Table of Contents | Words: Alphabetical - Frequency - Inverse - Length - Statistics | Help | IntraText Library
Alphabetical    [«  »]
senses 680
sensibilibus 1
sensibility 5
sensible 706
sensibles 38
sensibly 6
sensile 2
Frequency    [«  »]
710 forms
710 neighbor
709 water
706 sensible
705 rm
704 sent
703 purpose
St. Thomas Aquinas
Summa Theologica

IntraText - Concordances

sensible

1-500 | 501-706

    Part, Question
1 1, 1 | intellectual truths through sensible ~objects, because all our 2 1, 1 | not extinguished by the ~sensible imagery wherewith it is 3 1, 4 | uniformly the substances of sensible things, and many and diverse ~ 4 1, 6 | and this belongs also to sensible ~knowledge; others have 5 1, 12 | sense in act is the actual sensible. But this comes about inasmuch 6 1, 12 | with the likeness of the sensible object, and the ~intellect 7 1, 12 | things are required both for sensible and for ~intellectual vision - 8 1, 12 | metaphorically described by means of sensible things.~Aquin.: SMT FP Q[ 9 1, 12 | what is of itself lucid in ~sensible things does not require 10 1, 12 | act becomes the actual sensible, inasmuch as it is informed 11 1, 12 | said to see and ~judge of sensible things in the sun, i.e., 12 1, 12 | therefore in order to ~see a sensible object, it is not necessary 13 1, 12 | far as it can be led by sensible things. But ~our mind cannot 14 1, 12 | essence of God; ~because the sensible effects of God do not equal 15 1, 12 | Hence from the knowledge of sensible things the whole power ~ 16 1, 12 | images derived from the sensible ~objects; and the natural 17 1, 12 | do which we receive from sensible objects, as appears in ~ 18 1, 12 | visions; while sometimes sensible things, or even voices, 19 1, 13 | science refer respectively to ~sensible things and to intellectual 20 1, 13 | are outside the order of sensible and ~intellectual existence. 21 1, 13 | the knowledge or to the ~sensible perception of things; whereas 22 1, 13 | same "suppositum" there is sensible nature by reason of which 23 1, 14 | De Anima iii) that "the sensible in ~act is sense in act, 24 1, 14 | actually informed by the sensible or intelligible ~species. 25 1, 14 | intellect is ~distinct from the sensible or intelligible object, 26 1, 14 | principle ~of knowledge. For the sensible image in sense is the likeness 27 1, 16 | as regards their proper sensible objects, so ~is the intellect 28 1, 17 | so far as they apprehend sensible things truly, as ~said above ( 29 1, 17 | of colors, and of other ~sensible objects proper to it. Secondly, 30 1, 17 | shape, size, and of other ~sensible objects common to more than 31 1, 17 | it does ~not receive the sensible form rightly; just as other 32 1, 17 | not deceived in its proper sensible, but about ~common sensibles 33 1, 17 | common, or ~accidental, sensible objects. There is, however, 34 1, 18 | his mind, ~material and sensible being. Hence the ideas of 35 1, 19 | will, ~just as in every sensible being there is animal appetite. 36 1, 27 | perfected by the action of the sensible object ~upon sense. It follows 37 1, 32 | established, because thereby ~the sensible appearances of the heavenly 38 1, 32 | far as ~they are found in sensible objects, whence its knowledge 39 1, 40 | by the intellect from any sensible matter. The ~difference 40 1, 41 | except ~after the manner of sensible things, whence we derive 41 1, 42 | receives the species from the sensible object; wherein is wanting ~ 42 1, 44 | any beings existed except sensible ~bodies. And those among 43 1, 44 | But whatever exists in sensible things exists only by ~participation 44 1, 44 | from the fact that in all ~sensible species is found not only 45 1, 44 | The same applies to other sensible things.~Aquin.: SMT FP Q[ 46 1, 44 | desire be intellectual or sensible, or natural, ~i.e. without 47 1, 50 | substances are the species of sensible things; as if we were to 48 1, 50 | number of the species of sensible things. Aristotle, ~however, 49 1, 50 | nature of the species of sensible things. Consequently the 50 1, 50 | exemplar species of these sensible things; but ~have their 51 1, 50 | higher than the natures of ~sensible things. Nevertheless Aristotle 52 1, 50 | natures bear relation to these sensible things, as ~that of mover 53 1, 50 | argument, since only through sensible things can we come to know ~ 54 1, 50 | which is higher than the sensible soul. Therefore ~irrational 55 1, 51 | but ~acquiring it from sensible things through the bodily 56 1, 51 | acquire knowledge from ~sensible things. Consequently not 57 1, 51 | the likenesses of things sensible, ~in the same way by Divine 58 1, 51 | same way by Divine power sensible bodies are so fashioned 59 1, 51 | forth in Scripture under