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Alphabetical    [«  »]
terence 3
tergiversatio 1
tergum 1
term 723
termed 44
terminal 2
terminate 22
Frequency    [«  »]
725 indeed
724 distinction
723 external
723 term
722 rational
722 universal
720 25
St. Thomas Aquinas
Summa Theologica

IntraText - Concordances

term

1-500 | 501-723

    Part, Question
1 1, 2 | the essence is the middle term of demonstration. But we ~ 2 1, 2 | necessary to accept as a middle term the meaning of the word, 3 1, 2 | may take for the middle term the meaning of the word " 4 1, 3 | corporeal can be a local term ~"wherefrom" or "whereto." 5 1, 3 | is spoken of as a ~local term "whereto," according to 6 1, 3 | enlightened" (Ps. 33:6), and as a term "wherefrom": "All they that 7 1, 5 | it is desirable, and is a term of ~the movement of the 8 1, 5 | movement of the appetite; the term of whose movement can be 9 1, 5 | so a ~thing is called a term of movement, so far as it 10 1, 5 | movement. Now the ultimate term of movement can be taken 11 1, 7 | because surface is the term of a finite body. ~Therefore 12 1, 7 | figure is confined by a term or boundary.~Aquin.: SMT 13 1, 8 | indivisible is twofold. One is the term of the ~continuous; as a 14 1, 10 | beginning nor end (that is, no term ~either way); secondly, 15 1, 10 | since aeviternity is a term of duration, where there 16 1, 13 | one thing; ~because the term only signifies the thing 17 1, 13 | univocal. For every equivocal term is reduced to the univocal, 18 1, 13 | unitedly. Thus when any term expressing perfection is 19 1, 13 | as, for instance, by the term "wise" applied to man, we ~ 20 1, 13 | existence. Thus also this term "wise" applied to ~man in 21 1, 13 | it is evident that this term "wise" is not applied in 22 1, 13 | as in equivocals; but a term ~which is thus used in a 23 1, 13 | creature's ~goodness"; thus the term good applied to God would 24 1, 13 | Para. 1/1~Reply OBJ 4: The term "animal" applied to a true 25 1, 14 | operation, which is taken as the term, exists ~outside the operator; 26 1, 14 | object signified as the term of operation, resides in 27 1, 14 | from the first. Now the term discursive reasoning ~is 28 1, 16 | thing desired. Thus the term of the appetite, namely 29 1, 16 | object desirable, and the term of the intellect, namely 30 1, 23 | although improperly the term is used in respect of any ~ 31 1, 23 | take its ~species from the term "wherefrom" but from the 32 1, 23 | wherefrom" but from the term "whereto." Because it ~matters 33 1, 26 | understood to be meant by the term beatitude than the ~perfect 34 1, 26 | beatitude; even as to ~be the term of generation belongs accidentally 35 1, 28 | relation signified by the term "the same" is a logical ~ 36 1, 28 | rather to its ~opposite term.~Aquin.: SMT FP Q[28] A[ 37 1, 28 | ordinary meaning of that ~term. For it was above explained ( 38 1, 28 | not follow, ~if a relative term or any other name applied 39 1, 28 | the proper sense of the term, whereby it is applied to 40 1, 28 | OBJ 5: The way from one term to another and conversely 41 1, 29 | Further, an intentional term must not be included in 42 1, 29 | Body Para. 3/3~Thus the term "individual substance" is 43 1, 29 | genus of substance; and the ~term "rational nature" is added, 44 1, 29 | the opinion of some, the term "substance" in the ~definition 45 1, 29 | hypostasis; ~nor is the term "individual" superfluously 46 1, 29 | are unnamed. And so the term "individual" is placed in 47 1, 29 | intrinsic principle, this term is extended to signify the 48 1, 29 | more correct to use the term ~"nature" than "essence," 49 1, 29 | 1: Among the Greeks the term "hypostasis," taken in the 50 1, 29 | regards the origin of the term, nevertheless it excellently 51 1, 29 | the heretics used this term ~to deceive the simple, 52 1, 29 | definition of "person" the term nature is mentioned indirectly; ~ 53 1, 29 | meaning of a less common term, which is not included in ~ 54 1, 29 | included in ~the more common term; as "rational" is included 55 1, 29 | just as any other absolute term. But ~afterwards it was 56 1, 29 | Para. 1/1~Reply OBJ 2: The term "what" refers sometimes 57 1, 29 | sense of the less common term does not ~produce equivocation 58 1, 30 | 4) The community of the term "person."~Aquin.: SMT FP 59 1, 30 | by the ~addition of the term "individual." To signify 60 1, 30 | equivocal signification of the term.