii.], when assigning the cause 311 1, 112 | Philosopher says ~(Ethic. iii, 1) that is called simply 312 1, 113 | Origen says (Peri Archon iii), even if there were no 313 1, 113 | Augustine says (De Trin. iii, 8,9). Therefore ~it must 314 1, 114 | Further, Augustine (De Trin. iii, 8,9) says that demons produce ~ 315 1, 114 | Augustine says (De Trin. iii, 8): "Of all the things ~ 316 1, 114 | cause: for he says (De Trin. iii, 9) that, "as a mother ~ 317 1, 114 | Augustine says (De Trin. iii, 4): "Bodies of a grosser ~ 318 1, 114 | Sensato ii: De Somn. et Vigil. iii]: wherefore it is the most ~ 319 1, 115 | Augustine says (De Trin. iii, 1 ~seqq.). Therefore all 320 1, 116 | commenting on De Anima iii, maintains that all men 321 1, 116 | Aristotle says ~(De Anima iii, 4).~Aquin.: SMT FP Q[117] 322 1, 116 | Augustine says (De Trin. iii, 8): "Corporeal matter ~ 323 2, 1 | in the reason" (De Anima iii, 9). Therefore to act for 324 2, 2 | to Boethius (De Consol. iii), happiness is "a ~state 325 2, 2 | Boethius says (De Consol. iii), "many owe their ~renown 326 2, 2 | Boethius says (De Consol. iii), "the power of man ~cannot 327 2, 2 | Boethius says (De Consol. iii): "Any one that chooses ~ 328 2, 3 | Boethius ~says (De Consol. iii): "We must needs confess 329 2, 3 | Boethius says (De Consol. iii), by ~participation; just 330 2, 3 | Boethius says (De Consol. iii) that happiness is "a ~state 331 2, 3 | without a ~phantasm" (De Anima iii, 7). Therefore happiness 332 2, 3 | Boethius says (De Consol. iii) that happiness is "a ~state 333 2, 3 | thing, according to De Anima iii, 6. Wherefore the intellect 334 2, 4 | to Boethius (De Consol. iii): happiness is "a ~state 335 2, 5 | the phantasm" (De ~Anima iii, 7). Therefore he cannot 336 2, 5 | sense, by ourselves" (Ethic. iii, 3).~Aquin.: SMT FS Q[5] 337 2, 5 | the ~appetite (De Anima iii, 10). But many know not 338 2, 6 | and Aristotle (Ethic. iii, 1) declare. But the principle 339 2, 6 | mover unmoved" (De Anima iii, 10). Therefore there is 340 2, 6 | in the reason (De Anima iii, 9), it cannot be in ~irrational 341 2, 6 | Philosopher says (Ethic. iii, 2) that "both ~children 342 2, 6 | mover moved" (De Anima iii, 10). Therefore, since it 343 2, 6 | the Philosopher (Ethic. iii, 5) say. ~But sometimes 344 2, 6 | The Philosopher (Ethic. iii, 1) and Damascene (De Fide ~ 345 2, 6 | the ~Philosopher (Ethic. iii, 1) say that such things 346 2, 6 | Philosopher says (Ethic. iii) and likewise Gregory ~of 347 2, 6 | the Philosopher ~(Ethic. iii, 1) say that "what is done 348 2, 6 | Philosopher states (Ethic. iii, 1), does not cause involuntariness, ~ 349 2, 7 | the Philosopher (Ethic. iii, 1) ~calls the circumstances 350 2, 7 | properly set forth ~in Ethic. iii, 1. For a circumstance of 351 2, 7 | the Philosopher in Ethic. iii, 1.~Aquin.: SMT FS Q[7] 352 2, 7 | But Aristotle in Ethic. iii, 1 adds yet ~another, to 353 2, 7 | praxis]" as stated in Ethic. iii, 1. For those in which the 354 2, 8 | as is stated in De Anima iii, 9. ~Therefore the will 355 2, 8 | Philosopher says (Ethic. iii, 2) that "volition is of 356 2, 8 | the Philosopher (Topic. iii, 2) ~"where one thing is 357 2, 9 | Philosopher says (De Anima iii, 10) that "the ~appetible 358 2, 9 | practical intellect (De Anima iii, 9).