sensible figures, since it is ~not 60 1, 51 | intelligible things are ~sensible, but in order that properties 61 1, 51 | according to similitude through sensible figures; so it is not ~contrary 62 1, 52 | which is not filled ~with a sensible body, as we find proved 63 1, 53 | again is made evident from sensible experience. Let there be ~ 64 1, 54 | it bears relation to all sensible ~things; as sight does to 65 1, 54 | apprehension of its ~proper sensible object, it is a common usage 66 1, 55 | the sense in act is the sensible in act, as stated in De ~ 67 1, 55 | the sensitive power is the sensible ~object's likeness contained 68 1, 55 | also abstract species from sensible things. So there is ~nothing 69 1, 55 | far as they are taken from sensible ~objects. Therefore, if 70 1, 55 | from things divisible or sensible."~Aquin.: SMT FP Q[55] A[ 71 1, 56 | with the agent; just as the sensible object must be ~in contact 72 1, 56 | in itself any one of the sensible things, then such a nature ~ 73 1, 56 | their knowledge of God from sensible things, as ~Dionysius observes ( 74 1, 57 | are apprehended, ~and by sensible vision, which regards bodies 75 1, 57 | is ~neither imaginary nor sensible vision in the angels, but 76 1, 57 | sense regarding its proper ~sensible object. So therefore the 77 1, 58 | forasmuch as they know sensible things which are present, ~ 78 1, 59 | arduous belonging to the ~sensible order, which the virtue 79 1, 59 | deals with the desires of sensible pleasures, which ~belong 80 1, 63 | moves the appetite, whether ~sensible, rational, or intellectual; 81 1, 63 | pass from seeking after sensible pleasures, which are known ~ 82 1, 64 | is natural for us to know sensible natures. Hence, as ~man' 83 1, 64 | does not consist in knowing sensible natures; so neither ~does 84 1, 65 | from such ~the individual sensible things that we see are constituted, 85 1, 66 | heavenly bodies are not, being sensible. It ~follows, then, that 86 1, 66 | anything at all, ~must be a sensible body. But all sensible bodies 87 1, 66 | a sensible body. But all sensible bodies are movable, and 88 1, 66 | 1 Para. 1/1~Reply OBJ 1: Sensible corporeal things are movable 89 1, 67 | 1~OBJ 2: Further, every sensible quality has its opposite, 90 1, 67 | Light therefore is ~not a sensible quality.~Aquin.: SMT FP 91 1, 67 | visible. Light, then, is not a sensible quality, but rather a substantial ~ 92 1, 67 | is a quality of the first sensible body.~Aquin.: SMT FP Q[67] 93 1, 67 | of time ~which belongs to sensible things; but that the spiritual 94 1, 70 | hidden effects ~through their sensible causes, and conversely. 95 1, 70 | Hence nothing prevents a ~sensible cause from being a sign. 96 1, 75 | the sensitive faculty to sensible ~objects is like the relation 97 1, 75 | from the body, perceives ~sensible objects. Therefore, since 98 1, 75 | sensitive faculty to the sensible ~object is in one way the 99 1, 75 | excessive strength of the sensible corrupts sense; a thing 100 1, 75 | intellectuality; as the sensible faculty is common to many 101 1, 75 | to many degrees in the ~sensible nature. Hence, as all sensible 102 1, 75 | sensible nature. Hence, as all sensible things are not of one species, 103 1, 76 | the sidereal heaven; the sensible soul, by means of the light 104 1, 40 | by the intellect from any sensible matter. The ~difference 105 1, 41 | except ~after the manner of sensible things, whence we derive 106 1, 42 | receives the species from the sensible object; wherein is wanting ~ 107 1, 45 | any beings existed except sensible ~bodies. And those among 108 1, 45 | But whatever exists in sensible things exists only by ~participation 109 1, 45 | from the fact that in all ~sensible species is found not only 110 1, 45 | The same applies to other sensible things.~Aquin.: SMT FP Q[ 111 1, 45 | desire be intellectual or sensible, or natural, ~i.e. without 112 1, 51 | substances are the species of sensible things; as if we were to 113 1, 51 | number of the species of sensible things. Aristotle, ~however, 114 1, 51 | nature of the species of sensible things. Consequently the 115 1, 51 | exemplar species of these sensible things; but ~have their 116 1, 51 | higher than the natures of ~sensible things. Nevertheless Aristotle 117 1, 51 | natures bear relation to these sensible things, as ~that of mover 118 1, 51 | argument, since only through sensible things can we come to know ~ 119 1, 51 | which is higher than the sensible soul. Therefore ~irrational 120 1, 52 | but ~acquiring it from sensible things through the bodily 121 1, 52 | acquire knowledge from ~sensible things. Consequently not 122 1, 52 | the likenesses of things sensible, ~in the same way by Divine 123 1, 52 | same way by Divine