1-500 | 501-1000 | 1001-1500 | 1501-2000 | 2001-2500 | 2501-3000 | 3001-3500 | 3501-4000 | 4001-4500 | 4501-5000 | 5001-5500 | 5501-6000 | 6001-6500 | 6501-7000 | 7001-7495
Part, Question
2001 2, 18 | because an action ~can be good or evil in its genus as
2002 2, 18 | Therefore an ~action is not good or bad from a circumstance.~
2003 2, 18 | Therefore human actions are good or ~evil according to circumstances.~
2004 2, 18 | 1/1~Reply OBJ 3: Since good and being are convertible;
2005 2, 18 | substance and of accident, so is good predicated of a ~thing both
2006 2, 18 | Whether a human action is good or evil from its end?~Aquin.:
2007 2, 18 | It would seem that the good and evil in human actions
2008 2, 18 | therefore an action were good or evil from its end, no ~
2009 2, 18 | action is not said to be ~good or bad according to its
2010 2, 18 | Para. 1/1~OBJ 3: Further, a good action may happen to be
2011 2, 18 | happen to be ordained to a good end, as a theft committed
2012 2, 18 | Therefore an action is not good or ~evil from its end.~Aquin.:
2013 2, 18 | ii) that "if the end ~is good, the thing is good, and
2014 2, 18 | end ~is good, the thing is good, and if the end be evil,
2015 2, 18 | Para. 1/1~Reply OBJ 1: The good in view of which one acts
2016 2, 18 | acts is not always a true ~good; but sometimes it is a true
2017 2, 18 | but sometimes it is a true good, sometimes an apparent good.
2018 2, 18 | good, sometimes an apparent good. And in ~the latter event,
2019 2, 18 | hinders an action that is good in one of the way ~mentioned
2020 2, 18 | that an action which is good in its species or in its ~
2021 2, 18 | However, an ~action is not good simply, unless it is good
2022 2, 18 | good simply, unless it is good in all those ways: since ~"
2023 2, 18 | from any single defect, but good from the complete cause," ~
2024 2, 18 | Whether a human action is good or evil in its species?~
2025 2, 18 | OBJ 1: It would seem that good and evil in moral actions
2026 2, 18 | species. For the existence of good and evil in actions is ~
2027 2, 18 | stated above (A[1]). But ~good and evil do not make a specific
2028 2, 18 | difference in things; for a good man ~is specifically the
2029 2, 18 | being evil. ~Consequently good and evil do not diversify
2030 2, 18 | specific effect results from a good and from an evil action: ~
2031 2, 18 | lawful wedlock. Therefore good and ~evil actions do not
2032 2, 18 | are sometimes said to be good or bad from a ~circumstance,
2033 2, 18 | produce like actions." But a good and a bad habit differ in
2034 2, 18 | prodigality. Therefore also good and bad actions differ in ~
2035 2, 18 | 2~Now in human actions, good and evil are predicated
2036 2, 18 | says (Div. Nom. iv), "the good of man is to ~be in accordance
2037 2, 18 | against reason." For ~that is good for a thing which suits
2038 2, 18 | that ~the difference of good and evil considered in reference
2039 2, 18 | Consequently it is evident that good and evil diversify the species
2040 2, 18 | Even in natural things, good and evil, inasmuch as ~something
2041 2, 18 | species. In like manner, good, inasmuch as it is in accord
2042 2, 18 | transforms ~an action from good to evil; for a circumstance
2043 2, 18 | action has the species of good or evil from its end?~Aquin.:
2044 2, 18 | It would seem that the good and evil which are from
2045 2, 18 | the object. ~Therefore the good and evil which are from
2046 2, 18 | species, according ~to the good and evil which are from
2047 2, 18 | ordained. Therefore the good and evil which are taken
2048 2, 18 | from the end. Therefore good and evil in respect of ~
2049 2, 18 | to an ~infinite number of good and bad ends. Therefore
2050 2, 18 | evil is the privation of good, according to Augustine (
2051 2, 18 | as though it were between good ~and evil.~Aquin.: SMT FS
2052 2, 18 | every ~object is either good or bad. Therefore every
2053 2, 18 | Therefore every human action is good or ~evil according to its
2054 2, 18 | an action is said to be good, ~when it has its due complement
2055 2, 18 | action must ~needs be either good or bad in its species, and
2056 2, 18 | which can be done with a good ~or evil mind, of which
2057 2, 18 | of reason, it will be a good action ~according to its
2058 2, 18 | way evil is a privation of good, as Simplicius says in his ~
2059 2, 18 | it does not take away all good, but ~leaves some. Consequently
2060 2, 18 | can be something between good and evil.~Aquin.: SMT FS
2061 2, 18 | nor is it specifically good. Thus a ~man in regard to
2062 2, 18 | evident that they are not good, ~since they depart from
2063 2, 18 | 1~OBJ 3: Further, moral good belongs to virtue, while
2064 2, 18 | or pious ~utility, it is good. Therefore every word is
2065 2, 18 | Therefore every word is either good or bad. For the ~same reason
2066 2, 18 | every other action is either good or bad. Therefore no ~individual
2067 2, 18 | in the individual it is good or evil. And the ~reason
2068 2, 18 | circumstance that makes it good or bad, at ~least in respect
2069 2, 18 | it has the character of good. ~Now it must needs be either
2070 2, 18 | the individual, must be good or bad.~Aquin.: SMT FS Q[
2071 2, 18 | it cannot be directed to good or evil, either ~through
2072 2, 18 | concerned, it is neither good nor bad. Wherefore it can
2073 2, 18 | Wherefore it can be ~made good or bad by something else.
