Part, Question
1 1, 7 | since every determinate indivisible in time and circular movement
2 1, 8 | place to permanence. But one indivisible part of action or ~movement
3 1, 8 | therefore neither can one ~indivisible part in the genus of permanent
4 1, 8 | Para. 1/1~Reply OBJ 2: The indivisible is twofold. One is the term
5 1, 8 | succession; and this kind of the indivisible in permanent things, ~forasmuch
6 1, 8 | many places; likewise the indivisible of action or movement, ~
7 1, 8 | time. Another kind of the indivisible is outside of the ~whole
8 1, 8 | angel and soul, are called indivisible. Such a kind of ~indivisible
9 1, 8 | indivisible. Such a kind of ~indivisible does not belong to the continuous,
10 1, 10 | to be that it is the same indivisible thing in the whole space
11 1, 11 | nothing seems to be more indivisible than what is ~actually and
12 1, 11 | actually and potentially indivisible; such as a point and unity.
13 1, 11 | one" according as it is indivisible. Therefore ~God is not more "
14 1, 14 | that a point and every indivisible thing are known by ~privation
15 1, 14 | This is because simple and indivisible forms are ~in our intellect
16 1, 42 | time there is something indivisible - namely, the ~instant;
17 1, 42 | time. But in ~eternity the indivisible "now" stands ever still,
18 1, 46 | beginning of time, since it is ~indivisible, there is no "before" and "
19 1, 46 | the beginning of ~time is indivisible. Therefore, the creation
20 1, 50 | without quantity substance is indivisible, as Aristotle says (Phys.
21 1, 52 | because a point is something indivisible, yet ~having its situation;
22 1, 52 | situation; whereas the angel is indivisible, and beyond the ~genus of
23 1, 52 | determining in his regard one indivisible place as to situation: any ~
24 1, 52 | which is either divisible or indivisible, great or small suffices, ~
25 1, 53 | demonstration deals with what is ~indivisible according to quantity, to
26 1, 53 | responds a place necessarily ~indivisible. And this cannot be said
27 1, 53 | responding to an angel, who is indivisible, is confined to ~a point.
28 1, 53 | taken as divisible or as ~indivisible. This is clearly evident
29 1, 53 | regard to places which are ~indivisible; because between every two
30 1, 74 | which denotes something ~indivisible.~Aquin.: SMT FP Q[74] A[
31 1, 76 | thing consists in something indivisible, and every addition and ~
32 1, 77 | intensified or ~relaxed, but is indivisible. But the accidental form
33 1, 42 | time there is something indivisible - namely, the ~instant;
34 1, 42 | time. But in ~eternity the indivisible "now" stands ever still,
35 1, 47 | beginning of time, since it is ~indivisible, there is no "before" and "
36 1, 47 | the beginning of ~time is indivisible. Therefore, the creation
37 1, 51 | without quantity substance is indivisible, as Aristotle says (Phys.
38 1, 53 | because a point is something indivisible, yet ~having its situation;
39 1, 53 | situation; whereas the angel is indivisible, and beyond the ~genus of
40 1, 53 | determining in his regard one indivisible place as to situation: any ~
41 1, 53 | which is either divisible or indivisible, great or small suffices, ~
42 1, 54 | demonstration deals with what is ~indivisible according to quantity, to
43 1, 54 | responds a place necessarily ~indivisible. And this cannot be said
44 1, 54 | responding to an angel, who is indivisible, is confined to ~a point.