power sensible bodies are so fashioned 124 1, 52 | forth in Scripture under sensible figures, since it is ~not 125 1, 52 | intelligible things are ~sensible, but in order that properties 126 1, 52 | according to similitude through sensible figures; so it is not ~contrary 127 1, 53 | which is not filled ~with a sensible body, as we find proved 128 1, 54 | again is made evident from sensible experience. Let there be ~ 129 1, 55 | it bears relation to all sensible ~things; as sight does to 130 1, 55 | apprehension of its ~proper sensible object, it is a common usage 131 1, 56 | the sense in act is the sensible in act, as stated in De ~ 132 1, 56 | the sensitive power is the sensible ~object's likeness contained 133 1, 56 | also abstract species from sensible things. So there is ~nothing 134 1, 56 | far as they are taken from sensible ~objects. Therefore, if 135 1, 56 | from things divisible or sensible."~Aquin.: SMT FP Q[55] A[ 136 1, 57 | with the agent; just as the sensible object must be ~in contact 137 1, 57 | in itself any one of the sensible things, then such a nature ~ 138 1, 57 | their knowledge of God from sensible things, as ~Dionysius observes ( 139 1, 58 | are apprehended, ~and by sensible vision, which regards bodies 140 1, 58 | is ~neither imaginary nor sensible vision in the angels, but 141 1, 58 | sense regarding its proper ~sensible object. So therefore the 142 1, 59 | forasmuch as they know sensible things which are present, ~ 143 1, 60 | arduous belonging to the ~sensible order, which the virtue 144 1, 60 | deals with the desires of sensible pleasures, which ~belong 145 1, 64 | moves the appetite, whether ~sensible, rational, or intellectual; 146 1, 64 | pass from seeking after sensible pleasures, which are known ~ 147 1, 65 | is natural for us to know sensible natures. Hence, as ~man' 148 1, 65 | does not consist in knowing sensible natures; so neither ~does 149 1, 66 | from such ~the individual sensible things that we see are constituted, 150 1, 67 | heavenly bodies are not, being sensible. It ~follows, then, that 151 1, 67 | anything at all, ~must be a sensible body. But all sensible bodies 152 1, 67 | a sensible body. But all sensible bodies are movable, and 153 1, 67 | 1 Para. 1/1~Reply OBJ 1: Sensible corporeal things are movable 154 1, 68 | 1~OBJ 2: Further, every sensible quality has its opposite, 155 1, 68 | Light therefore is ~not a sensible quality.~Aquin.: SMT FP 156 1, 68 | visible. Light, then, is not a sensible quality, but rather a substantial ~ 157 1, 68 | is a quality of the first sensible body.~Aquin.: SMT FP Q[67] 158 1, 68 | of time ~which belongs to sensible things; but that the spiritual 159 1, 71 | hidden effects ~through their sensible causes, and conversely. 160 1, 71 | Hence nothing prevents a ~sensible cause from being a sign. 161 1, 74 | the sensitive faculty to sensible ~objects is like the relation 162 1, 74 | from the body, perceives ~sensible objects. Therefore, since 163 1, 74 | sensitive faculty to the sensible ~object is in one way the 164 1, 74 | excessive strength of the sensible corrupts sense; a thing 165 1, 74 | intellectuality; as the sensible faculty is common to many 166 1, 74 | to many degrees in the ~sensible nature. Hence, as all sensible 167 1, 74 | sensible nature. Hence, as all sensible things are not of one species, 168 1, 75 | the sidereal heaven; the sensible soul, by means of the light 169 1, 77 | universal object - namely, every sensible body, not only the body 170 1, 77 | namely, not ~only the sensible body, but all being in universal. 171 1, 77 | less ~common object - the sensible body; and the "intellectual," 172 1, 77 | various natures of the sensible qualities, according as 173 1, 77 | cognizant of the natures of sensible qualities does not pertain ~ 174 1, 77 | immuted by the ~exterior sensible. Wherefore the exterior 175 1, 77 | whereby an ~intention of the sensible form is effected in the 176 1, 77 | as it is affected in some sensible qualities, as in ~the movement 177 1, 77 | nature, but by reason of the sensible quality; as the surface 178 1, 77 | suffice for us to judge of sensible things; for each ~sense 179 1, 77 | receive the species of sensible things, when it is actually 180 1, 77 | receives the species of sensible things must be distinct 181 1, 77 | since the perception ~of sensible forms comes by an immutation 182 1, 77 | immutation caused by the sensible, which is ~not the case 183 1, 77 | therefore, for the reception of sensible forms, the "proper sense" ~ 184 1, 77 | must observe that as to sensible forms there is no difference ~ 185 1, 77 | immuted by the ~extrinsic sensible. But there is a difference 186 1, 77 | sense judges of the proper sensible by ~discerning it from