Part, Question
1 1, 5 | beauty ~relates to the cognitive faculty; for beautiful things
2 1, 5 | reason, just as is every cognitive ~faculty. Now since knowledge
3 1, 12 | with sense, by some other cognitive power. But that the ~divine
4 1, 12 | Now our soul possesses two cognitive powers; one is the act of
5 1, 12 | there is another kind of ~cognitive power in the soul, called
6 1, 12 | like to each other, the cognitive faculty ~can be assimilated
7 1, 12 | Reply OBJ 2: Some of the cognitive faculties form other images
8 1, 14 | is the reason why it is cognitive; and according to the mode
9 1, 14 | material. But sense is ~cognitive because it can receive images
10 1, 14 | intellect is still further cognitive, because it is more separated
11 1, 14 | itself. Therefore those cognitive ~faculties which are not
12 1, 14 | the senses; whereas those ~cognitive faculties which are subsisting,
13 1, 14 | potentiality, that God is cognitive, as shown above (AA[1],2). ~
14 1, 19 | Reply OBJ 2: An act of the cognitive faculty is according as
15 1, 20 | Para. 1/1~Reply OBJ 1: The cognitive faculty does not move except
16 1, 34 | knowledge of God is only cognitive as regards God, whereas
17 1, 34 | regards creatures, it is both cognitive and operative, so the Word
18 1, 77 | same thing is known by the cognitive power, and desired by the ~
19 1, 76 | same thing is known by the cognitive power, and desired by the ~
20 1, 77 | Therefore either we must add the cognitive and reminiscitive ~to the
21 1, 79 | the appetitive from the cognitive powers.~Aquin.: SMT FP Q[
22 1, 80 | only appetitive, but also ~cognitive. For Augustine says (De
23 1, 80 | Therefore sensuality is a cognitive power.~Aquin.: SMT FP Q[
24 1, 80 | sin, which ~belong to the cognitive power. Therefore sensuality
25 1, 80 | Therefore sensuality is a cognitive power.~Aquin.: SMT FP Q[
26 1, 82 | power, is it appetitive or cognitive?~(4) If it is appetitive,
27 1, 82 | not an appetitive, but a ~cognitive power. For Damascene (De
28 1, 82 | nature." But reason is a ~cognitive power. Therefore free-will
29 1, 82 | Therefore free-will is a cognitive power.~Aquin.: SMT FP Q[
30 1, 82 | to judge is an act of a cognitive power. Therefore ~free-will
31 1, 82 | Therefore ~free-will is a cognitive power.~Aquin.: SMT FP Q[
32 1, 82 | another, which belongs to the cognitive power. ~Therefore free-will
33 1, 82 | Therefore free-will is a cognitive power.~Aquin.: SMT FP Q[
34 1, 82 | one on the part of the cognitive power, the other on the
35 1, 82 | power. On the part of the cognitive power, counsel is ~required,
36 1, 82 | to the appetitive or the ~cognitive power: since he says that
37 1, 83 | Wherefore we must say that the cognitive soul is in potentiality
38 1, 84 | are three grades of ~the cognitive powers. For one cognitive
39 1, 84 | cognitive powers. For one cognitive power, namely, the sense,
40 1, 84 | There is another grade of ~cognitive power which is neither the
41 1, 84 | intellect, the ~object of whose cognitive power is therefore a form
42 1, 84 | the impression made on the cognitive faculty. ~Consequently the
43 1, 84 | faculty. ~Consequently the cognitive faculty will always judge
44 1, 84 | first and of ~itself by our cognitive power is its proper object,
45 1, 84 | natural likeness to the cognitive power, but on account of ~
46 1, 88 | know singulars. ~For no cognitive power besides the intellect
47 2, 6 | voluntary act, i.e. ~the cognitive and appetitive power, is
48 2, 13 | to the will but to the ~cognitive power. Now there is an "
49 2, 27 | beautiful, which are the most cognitive, viz. sight ~and hearing,
50 2, 27 | goodness a relation to the cognitive faculty: so that "good" ~
51 2, 27 | if it ~be a sentient and cognitive being.~Aquin.: SMT FS Q[
52 2, 35 | present; but the ~interior cognitive power can perceive the present,
53 2, 40 | that hope belongs to the cognitive power. Because ~hope, seemingly,
54 2, 40 | awaiting seems to belong to the cognitive power, which we exercise
55 2, 40 | Therefore hope belongs to the cognitive power.~Aquin.: SMT FS Q[
56 2, 40 | seems to ~belong to the cognitive power. Therefore hope does
57 2, 40 | certainty is a property of the cognitive power. But ~certainty is
58 2, 40 | Therefore hope belongs to the cognitive ~power.~Aquin.: SMT FS Q[
59 2, 40 | is not the object of the cognitive, but of the appetitive power. ~
60 2, 40 | hope belongs, not to the cognitive, but to the appetitive power.~
61 2, 40 | whereas ~the action of the cognitive power is accomplished not
62 2, 40 | the knower. But since the cognitive power moves the appetite,
63 2, 40 | preceding inspection of the cognitive power.~Aquin.: SMT FS Q[
64 2, 40 | belief which precedes in the cognitive power, the ensuing movement ~
65 2, 40 | experience belongs to the cognitive power; wherefore the Philosopher
66 2, 40 | But ~hope is not in the cognitive power, but in the appetite,
67 2, 41 | the movements of the cognitive and appetitive faculties
68 2, 54 | cognoscibility, they belong to one ~cognitive habit.~Aquin.: SMT FS Q[
69 2, 93 | ways. First, as ~when a cognitive power judges of its proper
70 2, 1 | that, The object of every cognitive habit includes two things: ~
71 2, 8 | human actions, because a cognitive virtue is the more ~excellent,
72 2, 8 | understanding belongs to the cognitive power, while the three ~
73 2, 8 | which also belong to the ~cognitive power, is not so evident.
