1-500 | 501-1000 | 1001-1500 | 1501-2000 | 2001-2500 | 2501-3000 | 3001-3500 | 3501-4000 | 4001-4500 | 4501-4796
Part, Question
1 1, 1 | faculty or habit is ~the thing under the aspect of which
2 1, 2 | this word is signified that thing than which nothing greater
3 1, 2 | Para. 1/1~I answer that, A thing can be self-evident in either
4 1, 2 | are made; for the first thing we must know of ~anything
5 1, 2 | is in motion; whereas a thing moves inasmuch as it is
6 1, 2 | possible ~that the same thing should be at once in actuality
7 1, 2 | respect and ~in the same way a thing should be both mover and
8 1, 2 | indeed, possible) in which a thing is found to be ~the efficient
9 1, 2 | necessary. But every necessary thing either has its necessity
10 1, 2 | which is the maximum, as ~a thing is said to be hotter according
11 1, 3 | When the existence of a thing has been ascertained there
12 1, 3 | although in any single thing that passes from potentiality
13 1, 3 | depends upon some other thing, as our body depends for
14 1, 3 | only ~that He is a living thing: "I am the way, the truth,
15 1, 3 | between life and a living thing. Therefore God is His very ~
16 1, 3 | they are ~included in the thing which is man. Hence the
17 1, 3 | which is man. Hence the thing which is a man has ~something
18 1, 3 | the principles whereby a thing is defined are regarded ~
19 1, 3 | ways. First, whatever a thing has besides its essence
20 1, 3 | Therefore, if the existence of a thing differs from its essence, ~
21 1, 3 | Now it is impossible for a thing's existence to be ~caused
22 1, 3 | caused. ~Therefore that thing, whose existence differs
23 1, 3 | Para. 1/1~Reply OBJ 1: A thing that has nothing added to
24 1, 3 | Or we may ~understand a thing to have nothing added to
25 1, 3 | Para. 1/1~I answer that, A thing can be in a genus in two
26 1, 3 | refers to the ~essence of a thing. But the Philosopher has
27 1, 3 | it is of the essence of a thing to be in some sort ~composite;
28 1, 3 | be found in one simple ~thing, but in many things. But
29 1, 3 | is found ~in one simple thing (Q[4], A[1] and Q[6], A[
30 1, 3 | numerically with the form of the thing caused, but only ~specifically:
31 1, 4 | belong to God. For we say a ~thing is perfect if it is completely
32 1, 4 | therefore most perfect; for a thing is perfect in proportion ~
33 1, 4 | to each other, for each thing is perfected by its specific ~
34 1, 4 | OBJ 3: Further, a living thing is more perfect than what
35 1, 4 | exists; ~and an intelligent thing than what merely lives.
36 1, 4 | clear that if some hot ~thing has not the whole perfection
37 1, 4 | the ~perfection of no one thing is wanting to God. This
38 1, 4 | nevertheless, a living thing is more ~perfect than what
39 1, 4 | said to be like another thing more white; and this is
40 1, 5 | things are ~good is one thing: that they are is another."
41 1, 5 | Now it is ~clear that a thing is desirable only in so
42 1, 5 | Therefore it is clear that a thing is perfect so far as it ~
43 1, 5 | are not predicated of a ~thing absolutely in the same way.
