Part, Question
1 2, 6 | the end, a man can, from ~deliberating about the end and the means
2 2, 6 | about them: for since the deliberating reason is ~indifferently
3 2, 8 | have health, and afterwards deliberating by what means to ~be healed,
4 2, 44 | reason, in thinking and ~deliberating about the future. But a
5 2, 74 | but because the reason in deliberating dwells [immoratur] thereon,
6 2, 74 | consequence of an act of reason deliberating and judging, as ~stated
7 2, 74 | the lower reason, while deliberating the ~matter in reference
8 2, 74 | pertains the fact ~that by deliberating through the eternal types,
9 2, 74 | through the ~reason, in deliberating, having recourse to some
10 2, 74 | just as when the reason in ~deliberating about an inordinate pleasurable
11 2, 77 | aversion pertains to ~the deliberating reason, whose function it
12 2, 77 | mortal sin, only when the deliberating reason is unable to come
13 2, 77 | happen suddenly: and so the deliberating reason can come to the ~
14 2, 88 | of the ~approval of the deliberating reason.~Aquin.: SMT FS Q[
15 2, 109| although he is master of his deliberating or not ~deliberating, yet
16 2, 109| his deliberating or not ~deliberating, yet this can only be by
17 2, 2 | movement of the mind while ~yet deliberating, and not yet perfected by
18 2, 2 | secondly for an act of the ~deliberating intellect, and thirdly for
19 2, 8 | proceed to action before deliberating with ~his reason.~Aquin.:
20 2, 49 | rendered as the faculties of ~deliberating well {euboulia}, of judging
21 2, 49 | 1/1~Whether {euboulia} (deliberating well) is a virtue?~Aquin.:
22 2, 49 | would seem that {euboulia} (deliberating well) is not a ~virtue.
23 2, 49 | evil use of {euboulia} ~(deliberating well) or good counsel, either
24 2, 49 | alms. Therefore {euboulia} (deliberating well) is not a virtue.~Aquin.:
25 2, 49 | Phys. vii. But ~{euboulia} (deliberating well) is concerned with
26 2, 49 | Therefore ~{euboulia} (deliberating well) is not a virtue.~Aquin.:
27 2, 49 | Q[65]). Now {euboulia} (deliberating well) is not connected with
28 2, 49 | counsel. Therefore {euboulia} (deliberating well) is ~not a virtue.~
29 2, 49 | Ethic. vi, 9) {euboulia} ~(deliberating well) "is a right counselling."
30 2, 49 | reason. Therefore {euboulia} (deliberating well) ~is a virtue.~Aquin.:
31 2, 49 | Ethic. x. ~But {euboulia} (deliberating well) signifies goodness
32 2, 49 | evident that {euboulia} (deliberating well) is a human virtue.~
33 2, 49 | no good counsel either in deliberating for an evil ~end, or in
34 2, 49 | contrary to {euboulia} (deliberating well), as the ~Philosopher
35 2, 49 | sinner as such is {euboulia} (deliberating well) to ~be found: since
36 2, 49 | 1/1~Whether {euboulia} (deliberating well) is a special virtue,
37 2, 49 | would seem that {euboulia} (deliberating well) is not a ~distinct
38 2, 49 | this belongs to {euboulia} (deliberating well) as stated above. Therefore ~{
39 2, 49 | Therefore ~{euboulia} (deliberating well) is not distinct from
40 2, 49 | AA[4],6). Now {euboulia} (deliberating well) and prudence are ~
41 2, 49 | Therefore {euboulia} ~(deliberating well) is not a distinct
42 2, 49 | belongs to {euboulia} ~(deliberating well), while decision belongs
43 2, 49 | prudence. There {euboulia} ~(deliberating well) is not a distinct
44 2, 49 | not apply to {euboulia} (deliberating well). Therefore ~{euboulia} (
45 2, 49 | Therefore ~{euboulia} (deliberating well) is a distinct virtue
46 2, 49 | Consequently ~{euboulia} (deliberating well) which makes man take
47 2, 49 | principal, ~so {euboulia} (deliberating well) is directed to prudence
48 2, 49 | commanding ~it, to {euboulia} (deliberating well) by eliciting it.~Aquin.:
49 2, 49 | proves not that ~{euboulia} (deliberating well) is not a distinct
50 2, 49 | need, besides {euboulia} (deliberating ~well), for another virtue,
51 2, 49 | counsel, viz. {euboulia} (deliberating ~well) and only one virtue
52 2, 49 | principles. Hence {euboulia} ~(deliberating well) to which the research
53 2, 50 | or even of {euboulia} (deliberating well), as is evident from
54 2, 50 | Prudence or {euboulia} (deliberating well), whether ~acquired
55 2, 50 | prudence or {euboulia} ~(deliberating well) makes man take good
56 2, 51 | counsel" to which {euboulia} (deliberating well) corresponds, ~"precipitation"
57 2, 67 | considered sufficient time for deliberating on the ~expediency of an
58 2, 93 | that when the ~Romans were deliberating whether they would change
59 2, 187| of ~many, and previously deliberating for a long time?~Aquin.:
60 2, 187| of many, and previously deliberating for a long time. For it
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