~Aquin.: SMT FP Q[30] A[ 61 1, 30 | Therefore every numeral term in God signifies the ~essence; 62 1, 30 | the essence is one, the term "one" signifies the essence 63 1, 30 | whiteness; nevertheless, the term whiteness does not ~signify 64 1, 30 | Para. 1/1~Whether this term "person" can be common to 65 1, 30 | It would seem that this term "person" cannot be common 66 1, 30 | but the ~essence. But this term "person" does not signify 67 1, 30 | ad 4). ~Therefore this term "person" is not common to 68 1, 30 | A[5]). Therefore this term 'person' is not common to 69 1, 30 | expression itself shows that this term ~"person" is common to the 70 1, 30 | this difference - that the term "some man" signifies the 71 1, 31 | 3) Whether an exclusive term, which seems to exclude 72 1, 31 | be joined to a personal term?~~Aquin.: SMT FP Q[31] A[ 73 1, 31 | trinity" is a collective term, since it ~signifies multitude. 74 1, 31 | the strict meaning of the term it rather ~signifies the 75 1, 31 | implied in a collective term, plurality of ~the "supposita," 76 1, 31 | For ~"other" is a relative term implying diversity of substance. 77 1, 31 | 1/1~OBJ 3: Further, the term alien is taken from "alius" [ 78 1, 31 | we may, however, use the term "distinction" on account 79 1, 31 | we avoid the use of the term "disparity": ~and lest we 80 1, 31 | Sabellius, we must shun the term "singularity," ~lest we 81 1, 31 | Phil. 2:6). Therefore the term "difference" does not properly 82 1, 31 | Orth. ~i, 5) employs the term "difference" in the divine 83 1, 31 | Para. 1/1~Reply OBJ 3: The term "alien" means what is extraneous 84 1, 31 | is not expressed by the term "other" [alius]; and therefore 85 1, 31 | be added to the essential term ~in God?~Aquin.: SMT FP 86 1, 31 | be added to an essential term in God. For, according to 87 1, 31 | joined to the essential term in God can be ~predicated 88 1, 31 | joined to an essential ~term, it would be so joined as 89 1, 31 | joined to an essential term in God.~Aquin.: SMT FP Q[ 90 1, 31 | 1/1~I answer that, This term "alone" can be taken as 91 1, 31 | taken as a categorematical term, ~or as a syncategorematical 92 1, 31 | as a syncategorematical term. A categorematical term 93 1, 31 | term. A categorematical term is one which ~ascribes absolutely 94 1, 31 | say a "white man." If the term ~"alone" is taken in this 95 1, 31 | any way be joined to any ~term in God; for it would mean 96 1, 31 | would mean solitude in the term to which it is ~joined; 97 1, 31 | A syncategorematical term imports the order of the ~ 98 1, 31 | one"; and ~likewise the term "alone," as excluding every 99 1, 31 | way nothing prevents the term ~"alone" being joined to 100 1, 31 | joined to any essential term in God, as excluding the ~ 101 1, 31 | 3: In both ways can the term "alone" be joined to an 102 1, 31 | joined to an essential ~term. For this proposition, " 103 1, 31 | exclusive diction so fixes the ~term to which it is joined that 104 1, 31 | said exclusively of that term ~cannot be said exclusively 105 1, 31 | individual contained in that term: for ~instance, from the 106 1, 31 | be joined to the personal term?~Aquin.: SMT FP Q[31] A[ 107 1, 31 | joined to the ~personal term, even though the predicate 108 1, 31 | into ~the concept of the term to which it is joined. Hence 109 1, 31 | OBJ 2. For an essential term applied to ~the Father does 110 1, 31 | in the text quoted the ~term "no one" [*Nemo = non-homo, 111 1, 31 | into the ~concept of the term to which it is adjoined, 112 1, 32 | signified by an abstract term, as paternity ~and filiation. 113 1, 33 | we ought not to used the term principle.~Aquin.: SMT FP 114 1, 33 | principle" ~is a wider term than "cause"; as "cause" 115 1, 33 | element." ~For the first term of a thing, as also the 116 1, 33 | the cause. Now the wider a term is, the more suitable ~it 117 1, 33 | the creature. ~Hence this term "cause" seems to mean diversity 118 1, 33 | power: ~whereas we use the term "principle" even in things 119 1, 33 | but ~origin. For what a term signifies, and the reason 120 1, 33 | conversely. But a more common term is more ~properly applied 121 1, 33 | Further, a metaphorical term cannot be the proper name 122 1, 33 | receives its ~species from the term which is the form of the 123 1, 33 | Father, is not a negative term ~only, but either that it 124 1, 33 | begotten. In this sense the term "unbegotten" can be applied 125 1, 33 | Hence to consider it as a term proper to the Father ~alone, 126 1, 33 | there be understood in the term "unbegotten" that He is ~ 127 1, 33 | generation. In this sense the term "unbegotten" ~does not belong 128 1, 33 | this sense it is a relative term; just as negation is reduced 129 1, 34 | Whether Word is an essential term in God, or a personal term?