Part, Question
1 1, 5 | but also towards which tend even those things which
2 1, 20 | every appetitive faculty tend ~towards good and evil,
3 1, 27 | an action which does not tend to anything external, but ~
4 1, 50 | xvi), "all things would ~tend towards nothing, unless
5 1, 59 | and to another faculty to ~tend to what is outside it. Consequently
6 1, 60 | but does not of ~necessity tend towards something else;
7 1, 60 | self-centered were it to tend towards anything ~else more
8 1, 63 | since for the appetite to tend to the desire of something
9 1, 63 | particular good, it can ~tend naturally to some evil;
10 1, 68 | nature, and heavy things tend naturally downwards, not ~
11 1, 71 | the fact that their bodies tend naturally to the earth and
12 1, 51 | xvi), "all things would ~tend towards nothing, unless
13 1, 60 | and to another faculty to ~tend to what is outside it. Consequently
14 1, 61 | but does not of ~necessity tend towards something else;
15 1, 61 | self-centered were it to tend towards anything ~else more
16 1, 64 | since for the appetite to tend to the desire of something
17 1, 64 | particular good, it can ~tend naturally to some evil;
18 1, 69 | nature, and heavy things tend naturally downwards, not ~
19 1, 71 | the fact that their bodies tend naturally to the earth and
20 1, 81 | Reply OBJ 1: The will can tend to nothing except under
21 1, 102 | similarity of which all things tend. Consequently the ~effect
22 1, 102 | higher being, they would tend to nothing definite, ~especially
23 1, 103 | Therefore no ~creature can tend to not-being, except through
24 1, 103 | Therefore such creatures cannot tend to not-being, even if God
25 1, 103 | cannot cause a thing to tend ~to non-existence, whereas
26 1, 103 | Therefore all things must tend to this end, that there
27 1, 107 | is no longer necessary to tend ~towards the end. This is
28 2, 1 | things that lack reason tend to an end, by natural ~inclination,
29 2, 1 | to the rational nature to tend to ~an end, as directing [
30 2, 1 | the irrational nature to tend to an end, as directed or
31 2, 1 | for the ~appetite so to tend to two things, as though
32 2, 1 | would be the case were it to tend to ~several diverse objects
33 2, 3 | naturally. But man's will should tend to nothing else as an end,
34 2, 5 | and thus the will does not tend thereto of necessity.~Aquin.:
35 2, 8 | in order that the will tend to anything, it is ~requisite,
36 2, 10 | point of view, it will not tend to it of necessity. ~And
37 2, 10 | approved by the will, which can tend to one and the same thing
38 2, 10 | which also remains, does not tend of ~necessity to that whereto
39 2, 12 | denotes, signifies, "to tend ~to something." Now both
40 2, 12 | movement of thing ~moved, tend to something. But that the
41 2, 12 | the eye whither we should tend with our bodies.~Aquin.:
42 2, 12 | is nothing else than to tend to something. But irrational ~
43 2, 12 | A[1]), to intend is to tend to ~something; and this
44 2, 13 | Consequently no one would tend to the end, save for the ~
45 2, 13 | reason. For the will can tend to ~whatever the reason
46 2, 15 | to which it belongs to tend to the thing itself, is
47 2, 16 | and the voluntary appetite tend to have the end in reality;
48 2, 17 | cause. For the will can tend freely towards ~various
49 2, 19 | appetite: since the will can tend to the universal ~good,
50 2, 19 | yet the will does not ~tend to this good except in so
51 2, 19 | salvation: but the will does not tend thereto, except inasmuch
52 2, 19 | Hence, ~whether the will tend to what is evil in itself,
53 2, 19 | will to be good, it must tend to the ~good under the species
54 2, 19 | man to be upright and to ~tend to God," as Augustine expounds
55 2, 23 | inclination or aptitude to tend to the mover: thus a light ~
56 2, 24 | themselves good, if ~they tend to that which is truly good,
57 2, 25 | last of those passions that tend ~towards something as future.
