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Alphabetical    [«  »]
forming 30
formless 99
formlessness 64
forms 710
formula 1
formulated 6
formulates 1
Frequency    [«  »]
718 precept
715 venial
713 several
710 forms
710 neighbor
709 water
706 sensible
St. Thomas Aquinas
Summa Theologica

IntraText - Concordances

forms

1-500 | 501-710

    Part, Question
1 1, 3 | 3 Para. 1/1~Reply OBJ 3: Forms which can be received in 2 1, 3 | this" matter - the very forms being individualized of 3 1, 3 | themselves - it is ~necessary the forms themselves should be subsisting " 4 1, 4 | actuates all things, even their forms. Therefore it is not compared 5 1, 7 | in potentiality to many forms; but on receiving ~a form, 6 1, 7 | potentiality to many ~accidental forms, which is absolutely finite 7 1, 7 | manifest that those things, the forms of which are in matter, 8 1, 7 | If, however, any created forms ~are not received into matter, 9 1, 7 | inasmuch as such ~kinds of forms are not terminated, nor 10 1, 7 | extends only to natural forms.~Aquin.: SMT FP Q[7] A[3] 11 1, 8 | appears also in accidental forms which have ~accidental quantity; 12 1, 9 | mutable is variable. But forms are ~invariable; for it 13 1, 9 | substances, being subsistent forms which, although with ~respect 14 1, 9 | 3 Para. 1/1~Reply OBJ 3: Forms are called invariable, forasmuch 15 1, 11 | in privations of ~special forms, as of sight, or of whiteness 16 1, 12 | Hence as other ~intelligible forms which are not their own 17 1, 12 | of genus and difference, forms ~the idea of species; in 18 1, 13 | given to signify simple forms, signify a thing not as 19 1, 13 | likeness thereto, even as the forms of inferior bodies represent ~ 20 1, 13 | order to ~understand God, forms conceptions proportional 21 1, 13 | produces manifold and various forms in ~all inferior things. 22 1, 13 | strength. On the other hand, forms which are ~individualized 23 1, 13 | themselves, as ~being subsisting forms, if understood as they are 24 1, 13 | understand simple self-subsisting forms as they really are, we understand ~ 25 1, 13 | as compound things having forms in matter; therefore, as 26 1, 13 | comprehend simple subsisting forms, as ~they really are in 27 1, 14 | said above (Q[7], A[1]) ~forms according as they are the 28 1, 14 | because simple and indivisible forms are ~in our intellect not 29 1, 14 | causes attain to certain forms ~and powers which, however 30 1, 14 | God extends ~not only to forms, which are the source of 31 1, 14 | holds good with ~regard to forms that are separable from 32 1, 14 | can never be ~true. But in forms that are inseparable from 33 1, 15 | ideas are understood ~the forms of things, existing apart 34 1, 15 | thing, inasmuch as the ~forms of things knowable are said 35 1, 15 | Ideas ~are certain principal forms, or permanent and immutable 36 1, 15 | the likeness of which he forms the ~house in matter. Now, 37 1, 16 | although the essences or forms of things are many, yet ~ 38 1, 16 | truth to falsity, for thus forms may be called ~mutable. 39 1, 19 | as when the ~predicate forms part of the definition of 40 1, 19 | the same when the ~subject forms part of the notion of the 41 1, 19 | formal causes. The rule in forms is this: that although a 42 1, 29 | the effects of substantial forms, and make them known. Likewise, 43 1, 30 | effected by opposite or diverse forms; and this kind of division 44 1, 32 | terms to signify simple forms; and to ~signify subsistent 45 1, 34 | For what the intellect forms in its conception is ~the 46 1, 37 | commonly denominated from its forms, as "white" from whiteness, 47 1, 40 | by abstract terms, ~being forms, as it were, of the persons. 48 1, 40 | as ~"supposita," but as forms of "supposita." And so their 49 1, 41 | things only in which the ~forms are subsisting, and not 50 1, 41 | material distinction: since forms of one species are not multiplied ~ 51 1, 44 | in regard to essential ~forms. Such transmutations they 52 1, 44 | are "such" by accidental ~forms, nor according as they are " 53 1, 44 | are "these" by substantial forms, but also ~according to 54 1, 44 | qu. 46), are "the master forms, which are ~contained in 55 1, 44 | nature receive determinate forms. This ~determination of 56 1, 44 | This ~determination of forms must be reduced to the divine 57 1, 44 | called ideas - i.e. exemplar forms existing in the divine mind ( 58 1, 45 | change existing between two forms.