~( 130 1, 34 | term in God, or a personal term?~(2) Whether it is the proper 131 1, 34 | Word is not a ~personal term in God.~Aquin.: SMT FP Q[ 132 1, 34 | is used as an essential term in God, and ~not in a personal 133 1, 34 | according as we use the term strictly of God, ~signifies 134 1, 34 | AA[3],4,5). Hence the term "Word," ~according as we 135 1, 34 | according as we use the term strictly of God, is to be 136 1, 34 | that word is knowledge, the term knowledge does not ~mean 137 1, 34 | divine thought. Still the term "thought" does not properly 138 1, 34 | a stone. Anselm took the term "speak" ~improperly for 139 1, 34 | Para. 1/1~Reply OBJ 4: The term "word" is there taken figuratively, 140 1, 34 | 1/1~Reply OBJ 3: In the term "Word" the same property 141 1, 35 | Doctors commonly employ the ~term image as meaning a perfect 142 1, 36 | Ghost" is not a relative ~term. Therefore this name is 143 1, 36 | breath and the wind by the term spirit. Now it is a property 144 1, 36 | matter; hence we apply this term to all immaterial and ~invisible 145 1, 36 | the place of a relative term, inasmuch as it is ~accommodated 146 1, 36 | any kind. For we use the term to ~describe any kind of 147 1, 36 | there be added an exclusive term; except only as regards 148 1, 36 | the ~form signified by the term. It does not thence follow 149 1, 37 | the strict sense of the term. Nevertheless we must consider ~ 150 1, 37 | what ~proceeds; and the term "to speak" is a notional 151 1, 37 | to speak" is a notional term as importing the ~relation 152 1, 37 | to love" is a notional term, as "to speak" and "to beget."~ 153 1, 37 | taking Love ~as an essential term, still it does not belong 154 1, 37 | take love as a notional term; because He loves essentially 155 1, 37 | action, but also ~as from the term itself of the action - that 156 1, 37 | this sense. But ~when the term Love is taken in a notional 157 1, 39 | converse, unless we add some term to ~designate the essence; 158 1, 39 | logicians say, "a singular term signifies what it stands 159 1, 39 | seems to be a singular term, for it cannot be predicated 160 1, 39 | Para. 1/1~OBJ 2: Further, a term in the subject is not modified 161 1, 39 | subject is not modified by a term in the ~predicate, as to 162 1, 39 | we say "God begot," this term "God" cannot by reason ~ 163 1, 39 | of the mind. Hence this term "man" does ~not stand for 164 1, 39 | Himself," as a reciprocal term, refers to the same ~"suppositum." 165 1, 39 | the form of a collective term. So when we say, ~"the Father 166 1, 39 | the whole Godhead," the term Godhead can ~be taken for 167 1, 39 | persons is as a general term to inferior terms, as Damascene 168 1, 39 | As above explained this term "man" can of itself stand 169 1, 39 | indefinitely, it is an essential term. And although the pronoun " 170 1, 40 | hypostasis; whereas ~this term "Begetter" or "Begetting" 171 1, 40 | the hypostasis; and this term "Begetter" or "Begotten" ~ 172 1, 40 | begets, He is ~Father," the term "Father" is taken as meaning 173 1, 41 | several persons can be the term of one notional act?~Aquin.: 174 1, 41 | essence of the ~Father, a term is added which saves the 175 1, 41 | several persons can be the term of one notional act?~Aquin.: 176 1, 41 | by reason of the notional term added. ~But if the word " 177 1, 42 | likewise is not a ~universal term in God as we have seen above ( 178 1, 43 | flowers. The habitude to the term to which he is sent is ~ 179 1, 43 | forth." Others ~express the term of procession together with 180 1, 43 | some express the eternal term, as "generation" and ~"spiration"; 181 1, 43 | Others express the temporal term with the relation to ~the 182 1, 43 | determines the temporal term of the procession. Hence 183 1, 43 | principle, but a double term, temporal and eternal.