2074 2, 18 | individual action is ~either good or bad, as stated above.~
2075 2, 18 | it ~belongs either to the good of some virtue, or to the
2076 2, 18 | is also directed to the good of virtue, provided he direct
2077 2, 18 | his body ~itself to the good of virtue. The same clearly
2078 2, 18 | action in the species of good or ~evil?~Aquin.: SMT FS
2079 2, 18 | action in ~the species of good or evil. For the species
2080 2, 18 | constitute a species of ~good or evil.~Aquin.: SMT FS
2081 2, 18 | action in a species of good or evil.~Aquin.: SMT FS
2082 2, 18 | action to be ~specifically good or bad.~Aquin.: SMT FS Q[
2083 2, 18 | the moral action whether ~good or bad.~Aquin.: SMT FS Q[
2084 2, 18 | action ~in the species of good or evil; since not every
2085 2, 18 | moral action in a species of good or evil?~Aquin.: SMT FS
2086 2, 18 | circumstance relating to good or evil, ~specifies an action.
2087 2, 18 | specifies an action. For good and evil are specific differences
2088 2, 18 | worse; because what is not good, cannot make a ~greater
2089 2, 18 | cannot make a ~greater good; and what is not evil, cannot
2090 2, 18 | itself the character of good or evil, for this very reason
2091 2, 18 | has ~a certain species of good or evil. Therefore every
2092 2, 18 | constitutes a new species of good or ~evil.~Aquin.: SMT FS
2093 2, 18 | species of number; since the good consists in "number, ~weight,
2094 2, 18 | places it ~in a species of good or evil.~Aquin.: SMT FS
2095 2, 18 | circumstance gives the species ~of good or evil to a moral action,
2096 2, 18 | of reason in respect of good or evil, except on ~the
2097 2, 18 | action takes its species of good or evil. Thus to take something
2098 2, 18 | of reason in respect ~of good or evil, except a certain
2099 2, 18 | applies to other evil or good ~actions. Consequently not
2100 2, 18 | action ~to be more or less good or evil, does not make the
2101 2, 18 | always change the species ~of good or evil.~
2102 2, 19 | depends on the ~degree of good or evil in the intention?~(
2103 2, 19 | human will, in order to be good, to ~be conformed to the
2104 2, 19 | otherwise than to what is ~good: since "evil is outside
2105 2, 19 | every act of the will is good, and none bad.~Aquin.: SMT
2106 2, 19 | Para. 1/1~OBJ 2: Further, good is first of all in the end:
2107 2, 19 | the object of the will is good, by reason of the goodness
2108 2, 19 | from which men wish for good things. But a good will
2109 2, 19 | wish for good things. But a good will is one which ~is in
2110 2, 19 | man wills that which is good.~Aquin.: SMT FS Q[19] A[
2111 2, 19 | Para. 1/1~I answer that, Good and evil are essential differences
2112 2, 19 | act of the ~will. Because good and evil of themselves regard
2113 2, 19 | true or false. Consequently good and evil will are acts differing ~
2114 2, 19 | Q[18], A[5]). Therefore good and evil in the acts of
2115 2, 19 | directed to what is truly good, but ~sometimes to the apparent
2116 2, 19 | sometimes to the apparent good; which has indeed some measure
2117 2, 19 | has indeed some measure of good, ~but not of a good that
2118 2, 19 | measure of good, ~but not of a good that is simply suitable
2119 2, 19 | of the will is not always good, but sometimes evil.~Aquin.:
2120 2, 19 | 3 Para. 1/1~Reply OBJ 3: Good is presented to the will
2121 2, 19 | Q[18], A[10], ad 2). But good and ~evil are specific differences
2122 2, 19 | the will is fixed on some good, no ~circumstances can make
2123 2, 19 | said that a ~man wills a good when he ought not, or where
2124 2, 19 | not fixed on something ~good: since to will to do something
2125 2, 19 | is not ~to will something good. Secondly, so that the circumstance
2126 2, 19 | impossible to will something good ~when one ought not to,
2127 2, 19 | ought always to will what is good: ~except, perhaps, accidentally,
2128 2, 19 | willing some ~particular good, is prevented from willing
2129 2, 19 | at the same time another good ~which he ought to will
2130 2, 19 | willing that particular good, but from his not willing
2131 2, 19 | on what follows. But the ~good belongs to the will before
2132 2, 19 | But right desire is a good will. Therefore the goodness
2133 2, 19 | by reason. Because the good understood is the proportionate
2134 2, 19 | while sensitive or imaginary good is proportionate not to
2135 2, 19 | can tend to the universal ~good, which reason apprehends;
2136 2, 19 | only ~to the particular good, apprehended by the sensitive
2137 2, 19 | Para. 1/1~Reply OBJ 1: The good considered as such, i.e.
