Part, Question
1 1, 25 | we consider the matter ~aright, since power is said in
2 1, 114 | who ~considers the matter aright, it is clear that those
3 2, 6 | the matter be considered aright, such things are voluntary ~
4 2, 13 | virtue makes us choose aright; but ~it is not the part
5 2, 13 | some other power to direct aright ~those things which are
6 2, 20 | sin, and that we behave aright." Therefore moral good and
7 2, 53 | render man ready to judge aright of those ~things that are
8 2, 53 | becomes less fit to judge aright, and sometimes ~is even
9 2, 57 | if we consider the point aright, these three virtues are ~
10 2, 57 | the reason has commanded aright in the point of ~what has
11 2, 58 | virtue ~makes us choose aright, save that which is in the
12 2, 58 | that it may hold itself aright in respect ~of principles,
13 2, 58 | counsel, judge and command ~aright, which is the function of
14 2, 58 | order that man may reason aright about particular cases.
15 2, 58 | it were, to man to judge aright to the end. This is done ~
16 2, 58 | the virtuous man judges aright of the end of virtue, ~because "
17 2, 61 | follow Him we shall live aright." Consequently the exemplar
18 2, 62 | inasmuch as ~they direct us aright to God: secondly, because
19 2, 65 | for prudence to proceed aright, it is much more necessary ~
20 2, 68 | counsel." In order to judge aright, the speculative ~reason
21 2, 79 | enlightened by God to see aright, and ~man's heart is not
22 2, 79 | is not softened to live aright; and as regards this God
23 2, 90 | are subject to it to act aright. ~But it belongs properly
24 2, 91 | man to conduct ~himself aright in both kinds of acts. Consequently
25 2, 95 | would be ~necessary to judge aright of each single case. Secondly,
26 2, 100 | order that any man may dwell aright in a ~community, two things
27 2, 102 | to direct his mind to God aright, man must recognize that
28 2, 102 | mind to be directed to God aright, it ~must recognize no first
29 2, 108 | and inclining us to act aright, it makes us do ~freely
30 2, 111 | man may not merely think aright of Divine ~things, but may
31 2, 2 | habit of virtue, ~judge aright of things concerning that
32 2, 2 | that the learned ~believe aright; unless the simple hold
33 2, 4 | if we consider the matter aright, this ~definition overlooks
34 2, 8 | should judge these things aright, that ~he should esteem
35 2, 8 | wisdom, which ~makes us judge aright about the universal cause.
36 2, 9 | of knowledge, who judge aright about matters of ~faith
37 2, 9 | namely, who do not judge aright about creatures, since they
38 2, 11 | holds the Christian faith aright, assents, by his will, to
39 2, 11 | we beg that it may be set aright by you who hold the faith
40 2, 22 | if we consider the matter aright, this would be, on the contrary, ~
41 2, 24 | they know not ~themselves aright, they do not love themselves
42 2, 24 | they do not love themselves aright, but love what they ~think
43 2, 28 | mind does not easily see aright, when ~these things stand
44 2, 31 | we perform ~some action aright which is directed to the
45 2, 43 | the Holy Ghost to judge ~aright about them on account of
46 2, 43 | intellect, whose act is to judge aright, as stated above (FS, ~Q[
47 2, 43 | 1]), enables us to judge aright of Divine things, or of
48 2, 45 | prudence is ~love discerning aright that which helps from that
49 2, 45 | when a man takes counsel ~aright, and forms a good judgment,
50 2, 45 | counsel, ~judges and commands aright in respect of the good end
51 2, 45 | diligence, that one may foresee aright what has to be ~done. But
52 2, 45 | the practice of commanding aright.~Aquin.: SMT SS Q[47] A[
53 2, 46 | reason, in order to command aright, requires to have ~three
54 2, 47 | chiefly to ~direct something aright to an end; and this is not
55 2, 47 | end; and this is not done aright unless ~both the end be
56 2, 49 | sense which fails to ~judge aright). Hence there is need, besides {
57 2, 49 | Sometimes after judging aright we delay to execute or ~
58 2, 49 | the virtue which judges ~aright there is a further need
59 2, 49 | virtue, which ~commands aright, and this is prudence.~Aquin.:
60 2, 49 | judgment, unless he judge aright in all things. ~Therefore {
61 2, 55 | consequently governing aright all things subject to man."
62 2, 56 | is fitting if ~understood aright. For since every virtue
63 2, 56 | through knowing ~something aright. Hence the subject of justice
64 2, 56 | through doing something aright, and because the proximate
65 2, 58 | to every virtue to judge aright of its proper ~matter, because "
66 2, 58 | his ~aptness for judging aright. In this way, in matters
67 2, 58 | justice ~inclines one to judge aright, and of prudence in so far
68 2, 58 | an inclination to judge aright of all things according
69 2, 58 | authority in order to judge ~aright, so also does he need justice
70 2, 81 | also that we should desire aright. But to desire ~comes under
71 2, 86 | That which is not done aright is invalid without being ~
72 2, 87 | unless it be employed ~aright; for, as it is written (
73 2, 99 | care. But this, ~considered aright, would be to tempt God:
74 2, 107 | truth whereby one lives aright, ~and of which it is written (
75 2, 107 | perfect heart." Now one ~lives aright by any virtue, as follows
76 2, 107 | truth of life a man lives aright ~in himself, whereas by
77 2, 126 | fortitude makes a man behave aright in face of danger. ~But
78 2, 135 | Further, "by virtue man lives aright," according to Augustine (
79 2, 138 | living. Now in order to live aright man needs ~not only the
80 2, 154 | the will we sin and live aright" ~[*Retract. i, 9]. Consequently
81 2, 164 | matter, ~in order to do aright what has to be done. Therefore
82 2, 164 | OBJ 1: Nothing can be done aright as regards other matters,
83 2, 164 | appetite being directed aright in applying the cognitive
84 2, 169 | they are very soon ~set aright by the Holy Ghost [*For
85 2, 179 | so that one may ~judge aright of what has to be done.
86 2, 182 | a ~woman,' are then done aright when they are referred to
87 2, 187 | since every man that ~lives aright, progresses during the whole
88 3, 9 | who ~obeys him that speaks aright." And hence it was more
89 3, 35 | we consider ~the question aright, we shall see that every
90 3, 59 | all rational souls judge aright of the things beneath us,
91 3, 59 | s desire to judge others aright.~Aquin.: SMT TP Q[59] A[
92 3, 60 | without them man can live aright." But ~the sacraments are
93 3, 60 | so that man cannot live aright without them. ~Therefore
94 3, 61 | insufficient to make man live aright, and it ~became necessary
95 3, 66 | only one Person may believe aright in the Three; ~because just
96 3, 68 | Yet even if he ~think not aright concerning this sacrament,
97 Suppl, 49| to whatever can be done aright. ~If then marriage can be
98 Suppl, 49| inasmuch as it is directed aright.~Aquin.: SMT XP Q[49] A[
99 Suppl, 53| but if this be looked into aright, it is the same ~as asking
100 Suppl, 72| will result. If we consider aright these ~opinions, we shall
|