~Aquin.: 184 1, 43 | except with some qualifying term; just as we read of certain ~ 185 1, 43 | spoken of as directed to its term. ~Hence the mission of the 186 1, 45 | and dignity, not from the term ~"wherefrom," but from the 187 1, 45 | wherefrom," but from the term "whereto." Therefore a change 188 1, 45 | perfect and excellent when the term "whereto" of the change 189 1, 45 | excellent, although the term "wherefrom," corresponding 190 1, 45 | wherefrom," corresponding to the term ~"whereto," may be more 191 1, 45 | substantial form, ~which is the term "wherefrom" in generation, 192 1, 45 | contrary, which is the term "wherefrom" in alteration. 193 1, 45 | alteration, because the ~term "whereto" is the whole substance 194 1, 45 | what is ~understood as the term "wherefrom" is simply not-being.~ 195 1, 45 | whether such making is the term of ~movement, as illumination ( 196 1, 45 | or whether it is not the term of movement, ~as the word 197 1, 45 | the subject and also the term of creation. ~This is impossible, 198 1, 45 | the accident; while the term is after the action and 199 1, 45 | action and passion ~whose term it is, and as soon as it 200 1, 45 | OBJ 3: The creature is the term of creation as signifying 201 1, 46 | understood as being from term to term. ~Whatever bygone 202 1, 46 | understood as being from term to term. ~Whatever bygone day we 203 1, 46 | means of movement, or as the term of movement. Because, since 204 1, 46 | beginning of movement or in its term is not in "being moved." 205 1, 46 | neither movement nor the term of movement, as was said 206 1, 49 | approach to the perfect term; but privation and evil 207 1, 49 | evil by receding from ~that term. Hence a thing is not said 208 1, 53 | because, while it is in the term "wherefrom," it is not ~ 209 1, 53 | nor while it is in the term "whereto," for it is then 210 1, 53 | moved, is partly in the term "wherefrom" and partly in 211 1, 53 | wherefrom" and partly in the term ~"whereto." But an angel 212 1, 53 | moved where it is in the term "wherefrom," and while it ~ 213 1, 53 | and while it ~is in the term "whereto": because the very 214 1, 53 | is ~continuous is in its term, as is clear, because the 215 1, 53 | movement, he is partly in the term ~"wherefrom," and partly 216 1, 53 | wherefrom," and partly in the term "whereto" (yet so that such ~ 217 1, 53 | then, ~when he is in the term "whither," he is no longer 218 1, 53 | so long as he was in the term "whence." Therefore, he 219 1, 53 | of such time he is in the term ~"whereto": but in the whole 220 1, 53 | preceding, which is taken as the term "wherefrom"; or ~else he 221 1, 53 | preceding time he is in the term "wherefrom." Therefore he 222 1, 53 | preceding time he is in the term ~"wherefrom"; but in the 223 1, 53 | of such time he is in the term ~"whereto." Nor is there 224 1, 53 | assigned in which it was in the term "wherefrom," just as in ~ 225 1, 53 | anything to rest in one term during the ~whole of the 226 1, 53 | time to be in the other term. But this is possible in 227 1, 53 | just as generation is the term ~of the alteration of matter, 228 1, 53 | and illumination is the term of the local ~movement of 229 1, 53 | of an angel is ~not the term of any other continuous 230 1, 53 | OBJ 2: Illumination is the term of a movement; and is an ~ 231 1, 53 | besides, it is not the term of movement; ~hence there 232 1, 58 | answer that, As unity of term is requisite for unity of 233 1, 62 | already in the ultimate term is not said to be moved, ~ 234 1, 63 | to ~his creation. But the term of the creative act is the 235 1, 63 | s very being, ~while the term of the sinful act is the 236 1, 63 | instant there can be a ~term to the first and the second 237 1, 63 | is nothing to hinder the term of creation and of ~free-will 238 1, 63 | demons are understood by the term darkness, must be taken 239 1, 65 | per se" ~life, as they term it, which is the cause of 240 1, 65 | emanating from them, but as the term of their movement. ~And, 241 1, 76 | form of the body, and the ~term of human generation. And 242 1, 77 | further act, but the ultimate term of ~generation. Wherefore, 243 1, 77 | active power the object is a term and end; as the object of 244 1, 77 | principle, ~or from its end or term; for the act of heating 245 1, 37 | the strict sense of the term. Nevertheless we must consider ~ 246 1, 37 | what ~proceeds; and the term "to speak" is a notional 247 1, 37 | to speak" is a notional term as importing the ~relation 248 1, 37 | to love" is a notional term, as "to speak" and "to beget."