2138 2, 19 | the will cannot desire a good that is not previously ~
2139 2, 19 | Many say: Who showeth us good things? The ~light of Thy
2140 2, 19 | reason is able to show us good things, and guide our ~will,
2141 2, 19 | of ~actions: for some are good generically; some are indifferent;
2142 2, 19 | to do ~something which is good generically, there is no
2143 2, 19 | that prescribes what is good and forbids what is ~evil.
2144 2, 19 | itself; or that what is good in ~itself, is forbidden,
2145 2, 19 | or ~in forbidding what is good in itself and necessary
2146 2, 19 | but also in those that are good or evil in ~themselves.
2147 2, 19 | but also that which is good, can ~receive the character
2148 2, 19 | refrain from fornication is good: yet the will does not ~
2149 2, 19 | will does not ~tend to this good except in so far as it is
2150 2, 19 | to believe in Christ is good in itself, and necessary
2151 2, 19 | saying of Augustine holds good when it is known that ~the
2152 2, 19 | 1/1~Whether the will is good when it abides by erring
2153 2, 19 | would seem that the will is good when it abides by erring ~
2154 2, 19 | what reason judges to be good. But the will is evil when
2155 2, 19 | erring reason, the will is good.~Aquin.: SMT FS Q[19] A[
2156 2, 19 | Further, the will is always good, when it abides by the ~
2157 2, 19 | errs. Therefore the will is good, even when it abides by
2158 2, 19 | Therefore the will is ~good when it abides by erring
2159 2, 19 | sometimes not. And since moral good and evil consist in action
2160 2, 19 | the ~character of moral good and evil; but not, when
2161 2, 19 | Dionysius says (Div. Nom. iv), "good results from the ~entire
2162 2, 19 | But ~in order for it to be good, it must be good in both
2163 2, 19 | it to be good, it must be good in both ways.~Aquin.: SMT
2164 2, 19 | commandment, belongs to a good ~will. But this can be referred
2165 2, 19 | OBJ 3: Further, just as good and evil diversify the will,
2166 2, 19 | will, although he intends a good end. Therefore neither ~
2167 2, 19 | rewards a thing because it is good. Therefore the ~goodness
2168 2, 19 | fasting is specifically good from the very fact that ~
2169 2, 19 | will cannot be said to be good, if an evil ~intention is
2170 2, 19 | he wills that which is good in itself, under a ~species
2171 2, 19 | then the latter may be good: and the intention does
2172 2, 19 | each particular defect, but good from the whole and entire
2173 2, 19 | even under the species of good; or to the good under the
2174 2, 19 | species of good; or to the good under the species of evil,
2175 2, 19 | order for the will to be good, it must tend to the ~good
2176 2, 19 | good, it must tend to the ~good under the species of good;
2177 2, 19 | good under the species of good; in other words, it must
2178 2, 19 | words, it must will the good for ~the sake of the good.~
2179 2, 19 | good for ~the sake of the good.~Aquin.: SMT FS Q[19] A[
2180 2, 19 | depends on the ~degree of good or evil in the intention?~
2181 2, 19 | depends on ~the degree of good in the intention. Because
2182 2, 19 | Because on Mt. 12:35, "A good man ~out of the good treasure
2183 2, 19 | A good man ~out of the good treasure of his heart bringeth
2184 2, 19 | bringeth forth that which is good," ~a gloss says: "A man
2185 2, 19 | says: "A man does as much good as he intends." But the
2186 2, 19 | intention is the cause of the good will. Therefore a ~man's
2187 2, 19 | Therefore a ~man's will is good, according as his intention
2188 2, 19 | according as his intention is good.~Aquin.: SMT FS Q[19] A[
2189 2, 19 | for the same reason, in good ~actions, the will is good
2190 2, 19 | good ~actions, the will is good in proportion to the good
2191 2, 19 | good in proportion to the good intended.~Aquin.: SMT FS
2192 2, 19 | contrary, The intention can be good, while the will is evil. ~
2193 2, 19 | better, and the will ~less good.~Aquin.: SMT FS Q[19] A[
2194 2, 19 | a man willing or doing a good that is greater; the other,
2195 2, 19 | considered absolutely, is not so good as the ~intention. Yet because
2196 2, 19 | the will wills some great good ~for an end, although that
2197 2, 19 | wills to gain so great a good, is ~not proportionate to
2198 2, 19 | not proportionate to that good.~Aquin.: SMT FS Q[19] A[
2199 2, 19 | on the quantity ~of the good intended, as is shown above.