other 187 1, 77 | only knows the form of the ~sensible by which it is immuted, 188 1, 78 | the ~senses are to things sensible, so is our intellect to 189 1, 78 | in potentiality to things sensible, ~the sense is not said 190 1, 78 | natures of forms of the sensible things ~which we understand 191 1, 78 | actual by what is actually sensible. We must therefore assign 192 1, 78 | 1 Para. 1/1~Reply OBJ 1: Sensible things are found in act 193 1, 78 | consider the nature of things ~sensible, which do not subsist apart 194 1, 78 | receive them from things sensible, or derive them from some ~ 195 1, 78 | being immuted by a present ~sensible: wherefore at the same time 196 1, 78 | to have sensed some past sensible thing. But as ~concerns 197 1, 79 | the species of all things sensible, ~and the intellect, of 198 1, 79 | apprehended as something ~sensible or intelligible, whereas 199 1, 80 | require for action exterior sensible ~things, whereby they are 200 1, 81 | because their objects are not sensible, but intellectual. ~Therefore 201 1, 83 | is the intellect to ~the sensible. But the soul can by no 202 1, 83 | know bodies, which are sensible.~Aquin.: SMT FP Q[84] A[ 203 1, 83 | one of these singular and sensible things is ~said to be either 204 1, 83 | are not referred to these sensible bodies, but to those beings ~ 205 1, 83 | judgment ~concerning these sensible things.~Aquin.: SMT FP Q[ 206 1, 83 | necessity for this. For even in sensible things it is to ~be observed 207 1, 83 | form is otherwise in one sensible than in another: ~for instance, 208 1, 83 | sweetness. In the same way the sensible form is conditioned ~differently 209 1, 83 | which receive the forms of sensible things without receiving 210 1, 83 | the senses, to all things sensible - through the intellect, ~ 211 1, 83 | through the action of sensible objects on his senses, to 212 1, 83 | to the intellect, as the sensible is ~to the sense. But the 213 1, 83 | is ~to the sense. But the sensible species which are in the 214 1, 83 | sense, are caused by the sensible object which exists actually ~ 215 1, 83 | held that the forms of ~sensible things subsist by themselves 216 1, 83 | just ~as he held that the sensible forms, which are in corporeal 217 1, 83 | contrary to the nature of sensible things that their ~forms 218 1, 83 | intelligible species of all sensible things, instead of subsisting 219 1, 83 | flow into our souls, and sensible species into corporeal matter. 220 1, 83 | which the corresponding sensible species are ~wanting. And 221 1, 83 | principle by means of the sensible forms and material things, 222 1, 83 | the soul, may be actually sensible, but not actually intelligible. ~ 223 1, 83 | knowledge is derived from sensible things?~Aquin.: SMT FP Q[ 224 1, 83 | knowledge is not derived from ~sensible things. For Augustine says ( 225 1, 83 | what we perceive be the sensible object or the deceptive 226 1, 83 | knowledge is not derived from sensible things. ~Aquin.: SMT FP 227 1, 83 | knowledge extends beyond sensible things: for we understand ~ 228 1, 83 | knowledge is not derived from sensible things.~Aquin.: SMT FP Q[ 229 1, 83 | sense is ~affected by the sensible, they thought that all our 230 1, 83 | impression brought about by sensible things. Which ~impression 231 1, 83 | is not brought about by ~sensible things affecting the intellect, 232 1, 83 | power, affected by ~the sensible: but the sensible organs 233 1, 83 | by ~the sensible: but the sensible organs are affected by the 234 1, 83 | organs are affected by the sensible, the ~result being that 235 1, 83 | itself the ~species of the sensible. Augustine seems to touch 236 1, 83 | intellectual knowledge proceed from sensible ~knowledge, nor sensible 237 1, 83 | sensible ~knowledge, nor sensible knowledge exclusively from 238 1, 83 | knowledge exclusively from sensible things; but ~these rouse 239 1, 83 | things; but ~these rouse the sensible soul to the sentient act, 240 1, 83 | not unreasonable that the sensible objects which are outside 241 1, 83 | by the impression of the sensible on the sense: not by a discharge, 242 1, 83 | impression caused ~by the sensible does not suffice, but something 243 1, 83 | it cannot be said that ~sensible knowledge is the total and 244 1, 83 | difficulty; because the sensible body is ~more noble than 245 1, 83 | through the agency of the sensible, since "fancy is ~movement 246 1, 83 | imagine in ~the absence of the sensible. Therefore much more can 247 1, 83 | Platonists say, the natures of sensible things subsisted apart from 248 1, 83 | to us by comparison with sensible bodies of which there are ~ 249 1, 83 | object is the nature of a sensible thing. Now a perfect ~judgment 250 1, 83 | things, unless he knows