58 2, 26 | sensitive appetite, cannot tend to wisdom, which is not ~
59 2, 26 | it is possible for man to tend to God by love, ~being as
60 2, 27 | Hence the affections of one tend to the other, as being one ~
61 2, 28 | loved, by his longing, to tend towards it with ~the love
62 2, 29 | apprehension and of appetite, ~can tend to something universally.
63 2, 35 | and especially those which tend to some ~defect. Consequently
64 2, 37 | natural for each thing to tend wholly ~to repel whatever
65 2, 40 | implying that desire seems to tend chiefly to ~the arduous
66 2, 40 | that a stone is ~certain to tend downwards. This is owing
67 2, 45 | But it ~belongs to hope to tend to that which is good and
68 2, 46 | the appetitive power can tend to both good and evil: by
69 2, 46 | desire those things which tend to preserve ~in him the
70 2, 50 | its nature, is ordained to tend to the good which reason ~
71 2, 56 | Anima iii, text. ~42), to tend to that which is good, according
72 2, 62 | movement of the appetite cannot tend to ~anything, either by
73 2, 64 | Now some moral virtues tend ~to a maximum: for instance,
74 2, 64 | mean: since these virtues tend to this maximum in accordance
75 2, 64 | deficiency if one fails to tend thereto "where" ~one ought,
76 2, 73 | rather is it directed to tend to some appetible good whence
77 2, 74 | because the will does ~not tend to it under the aspect of
78 2, 77 | that the will would never tend to evil, unless there were
79 2, 77 | impels the will makes ~it tend with greater intensity to
80 2, 78 | of its ~own accord, may tend to an evil, through the
81 2, 85 | man finds it difficult to tend to the good. "Error" and ~"
82 2, 88 | if the angry ~movement tend to a hurt which is a mortal
83 2, 109 | above ~all things is to tend above oneself. Therefore
84 2, 3 | 3: Further, whatever may tend to scandalize and disturb
85 2, 4 | intellect should infallibly tend to its ~object, which is
86 2, 4 | the intellect should ~ever tend to the true, since nothing
87 2, 4 | which hope and ~charity tend towards Him.~Aquin.: SMT
88 2, 4 | possible, since ~hope does not tend to the impossible, as stated
89 2, 4 | because the will cannot tend to God with perfect love,
90 2, 8 | the right will needs to tend.~Aquin.: SMT SS Q[8] A[4]
91 2, 10 | were silent, this would tend to ~strengthen error. Hence
92 2, 16 | which is a moral virtue, to tend to the arduous. ~Therefore
93 2, 16 | Reply OBJ 3: Hope makes us tend to God, as to a good to
94 2, 16 | properly ~speaking, makes us tend to God, by uniting our affections
95 2, 23 | onslaught less, they begin to tend to perfection with greater
96 2, 27 | remain to which he may tend, although by reaching that
97 2, 28 | of one man may happen to tend to diverse ~things, and
98 2, 28 | Further, the appetite does not tend to opposite things at the ~
99 2, 28 | just as the ~appetite may tend to what is good simply,
100 2, 28 | so that all his desires tend to one ~object - the second,
101 2, 32 | in as much as they are, tend to be ~like God, Who is
102 2, 36 | answer that, To contend is to tend against some one. Wherefore
103 2, 41 | their property, this would tend to the detriment of the
104 2, 42 | charity, since it ~does not tend to a contrary object, but
105 2, 45 | off, in so far as ~they tend to be a help or a hindrance
106 2, 45 | the end, but because they tend to the end which is appointed
107 2, 56 | operations in ~so far as they tend towards external things,
108 2, 81 | towards Whom our affections tend in two ~ways: first, by
109 2, 86 | 3: Further, things that tend to be harmful to the person,
110 2, 86 | immoderate vigils or fasts which tend to ~injure the person: and
111 2, 96 | especially when it does not tend to another ~person's injury:
112 2, 99 | due mode that man should tend to worship his ~father rather
113 2, 102 | one's own ~will seems to tend principally, not to the
114 2, 102 | the will of him that obeys tend no less devotedly [*Cf.
