Part, Question
1 1, 11 | because one is the "per se" cause of one, and many ~
2 1, 11 | perfect, and is so "per se" ~and not accidentally,
3 1, 17 | what belongs to ~it "per se," but is denominated relatively
4 1, 17 | which it is compared "per ~se" but may be called false
5 1, 22 | every effect that has a "per se" cause, either present or ~
6 1, 23 | any definite number "per se"; but he accepts and uses
7 1, 23 | pre-ordained by God "per se"; ~but divine providence
8 1, 29 | were "by itself one" [per se una]; and ~unity belongs
9 1, 31 | predicated of every person "per se," and of all the persons
10 1, 39 | begot another self [alterum se]," forasmuch ~as the word "
11 1, 39 | forasmuch ~as the word "se" is either in the ablative
12 1, 42 | so acts ~of Himself [per se], that He does not act by
13 1, 42 | does not act by Himself [a se]."~Aquin.: SMT FP Q[42]
14 1, 44 | as for ~instance, a "per se" man, and a "per se" horse,
15 1, 44 | per se" man, and a "per se" horse, and the like, which
16 1, 46 | proceed to infinity ~"per se" - thus, there cannot be
17 1, 46 | of causes that are ~"per se" required for a certain
18 1, 48 | diminished infinitely, not "per se," but ~accidentally; according
19 1, 49 | reduced to that which is "per ~se." But good is the accidental
20 1, 49 | supreme evil which is the "per se" cause of evils. Nor can
21 1, 49 | said that evil has no "per se" cause, but only an accidental
22 1, 49 | Hence reduction to any 'per se' cause of evil is impossible.
23 1, 51 | a taking to oneself [ad se sumere]. But a body is not ~
24 1, 65 | is separate life, or "per se" ~life, as they term it,
25 1, 65 | things do not subsist "per se" in matter, but in ~the
26 1, 75 | intellect has an operation "per se" apart from the body. Now
27 1, 75 | can have an operation "per se." For nothing can operate ~
28 1, 75 | reply that to operate "per ~se" belongs to what exists "
29 1, 75 | belongs to what exists "per se." But for a thing to exist "
30 1, 75 | for a thing to exist "per se," ~it suffices sometimes
31 1, 75 | rightly said to subsist "per se," which is neither inherent
32 1, 75 | be said to subsist "per se"; nor can it for that reason
33 1, 75 | be said to ~operate "per se." Hence the operation of
34 1, 75 | sensitive soul has no "per se" operation of its own, ~
35 1, 75 | brute animals have no "per se" ~operations they are not
36 1, 75 | Aristotle has, "statim per se ~unum quiddam est . . .
37 1, 75 | supposed to subsist "per se," must ~have existence by
38 1, 75 | corrupted in two ~ways - "per se," and accidentally. Now
39 1, 75 | whatever has existence "per se" cannot ~be generated or
40 1, 75 | or corrupted except 'per se'; while things which do
41 1, 75 | unless it were corrupted "per se." This, indeed, is impossible, ~
42 1, 76 | Further, whatever has "per se" existence is not united
43 1, 76 | intellectual principle has "per se" existence and is subsistent,
44 1, 77 | say of the proper and "per se" accident; for with regard
45 1, 39 | begot another self [alterum se]," forasmuch ~as the word "
46 1, 39 | forasmuch ~as the word "se" is either in the ablative
47 1, 42 | so acts ~of Himself [per se], that He does not act by
48 1, 42 | does not act by Himself [a se]."~Aquin.: SMT FP Q[42]
49 1, 45 | as for ~instance, a "per se" man, and a "per se" horse,
50 1, 45 | per se" man, and a "per se" horse, and the like, which
51 1, 47 | proceed to infinity ~"per se" - thus, there cannot be
52 1, 47 | of causes that are ~"per se" required for a certain
53 1, 49 | diminished infinitely, not "per se," but ~accidentally; according
54 1, 50 | reduced to that which is "per ~se." But good is the accidental
55 1, 50 | supreme evil which is the "per se" cause of evils. Nor can
56 1, 50 | said that evil has no "per se" cause, but only an accidental
57 1, 50 | Hence reduction to any 'per se' cause of evil is impossible.