sensible things. But ~in the present 251 1, 83 | by ~comparison to natural sensible things. Consequently it 252 1, 83 | suspended, through which sensible things are known to us. ~ 253 1, 83 | principal objects are founded in sensible things. And therefore ~suspension 254 1, 84 | thing from the individual sensible matter, but not from the ~ 255 1, 84 | but not from the ~common sensible matter; for example, it 256 1, 84 | abstracted by the intellect from ~sensible matter, not only from individual, 257 1, 84 | individual matter. For ~sensible matter is corporeal matter 258 1, 84 | corporeal matter as subject to sensible qualities, ~such as being 259 1, 84 | in substance before other sensible qualities are. Hence ~quantities, 260 1, 84 | be considered apart from sensible ~qualities; and this is 261 1, 84 | is to abstract them from sensible matter; but they ~cannot 262 1, 84 | the intellect what the ~sensible image is to the sense. But 263 1, 84 | is to the sense. But the sensible image is not what is ~perceived, 264 1, 84 | intellect, as the likeness of a sensible ~thing is the form of the 265 1, 84 | senses being impressed by the sensible. The other is ~formation, 266 1, 84 | some degree arises from sensible ~knowledge: and, because 267 1, 84 | knowledge of the universal; as sensible ~knowledge is prior to intellectual 268 1, 84 | since at times through sensible causes we become ~acquainted 269 1, 84 | deceived as ~regards common sensible objects, as size or figure; 270 1, 84 | deceived concerning ~accidental sensible objects, as when it judges 271 1, 84 | first: for sometimes from sensible effects we ~arrive at the 272 1, 86 | is quite clear as regards sensible things, for the eye does ~ 273 1, 86 | potentiality as regards sensible beings; and hence it is 274 1, 86 | intellect has material and sensible things for its proper natural 275 1, 86 | species abstracted from sensible ~things, through the light 276 1, 86 | For as sense in act is the sensible in act, by reason ~of the 277 1, 86 | in act, by reason ~of the sensible likeness which is the form 278 1, 86 | organ caused by the external sensible. A material object, ~however, 279 1, 86 | the inclination called the sensible appetite is in the ~sensible 280 1, 86 | sensible appetite is in the ~sensible thing sensibly; and likewise 281 1, 87 | are in themselves most ~sensible are not most felt by us, 282 1, 87 | Further, as sense is to the sensible, so is intellect to the ~ 283 1, 87 | perfectible. Hence that sensible objects of great power ~ 284 1, 87 | same way, that is, by the sensible acting on the organ. But 285 1, 87 | cannot be understood through sensible things, nor composite things ~ 286 1, 88 | and adequate knowledge of sensible things from ~the sensible 287 1, 88 | sensible things from ~the sensible things themselves; thus 288 1, 88 | they have to be taught by sensible examples.~Aquin.: SMT FP 289 1, 88 | by abstraction from the sensible. If that were so, it might 290 1, 88 | knowledge; for either the sensible would need ~to act upon 291 1, 88 | soul, or the soul upon the sensible, and in either case a ~determinate 292 1, 88 | of the species from the sensible is done through the ~senses 293 1, 88 | through the ~senses and other sensible faculties which do not remain 294 1, 90 | pleasure in the beauty of sensible objects for ~its own sake. 295 1, 90 | he may ~freely survey the sensible objects around him, both 296 1, 92 | actual vision, whether ~sensible or imaginative. Therefore, 297 1, 93 | through those which are only sensible or ~corporeal. But in his 298 1, 93 | distracted by and occupied with sensible things. Now, it is written ~( 299 1, 93 | being ~preoccupied with sensible things; in which sense Adam 300 1, 97 | say (rather indeed would sensible delight have been the greater 301 1, 104 | senses are moved by the sensible, so the ~intellect is moved 302 1, 105 | as are the operations of sensible bodies. Thus the order ~ 303 1, 106 | speech ~takes place by some sensible sign, as by voice, or gesture, 304 1, 106 | happens among us by some sensible sign. Therefore one angel 305 1, 106 | known to another; but some ~sensible sign must be used. Gregory 306 1, 106 | sense is affected by the sensible object. ~Therefore, as sense 307 1, 106 | sense is aroused by the sensible object, so the mind of an ~ 308 1, 107 | men receive them under ~sensible signs, as Dionysius says ( 309 1, 107 | nor do we call him a ~"sensible substance," which is the 310 1, 109 | were types and ~species of sensible bodies; and that some were 311 1, 109 | preside immediately ~over all sensible bodies, and different ones 312 1, 109 | substances are not the species of sensible ~bodies, but something higher 313 1, 109 | that the forms of these ~sensible things are derived from 314 1, 109 | example, ~the intellect knows sensible things in a more excellent 315 1, 110 | under the similitudes of sensible things, ~according to what 316 1, 110 | than the forms existing in sensible matter. But an angel ~cannot 317 1, 110 | cannot impress forms upon sensible matter (Q[110], A[2]). Therefore 318 1, 110 | are naturally moved by the sensible objects. ~But an angel cannot 319 1, 110 | are changed always by the ~sensible object.