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Part, Question
1 1, 1 | can be concerned only with being, for nothing ~can be known,
2 1, 1 | one precise formality of being ~colored; and color is the
3 1, 1 | precisely under the formality of being ~divinely revealed, whatever
4 1, 1 | faculties or habits from being ~differentiated by something
5 1, 1 | answer that, Sacred doctrine, being one, extends to things which ~
6 1, 2 | is ignorant of, such as being and non-being, whole and
7 1, 2 | of Him are ~clearly seen, being understood by the things
8 1, 2 | in itself ~is capable of being scientifically known and
9 1, 2 | postulate ~the existence of some being having of itself its own
10 1, 2 | something which is uttermost ~being; for those things that are
11 1, 2 | in truth are greatest in being, ~as it is written in Metaph.
12 1, 2 | beings the cause of their being, goodness, and every other
13 1, 2 | it be directed by ~some being endowed with knowledge and
14 1, 2 | Therefore some intelligent being exists by whom all natural
15 1, 2 | directed to their end; and this being we call ~God.~Aquin.: SMT
16 1, 3 | according to the text: "Who being the brightness of His ~glory
17 1, 3 | Secondly, because the first ~being must of necessity be in
18 1, 3 | into actuality only by some being in ~actuality. Now it has
19 1, 3 | proved that God is the First Being. It ~is therefore impossible
20 1, 3 | matter - the very forms being individualized of themselves -
21 1, 3 | it be so, then the divine being has nothing added to it.
22 1, 3 | nothing added to it. Now being to ~which no addition is
23 1, 3 | addition is made is universal being which is predicated of all ~
24 1, 3 | Therefore it follows that God is being in general which can be ~
25 1, 3 | is not existence, is a being by participation. But God
26 1, 3 | essential, but participated being. He will not therefore ~
27 1, 3 | therefore ~be the first being - which is absurd. Therefore
28 1, 3 | reason. And so the ~divine being has nothing added to it
29 1, 3 | sense; whereas ~universal being has nothing added to it
30 1, 3 | genus. For a substance is a ~being that subsists of itself.
31 1, 3 | contained under a genus; or as being reducible ~to it, as principles
32 1, 3 | sensitive nature. Rational being, on the other hand, is derived
33 1, 3 | He would be the genus "being", ~because, since genus
34 1, 3 | shown (Metaph. iii) that ~being cannot be a genus, for every
35 1, 3 | can exist distinct from being; for ~non-being cannot be
36 1, 3 | is the principle of all being. Therefore He is not contained
37 1, 3 | sense that everything has being only according as it resembles
38 1, 3 | cannot apply to absolute being: thus a heated substance
39 1, 3 | God is absolute ~primal being, there can be in Him nothing
40 1, 3 | first in respect to all being, outside of every ~genus.~
41 1, 3 | Him. Thus from the first being are all beings; and from ~
42 1, 3 | them; but God is the first being, as shown ~above (Q[2],
43 1, 3 | form, or rather ~absolute being, He can be in no way composite.
44 1, 3 | says (Coel. Hier. iv): "The being of all things is that ~which
45 1, 3 | is that ~which is above being - the Godhead." But the
46 1, 3 | the Godhead." But the being of all things enters ~into
47 1, 3 | God is absolutely primal being (Q[2], A[3]).~Aquin.: SMT
48 1, 3 | The Godhead is called the being of all things, as their ~
49 1, 3 | exemplar cause, but not as being their essence.~Aquin.: SMT
50 1, 3 | but ~are by their very being, diverse. Hence it does
51 1, 4 | actual; since a potential being can only be reduced into
52 1, 4 | reduced into act by some ~being already actual.~Aquin.:
53 1, 4 | the whole perfection of being. For it is clear that if
54 1, 4 | therefore God is subsisting being itself, nothing of the perfection ~
55 1, 4 | nothing of the perfection ~of being can be wanting to Him. Now
56 1, 4 | included ~in the perfection of being; for things are perfect,
57 1, 4 | precisely so far as ~they have being after some fashion. It follows
58 1, 4 | single mode, but embraces all being within Himself, absolutely, ~
59 1, 4 | nothing of the ~perfection of being can be wanting to Him who
60 1, 4 | to Him who is subsisting being itself.~Aquin.: SMT FP Q[
61 1, 4 | universal ~principle of all being.~Aquin.: SMT FP Q[4] A[3]
62 1, 4 | inasmuch as God is essential ~being, whereas other things are
63 1, 5 | 1) Whether goodness and being are the same really?~(2)
64 1, 5 | thought?~(3) Granted that being is prior, whether every
65 1, 5 | is prior, whether every being is good?~(4) To what cause
66 1, 5 | goodness differs really from being?~Aquin.: SMT FP Q[5] A[1]
67 1, 5 | goodness differs really from being. For Boethius ~says (De
68 1, 5 | Therefore goodness and ~being really differ.~Aquin.: SMT
69 1, 5 | good ~which has the form of being", according to the commentary
70 1, 5 | goodness differs really from being. ~Aquin.: SMT FP Q[5] A[
71 1, 5 | can be more or less. But being cannot be more ~or less.