~Aquin.: SMT FP Q[45] A[ 59 1, 45 | subsists in its own being. But ~forms and accidents and the like 60 1, 45 | Therefore, as accidents and forms and the ~like non-subsisting 61 1, 45 | subject arises from the forms which, ~some said, do not 62 1, 45 | for they asserted that forms are latent. This ~arose 63 1, 45 | potentiality and act. For because forms pre-exist in ~matter, "in 64 1, 45 | however, said that the forms were given or caused by 65 1, 45 | it does not belong to forms to be made or ~to be created, 66 1, 45 | 1 Para. 1/1~Reply OBJ 1: Forms begin to be actual when 67 1, 45 | by virtue of substantial ~forms: and therefore the natural 68 1, 45 | necessary to say that their forms are created by a separate 69 1, 47 | comes from their proper ~forms. Therefore the distinction 70 1, 47 | accommodated to different forms.~Aquin.: SMT FP Q[47] A[ 71 1, 47 | Metaph. viii, 10), the forms of things are like numbers 72 1, 48 | diminution in qualities and forms. The remission likewise ~ 73 1, 50 | immateriality; because forms that exist in matter are 74 1, 50 | in matter are individual forms ~which the intellect cannot 75 1, 50 | in the sense that their forms are not received ~in anything 76 1, 50 | caused ~by distinction of forms; according as multitude 77 1, 50 | according as they ~are caused by forms of diverse degrees; for 78 1, 51 | the ~angels are not their forms. Yet the angels are moved 79 1, 55 | are ~enlightened by the forms of things." Therefore they 80 1, 55 | Therefore they know by the forms of ~things, and not by their 81 1, 55 | in so far as they are the forms of bodies: and consequently 82 1, 55 | could not reduce material forms to an intelligible ~condition, 83 1, 55 | the nature of imagined ~forms; which is impossible, since 84 1, 55 | knows by several special forms, it follows that the higher 85 1, 55 | angels have more universal forms.~Aquin.: SMT FP Q[55] A[ 86 1, 55 | intelligences to know by many forms what God knows by one, and 87 1, 55 | by one, and by ~so many forms the more according as the 88 1, 55 | objects. Therefore his ~forms must be more universal; 89 1, 56 | there existed not only the forms of corporeal things, but ~ 90 1, 56 | things, but ~likewise the forms of all spiritual creatures. 91 1, 56 | spiritual creatures, the forms of all things, both corporeal 92 1, 56 | himself by it; while the forms of ~other spiritual and 93 1, 57 | know singulars by universal forms, which ~nevertheless are 94 1, 58 | affirmative and negative forms of ~speech, shows that they 95 1, 58 | innate ideas, or ~by the forms of things existing in the 96 1, 61 | the angels ~are immaterial forms, as was shown above (Q[50], 97 1, 61 | But since the angels are ~forms, they do not derive their 98 1, 61 | Substances that are subsisting forms have no 'formal' cause ~ 99 1, 62 | things according to seedlike forms, as Augustine says (Gen. 100 1, 62 | contended that the seedlike forms of all natural effects were 101 1, 63 | since they are subsisting forms. Therefore there can be 102 1, 65 | angels?~(4) Whether the forms of bodies are from the angels 103 1, 65 | by apprehending ~diverse forms, produces diverse works 104 1, 65 | Thes. Para. 1/1~Whether the forms of bodies are from the angels?~ 105 1, 65 | It would seem that the forms of bodies come from the 106 1, 65 | says (De Trin. i): "From forms that are without matter 107 1, 65 | without matter come the ~forms that are in matter." But 108 1, 65 | that are in matter." But forms that are without matter 109 1, 65 | spiritual substances, and forms that are in matter are the 110 1, 65 | that are in matter are the forms of ~bodies. Therefore, the 111 1, 65 | bodies. Therefore, the forms of bodies are from spiritual 112 1, 65 | spiritual substances are forms ~essentially, whereas corporeal 113 1, 65 | corporeal creatures have forms by participation. ~Therefore 114 1, 65 | participation. ~Therefore the forms of corporeal things are 115 1, 65 | therefore, are material forms derived from spiritual ~ 116 1, 65 | receives its form. Corporeal forms, then, are not from ~the 117 1, 65 | some that all corporeal forms are ~derived from spiritual 118 1, 65 | For Plato held that the forms ~of corporeal matter are 119 1, 65 | derived from, and formed by, forms immaterially ~subsisting, 120 1, 65 | received from these ~separate forms, by a kind of assimilation, 121 1, 65 | Platonists, the ~order of forms corresponds to the order 122 1, 65 | have maintained that ~the forms of corporeal things do not 123 1, 65 | Thus they say that from forms existing in the ~intellect 124 1, 65 | by us) proceed all the forms of corporeal matter, as 125 1, 65 | handiwork proceeds from the forms in the mind of the craftsman. 