~ 249 1, 37 | taking Love ~as an essential term, still it does not belong 250 1, 37 | take love as a notional term; because He loves essentially 251 1, 37 | action, but also ~as from the term itself of the action - that 252 1, 37 | this sense. But ~when the term Love is taken in a notional 253 1, 39 | converse, unless we add some term to ~designate the essence; 254 1, 39 | logicians say, "a singular term signifies what it stands 255 1, 39 | seems to be a singular term, for it cannot be predicated 256 1, 39 | Para. 1/1~OBJ 2: Further, a term in the subject is not modified 257 1, 39 | subject is not modified by a term in the ~predicate, as to 258 1, 39 | we say "God begot," this term "God" cannot by reason ~ 259 1, 39 | of the mind. Hence this term "man" does ~not stand for 260 1, 39 | Himself," as a reciprocal term, refers to the same ~"suppositum." 261 1, 39 | the form of a collective term. So when we say, ~"the Father 262 1, 39 | the whole Godhead," the term Godhead can ~be taken for 263 1, 39 | persons is as a general term to inferior terms, as Damascene 264 1, 39 | As above explained this term "man" can of itself stand 265 1, 39 | indefinitely, it is an essential term. And although the pronoun " 266 1, 40 | hypostasis; whereas ~this term "Begetter" or "Begetting" 267 1, 40 | the hypostasis; and this term "Begetter" or "Begotten" ~ 268 1, 40 | begets, He is ~Father," the term "Father" is taken as meaning 269 1, 41 | several persons can be the term of one notional act?~Aquin.: 270 1, 41 | essence of the ~Father, a term is added which saves the 271 1, 41 | several persons can be the term of one notional act?~Aquin.: 272 1, 41 | by reason of the notional term added. ~But if the word " 273 1, 42 | likewise is not a ~universal term in God as we have seen above ( 274 1, 43 | flowers. The habitude to the term to which he is sent is ~ 275 1, 43 | forth." Others ~express the term of procession together with 276 1, 43 | some express the eternal term, as "generation" and ~"spiration"; 277 1, 43 | Others express the temporal term with the relation to ~the 278 1, 43 | determines the temporal term of the procession. Hence 279 1, 43 | principle, but a double term, temporal and eternal.~Aquin.: 280 1, 43 | except with some qualifying term; just as we read of certain ~ 281 1, 43 | spoken of as directed to its term. ~Hence the mission of the 282 1, 46 | and dignity, not from the term ~"wherefrom," but from the 283 1, 46 | wherefrom," but from the term "whereto." Therefore a change 284 1, 46 | perfect and excellent when the term "whereto" of the change 285 1, 46 | excellent, although the term "wherefrom," corresponding 286 1, 46 | wherefrom," corresponding to the term ~"whereto," may be more 287 1, 46 | substantial form, ~which is the term "wherefrom" in generation, 288 1, 46 | contrary, which is the term "wherefrom" in alteration. 289 1, 46 | alteration, because the ~term "whereto" is the whole substance 290 1, 46 | what is ~understood as the term "wherefrom" is simply not-being.~ 291 1, 46 | whether such making is the term of ~movement, as illumination ( 292 1, 46 | or whether it is not the term of movement, ~as the word 293 1, 46 | the subject and also the term of creation. ~This is impossible, 294 1, 46 | the accident; while the term is after the action and 295 1, 46 | action and passion ~whose term it is, and as soon as it 296 1, 46 | OBJ 3: The creature is the term of creation as signifying 297 1, 47 | understood as being from term to term. ~Whatever bygone 298 1, 47 | understood as being from term to term. ~Whatever bygone day we 299 1, 47 | means of movement, or as the term of movement. Because, since 300 1, 47 | beginning of movement or in its term is not in "being moved." 301 1, 47 | neither movement nor the term of movement, as was said 302 1, 50 | approach to the perfect term; but privation and evil 303 1, 50 | evil by receding from ~that term. Hence a thing is not said 304 1, 54 | because, while it is in the term "wherefrom," it is not ~ 305 1, 54 | nor while it is in the term "whereto," for it is then 306 1, 54 | moved, is partly in the term "wherefrom" and partly in 307 1, 54 | wherefrom" and partly in the term ~"whereto." But an angel 308 1, 54 | moved where it is in the term "wherefrom," and while it ~ 309 1, 54 | and while it ~is in the term "whereto": because the very 310 1, 54 | is ~continuous is in its term, as is clear, because the 311 1, 54 | movement, he is partly in the term ~"wherefrom," and partly 312 1, 54 | wherefrom," and partly in the term "whereto" (yet so that