74 2, 9 | above (Q[1], A[1]), every cognitive habit regards ~formally
75 2, 17 | intellect, which belong to the cognitive faculty, it follows that
76 2, 17 | found essentially in the cognitive power; by ~participation
77 2, 17 | infallibly to its end by the cognitive ~power. In this way we say
78 2, 17 | of faith which is in the ~cognitive faculty.~Aquin.: SMT SS
79 2, 25 | 2: Faith pertains to the cognitive power, whose operation ~
80 2, 26 | 84], A[7]), the act ~of a cognitive power is completed by the
81 2, 26 | condition, whereas the act of a cognitive power follows the mode of
82 2, 27 | knowledge. Now, just as the cognitive power of a creature is finite, ~
83 2, 45 | Whether prudence is in the cognitive or in the appetitive faculty?~
84 2, 45 | that prudence is not in the cognitive but in the ~appetitive faculty.
85 2, 45 | Now love is not in the cognitive, but in the appetitive faculty. ~
86 2, 45 | prudence is not in ~the cognitive but in the appetitive faculty.~
87 2, 45 | the appetitive but to the ~cognitive faculty. Wherefore it is
88 2, 45 | belongs ~directly to the cognitive, and not to the sensitive
89 2, 46 | prudence but also to all the cognitive habits. Therefore they should
90 2, 46 | belong to ~prudence as a cognitive virtue, namely, "memory," "
91 2, 49 | judgment consists in the cognitive power apprehending ~a thing
92 2, 49 | misshapen. Now ~that the cognitive power be well disposed to
93 2, 49 | directly, on the part of the cognitive power itself, for instance, ~
94 2, 49 | Para. 1/2~I answer that cognitive habits differ according
95 2, 56 | directing an act ~of the cognitive power, for we are not said
96 2, 56 | intellect or ~reason which is a cognitive power. But since we are
97 2, 56 | even as the senses are cognitive of ~particulars. On the
98 2, 58 | would seem to belong to the cognitive faculty. ~Now the cognitive
99 2, 58 | cognitive faculty. ~Now the cognitive faculty is perfected by
100 2, 80 | to an appetitive or to ~a cognitive virtue or power. But devotion
101 2, 81 | the appetitive or of the cognitive power?~(2) Whether it is
102 2, 159 | yet its rule is in the ~cognitive faculty, in that we should
103 2, 164 | virtues which are in the cognitive part: wherefore solicitude
104 2, 164 | Reply OBJ 2: The act of a cognitive power is commanded by the
105 2, 164 | directed aright in applying the cognitive power in this or ~that way
106 2, 169 | 1~OBJ 3: Further, every cognitive perfection excludes folly
107 2, 169 | Therefore prophecy is not a cognitive ~perfection.~Aquin.: SMT
108 2, 172 | either ~according to man's cognitive powers, which are sense,
109 2, 173 | rapture pertains to the cognitive or to the appetitive ~power? ~(
110 2, 173 | rapture pertains to the cognitive rather than to the appetitive ~
111 2, 173 | appetitive rather than ~to the cognitive power. For Dionysius says (
112 2, 173 | appetitive, but only to the cognitive power. For it was ~stated (
113 2, 173 | may cause an excess in the cognitive power, either because the ~
114 2, 173 | according ~to the order of the cognitive powers. In this way the
115 2, 173 | seen by man through any ~cognitive power other than the intellect.
116 2, 179 | contemplative life belongs to the cognitive power, so the ~active life
117 2, 179 | the appetitive but to the cognitive power. Therefore prudence
118 3, 63 | character ~is only in a cognitive power, nor, again, only
119 3, 63 | needs to be in the ~soul's cognitive power, where also is faith.~
120 Suppl, 32| principle, namely, the ~cognitive power; the second is the
121 Suppl, 32| instrument. And since the cognitive power is the first principle
122 Suppl, 65| appetite. Hence in the cognitive power there needs to be
123 Suppl, 65| natural concept in the cognitive power. And since it is not
124 Suppl, 89| corporeal eye, in which the cognitive power is ~deficient as participating
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