126 1, 65 | sought for a cause of forms as though the form were 127 1, 65 | composite." Now, such are the ~forms of corruptible things that 128 1, 65 | composite"; since even forms have ~not being, but composites 129 1, 65 | composites have being through forms: for, according to a ~thing' 130 1, 65 | the cause ~of corporeal forms in any immaterial form, 131 1, 65 | by that fire. Corporeal forms, ~therefore, are caused, 132 1, 65 | further that even corporeal forms are derived from spiritual ~ 133 1, 65 | seminal types of corporeal forms, must be referred to God 134 1, 65 | accordingly, the corporeal forms that bodies had when first 135 1, 65 | Reply OBJ 1: By immaterial forms Boethius understands the 136 1, 65 | But if by immaterial ~forms he understands the angels, 137 1, 65 | from them come material ~forms, not by emanation, but by 138 1, 65 | 2 Para. 1/1~Reply OBJ 2: Forms received into matter are 139 1, 65 | not to ~self-subsisting forms of the same type, as the 140 1, 65 | either to intelligible forms of the angelic intellect, 141 1, 65 | intellect, by which the seeds of forms are implanted in created 142 1, 66 | supervened the different forms that ~distinguish it. For 143 1, 66 | form. Thus the consequent forms would ~be merely accidents, 144 1, 66 | form, but under distinct forms. And so, if the ~formlessness 145 1, 66 | adaptability to a variety of forms. In this respect, then, 146 1, 66 | elements according to their forms, ~since both earth and water 147 1, 66 | itself, on which the other forms that ~distinguish bodies 148 1, 66 | disappearance of successive ~forms - that is to say, it would 149 1, 66 | in respect to all ~those forms to which it is common, and 150 1, 66 | potentiality to all ~other forms. And this is the case even 151 1, 66 | the case even where some forms are more perfect ~than others, 152 1, 66 | no other than the various forms by which bodies are ~distinguished, 153 1, 67 | is a cause of substantial forms of earthly bodies, ~and 154 1, 67 | First, because substantial forms are not of ~themselves objects 155 1, 67 | another; ~since substantial forms of their very nature constitute 156 1, 67 | towards producing ~substantial forms; and towards rendering colors 157 1, 67 | beginning with substantial forms, afterwards ~receiving those 158 1, 67 | formlessness did not precede forms in duration; and so we must 159 1, 68 | distinction and adornment to ~give forms to the elements that pre-exist.~ 160 1, 69 | impression of celestial ~forms on formless matter, that 161 1, 69 | impression of elemental forms on ~formless matter is recorded, 162 1, 69 | that higher and spiritual ~forms, such as the angels and 163 1, 69 | being, whereas inferior forms are imperfect and mutable. 164 1, 69 | the ~impression of such forms is signified by the gathering 165 1, 70 | so therefore were their forms. It follows, then, that 166 1, 70 | in his proper parts ~and forms, and his adornment, in clothing 167 1, 70 | must therefore have nobler forms. Now the noblest of all 168 1, 70 | Now the noblest of all forms is the ~soul, as being the 169 1, 70 | regard to their ~respective forms, since their form perfects 170 1, 70 | in potentiality to other forms; whereas a soul does not 171 1, 71 | fishes ~all such intermediate forms as have special characters 172 1, 74 | denote the impression of forms upon corporeal matter. But 173 1, 74 | existing under the proper forms, and ~the works that follow 174 1, 74 | first under their proper ~forms, another explanation must 175 1, 75 | of matter and form, the forms of things would be received 176 1, 75 | sensitive powers which receive forms in a corporeal ~organ; since 177 1, 75 | is the principle by which forms are individualized. ~It 178 1, 75 | substance which has knowledge of forms absolutely, is exempt from ~ 179 1, 75 | matter receives individual forms; whereas ~the intelligence 180 1, 75 | intelligence receives absolute forms. Hence the existence of 181 1, 75 | as accidents and material forms, acquire existence or lost ~ 182 1, 75 | form, but are subsistent forms, it is ~clear that there 183 1, 75 | of its relation to divers forms; and even then ~there would 184 1, 75 | principle of the distinction of forms. But one ~matter cannot 185 1, 76 | advance in the nobility of forms, the more we find that ~ 186 1, 76 | the highest and noblest of forms. ~Wherefore it excels corporeal 187 1, 76 | with other ~non-subsistent forms. For this reason the human 188 1, 76 | it is not so with ~other forms.