44 1, 5 | correlates to potentiality; ~a thing is, in consequence, said
45 1, 5 | this is precisely each thing's substantial being. Hence
46 1, 5 | be white does not take a thing out of ~simply potential
47 1, 5 | potential being; because only a thing that actually has being
48 1, 5 | i.e. substantial) being a thing is said to be simply, and
49 1, 5 | its ~complete actuality, a thing is said to be relatively,
50 1, 5 | that things are good is one thing; that they are is ~another,"
51 1, 5 | is to be referred to a thing's goodness simply, and having ~
52 1, 5 | its primal actuality, a thing simply ~exists; and regarded
53 1, 5 | or less according to a ~thing's superadded actuality,
54 1, 5 | signified by the name of a thing is that which the mind conceives
55 1, 5 | the mind conceives of the ~thing and intends by the word
56 1, 5 | intellect. Now the first ~thing conceived by the intellect
57 1, 5 | as this evil deprives a thing of some being. ~Therefore
58 1, 5 | causing, is last in the thing caused. Fire, e.g. heats
59 1, 5 | perfect in being, for a thing is perfect ~when it can
60 1, 5 | Beauty and goodness in a thing are identical fundamentally; ~
61 1, 5 | are based upon the same thing, namely, the form; and ~
62 1, 5 | kind of movement towards a thing). On the other hand, beauty ~
63 1, 5 | Augustine. But not every good ~thing has weight, number and measure;
64 1, 5 | shown above AA[1],3). Now a ~thing is said to be perfect if
65 1, 5 | follow), in order for a thing to be perfect and good it
66 1, 5 | according to every ~being of a thing is its mode, species, order.
67 1, 5 | him. But evil deprives a thing of some sort ~of being,
68 1, 5 | OBJ 3: Further, where one thing is on account of another,
69 1, 5 | another, there is only ~one thing. But the useful is not goodness,
70 1, 5 | the movement ceases; so a ~thing is called a term of movement,
71 1, 5 | two ~ways, either as the thing itself towards which it
72 1, 5 | a state of rest in that thing. Thus, in the movement of
73 1, 5 | movement of the ~appetite, the thing desired that terminates
74 1, 5 | sought after as the last thing absolutely ~terminating
75 1, 5 | movement of the appetite, as a thing towards which for ~its own
76 1, 5 | the form of rest in the thing desired, is ~called the
77 1, 6 | pre-eminently to God. For a thing is ~good according to its
78 1, 6 | nature of good. For the very thing ~which is desirable in it
79 1, 6 | anything else is a compound thing: ~therefore the supreme
80 1, 6 | add to good any absolute thing, ~but only a relation. Now
81 1, 6 | that every kind of good thing is desired by all; but that ~
82 1, 6 | then the being of each thing is its good. But everything ~
83 1, 6 | perfection. Now perfection of a thing is threefold: ~first, according
84 1, 6 | extrinsic ~denomination; as, a thing is denominated "placed"
85 1, 7 | Therefore that which is a thing in such a way ~as not to
86 1, 7 | way ~as not to be another thing, is finite according to
87 1, 7 | consider therefore that a thing is called infinite because
88 1, 7 | to this one particular ~thing. Now matter is perfected
89 1, 7 | Even so, were there such a thing as a self-subsisting whiteness,
90 1, 7 | against the nature of a made thing for its essence to ~be its
91 1, 7 | against the nature of a made thing to be absolutely infinite. ~
92 1, 7 | infinite power, cannot make a thing to ~be not made (for this
93 1, 7 | is not ~impossible for a thing to be infinite in magnitude.~
94 1, 7 | concerned about one and the same thing. Since ~therefore addition
95 1, 7 | I answer that, It is one thing to be infinite in essence,
96 1, 7 | magnitude; since the more a thing is divided, the greater ~
97 1, 8 | 1/1~On the contrary, A thing is wherever it operates.
98 1, 8 | proved in Phys. vii ~that the thing moved and the mover must
99 1, 8 | Therefore as long as a thing has ~being, God must be
100 1, 8 | being is innermost in each thing and most fundamentally inherent
101 1, 8 | of everything found in a thing, as ~was shown above (Q[
102 1, 8 | answer that, Since place is a thing, to be in place can be understood ~
103 1, 8 | other things - i.e. as one thing is ~said to be in another
104 1, 8 | one or to many, to a small thing, or to a great one, in this
105 1, 8 | totality of essence in a thing, not to be at ~all outside
106 1, 8 | presence means the same thing. Therefore it is ~superfluous
107 1, 8 | added to the substance of a ~thing, so many other perfections
108 1, 8 | God is said to be in a thing in two ways; in one way ~
109 1, 8 | soul, ~according as the thing known is in the one who
110 1, 8 | the one who knows; and the thing ~desired in the one desiring.