~Aquin.: SMT FP Q[ 320 1, 110 | as when affected by the sensible object: and from within, 321 1, 110 | angel can offer the senses a sensible object from without, ~formed 322 1, 114 | conduces to the generation of sensible bodies, moves ~them to life, 323 1, 116 | may propose to him some sensible examples, ~either by way 324 2, 2 | vehemence of desire for sensible delight arises from ~the 325 2, 2 | perceptible. And so it is that sensible pleasures ~are desired by 326 2, 3 | things." But some goods ~are sensible, which we attain by the 327 2, 3 | evidently the case in regard to sensible ends. For if the ~acquisition 328 2, 3 | just as we first attain a ~sensible end by an act of sense.~ 329 2, 3 | form of a stone or of any sensible, is ~lower than man. Consequently 330 2, 3 | sciences. However, just as in sensible forms ~there is a participation 331 2, 5 | the ~rational is above the sensible nature, so the intellectual 332 2, 6 | confronted with something ~sensible, which, on being apprehended, 333 2, 11 | implies a certain delight. But sensible ~delight belongs to sense, 334 2, 11 | fruition" is derived from sensible fruits. But sensible fruit 335 2, 11 | from sensible fruits. But sensible fruit is that ~which we 336 2, 15 | reason that we judge of ~sensible things; and of things pertaining 337 2, 17 | OBJ 3: Since the external sensible is necessary for the ~apprehension 338 2, 17 | by the senses, unless the sensible be present; which presence 339 2, 17 | which presence of the ~sensible is not always in our power. 340 2, 22 | since its ~object is the sensible good. Therefore passion 341 2, 23 | concupiscible power is sensible good or evil, simply apprehended 342 2, 23 | stated above (A[1]), is ~sensible good or evil considered 343 2, 23 | the irascible faculty is sensible good ~or evil, considered 344 2, 25 | Trin. x, 12), "we are ~more sensible to love, when we lack that 345 2, 28 | the sense in act is the sensible in act, and the ~intellect 346 2, 30 | bodily organ: wherefore sensible good is the good of the 347 2, 30 | Wherefore the ~object of sensible pleasure causes love, inasmuch 348 2, 30 | considered as absent: just as the sensible, considered as ~past, is 349 2, 31 | delight of ~the lower;~(6) Of sensible delights compared with one 350 2, 31 | movement of the soul and ~a sensible establishing thereof all 351 2, 31 | that this ~establishing is "sensible," we exclude the perfections 352 2, 31 | 11) that "delight is a sensible ~movement." But sensible 353 2, 31 | sensible ~movement." But sensible movement is not in an intellectual 354 2, 31 | Philosopher, he uses the word ~"sensible" in its wide acceptation 355 2, 31 | 1/1~Whether bodily and sensible pleasures are greater than 356 2, 31 | would seem that bodily and sensible pleasures are greater than ~ 357 2, 31 | x, 2,4). But more seek sensible ~pleasures, than intelligible 358 2, 31 | intellectual pleasures with sensible pleasures, ~according as 359 2, 31 | pleasures are ~much greater than sensible pleasures. For man takes 360 2, 31 | pleasures be compared with sensible ~bodily pleasures, then, 361 2, 31 | because the conjunction of the sensible to the sense implies movement, ~ 362 2, 31 | imperfect act: wherefore sensible pleasures are not perceived ~ 363 2, 31 | reasons. First, because sensible things are more ~known to 364 2, 31 | things. Secondly, because sensible ~pleasures, through being 365 2, 31 | bodily pleasures is because ~sensible goods are known better and 366 2, 31 | sight is the ~greatest of sensible pleasures.~Aquin.: SMT FS 367 2, 31 | therefore we speak of that sensible pleasure by which reason 368 2, 31 | hand, if we speak of that sensible pleasure ~which is by reason 369 2, 31 | touch. For the usefulness of sensible things is gauged by their ~ 370 2, 31 | animal's nature. Now the sensible ~objects of touch bear the 371 2, 31 | which do not experience sensible ~pleasure save by reason 372 2, 31 | except as subordinated to the sensible objects of the touch: "for ~ 373 2, 31 | remains within the limits of sensible ~pleasure. Because it is 374 2, 31 | pleasures are greater than ~sensible.