~Aquin.: SMT FP Q[76] A[ 189 1, 76 | agent according to divers forms ~produces divers actions; 190 1, 76 | as, according to divers forms of things with ~regard to 191 1, 76 | according to different forms, are likened to the same ~ 192 1, 76 | denominated by various forms are not absolutely one; 193 1, 76 | are derived from ~various forms are predicated of one another, 194 1, 76 | either accidentally, (if the ~forms are not ordered to one another, 195 1, 76 | essential predication, ~(if the forms are ordered one to another, 196 1, 76 | accidentally, supposing these two forms not to be ordered to one ~ 197 1, 76 | differences of species and ~forms. For we observe that the 198 1, 76 | observe that the species and forms of things differ from ~one 199 1, 76 | Para. 1/1~Reply OBJ 2: Not forms, but composites, are classified 200 1, 76 | which is on the ~part of the forms does not involve a generic 201 1, 76 | and to other ~animals, it forms thence the notion of the " 202 1, 76 | 3: Further, the order of forms depends on their relation 203 1, 76 | among the most imperfect forms ~which inhere to matter 204 1, 76 | corruption. ~Therefore the forms of the elements must remain 205 1, 76 | and ~these are substantial forms. Therefore in the human 206 1, 76 | there are other ~substantial forms besides the intellectual 207 1, 76 | virtually contain ~all inferior forms, and itself alone does whatever 208 1, 76 | does whatever the imperfect forms do ~in other things. The 209 1, 76 | universally of all more ~perfect forms with regard to the imperfect.~ 210 1, 76 | held that the substantial forms of the elements ~remain 211 1, 76 | impossible, because the various forms of the elements must necessarily ~ 212 1, 76 | Averroes maintained that the forms of elements, by reason of 213 1, 76 | accidental and substantial forms, and ~so can be "more" or " 214 1, 76 | Gener. i, ~10), that the forms of the elements remain in 215 1, 76 | power of the elementary forms. This ~quality of the mixture 216 1, 76 | OBJ 2: Further, various forms of one species require various 217 1, 76 | before the substantial forms, which are many belonging 218 1, 76 | belongs to the inferior forms; ~therefore while remaining 219 1, 76 | as receptive of different forms according to the ~further 220 1, 76 | totality does not apply to forms, except perhaps accidentally; 221 1, 76 | and then ~only to those forms, which have an indifferent 222 1, 76 | and essentially belongs to forms: and likewise the virtual 223 1, 77 | But because substantial forms, which in themselves are 224 1, 77 | intellectual soul excels all other forms in power. Therefore above 225 1, 77 | substantial and accidental forms ~differ, because, since 226 1, 37 | commonly denominated from its forms, as "white" from whiteness, 227 1, 40 | by abstract terms, ~being forms, as it were, of the persons. 228 1, 40 | as ~"supposita," but as forms of "supposita." And so their 229 1, 41 | things only in which the ~forms are subsisting, and not 230 1, 41 | material distinction: since forms of one species are not multiplied ~ 231 1, 45 | in regard to essential ~forms. Such transmutations they 232 1, 45 | are "such" by accidental ~forms, nor according as they are " 233 1, 45 | are "these" by substantial forms, but also ~according to 234 1, 45 | qu. 46), are "the master forms, which are ~contained in 235 1, 45 | nature receive determinate forms. This ~determination of 236 1, 45 | This ~determination of forms must be reduced to the divine 237 1, 45 | called ideas - i.e. exemplar forms existing in the divine mind ( 238 1, 46 | change existing between two forms.~Aquin.: SMT FP Q[45] A[ 239 1, 46 | subsists in its own being. But ~forms and accidents and the like 240 1, 46 | Therefore, as accidents and forms and the ~like non-subsisting 241 1, 46 | subject arises from the forms which, ~some said, do not 242 1, 46 | for they asserted that forms are latent. This ~arose 243 1, 46 | potentiality and act. For because forms pre-exist in ~matter, "in 244 1, 46 | however, said that the forms were given or caused by 245 1, 46 | it does not belong to forms to be made or ~to be created, 246 1, 46 | 1 Para. 1/1~Reply OBJ 1: Forms begin to be actual when 247 1, 46 | by virtue of substantial ~forms: and therefore the natural 248 1, 46 | necessary to say that their forms are created by a separate 249 1, 48 | comes from their proper ~forms. Therefore the distinction 250 1, 48 | accommodated to different forms.