111 1, 8 | everywhere present. Again a thing is said ~to be by its presence
112 1, 8 | of the house. Lastly, ~a thing is said to be by way of
113 1, 8 | Para. 1/1~Reply OBJ 2: A thing can be said to be present
114 1, 8 | in its ~sight, though the thing may be distant in substance,
115 1, 8 | and will require that the thing known should be ~in the
116 1, 8 | the one who knows, and the thing willed in the one who wills.
117 1, 8 | and applied to an external thing; thus by power an agent
118 1, 8 | is everywhere; for if a thing were everywhere according
119 1, 8 | but to his teeth. But a thing is everywhere absolutely
120 1, 8 | It belongs therefore to a thing to be ~everywhere absolutely
121 1, 9 | and ~change belong to a thing existing in potentiality,
122 1, 9 | therefore that a mutable thing can be ~called so in two
123 1, 9 | as the ~production of a thing into existence depends on
124 1, 9 | Para. 2/3~If, however, a thing is called mutable by a power
125 1, 9 | Now if the mutability of a thing be considered ~according
126 1, 10 | the perfect are the same thing. Supposing, ~therefore,
127 1, 10 | after in movement. Now in a thing bereft of movement, ~which
128 1, 10 | than the period of each thing, as is ~said in the book
129 1, 10 | mean that if any other thing were conceived to exist
130 1, 10 | Further, every necessary thing is eternal. But there are
131 1, 10 | and is not a different thing ~from eternity.~Aquin.:
132 1, 10 | is the same indivisible thing in the whole space of ~time.
133 1, 10 | eternity are not the same ~thing.~Aquin.: SMT FP Q[10] A[
134 1, 10 | what is movable; and ~the thing movable has the same one
135 1, 10 | incongruity would ~follow. For a thing which exists in time grows
136 1, 10 | the changeableness of a thing ~measured, there follows "
137 1, 10 | fact that an aeviternal thing is neither ~inveterate,
138 1, 10 | Aeviternity is a more simple thing than time, and is ~nearer
139 1, 10 | number abstracted from the thing ~numbered, but existing
140 1, 10 | numbered, but existing in the thing numbered; otherwise it would
141 1, 10 | number, but by reason of the thing numbered. Now number as
142 1, 10 | number as it exists in ~the thing numbered, is not the same
143 1, 10 | only as a measure is to the thing measured, but also as ~accident
144 1, 10 | as the measure is to the thing ~measured. Hence it is not
145 1, 10 | only; because since each thing is measured ~by the most
146 1, 10 | of the first ~aeviternal thing, which is all the more simple
147 1, 10 | that is, a space of ~a thing's duration; and thus we
148 1, 11 | Further, what divides a thing common to all, is an addition
149 1, 11 | false, inasmuch as each thing is "one" by its substance. ~
150 1, 11 | its substance. ~For if a thing were "one" by anything else
151 1, 11 | again "one" by another ~thing, we should be driven on
152 1, 11 | is nothing to prevent a thing which in one way is ~divided,
153 1, 11 | species; thus it may be that a thing is in one way ~"one," and
154 1, 11 | parts; in such a case a thing will be "one" absolutely
155 1, 11 | opposed. For no ~opposite thing is predicated of its opposite.
156 1, 11 | 2: Further, no opposite thing is constituted by its opposite.
157 1, 11 | as the measure is to the thing measured. For "one" implies
158 1, 11 | the undivided is to the ~thing divided.~Aquin.: SMT FP
159 1, 11 | takes away the being of a thing, ~inasmuch as privation
160 1, 11 | unity is founded in some one thing. Hence it happens that ~
161 1, 11 | that ~multitude is some one thing; and evil is some good thing,
162 1, 11 | thing; and evil is some good thing, and non-being ~is some
163 1, 11 | constitution of a continuous thing made up of ~its parts. In
164 1, 11 | reason why any ~singular thing is "this particular thing"
165 1, 11 | thing is "this particular thing" is because it cannot be ~
166 1, 11 | point and unity. But a ~thing is said to be more "one"
167 1, 11 | Therefore according as a thing is more divided, or is divisible, ~
168 1, 12 | principle of its being; since a thing is ~perfect so far as it
169 1, 12 | sense every relation of one ~thing to another is called proportion.