72 1, 5 | goodness differs really from being.~Aquin.: SMT FP Q[5] A[1]
73 1, 5 | answer that, Goodness and being are really the same, and
74 1, 5 | clear that ~goodness and being are the same really. But
75 1, 5 | of desirableness, which being does not present.~Aquin.:
76 1, 5 | 1: Although goodness and being are the same really, ~nevertheless
77 1, 5 | absolutely in the same way. Since being properly signifies that ~
78 1, 5 | consequence, said simply to have being, accordingly as it ~is primarily
79 1, 5 | each thing's substantial being. Hence by its ~substantial
80 1, 5 | Hence by its ~substantial being, everything is said to have
81 1, 5 | everything is said to have being simply; but by any ~further
82 1, 5 | actuality it is said to have being relatively. Thus to be white ~
83 1, 5 | white ~implies relative being, for to be white does not
84 1, 5 | out of ~simply potential being; because only a thing that
85 1, 5 | thing that actually has being can ~receive this mode of
86 1, 5 | can ~receive this mode of being. But goodness signifies
87 1, 5 | primal (i.e. substantial) being a thing is said to be simply,
88 1, 5 | i.e. in so far as it has being) but viewed in its ~complete
89 1, 5 | goodness simply, and having ~being simply. Because, regarded
90 1, 5 | actuality, it in some sort has being.~Aquin.: SMT FP Q[5] A[1]
91 1, 5 | goodness is prior in idea to being?~Aquin.: SMT FP Q[5] A[2]
92 1, 5 | goodness is prior in idea to being. For names are ~arranged
93 1, 5 | goodness rather than to His being. ~Therefore in idea goodness
94 1, 5 | idea goodness is prior to being.~Aquin.: SMT FP Q[5] A[2]
95 1, 5 | goodness is more extensive than being, because, as Dionysius notes (
96 1, 5 | goodness ~is in idea prior to being.~Aquin.: SMT FP Q[5] A[2]
97 1, 5 | to be more universal than being, since goodness has the ~
98 1, 5 | idea goodness is prior to being.~Aquin.: SMT FP Q[5] A[2]
99 1, 5 | goodness is prior in idea to being.~Aquin.: SMT FP Q[5] A[2]
100 1, 5 | first of ~created things is being."~Aquin.: SMT FP Q[5] A[
101 1, 5 | 1~I answer that, In idea being is prior to goodness. For
102 1, 5 | conceived by the intellect is being; because everything is knowable ~
103 1, 5 | is in actuality. Hence, being is the proper object of ~
104 1, 5 | audible. Therefore in idea being is prior to goodness.~Aquin.:
105 1, 5 | as a cause, is prior to being, as is ~the end to the form.
106 1, 5 | causality, goodness precedes being. Again, according to the
107 1, 5 | extensively participated than ~being; for primary matter participates
108 1, 5 | does not participate in being, since it is ~presumed to
109 1, 5 | but merely potential. Now being implies the habitude of
110 1, 5 | deprives a thing of some being. ~Therefore being is desirable
111 1, 5 | of some being. ~Therefore being is desirable of itself;
112 1, 5 | as one seeks some mode of being of which one cannot bear
113 1, 5 | one of them some sort of being is ~desired. And thus nothing
114 1, 5 | nothing can be desired except being; and consequently ~nothing
115 1, 5 | nothing is good except being.~Aquin.: SMT FP Q[5] A[3]
116 1, 5 | Para. 1/1~Whether every being is good?~Aquin.: SMT FP
117 1, 5 | It seems that not every being is good. For goodness is
118 1, 5 | something ~superadded to being, as is clear from A[1].
