Part, Question

 1   1, 17  |     sensible, but about ~common sensibles that are consequent to that
 2   1, 77  |       which are called ~"common sensibles," are "not sensibles by
 3   1, 77  |     common sensibles," are "not sensibles by accident," but are ~contradistinguished
 4   1, 77  |       which are called "common ~sensibles," are midway between "accidental
 5   1, 77  |      midway between "accidental sensibles" and "proper ~sensibles,"
 6   1, 77  |         sensibles" and "proper ~sensibles," which are the objects
 7   1, 77  |      the senses. For the proper sensibles ~first, and of their very
 8   1, 77  |      alteration. But the common sensibles are all ~reducible to quantity.
 9   1, 77  |    color. Therefore ~the common sensibles do not move the senses first
10   1, 77  |         they are not accidental sensibles, for they produce a ~certain
11   1, 83  |      have any knowledge of ~the sensibles corresponding to that sense.~
12   2, 3   |       farther than knowledge of sensibles ~can lead. Now man's final
13   2, 3   |     consist in the knowledge of sensibles. For a thing is not perfected
14   2, 3   |      man cannot acquire through sensibles, the ~knowledge of separate
15   2, 8   |        are different ~genera of sensibles, to which are referred hearing
16   2, 35  |      Para. 1/1~Reply OBJ 3: The sensibles of touch are painful, not
17   2, 35  |     they are subordinate to the sensibles of ~touch. Consequently
18   2, 35  |        save as referable to the sensibles ~of touch, as stated in
19   2, 75  |  appetite, as certain ~external sensibles move it. Yet neither does
20   2, 47  |    sense whereby we know proper sensibles, but to the ~interior sense,
21   2, 83  |      derives his knowledge from sensibles. Hence it is a dictate of
22   2, 83  |     that man should use certain sensibles, by offering them to God
23   2, 139 |      senses save in relation to sensibles of touch: thus the ~lion
24   2, 166 |      when the soul arises above sensibles, through being intent ~on
25   2, 170 |         acquires knowledge from sensibles, as stated in the FP, ~Q[
26   2, 170 |       is occupied with external sensibles, so ~that it is less receptive
27   2, 173 |        from the apprehension of sensibles, he is said ~to be carried
28   2, 178 |       has ~attained by means of sensibles; the fifth is the contemplation
29   2, 178 |        unattainable by means of sensibles, but ~which the reason is
30   2, 178 |        proceeding from exterior sensibles to ~the knowledge of intelligible
31   3, 55  | specially ~judges of the common sensibles, among which is one and
32   3, 60  |         thing, i.e. by certain ~sensibles. It is for this reason that
33   3, 77  |      many: and these are common sensibles, as is ~stated in De Anima
34 Suppl, 79|         receiving species from ~sensibles, but by emission of species.
35 Suppl, 79|       not ~indeed from external sensibles, but by an outflow from
36 Suppl, 79|        attention to perceiving ~sensibles, or to contemplating or
37 Suppl, 89|        the recipient. Hence all sensibles act on the ~sense as such,
38 Suppl, 89|        like, ~are called common sensibles, and yet they are direct