170 1, 12 | with the likeness of the thing understood. Therefore, if
171 1, 12 | sight, and union of the thing seen ~with the sight. For
172 1, 12 | made actual only when the thing seen is in ~a certain way
173 1, 12 | things it is clear that the ~thing seen cannot be by its essence
174 1, 12 | the visual power and the thing seen were one and the ~same
175 1, 12 | seen were one and the ~same thing, it would necessarily follow
176 1, 12 | sees, from that one same thing.~Aquin.: SMT FP Q[12] A[
177 1, 12 | essence of an incorporeal thing cannot be known. Much less
178 1, 12 | itself, or of some like thing. ~Hence to say that God
179 1, 12 | the corporeal eye, as a thing in itself visible, but as
180 1, 12 | reflection is seen, the original thing is seen. ~Therefore since
181 1, 12 | regulated ~according as the thing known is in the knower.
182 1, 12 | is in the knower. But the thing known is in ~the knower
183 1, 12 | since it ~knows that the thing itself is one thing, and
184 1, 12 | the thing itself is one thing, and its existence is another. ~
185 1, 12 | cannot see one and the same thing more perfectly than another." ~
186 1, 12 | understand one and the same thing better than ~another, this
187 1, 12 | referred to the mode of the thing ~understood, for whoever
188 1, 12 | seer, or to the mode of the thing seen. But he who sees the ~
189 1, 12 | wholly, if the mode of the thing seen is ~considered; forasmuch
190 1, 12 | said to ~comprehend the thing itself, because he does
191 1, 12 | for the boundaries of ~a thing are said to be completely
192 1, 12 | still it is a greater thing to see Him so that all things
193 1, 12 | their ~intellect. For each thing is known in so far as its
194 1, 12 | are ~like one and the same thing are like to each other,
195 1, 12 | knowledge is not of the thing in itself, but of the thing
196 1, 12 | thing in itself, but of the thing in its ~likeness. For the
197 1, 12 | going to and fro from one thing to another; but we shall
198 1, 12 | OBJ 1: We understand one thing only when we understand
199 1, 13 | signify any perfect subsisting thing. Therefore no name can be
200 1, 13 | relations serve to recall a thing mentioned before by nouns,
201 1, 13 | not a complete ~subsisting thing, but rather is that whereby
202 1, 13 | rather is that whereby a thing is; hence it follows ~that
203 1, 13 | signify a complete subsisting thing must ~have a concrete meaning
204 1, 13 | simple forms, signify a thing not as subsisting, but as ~
205 1, 13 | but as ~that whereby a thing is; as, for instance, whiteness
206 1, 13 | signifies that ~whereby a thing is white. And as God is
207 1, 13 | Para. 1/1~OBJ 3: Further, a thing is named by us according
208 1, 13 | is ~not like an inanimate thing; and the same in like manner
209 1, 13 | corporeal conditions not in the thing signified, but as regards
210 1, 13 | corporeal condition in the thing ~signified.~Aquin.: SMT
211 1, 13 | God mean entirely the same thing in God; for the ~goodness
212 1, 13 | signify one and the same thing ~in reality, but differ
213 1, 13 | ideas are ~many, and the thing is one, it seems also that
214 1, 13 | Para. 1/1~OBJ 3: Further, a thing which is one in reality
215 1, 13 | in the intellect of the thing signified by the ~name.