2200 2, 19 | 1: This gloss speaks of good as in the estimation of
2201 2, 19 | not the whole cause of a ~good will. Hence the argument
2202 2, 19 | impossible for man's will to be good. ~Which is inadmissible.~
2203 2, 19 | human will is the ~Sovereign Good, namely, God, as stated
2204 2, 19 | ordained to ~the Sovereign Good, that is, to God.~Aquin.:
2205 2, 19 | Body Para. 2/2~Now this Good is primarily and essentially
2206 2, 19 | order that man's will be good it needs to ~be conformed
2207 2, 19 | human will, in order to be good, to be ~conformed to the
2208 2, 19 | not: since the apprehended good is the object of the will.
2209 2, 19 | reason, so as to ~appear good from one point of view,
2210 2, 19 | one point of view, and not good from another point of ~view.
2211 2, 19 | according as it ~appears to be good, his will is good: and the
2212 2, 19 | to be good, his will is good: and the will of another
2213 2, 19 | it appears evil, is also good. ~Thus a judge has a good
2214 2, 19 | good. ~Thus a judge has a good will, in willing a thief
2215 2, 19 | a ~natural evil, is also good.~Aquin.: SMT FS Q[19] A[
2216 2, 19 | aspect of the apprehended good, the more universal ~the
2217 2, 19 | the more universal ~the good to which the will tends.
2218 2, 19 | judge has care of the common good, which is justice, ~and
2219 2, 19 | which has the aspect of good ~in relation to the common
2220 2, 19 | consider the private, the good of the family, and from
2221 2, 19 | be put to death. Now the good ~of the whole universe is
2222 2, 19 | the aspect of the common good; this is His own Goodness,
2223 2, 19 | Goodness, which is ~the good of the whole universe. On
2224 2, 19 | nature, is of some particular good, ~proportionate to that
2225 2, 19 | a thing may happen to be good under a ~particular aspect,
2226 2, 19 | particular aspect, and yet not good under a universal aspect,
2227 2, 19 | that a certain ~will is good from willing something considered
2228 2, 19 | wills of various men can be good in respect ~of opposite
2229 2, 19 | in willing a particular good, unless he ~refer it to
2230 2, 19 | refer it to the common good as an end: since even the
2231 2, 19 | is ordained to the common good of the whole. Now it is
2232 2, 19 | man will some ~particular good with a right will, he must
2233 2, 19 | must will that particular good ~materially, and the Divine
2234 2, 19 | the Divine and universal good, formally. Therefore the ~
2235 2, 19 | the Divine and universal ~good; but not as to that which
2236 2, 19 | wills it under the aspect of good. ~Consequently whoever wills
2237 2, 19 | thing under any aspect of good, has a will ~conformed to
2238 2, 20 | external action can be both good and evil?~Aquin.: SMT FS
2239 2, 20 | OBJ 1: It would seem that good and evil are in the external
2240 2, 20 | give an alms. Therefore good and evil are ~in the external
2241 2, 20 | Further, the aspect of good belongs first to the end:
2242 2, 20 | end receives the aspect of good from its relation to ~the
2243 2, 20 | can be an end. ~Therefore good is in the act of some other
2244 2, 20 | added to matter. Therefore good ~and evil are in the external
2245 2, 20 | aright." Therefore moral good and evil ~are first in the
2246 2, 20 | actions may be said to be good or bad in two ~ways. First,
2247 2, 20 | observed, is said to be good. Secondly, a thing is said
2248 2, 20 | Secondly, a thing is said to be good or ~evil, from its relation
2249 2, 20 | evident that this aspect of good or evil, which the external
2250 2, 20 | the will by the reason, as good apprehended and ~ordained
2251 2, 20 | thus it is prior to the good in the act of ~the will.