58 1, 52 | a taking to oneself [ad se sumere]. But a body is not ~
59 1, 66 | is separate life, or "per se" ~life, as they term it,
60 1, 66 | things do not subsist "per se" in matter, but in ~the
61 1, 74 | intellect has an operation "per se" apart from the body. Now
62 1, 74 | can have an operation "per se." For nothing can operate ~
63 1, 74 | reply that to operate "per ~se" belongs to what exists "
64 1, 74 | belongs to what exists "per se." But for a thing to exist "
65 1, 74 | for a thing to exist "per se," ~it suffices sometimes
66 1, 74 | rightly said to subsist "per se," which is neither inherent
67 1, 74 | be said to subsist "per se"; nor can it for that reason
68 1, 74 | be said to ~operate "per se." Hence the operation of
69 1, 74 | sensitive soul has no "per se" operation of its own, ~
70 1, 74 | brute animals have no "per se" ~operations they are not
71 1, 74 | Aristotle has, "statim per se ~unum quiddam est . . .
72 1, 74 | supposed to subsist "per se," must ~have existence by
73 1, 74 | corrupted in two ~ways - "per se," and accidentally. Now
74 1, 74 | whatever has existence "per se" cannot ~be generated or
75 1, 74 | or corrupted except 'per se'; while things which do
76 1, 74 | unless it were corrupted "per se." This, indeed, is impossible, ~
77 1, 75 | Further, whatever has "per se" existence is not united
78 1, 75 | intellectual principle has "per se" existence and is subsistent,
79 1, 76 | say of the proper and "per se" accident; for with regard
80 1, 77 | senses properly and ~"per se." Now, sense is a passive
81 1, 77 | immutation is ~what is "per se" perceived by the sense,
82 1, 83 | man which he called "per se" man, and the form or idea
83 1, 83 | horse which is called "per se" horse, and so forth. He
84 1, 83 | held, ~asserting that "per se" life or "per se" wisdom
85 1, 83 | that "per se" life or "per se" wisdom are creative substances, ~
86 1, 84 | faculty, as such, is "per se" directed to its proper
87 1, 87 | and thus first and "per ~se" understood by us; and,
88 1, 87 | cannot first and "per se" be known by us, according
89 1, 94 | yet those virtues are 'per se' ~competent to moderate
90 1, 103 | to preserve another 'per se' and directly, namely, when ~
91 1, 103 | secondly, directly and "per se," by the ~fact that that
92 1, 109 | to be something made "per se," so that it would be the ~
93 1, 114 | everything that is a ~being "per se," has a cause; but what
94 2, 1 | from that which is its "per se" terminus. Now ~moral ends
95 2, 49 | particular thing has a relation [se habet] ~either in regard
96 2, 50 | which is of itself [per se] is prior ~to and more power
97 2, 52 | substance, which is "per se" being. But ~those things
98 2, 52 | less, because it is "per se" being. And therefore ~every
99 2, 31 | by Roman Law to ~endorse (se inscribere) the writ of
100 2, 36 | is no reason why the "per se" and direct ~effects of
101 2, 66 | by ~Roman Law to endorse (se inscribere) the writ of
102 2, 124 | goods. One would expect ~'se' instead of 'ea.' We should
103 2, 153 | that a man holds [tenet se] to that ~which is in accord
104 3, 2 | taking unto ~oneself [ad se sumere], whereas incarnation
105 3, 4 | assumed self-existing [per se] man, which, according to ~
106 3, 4 | OBJ 2: Self-existing [per se] man is not to be found
107 3, 16 | predicated of ~him "per se" and simply, for "per se"
108 3, 16 | se" and simply, for "per se" is the same as "inasmuch
109 3, 16 | Christ as ~Man is per se and simply a creature."
110 3, 38 | properly so called ~[per se], but a kind of sacramental,
111 3, 65 | ways; first, directly [per se], i.e. by acquiring some
112 Suppl, 55| by Roman Law to ~endorse (se inscribere) the writ of
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