Part, Question

 1   1, 29  |       a kind of novelty to be ~shunned; since it is by no means
 2   1, 82  |       judges it a thing to be ~shunned, from a natural and not
 3   2, 2   |      which is before all to be shunned. But, more than aught else,
 4   2, 23  |      aspect of something to be shunned; and this belongs to the ~
 5   2, 24  |    though moderate, should be ~shunned; for, just as a body, though
 6   2, 35  |        Whether sorrow is to be shunned more than pleasure is to
 7   2, 35  |        Whether sorrow is to be shunned more than pleasure is to
 8   2, 35  |      seem that sorrow is to be shunned more than pleasure is ~to
 9   2, 35  |        right ~for sorrow to be shunned more than pleasure is sought.~
10   2, 35  |    object. Therefore sorrow is shunned more eagerly than ~pleasure
11   2, 35  |     object of sorrow, is to be shunned as ~being a privation of
12   2, 35  |         the latter is more the shunned, ~according as love is the
13   2, 35  |      Augustine that "sorrow is shunned more than ~pleasure is sought"
14   2, 35  |    sought than sorrow is to be shunned. But the movement of the
15   2, 35  |    pleasure and ~pain, pain is shunned more than pleasure is sought.~
16   2, 35  |    this kind of sorrow is more shunned, than pleasures of the ~
17   2, 35  | outward pain is greater and is shunned more ~than interior sorrow.~
18   2, 39  |      so that which ought to be shunned is still more to be ~shunned
19   2, 39  |   shunned is still more to be ~shunned by reason of sorrow: and,
20   2, 42  |       Wherefore, since evil is shunned because it is evil, it ~
21   2, 42  |         it ~follows that it is shunned because it deprives one
22   2, 59  |       is evil more undauntedly shunned on ~account of sorrow.~Aquin.:
23   2, 71  |   several evils are more to be shunned than one. But a bad ~habit
24   2, 18  |    object of fear is the evil ~shunned, and in this way, as stated
25   2, 32  |     naturally an ~object to be shunned. Now every animal naturally
26   2, 33  |       OBJ 4: Sin is ever to be shunned, but the assaults of sin
27   2, 108 |       in itself evil and to be shunned, while ~truthfulness is
28   2, 123 |       certain things should be shunned and some sought after. Among
29   2, 123 |     after. Among things to ~be shunned, it dictates that some are
30   2, 123 |   dictates that some are to be shunned more than others; and ~among
31   2, 123 |        the opposite evil to be shunned. The result is that reason
32   2, 123 |     what reason requires to be shunned, the ~appetite is neither
33   2, 123 |  shunning what ought not to be shunned ~according to reason. Now
34   2, 123 |    judges certain evils to ~be shunned rather than others. Wherefore
35   2, 123 |       shun what is ~less to be shunned in order to avoid what reason
36   2, 140 |    avoid sin, pleasure must be shunned, not ~altogether, but so
37   2, 185 |     clothes are ~equally to be shunned, for the one exhales pleasure,
38   3, 15  |    sorrow ~is "evil, and to be shunned." But in Christ there was
39   3, 15  |       there was no evil to be ~shunned. Therefore there was no
40   3, 21  |    desire of sensuality, which shunned death. ~But He is heard
41   3, 46  |        and ~consequently to be shunned altogether by a wise man.
42 Suppl, 3 |       offense of God is to be ~shunned in the same way as sin;
43 Suppl, 3 |   everlasting is ~simply to be shunned more than sin. If, however,
44 Suppl, 95| greater evil is the more to be shunned. Now "not to ~be" is the
45 Suppl, 95|       not to be" is more to be shunned than to be ~unhappy: and