~Aquin.: SMT FP Q[47] A[ 251 1, 48 | Metaph. viii, 10), the forms of things are like numbers 252 1, 49 | diminution in qualities and forms. The remission likewise ~ 253 1, 51 | immateriality; because forms that exist in matter are 254 1, 51 | in matter are individual forms ~which the intellect cannot 255 1, 51 | in the sense that their forms are not received ~in anything 256 1, 51 | caused ~by distinction of forms; according as multitude 257 1, 51 | according as they ~are caused by forms of diverse degrees; for 258 1, 52 | the ~angels are not their forms. Yet the angels are moved 259 1, 56 | are ~enlightened by the forms of things." Therefore they 260 1, 56 | Therefore they know by the forms of ~things, and not by their 261 1, 56 | in so far as they are the forms of bodies: and consequently 262 1, 56 | could not reduce material forms to an intelligible ~condition, 263 1, 56 | the nature of imagined ~forms; which is impossible, since 264 1, 56 | knows by several special forms, it follows that the higher 265 1, 56 | angels have more universal forms.~Aquin.: SMT FP Q[55] A[ 266 1, 56 | intelligences to know by many forms what God knows by one, and 267 1, 56 | by one, and by ~so many forms the more according as the 268 1, 56 | objects. Therefore his ~forms must be more universal; 269 1, 57 | there existed not only the forms of corporeal things, but ~ 270 1, 57 | things, but ~likewise the forms of all spiritual creatures. 271 1, 57 | spiritual creatures, the forms of all things, both corporeal 272 1, 57 | himself by it; while the forms of ~other spiritual and 273 1, 58 | know singulars by universal forms, which ~nevertheless are 274 1, 59 | affirmative and negative forms of ~speech, shows that they 275 1, 59 | innate ideas, or ~by the forms of things existing in the 276 1, 62 | the angels ~are immaterial forms, as was shown above (Q[50], 277 1, 62 | But since the angels are ~forms, they do not derive their 278 1, 62 | Substances that are subsisting forms have no 'formal' cause ~ 279 1, 63 | things according to seedlike forms, as Augustine says (Gen. 280 1, 63 | contended that the seedlike forms of all natural effects were 281 1, 64 | since they are subsisting forms. Therefore there can be 282 1, 66 | angels?~(4) Whether the forms of bodies are from the angels 283 1, 66 | by apprehending ~diverse forms, produces diverse works 284 1, 66 | Thes. Para. 1/1~Whether the forms of bodies are from the angels?~ 285 1, 66 | It would seem that the forms of bodies come from the 286 1, 66 | says (De Trin. i): "From forms that are without matter 287 1, 66 | without matter come the ~forms that are in matter." But 288 1, 66 | that are in matter." But forms that are without matter 289 1, 66 | spiritual substances, and forms that are in matter are the 290 1, 66 | that are in matter are the forms of ~bodies. Therefore, the 291 1, 66 | bodies. Therefore, the forms of bodies are from spiritual 292 1, 66 | spiritual substances are forms ~essentially, whereas corporeal 293 1, 66 | corporeal creatures have forms by participation. ~Therefore 294 1, 66 | participation. ~Therefore the forms of corporeal things are 295 1, 66 | therefore, are material forms derived from spiritual ~ 296 1, 66 | receives its form. Corporeal forms, then, are not from ~the 297 1, 66 | some that all corporeal forms are ~derived from spiritual 298 1, 66 | For Plato held that the forms ~of corporeal matter are 299 1, 66 | derived from, and formed by, forms immaterially ~subsisting, 300 1, 66 | received from these ~separate forms, by a kind of assimilation, 301 1, 66 | Platonists, the ~order of forms corresponds to the order 302 1, 66 | have maintained that ~the forms of corporeal things do not 303 1, 66 | Thus they say that from forms existing in the ~intellect 304 1, 66 | by us) proceed all the forms of corporeal matter, as 305 1, 66 | handiwork proceeds from the forms in the mind of the craftsman. 