~Aquin.: SMT FS Q[9] 359 2, 9 | Philosopher says (Ethic. iii, 5): "According ~as a man 360 2, 9 | such" ~[*Aristotle, Phys. iii, 1]. Now the same is not 361 2, 9 | agent" [*Aristotle, Ethic. iii, 1]. Therefore the will 362 2, 9 | according to Augustine (De Trin. iii, 4) "the lower ~bodies are 363 2, 9 | as ~stated in De Anima iii, 9, "is in the reason." 364 2, 9 | reason Aristotle (De Anima iii, 3) ascribed to those who 365 2, 10 | potentiality" (Aristotle, Phys. iii, 1). Wherefore that which 366 2, 10 | as ~stated in De Anima iii, 10. But a mover, if it 367 2, 10 | reason, as stated in De Anima iii, 9. Therefore ~the will 368 2, 10 | Further, as stated in Ethic. iii, 5, "according as a man 369 2, 10 | as stated in De ~Anima iii, 11. But as the universal 370 2, 12 | ascent and descent (Phys. iii, 3). Accordingly, in so 371 2, 13 | as is stated in ~Ethic. iii, 1. Therefore it seems that 372 2, 13 | Philosopher says (Ethic. iii, 3) that choice is ~"the 373 2, 13 | end," as stated ~in Ethic. iii, 2,3. But irrational animals 374 2, 13 | OBJ 3: As stated in Phys. iii, 3 "movement is the act 375 2, 13 | Philosopher says (Ethic. iii, 2) that "volition is ~of 376 2, 13 | Philosopher says (Ethic. iii, 2) that "no man ~chooses 377 2, 13 | impossibilities" (Ethic. iii, 2). Therefore there is 378 2, 13 | Philosopher says (Ethic. iii, 2) that "there is no ~choice 379 2, 14 | Philosopher says (Ethic. iii, 2) that choice is the " 380 2, 14 | Philosopher says (Ethic. iii, 3) that "if it appears ~ 381 2, 14 | Philosopher says (Ethic. iii, ~3): namely, minute things, 382 2, 14 | us, ~according to Ethic. iii, 3. But the question as 383 2, 14 | Philosopher says (Ethic. iii, 3) that "he who takes ~ 384 2, 15 | 1: As stated in De Anima iii, 9, "the will is in the 385 2, 17 | Philosopher says (Topic. iii, 2) that "where one ~thing 386 2, 17 | moved are one act" (Phys. iii, 3).~Aquin.: SMT FS Q[17] 387 2, 18 | says (De ~Doctr. Christ. iii, 12). Therefore the good 388 2, 18 | the Philosopher (Metaph. ~iii, 3). Since therefore the 389 2, 20 | to the Philosopher (Phys. iii, 3), action and ~passion 390 2, 21 | praise or blame (Ethic. iii, 5). Therefore a human action ~ 391 2, 22 | movement, as is stated in Phys. iii, 3. But ~the soul is not 392 2, 22 | passion, as stated in De Anima iii, 4.~Aquin.: SMT FS Q[22] 393 2, 23 | another, as stated ~in Ethic. iii, 7. But fear and daring 394 2, 23 | movement, as stated in Phys. iii, 3. ~Therefore contrariety 395 2, 24 | opinion (De Tusc. ~Quaest. iii, 4) calls all passions " 396 2, 24 | disapproving (De ~Tusc. Quaest. iii, 4) of the Peripatetic theory 397 2, 26 | as stated in De Anima iii, 10; because ~the appetible 398 2, 28 | Cicero in De Tusc. Quaest. iii, 11 applies the term ~"ailment" 399 2, 28 | animals, as stated in De Anima iii, 10. If, therefore, whatever 400 2, 30 | The Philosopher (Ethic. iii, 11 and Rhetor. i, 11) ~ 401 2, 30 | the Philosopher (Ethic. iii, 11) calls ~them "common" 402 2, 30 | are also called (Ethic. iii, 11) "peculiar and ~acquired," 403 2, 30 | something to be taken" (Phys. iii, 6).~Aquin.: SMT FS Q[30] 404 2, 31 | moved," as stated in Phys. iii, ~3. But delight does not 405 2, 31 | 1: As stated in De Anima iii, 7, movement is twofold. 406 2, 31 | the thing moved" (Phys. iii, 3). Accordingly the aforesaid ~ 407 2, 31 | Philosopher says (Ethic. iii, 10), that the ~greatest 408 2, 31 | in devouring ~it" (Ethic. iii, 10).