2252 2, 20 | written (Mt. 7:18): ~"A good tree cannot bring forth
2253 2, 20 | an evil tree ~bring forth good fruit." But, according to
2254 2, 20 | interior act of the will to be good, and the external action
2255 2, 20 | 1/1~OBJ 3: Further, the good and evil of which we are
2256 2, 20 | actions which neither a good end nor a good will can
2257 2, 20 | neither a good end nor a good will can make good."~Aquin.:
2258 2, 20 | nor a good will can make good."~Aquin.: SMT FS Q[20] A[
2259 2, 20 | whereas, for it to be ~good simply, it is not enough
2260 2, 20 | not enough for it to be good in one point only, it ~must
2261 2, 20 | point only, it ~must be good in every respect. If therefore
2262 2, 20 | If therefore the will be good, both from ~its proper object
2263 2, 20 | the external action ~is good. But if the will be good
2264 2, 20 | good. But if the will be good from its intention of the
2265 2, 20 | make the external action good: and if the will be evil ~
2266 2, 20 | 1/1~Reply OBJ 1: If the good tree be taken to signify
2267 2, 20 | be taken to signify the good will, it must ~be in so
2268 2, 20 | Consequently the difference of good and evil is ~applicable
2269 2, 20 | makes that, which has it, good, and renders ~its action
2270 2, 20 | and renders ~its action good also" (Ethic. ii, 6). But
2271 2, 20 | something else, that a thing is ~good merely from being subordinate;
2272 2, 20 | thus a bitter draught is good merely ~because it procures
2273 2, 20 | subordinate to some other good: thus a ~palatable medicine
2274 2, 20 | the light of a pleasurable good, ~besides being conducive
2275 2, 20 | that is rewarded for doing good, or punished for ~doing
2276 2, 20 | understand how just He is. But good or ~evil is to be estimated
2277 2, 20 | agent intends to attain good and avoid evil. If ~therefore
2278 2, 20 | purpose that he who has a good or an evil will, does a
2279 2, 20 | or an evil will, does a good ~deed or refrains from an
2280 2, 20 | itself is ~made better in good things, or worse in evil
2281 2, 20 | wishes to do something with a good or an evil end in view,
2282 2, 20 | is ~doubled and a double good, or a double evil is the
2283 2, 20 | wishes to do something for ~a good or an evil end, and is hindered
2284 2, 20 | latter is more lasting in good ~or evil, and in this respect,
2285 2, 20 | intensely ~the will tends to good or evil, the better or worse
2286 2, 20 | in the accomplishment ~of good or evil deeds, so neither
2287 2, 20 | involuntariness fail to do good or evil.~Aquin.: SMT FS
2288 2, 20 | a thing is ~judged to be good or bad according to its
2289 2, 20 | that which has it to be good" (Ethic. ii, 6). Therefore
2290 2, 20 | 1/1~OBJ 2: Further, the good actions of his hearers are
2291 2, 20 | action that was evil, ~to be good; nor one that was good,
2292 2, 20 | be good; nor one that was good, to be evil. For instance,
2293 2, 20 | this does not undo the good done by the giver; and,
2294 2, 20 | Para. 1/1~Reply OBJ 2: The good actions done by the hearers,
2295 2, 20 | external action can be both good and evil?~Aquin.: SMT FS
2296 2, 20 | external action can be both ~good and evil. For "movement,
2297 2, 20 | continuous movement can be both good and bad: for ~instance,
2298 2, 20 | same ~action can be both good and bad.~Aquin.: SMT FS
2299 2, 20 | But the passion may be good, as Christ's was; and ~the
2300 2, 20 | the same act can ~be both good and evil.~Aquin.: SMT FS
2301 2, 20 | result from his master's good will, and is therefore good:
2302 2, 20 | good will, and is therefore good: and from the ~evil will
2303 2, 20 | same ~action can be both good and evil.~Aquin.: SMT FS
2304 2, 20 | subject of contraries. But ~good and evil are contraries.
2305 2, 20 | same action cannot be both ~good and evil.~Aquin.: SMT FS
2306 2, 20 | subject of contraries. But ~good and evil are contraries.