306 1, 66 | sought for a cause of forms as though the form were 307 1, 66 | composite." Now, such are the ~forms of corruptible things that 308 1, 66 | composite"; since even forms have ~not being, but composites 309 1, 66 | composites have being through forms: for, according to a ~thing' 310 1, 66 | the cause ~of corporeal forms in any immaterial form, 311 1, 66 | by that fire. Corporeal forms, ~therefore, are caused, 312 1, 66 | further that even corporeal forms are derived from spiritual ~ 313 1, 66 | seminal types of corporeal forms, must be referred to God 314 1, 66 | accordingly, the corporeal forms that bodies had when first 315 1, 66 | Reply OBJ 1: By immaterial forms Boethius understands the 316 1, 66 | But if by immaterial ~forms he understands the angels, 317 1, 66 | from them come material ~forms, not by emanation, but by 318 1, 66 | 2 Para. 1/1~Reply OBJ 2: Forms received into matter are 319 1, 66 | not to ~self-subsisting forms of the same type, as the 320 1, 66 | either to intelligible forms of the angelic intellect, 321 1, 66 | intellect, by which the seeds of forms are implanted in created 322 1, 67 | supervened the different forms that ~distinguish it. For 323 1, 67 | form. Thus the consequent forms would ~be merely accidents, 324 1, 67 | form, but under distinct forms. And so, if the ~formlessness 325 1, 67 | adaptability to a variety of forms. In this respect, then, 326 1, 67 | elements according to their forms, ~since both earth and water 327 1, 67 | itself, on which the other forms that ~distinguish bodies 328 1, 67 | disappearance of successive ~forms - that is to say, it would 329 1, 67 | in respect to all ~those forms to which it is common, and 330 1, 67 | potentiality to all ~other forms. And this is the case even 331 1, 67 | the case even where some forms are more perfect ~than others, 332 1, 67 | no other than the various forms by which bodies are ~distinguished, 333 1, 68 | is a cause of substantial forms of earthly bodies, ~and 334 1, 68 | First, because substantial forms are not of ~themselves objects 335 1, 68 | another; ~since substantial forms of their very nature constitute 336 1, 68 | towards producing ~substantial forms; and towards rendering colors 337 1, 68 | beginning with substantial forms, afterwards ~receiving those 338 1, 68 | formlessness did not precede forms in duration; and so we must 339 1, 69 | distinction and adornment to ~give forms to the elements that pre-exist.~ 340 1, 70 | impression of celestial ~forms on formless matter, that 341 1, 70 | impression of elemental forms on ~formless matter is recorded, 342 1, 70 | that higher and spiritual ~forms, such as the angels and 343 1, 70 | being, whereas inferior forms are imperfect and mutable. 344 1, 70 | the ~impression of such forms is signified by the gathering 345 1, 71 | so therefore were their forms. It follows, then, that 346 1, 71 | in his proper parts ~and forms, and his adornment, in clothing 347 1, 71 | must therefore have nobler forms. Now the noblest of all 348 1, 71 | Now the noblest of all forms is the ~soul, as being the 349 1, 71 | regard to their ~respective forms, since their form perfects 350 1, 71 | in potentiality to other forms; whereas a soul does not 351 1, 71 | fishes ~all such intermediate forms as have special characters 352 1, 73 | denote the impression of forms upon corporeal matter. But 353 1, 73 | existing under the proper forms, and ~the works that follow 354 1, 73 | first under their proper ~forms, another explanation must 355 1, 74 | of matter and form, the forms of things would be received 356 1, 74 | sensitive powers which receive forms in a corporeal ~organ; since 357 1, 74 | is the principle by which forms are individualized. ~It 358 1, 74 | substance which has knowledge of forms absolutely, is exempt from ~ 359 1, 74 | matter receives individual forms; whereas ~the intelligence 360 1, 74 | intelligence receives absolute forms. Hence the existence of 361 1, 74 | as accidents and material forms, acquire existence or lost ~ 362 1, 74 | form, but are subsistent forms, it is ~clear that there 363 1, 74 | of its relation to divers forms; and even then ~there would 364 1, 74 | principle of the distinction of forms. But one ~matter cannot 365 1, 75 | advance in the nobility of forms, the more we find that ~ 366 1, 75 | the highest and noblest of forms. ~Wherefore it excels corporeal 367 1, 75 | with other ~non-subsistent forms. For this reason the human 368 1, 75 | it is not so with ~other forms.