~Aquin.: SMT FS Q[31] A[ 375 2, 32 | requires the ~presence of the sensible object. The second place 376 2, 34 | they took ~account only of sensible and bodily pleasures which 377 2, 34 | the intelligible and the sensible, nor between ~intellect 378 2, 34 | none can live without some sensible and bodily pleasure, if 379 2, 34 | because, from observing ~that sensible and bodily pleasure consists 380 2, 35 | organ; ~either from the sensible object disagreeing with 381 2, 35 | something ~foul; or from the sensible object, though agreeable, 382 2, 37 | 2~Now it is evident that sensible pain above all draws the 383 2, 37 | metaphorically, from a likeness to sensible bodies: for the reason that ~ 384 2, 48 | 14), pleasures, ~chiefly sensible and bodily pleasures, are 385 2, 48 | sorrow or anxiety, the more sensible are we to ~the pleasure 386 2, 50 | OBJ 2: As potentiality to sensible being belongs to corporeal ~ 387 2, 50 | matter is in respect of all sensible forms; and ~therefore for 388 2, 70 | sensitive, appetite draws man to sensible goods which ~are beneath 389 2, 74 | delectation is sometimes about sensible goods, and not about the 390 2, 74 | accordingly delectation about ~sensible objects comes also under 391 2, 80 | Accordingly, in the first way the sensible things, which approach ~ 392 2, 80 | than those which are in sensible matter, ~which, nevertheless, 393 2, 80 | impressions left by the action ~of sensible objects, which impressions 394 2, 80 | are preserved by means of sensible ~species, and continue to 395 2, 80 | perceives the movement or sensible image which is brought in ~ 396 2, 85 | passive element: thus the sensible object ~moves the sensitive 397 2, 91 | be ~twofold. It may be a sensible and earthly good; and to 398 2, 99 | to men except by means of sensible similitudes. Now these ~ 399 2, 101 | under the form of certain sensible figures, as Dionysius states ( 400 2, 101 | need of signs by means of sensible ~figures.~Aquin.: SMT FS 401 2, 102 | candlestick betokened, as a sensible sign thereof, the wisdom 402 2, 102 | to be stirred by these sensible things to the observance 403 2, 102 | irrational animals ~are sensible to pain, it is possible 404 2, 108 | means of certain external sensible objects; and that from this 405 2, 1 | under ~the appearances of sensible bread, when it is rightly 406 2, 7 | Divine things by the rule of sensible objects. But when it is ~ 407 2, 8 | concerned with ~external sensible qualities, whereas intellective 408 2, 8 | within as ~compared with the sensible world, which is perceived 409 2, 14 | when they can perceive a sensible object from ~afar, by sight, 410 2, 14 | unable to perceive, except sensible objects ~that are near at 411 2, 14 | senses ~are cognizant of sensible objects as of certain principles 412 2, 14 | in an ~abstraction from sensible phantasms, wherefore the 413 2, 14 | set in order all things sensible. ~Thus Anaxagoras stated 414 2, 17 | of this virtue, is ~not a sensible but a Divine good. Therefore 415 2, 17 | irascible is an arduous sensible: whereas ~the object of 416 2, 23 | object of charity is not a sensible good, but the ~Divine good 417 2, 23 | concupiscible, is the love of sensible good: nor can ~the concupiscible 418 2, 23 | knowledge which depends on sensible things, ~so too, God is 419 2, 45 | external senses whereby we know sensible objects, but in ~the interior 420 2, 47 | knowledge ~has a greater hold on sensible objects. For this reason 421 2, 51 | the mind, and draws it to sensible delight. Now the perfection 422 2, 51 | consists in abstraction from ~sensible objects. Wherefore, since 423 2, 64 | OBJ 2: Men who adhere to sensible things think more of external ~ 424 2, 79 | needs to be guided by the sensible world, since "invisible 425 2, 80 | things by means ~of certain sensible objects known to us. Chief 426 2, 81 | But words, like other sensible objects, prevent man from ~ 427 2, 82 | acts of the body pertain to sensible knowledge: whereas ~we approach 428 2, 82 | nature, intellectual and sensible, we offer God a ~twofold 429 2, 82 | to us to proceed from the sensible to the intelligible.~Aquin.: 430 2, 82 | senses, our mind is ~urged by sensible signs to approach God.