2307 2, 20 | same action cannot be both ~good and evil.~Aquin.: SMT FS
2308 2, 20 | for ~it to be morally both good and evil. Whereas if it
2309 2, 20 | moral unity, it can be both good and evil.~Aquin.: SMT FS
2310 2, 20 | two distinct things, and good can ~be in one of them while
2311 2, 21 | by reason of its being ~good or evil?~(2) Whether it
2312 2, 21 | sinful, in so far as it is good or ~evil?~Aquin.: SMT FS
2313 2, 21 | sinful, in so far as ~it is good or evil. For "monsters are
2314 2, 21 | comprehensive than sin, as also is good than ~right. For every privation
2315 2, 21 | For every privation of good, in whatever subject, is
2316 2, 21 | is evil, and that ~every good action is in accord with
2317 2, 21 | by reason of its being ~good or evil.~Aquin.: SMT FS
2318 2, 21 | by reason of its being ~good or evil?~Aquin.: SMT FS
2319 2, 21 | blame by reason of its being good or evil. For "sin happens
2320 2, 21 | by reason of its being good.~Aquin.: SMT FS Q[21] A[
2321 2, 21 | such, that he can produce a good or a bad thing, ~just as
2322 2, 21 | censure and blame." But good actions are virtuous; because ~"
2323 2, 21 | makes that which has it, good, and makes its action good" (
2324 2, 21 | good, and makes its action good" (Ethic. ~ii, 6): wherefore
2325 2, 21 | or blame, through being good or evil.~Aquin.: SMT FS
2326 2, 21 | Hence it follows that good or evil, in voluntary actions ~
2327 2, 21 | intending to ~produce something good; or produce something good,
2328 2, 21 | good; or produce something good, while intending to ~produce
2329 2, 21 | demeritorious in so far as it is ~good or evil?~Aquin.: SMT FS
2330 2, 21 | relating to another person. But good or evil actions are not
2331 2, 21 | agent. ~Therefore not every good or evil human action is
2332 2, 21 | putting his action to a good or ~evil purpose.~Aquin.:
2333 2, 21 | Further, if a man acquire some good for himself, he does not
2334 2, 21 | applies ~to evil. Now a good action is itself a kind
2335 2, 21 | action is itself a kind of good and perfection of the ~agent:
2336 2, 21 | the fact that he does a good or an evil deed.~Aquin.:
2337 2, 21 | society. Wherefore, any good or evil, done to the member
2338 2, 21 | therefore, anyone does good or evil to another individual, ~
2339 2, 21 | individual to whom he has ~done good or harm; secondly, in respect
2340 2, 21 | action directly for the ~good or evil of the whole society,
2341 2, 21 | far as it conduces to the good or ~harm of an individual,
2342 2, 21 | therefore evident that a good or evil action deserves
2343 2, 21 | 1/1~Reply OBJ 1: A man's good or evil actions, although
2344 2, 21 | although not ordained to the ~good or evil of another individual,
2345 2, 21 | nevertheless ordained to the good ~or evil of another, i.e.
2346 2, 21 | 2~Reply OBJ 3: This very good or evil, which a man does
2347 2, 21 | God, ~according as it is good or evil?~Aquin.: SMT FS
2348 2, 21 | seem that man's actions, good or evil, are not ~meritorious
2349 2, 21 | relation to retribution for good or ~harm done to another.
2350 2, 21 | another. But a man's action, good or evil, does no good or ~
2351 2, 21 | action, good or evil, does no good or ~harm to God; for it
2352 2, 21 | Therefore a human action, good or evil, is not meritorious
2353 2, 21 | nothing in God's sight, by good or evil deeds.~Aquin.: SMT
2354 2, 21 | God. ~Therefore not every good or evil action acquires
2355 2, 21 | judgment . . . whether it be good or evil." Now ~judgment
2356 2, 21 | every human action, both good and evil, acquires merit ~
2357 2, 21 | each way, our actions, ~good and evil, acquire merit
2358 2, 21 | first of all, for the common good; wherefore it is his ~business
2359 2, 21 | action of man, whether good or bad, acquires merit or
2360 2, 22 | says ~(Metaph. vi, 4) that "good and evil," i.e. the objects
2361 2, 22 | object is the sensible good. Therefore passion is in
2362 2, 22 | which is the ~universal good, is a more powerful active
2363 2, 22 | appetite, which is a particular good. Therefore passion is more ~
2364 2, 22 | appetite ~when we imagine good or evil: in other words,
2365 2, 22 | irrational soul, when we think of good or evil."~Aquin.: SMT FS
2366 2, 23 | based ~on the contrariety of good and evil?~(3) Whether there
2367 2, 23 | passions are the same, viz. good and evil. Therefore the
2368 2, 23 | concupiscible power is sensible good or evil, simply apprehended
2369 2, 23 | in acquiring some such good, ~or in avoiding some such
2370 2, 23 | evil, in so far as such good or evil is more ~than our
2371 2, 23 | avoid; therefore this very ~good or evil, inasmuch as it
2372 2, 23 | whatever passions regard good ~or evil absolutely, belong
2373 2, 23 | those passions which regard ~good or bad as arduous, through
2374 2, 23 | either by making ~some good difficult to obtain, or
2375 2, 23 | 3 Para. 1/2~Reply OBJ 3: Good, inasmuch as it is delightful,
2376 2, 23 | another power tending to that good. The same applies to evil.