119 1, 5 | But whatever is added to ~being limits it; as substance,
120 1, 5 | Therefore goodness ~limits being. Therefore not every being
121 1, 5 | being. Therefore not every being is good.~Aquin.: SMT FP
122 1, 5 | evil. Therefore not ~every being is good.~Aquin.: SMT FP
123 1, 5 | goodness. Therefore not every ~being is good.~Aquin.: SMT FP
124 1, 5 | mathematics. Therefore not every being is good.~Aquin.: SMT FP
125 1, 5 | 1~On the contrary, Every being that is not God is God's
126 1, 5 | greatest good. ~Therefore every being is good.~Aquin.: SMT FP
127 1, 5 | 1/1~I answer that, Every being, as being, is good. For
128 1, 5 | answer that, Every being, as being, is good. For all being,
129 1, 5 | being, is good. For all being, as being, ~has actuality
130 1, 5 | good. For all being, as being, ~has actuality and is in
131 1, 5 | Hence it follows that every being as such is good.~Aquin.:
132 1, 5 | included in ~them, limit being by applying it to some essence
133 1, 5 | does not add anything to being beyond the aspect of ~desirability
134 1, 5 | which is also proper to being, whatever kind ~of nature
135 1, 5 | goodness does not limit being.~Aquin.: SMT FP Q[5] A[3]
136 1, 5 | Para. 1/1~Reply OBJ 2: No being can be spoken of as evil,
137 1, 5 | of as evil, formally as being, but ~only so far as it
138 1, 5 | only so far as it lacks being. Thus a man is said to be
139 1, 5 | matter has only potential being, so it is only ~potentially
140 1, 5 | goodness; since the idea ~of being is prior to the idea of
141 1, 5 | the form whereby it is a being; secondly, we consider in
142 1, 5 | whereby it is perfect in being, for a thing is perfect ~
143 1, 5 | to the appetite (goodness being what all ~things desire);
144 1, 5 | of an end (the appetite ~being a kind of movement towards
145 1, 5 | order. For goodness and being differ logically. But mode, ~
146 1, 5 | belong to the nature of being, for it is ~written: "Thou
147 1, 5 | These three only follow upon being, so far as it is ~perfect,
148 1, 5 | whiteness is not said to be a ~being as though it were by anything
149 1, 5 | something ~else has accidental being, as an object that is white.~
150 1, 5 | 1/1~Reply OBJ 3: Every being is due to some form. Hence,
151 1, 5 | Hence, according to every ~being of a thing is its mode,
152 1, 5 | a thing of some sort ~of being, as blindness deprives us
153 1, 5 | blindness deprives us of that being which is sight; yet it ~
154 1, 5 | such as follow ~upon the being of sight.~Aquin.: SMT FP
155 1, 5 | and order are so called as being less than they ought to ~
156 1, 5 | of light is spoken of as being without number, ~weight
157 1, 5 | as it is identical with being, is divided ~by the ten
158 1, 5 | desirable except the pleasant, being ~sometimes hurtful and contrary
159 1, 6 | similitudes of the divine being; as appears from what is
160 1, 6 | desire without knowledge, as being ~directed to their ends
161 1, 6 | one" is convertible with "being," so is "good"; as we said ~
162 1, 6 | Q[5], A[1]). But every being is one essentially, as appears
163 1, 6 | Metaph. iv); therefore every being is good essentially.~Aquin.:
164 1, 6 | all things desire, since being itself is ~desired by all,
165 1, 6 | desired by all, then the being of each thing is its good.
