Part, Question
1 1, 4 | Para. 1/1~OBJ 2: Further, opposites cannot coexist. Now the
2 1, 4 | other. Therefore because ~opposites cannot coexist in the same
3 1, 5 | every division is made by opposites. But these three do ~not
4 1, 5 | three do ~not seem to be opposites; for the virtuous is pleasing,
5 1, 5 | the division were made by ~opposites, for then the virtuous and
6 1, 14 | same knowledge relates ~to opposites), it would not produce a
7 1, 17 | false are opposed, and since opposites ~stand in relation to the
8 1, 17 | Because contraries, and opposites by way of privation, are ~
9 1, 19 | incline to either of two opposites, is changeable ~substantially;
10 1, 19 | exist, are ~contradictory opposites. But God does not will that
11 1, 19 | make choice of one of two opposites, inasmuch as He can will
12 1, 42 | OBJ 3: Further, one of two opposites cannot be in the other.
13 1, 42 | relations, each of two relative ~opposites is in the concept of the
14 1, 62 | rational powers are referred to opposites, as the ~Philosopher observes (
15 1, 62 | rational powers are referred to opposites in the things ~to which
16 1, 62 | they are not referred to opposites. For ~the intellect cannot
17 1, 62 | the angels is referred to opposites, as to doing ~many things,
18 1, 62 | they have no tendency to opposites ~with regard to God Himself,
19 1, 64 | proceed ~to either of two opposites. Consequently man's will
20 1, 64 | since ~sorrow and joy are opposites, they cannot be together
21 1, 64 | about the same thing are opposites, but not ~about different
22 1, 77 | again are ~preceded by their opposites," that is their objects.
23 1, 42 | OBJ 3: Further, one of two opposites cannot be in the other.
24 1, 42 | relations, each of two relative ~opposites is in the concept of the
25 1, 63 | rational powers are referred to opposites, as the ~Philosopher observes (
26 1, 63 | rational powers are referred to opposites in the things ~to which
27 1, 63 | they are not referred to opposites. For ~the intellect cannot
28 1, 63 | the angels is referred to opposites, as to doing ~many things,
29 1, 63 | they have no tendency to opposites ~with regard to God Himself,
30 1, 65 | proceed ~to either of two opposites. Consequently man's will
31 1, 65 | since ~sorrow and joy are opposites, they cannot be together
32 1, 65 | about the same thing are opposites, but not ~about different
33 1, 76 | again are ~preceded by their opposites," that is their objects.
34 1, 78 | synderesis" does not ~regard opposites, but inclines to good only.
35 1, 99 | clear from the fact that opposites are of the same ~genus;
36 1, 104 | every movement is between opposites, it follows ~that two opposites
37 1, 104 | opposites, it follows ~that two opposites would exist at once in the
38 2, 1 | does not extend to making opposites ~exist at the same time.
39 2, 5 | will can be directed to ~opposites. Therefore it seems that
40 2, 5 | will can be directed to opposites, in things which are ~ordained
41 2, 8 | the same ~power regards opposites; for instance, sight regards
42 2, 8 | But ~good and evil are opposites. Therefore the will is not
43 2, 8 | will can be directed to opposites; and consequently its ~volition
44 2, 8 | The same power regards opposites, but it is not referred
45 2, 10 | the will is ~referred to opposites. Therefore the will wills
46 2, 10 | ix, 2) are directed to opposites. But the will is a rational ~
47 2, 10 | the will is directed to opposites. Therefore it is not moved,
48 2, 10 | necessity, to either of the opposites.~Aquin.: SMT FS Q[10] A[
49 2, 13 | 2) stands in relation to opposites.~Aquin.: SMT FS Q[13] A[
50 2, 40 | cause is not productive ~of opposites. Therefore experience is
51 2, 72 | the different species of opposites. Now sin is an evil in the
52 2, 72 | specifically according to their ~opposites rather than according to
53 2, 72 | than according to their opposites, although, even if they ~
54 2, 113 | same instant, otherwise opposites would be in the same simultaneously. ~
55 2, 113 | OBJ 5: The succession of opposites in the same subject must
56 2, 8 | distinction between things whose ~opposites are not distinct. Now "wisdom
57 2, 8 | to withdraw ~from their opposites: and this judgment, with
58 2, 8 | Gregory ~assigns as their opposites. For dulness is contrary
59 2, 13 | malice, since things ~whose opposites differ, are themselves different. ~
60 2, 20 | ad 2). Since therefore ~opposites have opposite causes, presumption
61 2, 28 | 3: Further, things whose opposites are identical are themselves ~
62 2, 90 | Para. 1/1~OBJ 2: Further, opposites relate to one same thing.
63 2, 90 | Philosopher is true of ~opposites wherein there is the same
64 2, 93 | which stand in ~relation to opposites, according to the Philosopher [*
65 2, 108 | always opposed to truth. For opposites ~are incompatible with one
66 2, 117 | opposite to covetousness. For ~opposites cannot be together in the
67 2, 117 | Para. 1/1~OBJ 2: Further, opposites relate to one same thing.
68 2, 117 | OBJ 1: Nothing prevents opposites from being in the same subject ~
69 2, 131 | Now great and little are ~opposites. Therefore pusillanimity
70 2, 143 | opposed to the beautiful: and opposites ~are most manifest of one
71 2, 153 | Para. 1/1~OBJ 2: Further, "Opposites are referred to one same
72 3, 3 | rational powers, which ~regard opposites, and can do either of them.
73 Suppl, 18| rational powers are directed to opposites. But the power of ~the keys
74 Suppl, 18| Therefore it is directed to opposites. Therefore if it can loose,
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