2377 2, 23 | based on the ~contrariety of good and evil?~Aquin.: SMT FS
2378 2, 23 | contrariety than that of good and evil. For the ~irascible
2379 2, 23 | is ~no other than that of good and evil; take, for instance,
2380 2, 23 | object of the appetite is good or evil. ~Therefore in no
2381 2, 23 | passions ~other than that of good and evil.~Aquin.: SMT FS
2382 2, 23 | from the apprehension of good; withdrawal, from the ~apprehension
2383 2, 23 | of evil: since just as "good is what all desire" (Ethic.
2384 2, 23 | contrariety than that of good and evil.~Aquin.: SMT FS
2385 2, 23 | not differ in respect of good ~and evil: because each
2386 2, 23 | irascible passions is that of good and evil.~Aquin.: SMT FS
2387 2, 23 | contrariety of objects, i.e. of good and evil; the ~other, according
2388 2, 23 | above (A[1]), is ~sensible good or evil considered absolutely.
2389 2, 23 | considered absolutely. Now good, as such, cannot ~be a term
2390 2, 23 | whereto, since nothing shuns good as ~such; on the contrary,
2391 2, 23 | concupiscible passion in respect of good, tends to it, as love, ~
2392 2, 23 | irascible faculty is sensible good ~or evil, considered not
2393 2, 23 | or ~arduousness. Now the good which is difficult or arduous,
2394 2, 23 | arduous, considered as ~good, is of such a nature as
2395 2, 23 | contrariety in respect of good and evil (as between hope ~
2396 2, 23 | passion of the soul has either good or evil for ~its object;
2397 2, 23 | part. But ~a passion having good for its object, is contrary
2398 2, 23 | according to the contrariety of good and evil. For anger is caused
2399 2, 23 | according to contrariety of good and ~evil. Because the opposite
2400 2, 23 | opposite of present evil is good obtained, which can be ~
2401 2, 23 | difficulty. Nor, when once ~good is obtained, does there
2402 2, 23 | appetite's repose in the good obtained; which repose belongs
2403 2, 23 | the soul's passions are good and evil; and on this distinction ~
2404 2, 23 | withdrawal in respect of good or evil, it seems that every
2405 2, 23 | arise from the difference of good and ~evil; or from the difference
2406 2, 23 | the appetitive faculty, good has, as it were, a ~force
2407 2, 23 | first ~place, therefore, good causes, in the appetitive
2408 2, 23 | connaturalness in respect of good: and this ~belongs to the
2409 2, 23 | of evil. Secondly, if the good be not yet possessed, ~it
2410 2, 23 | towards the attainment of the good ~beloved: and this belongs
2411 2, 23 | dislike." Thirdly, when the good is obtained, it causes the
2412 2, 23 | rest, as it were, in the good obtained: and this belongs
2413 2, 23 | or ~inclination to seek good, or to shun evil, is presupposed
2414 2, 23 | concupiscible faculty, which regards good or evil absolutely. And
2415 2, 23 | absolutely. And in ~respect of good not yet obtained, we have "
2416 2, 23 | daring." But in ~respect of good obtained there is no irascible
2417 2, 24 | 24] Out. Para. 1/1 - OF GOOD AND EVIL IN THE PASSIONS
2418 2, 24 | ARTICLES)~We must now consider good and evil in the passions
2419 2, 24 | inquiry: ~(1) Whether moral good and evil can be found in
2420 2, 24 | Whether any passion is good or evil specifically?~Aquin.:
2421 2, 24 | Para. 1/1~Whether moral good and evil can be found in
2422 2, 24 | passion of the soul is morally good or ~evil. For moral good
2423 2, 24 | good or ~evil. For moral good and evil are proper to man:
2424 2, 24 | passion of the soul is morally good or evil.~Aquin.: SMT FS
2425 2, 24 | 1/1~OBJ 2: Further, the good or evil of man consists
2426 2, 24 | with human, i.e. moral, good or evil.~Aquin.: SMT FS
2427 2, 24 | praised and blamed for ~moral good and evil. Therefore the
2428 2, 24 | passions are not morally good or evil.~Aquin.: SMT FS
2429 2, 24 | evil if our love is evil; good if our ~love is good."~Aquin.:
2430 2, 24 | evil; good if our ~love is good."~Aquin.: SMT FS Q[24] A[
2431 2, 24 | thus there is no moral good ~or evil in them, since
2432 2, 24 | reason and will, then moral good and evil are in them. Because
2433 2, 24 | outward members are ~morally good or evil, inasmuch as they
2434 2, 24 | voluntary, be called ~morally good or evil. And they are said
2435 2, 24 | for sin, they rejoice ~in good works."~Aquin.: SMT FS Q[
2436 2, 24 | that moderate passions are good. This ~difference, although
2437 2, 24 | Wherefore they esteem them good, ~when they are controlled
2438 2, 24 | reason, so ~also does moral good. But moral evil is lessened
2439 2, 24 | reason lessens the moral good. Therefore a ~passion of