166 1, 6 | good. But everything ~is a being essentially; therefore every
167 1, 6 | essentially; therefore every being is good essentially.~Aquin.:
168 1, 6 | goodness, since ~it is a being, must be good; and if it
169 1, 6 | constitution of its own being; secondly, in ~respect of
170 1, 6 | respect of any accidents being added as necessary for its
171 1, 6 | everything is good in that it has being, yet the ~essence of a creature
172 1, 6 | of a creature is not very being; and therefore it does not
173 1, 6 | added is good, just as it is being. But for this reason is
174 1, 6 | this reason is it called ~being because by it something
175 1, 6 | because by it something has being, not because it itself has
176 1, 6 | not because it itself has being ~through something else:
177 1, 6 | good, inasmuch as they have being. But ~they are not called
178 1, 6 | beings through the divine being, but through their ~own
179 1, 6 | but through their ~own being; therefore all things are
180 1, 6 | down separate ideas of "being" and of "one," and these ~
181 1, 6 | these ~he called absolute being and absolute oneness; and
182 1, 6 | everything was called "being" or "one"; and what was
183 1, 6 | what was thus absolute ~being and absolute one, he said
184 1, 6 | good is ~convertible with being, as one is also; he called
185 1, 6 | something ~which is essentially being and essentially good, which
186 1, 6 | this. Hence from the first being, essentially such, and good,
187 1, 6 | can be called good and a being, inasmuch as it participates
188 1, 7 | of something perfect. Now being is the most formal ~of all
189 1, 7 | Since therefore the divine being is not a being received
190 1, 7 | the divine being is not a being received in anything, but ~
191 1, 7 | He is His own subsistent being as was shown above (Q[3],
192 1, 7 | OBJ 3: The fact that the being of God is self-subsisting,
193 1, 7 | form thus subsisting has being, and yet is not its own ~
194 1, 7 | and yet is not its own ~being, it follows that its being
195 1, 7 | being, it follows that its being is received and contracted
196 1, 7 | existence; because subsisting being is not a created being;
197 1, 7 | subsisting being is not a created being; hence ~it is against the
198 1, 7 | since it ~is not actually being, but potentially only; hence
199 1, 7 | according to its mode of ~being; for instance, a day is
200 1, 8 | Now since God ~is very being by His own essence, created
201 1, 8 | His own essence, created being must be His proper ~effect;
202 1, 8 | as ~they are preserved in being; as light is caused in the
203 1, 8 | as long as a thing has ~being, God must be present to
204 1, 8 | according to its mode of being. But ~being is innermost
205 1, 8 | its mode of being. But ~being is innermost in each thing
206 1, 8 | things as the cause of the being of all ~things; as was shown
207 1, 8 | every place. Now ~the divine being is not successive but permanent.
208 1, 8 | all things giving them ~being, power and operation; so
209 1, 8 | another body; whereas by God being in a place, others are not
210 1, 8 | very fact that He gives being to the ~things that fill
211 1, 8 | this is the meaning of God being in things by His essence,
212 1, 8 | all as the cause of their being.~Aquin.: SMT FP Q[8] A[3]
213 1, 8 | things as the ~cause of their being.~Aquin.: SMT FP Q[8] A[3]
214 1, 9 | that there is some first ~being, whom we call God; and that
215 1, 9 | God; and that this first being must be pure act, ~without
216 1, 9 | plenitude of perfection of all being, He cannot acquire anything ~
217 1, 9 | whatever things He has made, being from nothing, are ~mutable."~
218 1, 9 | its perfection either in being, or in ~attaining to its
219 1, 9 | according to its power for being, in that way all creatures
220 1, 9 | as ~regards substantial being, inasmuch as their matter
221 1, 9 | regards their accidental ~being, supposing the subject to
222 1, 9 | mutable ~as to substantial being, but only as to locality,
223 1, 9 | incorporeal substances, being subsistent forms which,
224 1, 9 | as ~regards substantial being as in the case of things
225 1, 9 | substantial or accidental being; for philosophers treated
226 1, 9 | endowment of ~immutability of being, have also immutability
227 1, 9 | they were the subject ~of being, but because through them
228 1, 9 | through them something has being.~~
229 1, 10 | eternity has no succession, being ~simultaneously whole.~Aquin.:
230 1, 10 | truly eternal, is not only being, but also living; ~and life
231 1, 10 | operation, which is not true of being. Now the ~protraction of
232 1, 10 | operation rather than to ~being; hence time is the numbering
233 1, 10 | eternity; whereas, no other ~being is its own duration, as
234 1, 10 | as no other is its own being. Now God is His ~own uniform
235 1, 10 | God is His ~own uniform being; and hence as He is His
236 1, 10 | unchangeableness either in being or further still in operation; ~
237 1, 10 | the measure of ~the first being is that of every being.
238 1, 10 | first being is that of every being. But eternity is the measure
239 1, 10 | the measure of ~the first being - that is, of the divine
240 1, 10 | that is, of the divine being. Therefore eternity is the ~
241 1, 10 | is the ~measure of every being. But the being of things
242 1, 10 | of every being. But the being of things corruptible is
243 1, 10 | the measure of a permanent being; while time is a measure
244 1, 10 | but differs in ~aspect a being here and there; and such
245 1, 10 | proper measure of permanent being, so ~time is the proper
246 1, 10 | hence, according as any being ~recedes from permanence
247 1, 10 | recedes from permanence of being, and is subject to change,
248 1, 10 | subject to time. Therefore the being of things ~corruptible,
249 1, 10 | is no difference between being, ~having been, or going
250 1, 10 | the measure of a permanent being, in so far ~as anything
251 1, 10 | recedes from permanence of being, it recedes from eternity. ~
252 1, 10 | recede from permanence of being, so that their being is ~
253 1, 10 | of being, so that their being is ~subject to change, or
254 1, 10 | movements, and also the being of all things ~corruptible.