~Aquin.: 431 2, 83 | is that ~he should employ sensible signs in order to signify 432 2, 92 | divine worship was given to sensible creatures by means ~of sensible 433 2, 92 | sensible creatures by means ~of sensible signs, such as sacrifices, 434 2, 92 | creature represented by some sensible form or shape, which is ~ 435 2, 109 | words, or deeds, or any sensible ~objects are considered 436 2, 116 | a principal place among sensible goods, for the reason given 437 2, 116 | useful for obtaining all sensible things, it ~contains, in 438 2, 120 | God ~under the guise of sensible signs. And since for the 439 2, 120 | worship that consists in sensible ~signs. Now the precepts 440 2, 121 | Body Para. 2/3~Now the sensible pain of the body makes one 441 2, 121 | since bodily pain is more sensible, and the ~sensitive apprehension 442 2, 139 | sensitive appetite pursues sensible and bodily ~goods, the other 443 2, 139 | other whereby it flies from sensible and bodily evils. ~Aquin.: 444 2, 139 | lack of moderation. Because sensible and bodily goods, ~considered 445 2, 139 | appetite in flying from ~sensible evil is mostly in opposition 446 2, 139 | when a man ~flies from sensible and bodily evils, which 447 2, 139 | passions that tend towards sensible goods, viz. desire and ~ 448 2, 139 | the becomingness of the ~sensible object. Wherefore temperance 449 2, 139 | while in so far as the sensible objects of the other senses ~ 450 2, 139 | or sight, inasmuch as the sensible objects of these ~senses 451 2, 150 | resolution of the semen, causing ~sensible pleasure. The third is entirely 452 2, 150 | the ~moral act, since the sensible passions are the matters 453 2, 152 | accomplished by reason turning ~to sensible objects, which are the first 454 2, 159 | second ~is "to speak few and sensible words, and not to be loud 455 2, 160 | pre-eminence not only in sensible things, ~but also in spiritual 456 2, 160 | pride, were ~merely some sensible object, whereto the sensitive 457 2, 160 | view is common ~both to sensible and to spiritual things, 458 2, 160 | humility is "to speak few and sensible words, and not to be loud 459 2, 161 | result from his coveting a sensible good, to which the concupiscence 460 2, 163 | making use of an ~outward sensible creature. Since then our 461 2, 163 | mind, and adhered less to sensible than to intelligible ~things, 462 2, 163 | having ~recourse to those sensible things, which are most akin 463 2, 165 | about the ~knowledge of sensible objects. ~Aquin.: SMT SS 464 2, 165 | of such like particular sensible objects.~Aquin.: SMT SS 465 2, 165 | about the knowledge of ~sensible things.~Aquin.: SMT SS Q[ 466 2, 165 | answer that, The knowledge of sensible things is directed to two ~ 467 2, 165 | the ~purpose of knowing sensible things may be sinful in 468 2, 165 | Secondly, when the knowledge of sensible things ~is directed to something 469 2, 165 | intent on the ~knowledge of sensible things by reason of the 470 2, 165 | studiousness about the knowledge of sensible things is virtuous.~Aquin.: 471 2, 165 | knowledge, so that all ~sensible things are said to be seen," 472 2, 166 | through bodily organs. Now sensible goods are connatural to 473 2, 166 | it is raised higher above sensible things; although perhaps ~ 474 2, 170 | them ~while occupied with sensible things. Hence Gregory says ( 475 2, 171 | there are the ~forms of sensible things not only as received 476 2, 171 | A[2] Body Para. 5/7~Now sensible forms are divinely presented 477 2, 171 | at the same ~time tend to sensible objects. Therefore it would 478 2, 171 | outward presentation of sensible images. Now it is evident 479 2, 171 | prophet's mind by means of sensible species - whether these 480 2, 171 | effected by its turning to sensible objects, which are ~the 481 2, 172 | first place. ~As regards sensible signs he reckons three kinds 482 2, 172 | of prophecy, because a ~sensible sign is - either a corporeal 483 2, 172 | awake and ~occupied with sensible things would seem to be 484 2, 172 | by means of imaginary or sensible signs. Hence the ~difference 485 2, 173 | understand the truth through sensible things. ~Hence when he is 486 2, 173 | apprehension of things sensible, according to Rm. 1:20, " 487 2, 173 | judges of and coordinates sensible objects. Hence in any operation 488 2, 173 | turn ~towards phantasms and sensible objects. But there is no 489 2, 173 | as in the absence of the ~sensible object, certain impressions 490 2, 173 | conversion to phantasms and sensible objects ~is withdrawn from 491 2, 173 | phantasms and the ~perception of sensible objects.~Aquin.: SMT SS 492 2, 176 | intelligible ~truth through its sensible effects. Wherefore just 493 2, 178 | intention from intelligible to ~sensible things, and by outward disturbances. 494 2, 178 | weigh the mind down to sensible objects, as Augustine says ( 495 2, 178 | order and disposition of sensible objects. The third is ~in " 496 2, 178 | the ~mere consideration of sensible objects; the second step 497 2, 178 | consists in going ~forward from sensible to intelligible objects; 498 2, 178 | third step is to judge ~of sensible objects according to intelligible 499 2, 178 | however, it is through ~sensible objects that we come to 500 2, 178 | intelligible things, ~and since sensible operations do not take place


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