2440 2, 24 | soul does not lessen moral good.~Aquin.: SMT FS Q[24] A[
2441 2, 24 | of evil either destroys good ~altogether, or makes it
2442 2, 24 | or makes it to be less good. And this is true indeed,
2443 2, 24 | the perfection of man's good that his passions be moderated
2444 2, 24 | reason. For since man's good is founded on reason as
2445 2, 24 | reason as its root, that good ~will be all the more perfect,
2446 2, 24 | the perfection of moral good, that the actions of the
2447 2, 24 | perfection of moral or human good, that the passions themselves
2448 2, 24 | that man should both will good and do ~it in his external
2449 2, 24 | the perfection of moral ~good, that man should be moved
2450 2, 24 | man should be moved unto good, not only in respect of
2451 2, 24 | members: and so in them good does not depend on the right ~
2452 2, 24 | 1~Whether any passion is good or evil in its species?~
2453 2, 24 | no passion of the soul is good or evil morally ~according
2454 2, 24 | its species. Because moral good and evil depend on reason. ~
2455 2, 24 | seems that no passion is good or evil ~according to its
2456 2, 24 | therefore, any passion were good or evil, according to its
2457 2, 24 | passions the object of which is good, are ~specifically good,
2458 2, 24 | good, are ~specifically good, such as love, desire and
2459 2, 24 | Therefore no passion is good or evil ~according to its
2460 2, 24 | other animals. But moral good is in man alone. Therefore
2461 2, 24 | passion of ~the soul is good or evil according to its
2462 2, 24 | Therefore some passions are good or evil ~according to their
2463 2, 24 | natural genus; and thus moral ~good and evil have no connection
2464 2, 24 | reason. In this way moral good and evil can belong to the ~
2465 2, 24 | is sorrow for ~another's good: for thus passions belong
2466 2, 24 | sensitive appetite obeys reason, good and evil of reason ~are
2467 2, 24 | Passions having a tendency to good, are themselves good, if ~
2468 2, 24 | to good, are themselves good, if ~they tend to that which
2469 2, 24 | tend to that which is truly good, and in like manner, if
2470 2, 24 | consist in aversion from good, and a tendency to evil,
2471 2, 24 | certain likeness of moral good in them, in regard to the
2472 2, 25 | faculty is the difficult good, ~which seems to be the
2473 2, 25 | seems to be the highest good. Therefore the irascible
2474 2, 25 | passions regard the absolute good, ~while the irascible passions
2475 2, 25 | restricted, viz. the difficult, ~good. Since, therefore, the absolute
2476 2, 25 | therefore, the absolute good precedes the restricted
2477 2, 25 | precedes the restricted good, ~it seems that the concupiscible
2478 2, 25 | passions ~that denote rest in good, it is evident that in the
2479 2, 25 | it is looked ~upon as a good thing to pay back the evil
2480 2, 25 | realization of the arduous good. In like manner ~fear adds
2481 2, 25 | denote movement towards good or evil, and ~those concupiscible
2482 2, 25 | passions that denote rest in good or evil. And it is ~therefore
2483 2, 25 | concupiscible faculty is good absolutely, it ~naturally
2484 2, 25 | Para. 1/2 ~I answer that, Good and evil are the object
2485 2, 25 | concupiscible ~faculty. Now good naturally precedes evil;
2486 2, 25 | since evil is privation of ~good. Wherefore all the passions,
2487 2, 25 | the object of which is good, are ~naturally before those,
2488 2, 25 | because the quest of a good is the ~reason for shunning
2489 2, 25 | A[2] Body Para. 2/2~Now good has the aspect of an end,
2490 2, 25 | proportion of the appetite to good is love, which is ~complacency
2491 2, 25 | which is ~complacency in good; while movement towards
2492 2, 25 | while movement towards good is desire or ~concupiscence;
2493 2, 25 | concupiscence; and rest in good is joy or pleasure. Accordingly
2494 2, 25 | is the enjoyment of the good, which ~enjoyment is, in
2495 2, 25 | way, the end, just as the good itself is, as stated ~above (
2496 2, 25 | strive simply to ~obtain some good. Again, it seems more arduous
2497 2, 25 | those whose ~object is good, or evil; and this belongs
2498 2, 25 | of fact, the presence of good produces no passion in the
2499 2, 25 | movement ~arising from love of good or hatred of evil, those
2500 2, 25 | evil, those whose object is good, ~viz. hope and despair,
1-500 | 501-1000 | 1001-1500 | 1501-2000 | 2001-2500 | 2501-3000 | 3001-3500 | 3501-4000 | 4001-4500 | 4501-5000 | 5001-5500 | 5501-6000 | 6001-6500 | 6501-7000 | 7001-7495 |