255 1, 10 | less from permanence of being, forasmuch ~as their being
256 1, 10 | being, forasmuch ~as their being neither consists in change,
257 1, 10 | bodies, the substantial being ~of which is unchangeable;
258 1, 10 | and yet with unchangeable being they have ~changeableness
259 1, 10 | who have an ~unchangeable being as regards their nature
260 1, 10 | eternity and time. But the being that ~is measured by eternity
261 1, 10 | Reply OBJ 3: In the very being of an angel considered absolutely,
262 1, 10 | suppose something, ~which being supposed, its opposite is
263 1, 10 | A[6] Body Para. 3/3~This being established, we must observe
264 1, 10 | agree in having a changeless being, ~and are thus measured
265 1, 11 | one" adds anything to "being"?~(2) Whether "one" and "
266 1, 11 | one" adds anything to "being"?~Aquin.: SMT FP Q[11] A[
267 1, 11 | one" adds something to "being." For everything is ~in
268 1, 11 | determinate genus by addition to being, which penetrates all ~"
269 1, 11 | one" adds something to ~"being."~Aquin.: SMT FP Q[11] A[
270 1, 11 | an addition to ~it. But "being" is divided by "one" and
271 1, 11 | one" is an ~addition to "being."~Aquin.: SMT FP Q[11] A[
272 1, 11 | is not an addition to "being," "one" and ~"being" must
273 1, 11 | to "being," "one" and ~"being" must have the same meaning.
274 1, 11 | would be nugatory to call ~"being" by the name of "being";
275 1, 11 | being" by the name of "being"; therefore it would be
276 1, 11 | would be equally so to call ~being "one." Now this is false.
277 1, 11 | one" is an addition to "being."~Aquin.: SMT FP Q[11] A[
278 1, 11 | one" were an ~addition to "being," in the sense of limiting
279 1, 11 | is not ~an addition to "being."~Aquin.: SMT FP Q[11] A[
280 1, 11 | not add any reality to "being"; but is only a ~negation
281 1, 11 | for "one" means undivided "being." This is the very ~reason
282 1, 11 | why "one" is the same as "being." Now every being is either
283 1, 11 | same as "being." Now every being is either simple ~or compound.
284 1, 11 | what is compound, has not being whilst its parts are ~divided,
285 1, 11 | it is manifest that ~the being of anything consists in
286 1, 11 | its unity as it guards its being.~Aquin.: SMT FP Q[11] A[
287 1, 11 | one" convertible with "being" is ~the same as the "one"
288 1, 11 | one" ~convertible with "being" did not add any reality
289 1, 11 | not add any reality to "being," but ~signified the substance
290 1, 11 | signified the substance of "being" as undivided, thought that
291 1, 11 | reality to the substance of ~"being" (otherwise number made
292 1, 11 | one" convertible with "being" added a ~reality to the
293 1, 11 | which is ~convertible with "being," does not add a reality
294 1, 11 | does not add a reality to being; but that the ~"one" which
295 1, 11 | does add a reality to "being," ~belonging to the genus
296 1, 11 | one way is ~divided, from being another way undivided; as
297 1, 11 | principle. Hence in that way, being is divided by "one" and
298 1, 11 | not be contained under "being," unless it were in some
299 1, 11 | that it is nugatory to say "being" is ~"one"; forasmuch as "
300 1, 11 | as "one" adds an idea to "being."~Aquin.: SMT FP Q[11] A[
301 1, 11 | which convertible with "being" ~is opposed to "multitude"
302 1, 11 | entirely takes away the being of a thing, ~inasmuch as
303 1, 11 | privation takes away some ~being; and so in being, by reason
304 1, 11 | away some ~being; and so in being, by reason of its universality,
305 1, 11 | universality, the privation of ~being has its foundation in being;
306 1, 11 | being has its foundation in being; which is not the case in
307 1, 11 | like. And what ~applies to being applies also to one and
308 1, 11 | which are convertible ~with being, for the privation of good
309 1, 11 | non-being ~is some kind of being. Nevertheless, opposite
310 1, 11 | relative; for ~what is relative being (as a potentiality) is non-being
311 1, 11 | actually; or what is absolute being in the genus of substance
312 1, 11 | regards some accidental being. In the same way, ~what
313 1, 11 | but so ~far as they have being, as also the parts of a
314 1, 11 | from the very negation of being: so ~what first comes to
315 1, 11 | what first comes to mind is being; secondly, that this being
316 1, 11 | being; secondly, that this being is not that ~being, and
317 1, 11 | this being is not that ~being, and thus we apprehend division
318 1, 11 | which is convertible with "being" be predicated of God, because
319 1, 11 | the whole ~perfection of being. If then many gods existed,
320 1, 11 | mathematics, which are material in being, and ~abstracted from matter
321 1, 11 | which is convertible with ~being is a metaphysical entity
322 1, 11 | depend on matter in its ~being. And although in God there
323 1, 11 | supremely "one." But every being is ~essentially "one," as
324 1, 11 | Metaph. iv). Therefore every being is supremely "one"; and
325 1, 11 | one" more than any ~other being is "one."~Aquin.: SMT FP
326 1, 11 | Since "one" is an undivided being, if anything is ~supremely "
327 1, 11 | one" it must be supremely being, and supremely undivided.