~Aquin.: SMT FS Q[31] 409 2, 34 | intellect and sense (De Anima iii, 3). And they held that 410 2, 35 | touch, as stated in Ethic. iii, 10. Accordingly, in referring 411 2, 35 | Augustine says (Confess. iii, 2) that ~in stage-plays 412 2, 35 | as is stated in Ethic. iii, 11.~Aquin.: SMT FS Q[35] 413 2, 36 | Augustine says (De Lib. Arb. iii, 23), that "from the ~pain 414 2, 38 | Cicero says (De Tusc. Quaest. iii, 27).~Aquin.: SMT FS Q[38] 415 2, 38 | as stated in De Anima iii, 11. Therefore, since joy 416 2, 39 | voluntary, as stated in Ethic. iii, 1, and ~likewise above ( 417 2, 39 | thing with sorrow" (Topic. iii, 2). Therefore sorrow is 418 2, 40 | because, as stated in Ethic. iii, 3, "when men come to an ~ 419 2, 40 | Philosopher says (Ethic. iii, 8) "some are hopeful, ~ 420 2, 40 | Philosopher says (Ethic. iii, 8) that "drunken men ~are 421 2, 41 | Damascene says (De Fide Orth. iii, 23) that "fear is a power, 422 2, 41 | Damascene says (De Fide Orth. iii, 23) that fear is "a power 423 2, 41 | Damascene says ~(De Fide Orth. iii, 23) that "there is a natural 424 2, 42 | naturally, as stated in ~Ethic. iii, 3. Therefore evil of nature 425 2, 42 | Philosopher says (Ethic. iii, 6) that "the most ~terrible 426 2, 42 | Philosopher ~says (Ethic. iii, 8) that "some appear to 427 2, 42 | states (De Quaest. Tusc. ~iii, 30); so, too, fear of a 428 2, 44 | Philosopher says (Ethic. iii, 3), "we take ~counsel on 429 2, 44 | things, as he says in Ethic. iii, 3. ~But fear incites to 430 2, 45 | things, as stated in Ethic. iii, 7. But ~hope regards good 431 2, 45 | Philosopher says (Ethic. iii, 8) that "those are ~hopeful 432 2, 45 | beaten," as stated in Ethic. iii, 5. But the ~suffering of 433 2, 45 | says (De ~Part. Animal. iii, 4) that "those whose heart 434 2, 45 | contrary, It is said in Ethic. iii, 7 that "the daring are ~ 435 2, 46 | Philosopher says (De ~Problem. iii, 2,27) that whose who are 436 2, 47 | Philosopher says (Ethic. iii, 8). Therefore a slight 437 2, 49 | Philosopher says (De ~Anima iii, text 8), that "when one 438 2, 49 | Commentator says ~(De Anima iii) that "habit is that whereby 439 2, 50 | Commentator says (De Anima iii), "a habit is that whereby 440 2, 50 | Philosopher says (Ethic. iii, 10) that "some ~virtues," 441 2, 50 | appetite, as stated in De Anima iii, text. 57: but the ~rational 442 2, 50 | act of ~the body (De Anima iii, text. 6). Therefore the 443 2, 50 | says expressly (De Anima iii, text. 8,18) that when the " 444 2, 50 | passive ~intellect (De Anima iii, text. 3,39). Whence it 445 2, 50 | mover and moved (De ~Anima iii, text. 54). And therefore 446 2, 51 | Commentator says on De Anima iii. ~Therefore habit is not 447 2, 51 | impossible, as stated in Physics ~iii, 8.~Aquin.: SMT FS Q[51] 448 2, 51 | which Aristotle (De Anima ~iii, text. 20) calls "passive," 449 2, 55 | Philosopher says (Ethic. iii, 10). Every virtue, ~therefore, 450 2, 56 | the Philosopher (Ethic. ~iii, 10) says that "these virtues 451 2, 56 | colors to sight (De Anima iii, text. 18). And ~therefore 452 2, 56 | the Philosopher (De Anima iii, text. ~42), to tend to 453 2, 57 | also, as stated in ~Ethic. iii, 3, e.g. in the arts of 454 2, 57 | Cicero (De Invent. Rhet. iii) mentions three other parts 455 2, 58 | man as stated in De Anima iii, text. 48. ~Consequently 456 2, 58 | end seem to him" (Ethic. iii, 5). ~Consequently the right 457 2, 59 | temperance, as stated in Ethic. iii, 6,10. ~Therefore all the 458 2, 60 | anger; as stated in Ethic. iii, 6,10; iv, 5.