such ~ 313 1, 54 | then, ~when he is in the term "whither," he is no longer 314 1, 54 | so long as he was in the term "whence." Therefore, he 315 1, 54 | of such time he is in the term ~"whereto": but in the whole 316 1, 54 | preceding, which is taken as the term "wherefrom"; or ~else he 317 1, 54 | preceding time he is in the term "wherefrom." Therefore he 318 1, 54 | preceding time he is in the term ~"wherefrom"; but in the 319 1, 54 | of such time he is in the term ~"whereto." Nor is there 320 1, 54 | assigned in which it was in the term "wherefrom," just as in ~ 321 1, 54 | anything to rest in one term during the ~whole of the 322 1, 54 | time to be in the other term. But this is possible in 323 1, 54 | just as generation is the term ~of the alteration of matter, 324 1, 54 | and illumination is the term of the local ~movement of 325 1, 54 | of an angel is ~not the term of any other continuous 326 1, 54 | OBJ 2: Illumination is the term of a movement; and is an ~ 327 1, 54 | besides, it is not the term of movement; ~hence there 328 1, 59 | answer that, As unity of term is requisite for unity of 329 1, 63 | already in the ultimate term is not said to be moved, ~ 330 1, 64 | to ~his creation. But the term of the creative act is the 331 1, 64 | s very being, ~while the term of the sinful act is the 332 1, 64 | instant there can be a ~term to the first and the second 333 1, 64 | is nothing to hinder the term of creation and of ~free-will 334 1, 64 | demons are understood by the term darkness, must be taken 335 1, 66 | per se" ~life, as they term it, which is the cause of 336 1, 66 | emanating from them, but as the term of their movement. ~And, 337 1, 75 | form of the body, and the ~term of human generation. And 338 1, 76 | further act, but the ultimate term of ~generation. Wherefore, 339 1, 76 | active power the object is a term and end; as the object of 340 1, 76 | principle, ~or from its end or term; for the act of heating 341 1, 77 | something extrinsic as to the term of its operation and movement; 342 1, 77 | to which, as to a common term, all apprehensions of ~the 343 1, 78 | such that both ~medium and term belong to it. For the act 344 1, 83 | be ignored which is ~the term and end of judgment. Now 345 1, 85 | in material things, the ~term 'infinite' is applied to 346 1, 85 | is deprived of any formal term. ~And form being known in 347 1, 89 | Para. 1/1~Reply OBJ 1: The term "breathe" is not to be taken 348 1, 92 | Para. 1/1 - THE END OR TERM OF THE PRODUCTION OF MAN ( 349 1, 92 | now treat of the end or term of man's production, inasmuch 350 1, 92 | preposition "to" points to the term of the making, and then 351 1, 92 | it is unfitting to us the term "image" from one ~point 352 1, 92 | view and from another the term "likeness."~Aquin.: SMT 353 1, 93 | in the wide sense of the term for any ~surmise without 354 1, 96 | was not ~immortal. For the term "mortal" belongs to the 355 1, 103 | this cannot be; because the term of every action is ~existence. 356 1, 103 | corrupting cause has its term in ~something generated; 357 1, 114 | a body is an agent, the term of its action is either ~ 358 1, 114 | Para. 1/1~Reply OBJ 5: The term of a body's action is both 359 1, 118 | for growth, else at the term of growth, food ~would be 360 2, 1 | would any ~action have its term, nor would the intention 361 2, 1 | and counsel would have no ~term, but would continue indefinitely.~ 362 2, 1 | naturally, and advances to some term. Wherefore ~the Philosopher 363 2, 1 | Further, the end is the term of action. But actions are 364 2, 5 | works. For grace is not a term of movement, as Happiness 365 2, 7 | instead of the ~latter's term - "in which the act is" - 366 2, 7 | depends on the object and term or end; but it is, as it 367 2, 11 | realizing the ~longed-for term, which is the end. Now the 368 2, 11 | of his brother not as a term but as a ~means.