328 1, 11 | God. For He is supremely being, inasmuch as His ~being
329 1, 11 | being, inasmuch as His ~being is not determined by any
330 1, 11 | is adjoined; since He ~is being itself, subsistent, absolutely
331 1, 11 | number, are not ~supremely being, inasmuch as they have being
332 1, 11 | being, inasmuch as they have being only in some subject. Hence ~
333 1, 11 | Reply OBJ 3: Although every being is "one" by its substance,
334 1, 12 | apprehension of the intellect is being. Now ~God is not something
335 1, 12 | is the principle of its being; since a thing is ~perfect
336 1, 12 | wisdom, or of power, or of being itself, or of some like
337 1, 12 | the mode ~of anything's being exceeds the mode of the
338 1, 12 | knower. Now the ~mode of being of things is manifold. For
339 1, 12 | manifold. For some things have being only in ~this one individual
340 1, 12 | to be His own subsistent being. ~Therefore what exists
341 1, 12 | to know self-subsistent being is ~natural to the divine
342 1, 12 | The sense of sight, as being altogether material, cannot
343 1, 12 | concrete form, and the concrete being abstractedly, by ~way of
344 1, 12 | actuality. But God, ~whose being is infinite, as was shown
345 1, 12 | included in any finite being; so that no finite being
346 1, 12 | being; so that no finite being can contain Him ~infinitely,
347 1, 12 | perfectly as He is capable of ~being seen; thus when any demonstrable
348 1, 12 | known as it is capable of being known. Hence Augustine,
349 1, 12 | speaks as regards the object being sufficient, ~namely, God,
350 1, 12 | which God can call into being. Yet if God alone were seen,
351 1, 12 | fount and principle of all being and of all truth, He would
352 1, 12 | comes about by the knower being assimilated to the object
353 1, 12 | essence by a mere human being, ~except he be separated
354 1, 12 | live in this life, has ~its being in corporeal matter; hence
355 1, 13 | or is said to be above ~being named, is because His essence
356 1, 13 | fail to express His mode of being, forasmuch as our intellect ~
357 1, 13 | says (De Trin. vi): "The being of God is the ~being strong,
358 1, 13 | The being of God is the ~being strong, or the being wise,
359 1, 13 | the ~being strong, or the being wise, or whatever else we
360 1, 13 | be ~said of Him by way of being taken in a secondary sense,
361 1, 13 | perfections of creatures, being Himself ~simply and universally
362 1, 13 | stone" signifies a material being, ~and names of this kind
363 1, 13 | such mode of participation being part of their signification ~
364 1, 13 | signification ~as the words "being," "good," "living," and
365 1, 13 | of God are clearly seen being understood by the things
366 1, 13 | analogical ~predication, which is being.~Aquin.: SMT FP Q[13] A[
367 1, 13 | which is called healthy as being the cause ~of health in
368 1, 13 | applies to relations ~between "being" and "non-being" formed
369 1, 13 | relation to the creature from being predicated of God ~temporally,
370 1, 13 | by and of themselves, as ~being subsisting forms, if understood
371 1, 13 | follow upon the mode of being in things, but upon the
372 1, 13 | things, but upon the mode of being as it ~is in our mind. And
373 1, 13 | the name God an omnipotent being, and one venerated above
374 1, 13 | senses; as, for instance, "being" which is ~applied to "substance"
375 1, 13 | placed in the definition of being as applied to ~"accident";
376 1, 13 | analogous names; because also being, which is ~predicated analogically,
377 1, 13 | IS, determines no mode of being, but is ~indeterminate to
378 1, 14 | whereas the intelligent being is naturally adapted to
379 1, 14 | nature of a non-intelligent being is more ~contracted and
380 1, 14 | because the fact of its being in a state of potentiality
381 1, 14 | Himself as the principle of being, ~knows the nature of being,
382 1, 14 | being, ~knows the nature of being, and all other things in
383 1, 14 | therefore neither would His being be ~perfect; and this is
384 1, 14 | knowledge; not only in so far as being is common to them, but in
385 1, 14 | common to creatures--viz. being - belongs to ~their perfection,
386 1, 14 | the essence of any other being, and far more, God can know ~
387 1, 14 | know the very nature of being perfectly, unless He knew ~
388 1, 14 | unless He knew ~all modes of being. Hence it is manifest that
389 1, 14 | observe that a natural form, being a form that remains in that
390 1, 14 | His intellect, ~since His being is His act of understanding;
391 1, 14 | things. But "truth" and "being" are ~convertible terms.