~Aquin.: SMT 459 2, 63 | Damascene says ~(De Fide Orth. iii, 14): "Virtues are natural 460 2, 63 | Augustine states (De Nat. Boni. iii) or in "number, weight, ~ 461 2, 63 | Philosopher ~says (Polit. iii, 3) that citizens have diverse 462 2, 66 | want" [*Aristotle, Topic. iii.]. Now ~to consider a thing 463 2, 67 | Philosopher states (Ethic. ~iii, 10). Now the irrational 464 2, 67 | without a ~phantasm" (De Anima iii, text. 30); and, after this 465 2, 67 | Aristotle, who states (De ~Anima iii, text. 8) that "the possible 466 2, 67 | of the species" (De Anima iii) because it ~preserves the 467 2, 67 | potentiality as such" (Phys. iii): so that as soon as this ~ 468 2, 68 | matters of difficulty (Ethic. iii, 3), ~whereas the judgment 469 2, 70 | and (De Doctr. Christ. iii, 10): "Charity is the ~movement 470 2, 71 | Augustine says (De Lib. Arb. iii): ~"Whatever is lacking 471 2, 71 | Augustine says (De Lib. Arb. iii, 13): "Every vice, ~simply 472 2, 71 | Augustine (De Lib. Arb. iii, 14).~Aquin.: SMT FS Q[71] 473 2, 71 | Augustine says (De Lib. ~Arb. iii, 6) that "every nature, 474 2, 71 | Augustine says (De Lib. Arb. iii, 18) [*Cf. De Vera ~Relig. 475 2, 71 | do, as stated in Ethic. iii, 5. Hence even not ~to will 476 2, 72 | Philosopher says (Ethic. iii, 7; iv, 1) that "every ~ 477 2, 73 | Cicero states (Paradox. iii). Therefore all sins are 478 2, 73 | book on Paradoxes (Paradox. iii), was that all sins are 479 2, 73 | Philosopher states (Ethic. iii, 12).~Aquin.: SMT FS Q[73] 480 2, 73 | same sense he says (Ethic. iii, ~10) that "sins of intemperance 481 2, 73 | to be forgiven (Ethic. ~iii, 1). Now this would not 482 2, 73 | Hence Cicero says (Paradox. iii) that "in taking his ~father' 483 2, 73 | Augustine says (De Lib. Arb. iii, 14): "Since vice is ~contrary 484 2, 73 | as ~Cicero says (Paradox. iii): "The man who kills his 485 2, 74 | Philosopher states (Phys. iii, text. 18) that "movement ~ 486 2, 74 | Augustine ~states (De Lib. Arb. iii, 18) [*Cf. De Vera Relig. 487 2, 74 | Augustine ~states (De Lib. Arb. iii, 18). But man cannot prevent 488 2, 74 | explains (Contra Julian. iii, 26; De Verb. Apost. xii, 489 2, 74 | Philosopher states (Ethic. iii, 10). Therefore, ~since 490 2, 76 | Philosopher states (Ethic. iii, 1).~Aquin.: SMT FS Q[76] 491 2, 76 | Augustine says (De Lib. Arb. iii, 18) that "some things ~ 492 2, 76 | willing, ~as stated in Ethic. iii, 1: and such like ignorance 493 2, 76 | Philosopher says (Ethic. iii, 1) that "every ~evil man 494 2, 76 | Philosopher says (Ethic. iii, 5) that the ~"punishment 495 2, 77 | power in general (De ~Anima iii, text. 54). Since therefore 496 2, 77 | Philosopher says (De Anima iii, text. 57) that "the ~rational 497 2, 77 | reason, as stated in De Anima iii, ~text. 42: whereas the 498 2, 78 | the Philosopher (Ethic. iii, ~1); and it is written ( 499 2, 78 | Origen says (Peri Archon iii) that "a man is not ~suddenly 500 2, 79 | Augustine declares (De ~Trin. iii, 4,9). Therefore God's will


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