216 1, 13 | applied to God ~signify one thing, still because they signify
217 1, 13 | synonymous terms ~signify one thing under one aspect; for words
218 1, 13 | primarily and absolutely one thing; ~because the term only
219 1, 13 | term only signifies the thing through the medium of the ~
220 1, 13 | is homogeneous with the thing measured. But God ~is the
221 1, 13 | circumscribes and comprehends the thing signified; ~whereas this
222 1, 13 | God; but it leaves the ~thing signified as incomprehended,
223 1, 13 | cause: or according as one thing is ~proportionate to another,
224 1, 13 | proportions to ~some one thing; thus "healthy" applied
225 1, 13 | one and the same generic thing (Q[4], A[3]).~Aquin.: SMT
226 1, 13 | have reference to some one thing; and this ~one thing must
227 1, 13 | one thing; and this ~one thing must be placed in the definition
228 1, 13 | Para. 1/1~OBJ 5: Further, a thing is called relative from
229 1, 13 | without the other; as a thing knowable can exist without ~
230 1, 13 | reason; as when we say a thing "the same as itself." For
231 1, 13 | reason ~apprehending one thing twice regards it as two;
232 1, 13 | a ~certain habitude of a thing to itself. And the same
233 1, 13 | motive power and the ~movable thing, father and son, and the
234 1, 13 | habitudes, as the mover and the thing moved, the head and the
235 1, 13 | moved, the head and the thing that ~has a head, and the
236 1, 13 | relations really existing in the thing, yet so that the opposite ~
237 1, 13 | Para. 1/1~OBJ 2: Further, a thing is named by us as we know
238 1, 13 | are ~not always the same thing. For as we know substance
239 1, 13 | Reply OBJ 2: We can name a thing according to the knowledge
240 1, 13 | whosoever ~shares in the thing signified by a name shares
241 1, 13 | to signify any singular thing is incommunicable both ~
242 1, 13 | plurality of this individual thing cannot ~be; nor can it be
243 1, 13 | signifying any ~individual thing is properly communicable
244 1, 13 | signifying this individual thing.~Aquin.: SMT FP Q[13] A[
245 1, 13 | according to the truth of ~the thing, as was said above concerning
246 1, 13 | likeness of what is in ~the thing as is said in Peri Herm.
247 1, 13 | mean absolutely the same thing, ~but equivocal terms absolutely
248 1, 13 | false which understands a thing ~otherwise than as it is.
249 1, 13 | signify in some way the same thing in reality, ~and different
250 1, 13 | for the idea of man is one thing, ~and that of whiteness
251 1, 13 | animal"; since the same thing which is man is truly animal;
252 1, 13 | propositions where one ~same thing is predicated of itself,
253 1, 13 | signifies the identity of the thing by the ~composition itself.~
254 1, 13 | understanding" on the ~part of the thing understood, or on the part
255 1, 13 | Taken as referring to the thing understood, the proposition
256 1, 13 | which understands that the thing is ~otherwise than it is,
257 1, 13 | different from the mode of the ~thing in its essence. Since it
258 1, 14 | the form ~of some other thing; for the idea of the thing
259 1, 14 | thing; for the idea of the thing known is in the knower. ~
260 1, 14 | the immateriality of a ~thing is the reason why it is
261 1, 14 | one who knows; ~for the thing known is in the knower according
262 1, 14 | the object known; and the thing known is the perfection ~
263 1, 14 | says (De Trin. iii), "is a thing its own ~likeness." Therefore
264 1, 14 | actually feel or know a thing is because our ~intellect
265 1, 14 | essence means only that a thing subsists ~in itself. Inasmuch
266 1, 14 | which is the likeness of the thing understood, and ~makes it
267 1, 14 | as can be thus proved. ~A thing is said to be comprehended
268 1, 14 | its own actuality; since a thing is not known according as
269 1, 14 | comprehension" signifies that one ~thing holds and includes another;
270 1, 14 | But to be wise is the same thing as to understand. ~Therefore
271 1, 14 | in God to be is the same thing as to understand. But God'
272 1, 14 | we must ~consider that a thing is known in two ways: in
273 1, 14 | itself, and in another. A ~thing is known in itself when
274 1, 14 | through the image of a ~man. A thing is seen in another through
275 1, 14 | other mode by which one thing is seen in another.~Aquin.:
276 1, 14 | the image of the principal thing ~understood, which in God
277 1, 14 | Further, proper knowledge of a thing can come only through its ~
278 1, 14 | that ~He does not know each thing by its proper ratio; for
279 1, 14 | its proper ratio; for one thing cannot be ~the proper ratio
280 1, 14 | cannot be. For to know a thing in general and not in ~particular,
281 1, 14 | every form whereby each thing is constituted in ~its own
282 1, 14 | what ~distinguishes one thing from another. And therefore
283 1, 14 | the nature proper to ~each thing consists in some degree
284 1, 14 | Reply OBJ 1: So to know a thing as it is in the knower,
285 1, 14 | knowledge on the part of the thing known; and in that sense
286 1, 14 | the more perfectly the thing known is in the knower,
287 1, 14 | 1~Reply OBJ 3: The same thing cannot be taken in an equal
288 1, 14 | the proper ration of each thing according to ~the diverse
289 1, 14 | understanding regards only one thing at a ~time." Therefore as
290 1, 14 | we see ~them in some one thing; if, for instance, we understand
291 1, 14 | sees all things in ~one (thing), which is Himself. Therefore
292 1, 14 | also justified," ~etc.: "A thing will happen not because
293 1, 14 | 1/1~OBJ 3: Further, "The thing known is prior to knowledge,
294 1, 14 | were ~determined to one thing by the appetite, as the
295 1, 14 | between the knower and the ~thing known. But those things
296 1, 14 | that are not, because a thing that ~is not, has no cause.