392 1, 14 | likeness to ~God, Who is very being. Therefore what is not,
393 1, 14 | understanding, which ~is His being, is measured by eternity;
394 1, 14 | around us have ~distinct being outside the seer.~Aquin.:
395 1, 14 | OBJ 2: Since God is very being everything is, in so far
396 1, 14 | Himself by His essence, as being the ~likeness of things,
397 1, 14 | abstraction, but of itself, being the principle ~of all the
398 1, 14 | the divine intellect its ~being has no material conditions
399 1, 14 | even in so far as it has being in this wise, it ~retains
400 1, 14 | certain likeness to the divine being.~Aquin.: SMT FP Q[14] A[
401 1, 14 | a determinate and finite being, because their being ~would
402 1, 14 | finite being, because their being ~would be limited to some
403 1, 14 | works of men are contingent, being subject to free will. ~Therefore
404 1, 14 | as they are in ~their own being, as we do but simultaneously.
405 1, 14 | eternity, as is also His being; and eternity ~being simultaneously
406 1, 14 | His being; and eternity ~being simultaneously whole comprises
407 1, 14 | the proposition, or to its being true or ~false. For it may
408 1, 15 | according to its natural being, as in those that act by
409 1, 15 | according to ~intelligible being, as in those that act by
410 1, 15 | things, ~they themselves not being formed. Thus they are eternal,
411 1, 15 | always in the same manner, as being contained in the divine
412 1, 15 | themselves neither come into being nor decay, yet ~we say that
413 1, 15 | subject; for these come into being along with their ~subject.
414 1, 16 | comparison of the true to being.~(4) On the comparison of
415 1, 16 | things are said to be true a ~being related to our intellect.
416 1, 16 | Trin. v) that "Truth makes being clear and evident" and ~
417 1, 16 | univocal. In the same way, the being of ~the thing, not its truth,
418 1, 16 | of the thing known, this ~being its form, as knowing. For
419 1, 16 | 1/1~Whether the true and being are convertible terms?~Aquin.:
420 1, 16 | seems that the true and being are not convertible terms.
421 1, 16 | intellect, as stated (A[1]); but being ~is properly in things.
422 1, 16 | Further, that which extends to being and not-being is not ~convertible
423 1, 16 | is not ~convertible with being. But the true extends to
424 1, 16 | But the true extends to being and not-being; for ~it is
425 1, 16 | Therefore the ~true and being are not convertible.~Aquin.:
426 1, 16 | appears to be ~prior to being; for being is not understood
427 1, 16 | be ~prior to being; for being is not understood except
428 1, 16 | disposition of things in being and in truth.~Aquin.: SMT
429 1, 16 | everything, in as far as it has being, so far ~is it knowable.