45 1, 54 | taken as divisible or as ~indivisible. This is clearly evident
46 1, 54 | regard to places which are ~indivisible; because between every two
47 1, 73 | which denotes something ~indivisible.~Aquin.: SMT FP Q[74] A[
48 1, 75 | thing consists in something indivisible, and every addition and ~
49 1, 76 | intensified or ~relaxed, but is indivisible. But the accidental form
50 1, 78 | that ~"intelligence is of indivisible things in which there is
51 1, 84 | intellect understands the indivisible before the ~divisible?~~
52 1, 84 | intellect understands the indivisible before the divisible?~Aquin.:
53 1, 84 | intellect understands the indivisible ~before the divisible. For
54 1, 84 | elements." But ~principles are indivisible, and elements are of divisible
55 1, 84 | divisible things. ~Therefore the indivisible is known to us before the
56 1, 84 | said Topic. vi, 4. But the indivisible is part of the definition
57 1, 84 | intellect understands the indivisible before the divisible.~Aquin.:
58 1, 84 | known by like." But the indivisible is more ~like to the intellect
59 1, 84 | intellect first knows the ~indivisible.~Aquin.: SMT FP Q[85] A[
60 1, 84 | Anima iii, 6) that "the indivisible is ~expressed as a privation."
61 1, 84 | Therefore ~likewise is the indivisible.~Aquin.: SMT FP Q[85] A[
62 1, 84 | discover in what order the ~indivisible is known. Now the indivisible
63 1, 84 | indivisible is known. Now the indivisible is threefold, as is said
64 1, 84 | First, the continuous is indivisible, since actually it is ~undivided,
65 1, 84 | potentially divisible: and this indivisible is known ~to us before its
66 1, 84 | above ~(A[3]). Secondly, the indivisible is so called in relation
67 1, 84 | man's reason is something indivisible. This way, also, the indivisible
68 1, 84 | indivisible. This way, also, the indivisible is ~understood before its
69 1, 84 | that both these kinds of ~indivisible are understood by the intellect
70 1, 84 | object. The third kind of indivisible is what is altogether ~indivisible,
71 1, 84 | indivisible is what is altogether ~indivisible, as a point and unity, which
72 1, 84 | or potentially. And this indivisible is known secondarily, ~through
73 1, 84 | notion of "one" is that is "indivisible," as stated in Metaph. x,
74 1, 84 | reason of this is that this indivisible has a certain ~opposition
75 1, 84 | participation of certain separate ~indivisible (forms), as the Platonists
76 1, 84 | would follow that a ~like indivisible is understood primarily;
77 1, 92 | because it is immortal and indivisible; whereas the image is in ~
78 2, 52 | stationary, and as it were indivisible: for whatever attains to ~
79 2, 52 | and constant in something indivisible. Wherefore ~in two ways
80 2, 52 | the form is essentially ~indivisible: wherefore if anything participate
81 2, 52 | thereof is constituted by an indivisible unity. The ~same is to be
82 2, 66 | reason as though it were ~an indivisible point, as the Stoics thought;
83 2, 66 | 6. Moreover, one same ~indivisible mark is reached more nearly
84 2, 66 | as stated, it is not an indivisible limit.~Aquin.: SMT FS Q[
85 2, 1 | object of faith is one and indivisible, as stated above (A[1]),
86 2, 1 | that "an article is an indivisible truth concerning God, exacting ~[
87 2, 182 | monk'], "on ~account of the indivisible and single-minded life which
88 2, 182 | in," i.e. contemplating, "indivisible things, unites them in a ~
89 2, 186 | God, and on account of the indivisible and singular life which
90 3, 16 | order to show that by an indivisible union He ~united human nature
91 3, 19 | We confess two natural, indivisible, unconvertible, ~unconfused,
92 3, 32 | works of the Trinity are indivisible, just as the ~Essence of
93 3, 32 | Essence of the Trinity is indivisible." But the accomplishment
94 3, 46 | order that His entire and indivisible body might obey ~death,
95 3, 73 | one, not ~only from being indivisible, or continuous, but also
96 Suppl, 29| ways. First, as something indivisible, which is neither actually
97 Suppl, 44| married persons is always indivisible, ~although it is divisible
98 Suppl, 74| if by instant we mean ~an indivisible point of time, but it will
99 Suppl, 81| divisible. But an instant is indivisible. Therefore this ~movement
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