~Aquin.: 369 2, 12 | considers the end as the ~term towards which something 370 2, 12 | we may take them as one term of intention, in so far 371 2, 13 | notion of good: but the term or perfection of the will' 372 2, 14 | principle and on that of its term. For a twofold principle ~ 373 2, 14 | makes no inquiry. But the term of inquiry is that ~which 374 2, 18 | object, as movement from its term. And therefore just as the 375 2, 18 | species, just as we apply the term "mankind" to the whole human 376 2, 18 | it follows that it is the term ~of its action, and consequently 377 2, 18 | derives its species from its term. Moreover, although the ~ 378 2, 18 | fixed to one particular term, for at any ~point it can 379 2, 20 | relation ~to the will as its term and end. And in this way 380 2, 20 | its end or reaching its term. Wherefore the will is not ~ 381 2, 23 | in ~respect of the same term: and this contrariety belongs 382 2, 23 | withdrawal in respect of the same term. ~In the concupiscible passions 383 2, 23 | good, as such, cannot ~be a term wherefrom, but only a term 384 2, 23 | term wherefrom, but only a term whereto, since nothing shuns 385 2, 23 | cannot have ~the aspect of a term whereto, but only of a term 386 2, 23 | term whereto, but only of a term wherefrom. Accordingly ~ 387 2, 23 | in ~respect of the same term (as between daring and fear).~ 388 2, 28 | Quaest. iii, 11 applies the term ~"ailment" chiefly to sadness); 389 2, 29 | the turning away from one term ~precedes the turning towards 390 2, 29 | intention: since approach to one term is the reason for ~turning 391 2, 30 | no reaching an ultimate term in them. But the subject 392 2, 30 | until he attain the ultimate term. ~Therefore, if concupiscence 393 2, 31 | complete ~establishment, in the term of the movement, as it were: 394 2, 31 | not a movement, but the term of a movement or change, 395 2, 31 | which is, as it were, the term of the ~movement. But if 396 2, 35 | taken from the object or term. Consequently, since the ~ 397 2, 35 | when a thing approaches the term that is ~suitable to its 398 2, 35 | beginning, when it leaves the term ~that is unsuitable to its 399 2, 40 | with regard to the same term; and is to be found ~in 400 2, 52 | conveys a notion of end and term, it seems that it ~cannot 401 2, 52 | account of the ~oneness of the term by which it is specified. 402 2, 52 | the word ~"growth," the term of which is something great.~ 403 2, 52 | perfection which is ~the term of its subject; for instance, 404 2, 52 | subject; for instance, a term giving the subject its ~ 405 2, 52 | habit include the notion ~of term, as do the species of numbers. 406 2, 52 | account of the oneness of the term. Yet movement increases ~ 407 2, 54 | an act as to its ultimate term. ~Consequently one same 408 2, 57 | s inquiry, and ~is as a "term." This may happen in two 409 2, 57 | that it is the ultimate term ~of all human knowledge. 410 2, 58 | Augustine usually applies the term "art" to any form of ~right 411 2, 61 | when we divide an analogous term, which is applied to several 412 2, 61 | difference of ~movement and term: so that some are virtues 413 2, 67 | movement is to rest in the term of movement.~Aquin.: SMT 414 2, 68 | we ~find there that the term employed is "spirit" rather 415 2, 71 | Para. 1/1~Reply OBJ 2: The term "voluntary" is applied not 416 2, 72 | they have the character of term, from which movement takes ~ 417 2, 72 | movements, in so far as term has the character of end.~ 418 2, 83 | reaches the soul as the term of generation, according 419 2, 84 | another sense, in which the term "capital" is derived from ~ 420 2, 84 | Para. 1/1~Reply OBJ 1: The term "capital" is taken from " 421 2, 85 | as it is directed to its term.~Aquin.: SMT FS Q[85] A[ 422 2, 85 | be considered as a middle term between two ~others: for 423 2, 85 | good of virtue, as to its term and end. Consequently its ~ 424 2, 85 | secondly, on the part of its term. In the first way, it is 425 2, 85 | against its attaining its term. Now if it were diminished 426 2, 85 | against its attaining its term, it is evident ~that it 427 2, 85 | its principle and to its term, ~in respect of which diversity 428 2, 88 | whoever approaches one term, from that very fact turns ~ 429 2, 88 | division of an analogous term into its ~parts, of which 430 2, 88 | is not considered to be a term in ~contraposition to the 431 2, 89 | matters, from which the term has been transferred to 432 2, 94 | Para. 2/2~Secondly, the term habit may be applied to 433 2, 107 | movement is nearer to the term than ~another part, the 434 2, 113 | movement is named after its term "whereto" rather than from 435 2, 113 | whereto" rather than from its term ~"whence," the transmutation 436 2, 113 | borrows its ~name from its term "whereto," and is called " 437 2, 113 | the moving body leaves the term "whence" and nears the ~ 438 2, 113 | whence" and nears the ~term "whereto." Hence the human 439 2, 113 | of departure from the term "whence," and of approach 440 2, 113 | and of approach to ~the term "whereto"; but the consummation 441 2, 113 | has its species from its term. Nevertheless, ~many other 442 2, 113 | required in order to reach the term, as stated ~above (A[5]).