115 2, 104 | gratitude for a favor does not tend to something yet greater.~
116 2, 109 | indicates that one does not tend to different things, by ~
117 2, 111 | well-disposed mind that a man tend to ~perfect righteousness,
118 2, 115 | to a virtue as such ~to tend to what is more perfect,
119 2, 121 | ways. ~First, because they tend to that which is difficult
120 2, 121 | essential to virtue ever to tend to good; ~wherefore it is
121 2, 127 | virtue, magnanimity makes him tend ~to perfect works of virtue;
122 2, 127 | although they ~seem to tend in contrary directions,
123 2, 127 | commended in those virtues that tend to ~something difficult,
124 2, 128 | presumption that one should tend to what is above oneself. ~
125 2, 128 | ability: for it does not tend to ~anything greater than
126 2, 128 | like magnanimity, seems to tend to something ~great. For
127 2, 130 | and to this end a man may tend in two ways. In one way ~
128 2, 131 | his power, by refusing to tend to ~that which is commensurate
129 2, 132 | belongs to magnanimity to tend to something ~great, as
130 2, 132 | magnanimity not only to tend to something ~great, but
131 2, 132 | strict sense, but also to tend ~with the mind to the doing
132 2, 134 | consequently the human will can tend ~thereto without the help
133 2, 134 | supernatural, wherefore man cannot tend thereto by a natural ~virtue.
134 2, 134 | magnanimity a man has a mind to tend to great ~things, so by
135 2, 134 | longanimity a man has a mind to tend to something a long ~way
136 2, 139 | sensitive appetite fails to tend towards them in accord with
137 2, 139 | with ~those passions that tend towards sensible goods,
138 2, 139 | the concupiscible which tend towards good, as a consequence,
139 2, 154 | degree. Yet he does not ~tend thereto perfectly, because
140 2, 156 | sensitive appetite can tend, in so far as it is moved
141 2, 159 | restrain the mind, lest it tend to high things ~immoderately;
142 2, 160 | every man's will should tend to that which ~is proportionate
143 2, 160 | sensitive appetite might tend, ~pride would have to be
144 2, 164 | of the appetite, lest it tend ~excessively to that which
145 2, 168 | contains those precepts which tend more directly to the love
146 2, 171 | cannot, at the same time, tend in ~opposite directions.
147 2, 171 | cannot at the same ~time tend to sensible objects. Therefore
148 2, 173 | It is natural to man to tend to divine things through
149 2, 173 | it makes man's ~appetite tend to the object loved. Hence
150 2, 182 | but it suffices for him to tend to ~all in common and collectively,
151 2, 182 | profess to ~be perfect, but to tend to perfection. Hence the
152 2, 183 | is ~not presumptuous to tend to perfection. Secondly,
153 2, 184 | he ~should by some means tend thereto. Hence he who enters
154 2, 184 | charity, but he is bound to tend to ~this, and use his endeavors
155 2, 184 | only if he despises to ~tend to perfection.~Aquin.: SMT
156 2, 184 | Therefore since ~religious tend to the perfection of virtue
157 2, 184 | bound to be perfect, but to tend to perfection, to which ~
158 2, 184 | according to the rule, i.e. to tend to form one's conduct in
159 3, 3 | be a Son; for ~this would tend to the confusion of the
160 3, 11 | when it does not actually tend to all; provided it actually
161 3, 15 | these passions very often tend towards what is unlawful,
162 3, 15 | sensitive ~appetite that tend to unlawful things; and
163 3, 15 | 1/1~OBJ 2: Further, to tend to beatitude, or to obtain
164 3, 15 | do nothing ~by which they tend to beatitude, as Christ
165 3, 87 | instance, a man's affections so tend to God and Divine things,
166 Suppl, 42| the ~concupiscence lest it tend to something outside the
167 Suppl, 77| nor does the natural heat tend to destroy the natural humor,
168 Suppl, 90| which all light objects tend, whereas each one reaches
169 Suppl, 94| parts of the earth naturally tend to the center. Therefore ~
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