430 1, 16 | good is convertible with being, so is the true. But as
431 1, 16 | true. But as good ~adds to being the notion of desirable,
432 1, 16 | things is convertible with being ~as to substance; while
433 1, 16 | intellect is convertible ~with being, as the manifestation with
434 1, 16 | however, be ~said that being also is in the things and
435 1, 16 | is so because truth ~and being differ in idea.~Aquin.:
436 1, 16 | Hence the ~true is based on being, inasmuch as not-being is
437 1, 16 | not-being is a kind of logical being, ~apprehended, that is,
438 1, 16 | 3: When it is said that being cannot be apprehended except ~
439 1, 16 | one way so as to mean that being is not apprehended, unless
440 1, 16 | follows apprehension of being; and this is true. In the
441 1, 16 | way, so as to mean that being cannot be apprehended unless
442 1, 16 | apprehended unless the idea of being be apprehended also; since
443 1, 16 | apprehended also; since being is ~included in the idea
444 1, 16 | intelligible object with being. For being cannot be understood,
445 1, 16 | intelligible object with being. For being cannot be understood, unless ~
446 1, 16 | cannot be understood, unless ~being is intelligible. Yet being
447 1, 16 | being is intelligible. Yet being can be understood while
448 1, 16 | not understood. Similarly, being when understood is ~true,
449 1, 16 | understood by understanding being.~Aquin.: SMT FP Q[16] A[
450 1, 16 | true are convertible with ~being, as to suppositum, yet they
451 1, 16 | more closely related to being than ~is good. For the true
452 1, 16 | good. For the true regards being itself simply and immediately;
453 1, 16 | the nature of good follows being in so far as being is in
454 1, 16 | follows being in so far as being is in some way ~perfect;
455 1, 16 | intellect apprehends primarily being itself; secondly, ~it apprehends
456 1, 16 | apprehends that it understands being; and thirdly, it apprehends
457 1, 16 | apprehends that ~it desires being. Hence the idea of being
458 1, 16 | being. Hence the idea of being is first, that of truth
459 1, 16 | of all things; thus the being of God is the cause of all
460 1, 16 | God is the cause of all being; and ~His goodness the cause
461 1, 16 | according as ~they have being conformable to an intellect.
462 1, 16 | degree found in God. For His being is not only conformed to
463 1, 16 | and cause of every other being and of every ~other intellect,
464 1, 16 | in so far as its future being was in the ~sempiternal
465 1, 16 | not-being ~as preceding its being.~Aquin.: SMT FP Q[16] A[
466 1, 16 | Reply OBJ 2: The true and being are convertible terms. Hence
467 1, 16 | convertible terms. Hence just as ~being is not generated nor corrupted
468 1, 16 | accidentally, in so ~far as this being or that is corrupted or
469 1, 17 | it imitates unity without being unity." ~But everything
470 1, 17 | called the "truth of life" as being obedient to the order of
471 1, 17 | thing is said to be false as being signified or represented
472 1, 17 | or as a consequence of being directed to other things.~
473 1, 17 | that, Just as a thing has being by its proper form, so the ~
474 1, 17 | cannot fall short of the being that belongs to them by ~
475 1, 17 | can therefore be said of being as of not-being, for instance ~
476 1, 17 | apprehended. To ~apprehend being, and not-being, implies
477 1, 17 | universals, and convertible with being. Hence, as every ~privation
478 1, 17 | in a subject, that is a being, so every evil is ~founded
479 1, 18 | the act of an imperfect ~being, i.e. of a thing in potentiality,
480 1, 18 | and the end of the ~action being alike determined for them
481 1, 18 | another. Wherefore that being whose act of understanding
482 1, 18 | move, and be"; since our being, living, and moving are ~
483 1, 18 | the ~form, not the mode of being. For sometimes the form
484 1, 18 | For sometimes the form has being of another ~kind in the
485 1, 18 | immaterial and ~intelligible being; but in the house that exists
486 1, 18 | material and sensible being. Hence the ideas of things,
487 1, 18 | since matter enters into the being of natural things, we must
488 1, 18 | those things ~have simply being in the divine mind more
489 1, 18 | mind they have an uncreated being, but in themselves a ~created
490 1, 18 | in themselves a ~created being: whereas this particular
491 1, 18 | whereas this particular being, a man, or horse, for ~example,
492 1, 18 | for ~example, has this being more truly in its own nature
493 1, 18 | Even so a house has nobler being ~in the architect's mind
494 1, 18 | are in God's knowledge, as being ~comprised under that knowledge,
495 1, 19 | Hence in every intellectual being there is will, ~just as
496 1, 19 | just as in every sensible being there is animal appetite.
497 1, 19 | the whole reason ~for our being moved is the end, and this
498 1, 19 | is of Himself necessary being, and the principle of all
499 1, 19 | Para. 1/1~OBJ 4: Further, being that is not necessary, and
500 1, 19 | that is not necessary, and being that is possible ~not to
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