~ 443 2, 113 | has the form which is the term of the ~movement.~Aquin.: 444 2, 113 | moved, is second; the end or term of the movement in which 445 2, 113 | double movement; and the term or end of the ~movement 446 2, 113 | The withdrawal from one term and approach to another 447 2, 113 | thus ~the withdrawal from a term naturally precedes the approach 448 2, 113 | precedes the approach to a term, ~since in the subject of 449 2, 113 | it may be said that the term "whence" ~of justification 450 2, 113 | justification is sin; and the term "whereto" is justice; and 451 2, 114 | merit, since reward is the term ~of the work, but grace 452 2, 114 | not merely to the last term of the movement, but to 453 2, 114 | of ~the movement. But the term of the movement of grace 454 2, 114 | Reply OBJ 1: Reward is the term of merit. But there is a 455 2, 114 | merit. But there is a double term of ~movement, viz. the last, 456 2, 114 | which is both beginning ~and term; and this term is the reward 457 2, 114 | beginning ~and term; and this term is the reward of increase. 458 2, 114 | that which is related as a term to the free-will's movement 459 2, 114 | perseverance ~of glory which is the term of the aforesaid movement 460 2, 114 | in heaven is compared as term to ~the free-will's movement; 461 2, 9 | generic acceptation of ~the term: it is not thus that knowledge 462 2, 12 | the ~fact of its being the term "wherefrom" or "whereto" 463 2, 12 | regards unbelief as the term "whereto" of the movement 464 2, 16 | is always towards its own term which is proportionate to ~ 465 2, 18 | guilt, but rather as the term wherefrom it shrinks to 466 2, 18 | relationships to some one term, ~for movement from whiteness 467 2, 18 | relation of tendency to ~a term, whereas fear implies movement 468 2, 18 | relation of withdrawal ~from a term: wherefore the last beatitude 469 2, 18 | last beatitude which is the term of spiritual ~perfection, 470 2, 22 | towards a ~thing as its term, wherefore the excellence 471 2, 23 | is towards some end and term, as stated in Metaph. ii, ~ 472 2, 23 | it tends ~to an end and term. Therefore charity does 473 2, 23 | Para. 1/2~I answer that, A term to the increase of a form 474 2, 23 | is ~withdrawal from one term, then approach to the other 475 2, 23 | then approach to the other term, and thirdly, ~rest in this 476 2, 23 | and thirdly, ~rest in this term.~Aquin.: SMT SS Q[24] A[ 477 2, 25 | has ~its species from the term to which it tends, while 478 2, 26 | our senses, and the last term of knowledge is ~that which 479 2, 26 | love, since love ~is the term of knowledge, and consequently, 480 2, 27 | happiness he will reach the term ~appointed to him by Divine 481 2, 27 | although by reaching that term, some will ~approach nearer 482 2, 34 | and something by way of term. The ~beginning is that 483 2, 34 | another's prosperity." The term is hatred itself, because 484 2, 35 | consider that which is the term ~"wherefrom," i.e. another' 485 2, 35 | consider that which is the ~term "whither," i.e. something 486 2, 35 | since in every moment the term ~"whither" is more important 487 2, 35 | more important than the term "wherefrom" (because the 488 2, 46 | conjecture of the middle term," as stated in Poster. i, ~ 489 2, 47 | easily finding the middle term for demonstrations, ~as 490 2, 47 | conjecture in finding the middle term" (Poster. i, ~34). Nevertheless 491 2, 47 | discovery of the middle ~term not only in demonstrative, 492 2, 48 | as in logic a convertible term which does not denote the 493 2, 49 | employing an unsuitable middle term. Hence both the aforesaid ~ 494 2, 50 | disposition when it is in the term of movement. ~Indeed if 495 2, 50 | has already reached the term of movement, even as a ~ 496 2, 55 | justice, when it is the term of an ~act of justice, without 497 2, 59 | takes its species from the term "whereunto." Hence ~it belongs 498 2, 60 | dominion. But, even as the term "commutation" has ~passed 499 2, 60 | another person, so too the term ~"restitution" is applied, 500 2, 77 | repudiating evil, as the very term "decline" ~shows. This is


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