~Aquin.: SMT FP Q[76] A[ 369 1, 75 | agent according to divers forms ~produces divers actions; 370 1, 75 | as, according to divers forms of things with ~regard to 371 1, 75 | according to different forms, are likened to the same ~ 372 1, 75 | denominated by various forms are not absolutely one; 373 1, 75 | are derived from ~various forms are predicated of one another, 374 1, 75 | either accidentally, (if the ~forms are not ordered to one another, 375 1, 75 | essential predication, ~(if the forms are ordered one to another, 376 1, 75 | accidentally, supposing these two forms not to be ordered to one ~ 377 1, 75 | differences of species and ~forms. For we observe that the 378 1, 75 | observe that the species and forms of things differ from ~one 379 1, 75 | Para. 1/1~Reply OBJ 2: Not forms, but composites, are classified 380 1, 75 | which is on the ~part of the forms does not involve a generic 381 1, 75 | and to other ~animals, it forms thence the notion of the " 382 1, 75 | 3: Further, the order of forms depends on their relation 383 1, 75 | among the most imperfect forms ~which inhere to matter 384 1, 75 | corruption. ~Therefore the forms of the elements must remain 385 1, 75 | and ~these are substantial forms. Therefore in the human 386 1, 75 | there are other ~substantial forms besides the intellectual 387 1, 75 | virtually contain ~all inferior forms, and itself alone does whatever 388 1, 75 | does whatever the imperfect forms do ~in other things. The 389 1, 75 | universally of all more ~perfect forms with regard to the imperfect.~ 390 1, 75 | held that the substantial forms of the elements ~remain 391 1, 75 | impossible, because the various forms of the elements must necessarily ~ 392 1, 75 | Averroes maintained that the forms of elements, by reason of 393 1, 75 | accidental and substantial forms, and ~so can be "more" or " 394 1, 75 | Gener. i, ~10), that the forms of the elements remain in 395 1, 75 | power of the elementary forms. This ~quality of the mixture 396 1, 75 | OBJ 2: Further, various forms of one species require various 397 1, 75 | before the substantial forms, which are many belonging 398 1, 75 | belongs to the inferior forms; ~therefore while remaining 399 1, 75 | as receptive of different forms according to the ~further 400 1, 75 | totality does not apply to forms, except perhaps accidentally; 401 1, 75 | and then ~only to those forms, which have an indifferent 402 1, 75 | and essentially belongs to forms: and likewise the virtual 403 1, 76 | But because substantial forms, which in themselves are 404 1, 76 | intellectual soul excels all other forms in power. Therefore above 405 1, 76 | substantial and accidental forms ~differ, because, since 406 1, 77 | the apprehension of those ~forms which the senses perceive, 407 1, 77 | perception ~of sensible forms comes by an immutation caused 408 1, 77 | the reception of sensible forms, the "proper sense" ~and 409 1, 77 | and preservation of ~these forms, the "phantasy" or "imagination" 410 1, 77 | it were a storehouse of forms ~received through the senses. 411 1, 77 | observe that as to sensible forms there is no difference ~ 412 1, 77 | combines and divides imaginary forms: as when from the ~imaginary 413 1, 78 | immaterial nature suffices for forms to ~be received into it 414 1, 78 | Plato supposed that the forms of ~natural things subsisted 415 1, 78 | immaterial. And he called such forms "species or ideas"; ~from 416 1, 78 | Aristotle did not allow that forms of natural things ~exist 417 1, 78 | apart from matter, and as forms existing in matter are not 418 1, 78 | follows that the natures of forms of the sensible things ~ 419 1, 78 | that we abstract universal ~forms from their particular conditions, 420 1, 78 | corporeal matter holds the forms which ~it receives, not 421 1, 79 | Para. 2/2~Therefore, as forms exist in those things that 422 1, 79 | above the manner of natural forms; so must there be in ~them 423 1, 83 | certain separate ~immaterial forms?~(5) Whether our soul sees 424 1, 83 | senses ~which receive the forms of sensible things without 425 1, 83 | images, and from which it forms them.~Aquin.: SMT FP Q[84] 426 1, 83 | knowledge, held that the forms of things known subsist 427 1, 83 | in the soul natures and forms of each individual result, ~ 428 1, 83 | that are not receptive of forms save materially, have no 429 1, 83 | intelligence is full of forms." Therefore ~the soul also 430 1, 83 | created by God under the forms to ~which it has potentiality. 431 1, 83 | but ~is in potentiality to forms which it has not: whereas 432 1, 83 | soul from certain ~separate forms?~Aquin.: SMT FP Q[84] A[ 433 1, 83 | soul from some separate forms. For whatever is such by 434 1, 83 | caused by some separate forms.~Aquin.: SMT FP Q[84] A[ 435 1, 83 | can be nothing else than forms ~separate from matter. Therefore 436 1, 83 | Therefore the intelligible forms of our intellect ~are derived 437 1, 83 | derived from certain separate forms or substances. And this ~ 438 1, 83 | said (A[1]), held that the forms of ~sensible things subsist 439 1, 83 | said therefore ~that these forms are participated both by 440 1, 83 | he held that the sensible forms, which are in corporeal 441 1, 83 | sensible things that their ~forms should subsist without matter, 442 1, 83 | derived from certain separate forms; but these Plato held ~to 443 1, 83 | not derived from separate ~forms.~Aquin.: SMT FP Q[84] A[ 444 1, 83 | by means of the sensible forms and material things, from ~ 445 1, 83 | said above (A[4]), that the forms of things subsist of themselves ~ 446 1, 83 | seems contrary to faith that forms of things themselves, outside ~ 447 1, 83 | by separate intelligible ~forms being participated by the 448 1, 83 | synthesis and analysis ~forms images of various things, 449 1, 83 | understand ~something, he forms certain phantasms to serve 450 1, 83 | before him, from which he forms phantasms for ~the purpose 451 1, 84 | as it really is. Now ~the forms of material things do not 452 1, 84 | inasmuch as the imagination forms for itself an image of an ~ 453 1, 84 | intellect thus informed forms a definition, or a ~division, 454 1, 84 | that which the intellect forms for ~itself for the purpose 455 1, 84 | nothing to prevent different forms not opposed ~to each other 456 1, 84 | at the same time by many forms of one genus and ~diverse 457 1, 84 | impossible for opposite forms to exist at ~the same time 458 1, 84 | subject, but neither can any forms belonging to ~the same genus, 459 1, 84 | is in man. ~But different forms cause different species. 460 1, 84 | individuals have different forms, diversified ~according 461 1, 84 | certain separate ~indivisible (forms), as the Platonists maintained, 462 1, 85 | the phantasm. And thus it ~forms the proposition "Socrates 463 1, 86 | participating separate intelligible forms, it would ~understand itself 464 1, 87 | that immaterial subsisting forms, which he called ~"Ideas," 465 1, 87 | immaterial substances the forms and ~species of these material 466 1, 88 | it would follow that two forms of the ~same species would 467 1, 89 | soul is created, ~all other forms also are created. Thus no 468 1, 89 | also are created. Thus no forms would come into existence ~ 469 1, 89 | however, is not true of other forms. The reason is because, 470 1, 89 | said of all non-subsistent forms. Therefore, properly ~speaking, 471 1, 89 | rational soul and other forms.~Aquin.: SMT FP Q[90] A[ 472 1, 90 | in nature through various forms come under their ~knowledge. 473 1, 90 | indeed, supposed that the forms which are in corporeal matter 474 1, 90 | derived ~from some immaterial forms; but the Philosopher refutes 475 1, 90 | vii), for the reason that forms cannot be made in themselves, ~ 476 1, 103 | creatures are subsistent forms, ~as we have said of the 477 1, 103 | Para. 1/1~OBJ 3: Further, forms and accidents have no matter 478 1, 103 | 3 Para. 1/1~Reply OBJ 3: Forms and accidents are not complete 479 1, 104 | own form. Therefore the forms of things are produced by ~ 480 1, 104 | matter; not by imprinting forms in matter, but by making 481 1, 104 | universal natures of all forms, it follows ~that He can 482 1, 104 | as it were applying their forms and powers to operation, 483 1, 104 | gives created agents their forms and ~preserves them in being. 484 1, 104 | also as ~preserving the forms and powers of things; just 485 1, 109 | now"; whereas immaterial forms are ~absolute and intelligible. 486 1, 109 | have the ~less universal forms, are ruled by the superior; 487 1, 109 | also said, he held that the forms of these ~sensible things 488 1, 109 | 218] asserted that the forms which are in matter are 489 1, 109 | are caused by immaterial ~forms, because they said that 490 1, 109 | they said that the material forms are participations of ~immaterial 491 1, 109 | participations of ~immaterial forms. Avicenna followed them 492 1, 109 | extent, ~for he said that all forms which are in matter proceed 493 1, 109 | dispose [matter] for ~the forms. They seem to have been 494 1, 109 | bodies follows on their forms. But the ~angels do not 495 1, 109 | angels do not cause the forms of natural bodies, as stated 496 1, 109 | those ~which result from the forms; for instance, the ebb and 497 1, 110 | OBJ 2: Further, since the forms in the imagination are spiritual, 498 1, 110 | they ~are nobler than the forms existing in sensible matter. 499 1, 110 | an angel ~cannot impress forms upon sensible matter (Q[ 500 1, 110 | Therefore he ~cannot impress forms on the imagination, and


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