297 1, 14 | either the cause of the thing known, or is caused by it.
298 1, 14 | not known by God; for the thing known must ~be in the knower.
299 1, 14 | answer that, Whoever knows a thing perfectly, must know all
300 1, 14 | knew evil things. Now a thing is knowable in ~the degree
301 1, 14 | point and every indivisible thing are known by ~privation
302 1, 14 | 1~Reply OBJ 4: To know a thing by something else only,
303 1, 14 | imperfect knowledge, if that thing is of itself knowable; but
304 1, 14 | nothing exists in any singular thing, ~that does not arise from
305 1, 14 | forasmuch as no one can apply a thing to another unless he ~first
306 1, 14 | unless he ~first knows that thing; hence the said application
307 1, 14 | productive of the whole thing, and ~not only of the form.~
308 1, 14 | of only one ~individual thing, and can give the knowledge
309 1, 14 | intellect is the likeness of the thing as ~regards its specific
310 1, 14 | knowledge of God, as the thing made by art agrees with
311 1, 14 | If ~God knew that this thing will be, it will be," for
312 1, 14 | Therefore no contingent future thing is known ~by God.~Aquin.:
313 1, 14 | consider that a contingent thing can be ~considered in two
314 1, 14 | another way a contingent thing ~can be considered as it
315 1, 14 | future, and as a contingent thing not yet determined to one;
316 1, 14 | this sense ~a contingent thing is not subject to any certain
317 1, 14 | for the existence of a ~thing in itself is different from
318 1, 14 | from the existence of a thing in the soul. ~For example,
319 1, 14 | for this may refer to the ~thing, or to the saying. If it
320 1, 14 | saying. If it refers to the thing, it is divided and ~false;
321 1, 14 | is possible for a white thing to be black," it is false
322 1, 14 | and true as applied to the thing: for a thing which is white,
323 1, 14 | applied to the thing: for a thing which is white, can ~become
324 1, 14 | whereas this saying, " a white thing is black" can never be ~
325 1, 14 | is ~inseparable from the thing; for what is known by God
326 1, 14 | can be attributed to the thing known, in ~itself (even
327 1, 14 | enunciations; for He knows each thing by simple intelligence, ~
328 1, 14 | understanding the essence of each thing; as if we by the very fact ~
329 1, 14 | which ~discourses from one thing to another, forasmuch as
330 1, 14 | species represents one thing in such a way as not to
331 1, 14 | signifies some existence of a ~thing; and thus God by His existence,
332 1, 14 | Therefore ~from the fact that a thing exists in some period of
333 1, 14 | said that it was the same thing to ~say "Christ is born"
334 1, 14 | born"; because the same ~thing is signified by these three -
335 1, 14 | born, which means the same thing as ~that Christ will be
336 1, 14 | knows one and the same ~thing sometime to be, and sometime
337 1, 14 | for example, if when a thing suffers change ~we retained
338 1, 14 | about natural or ~divine thing. Secondly, as regards the
339 1, 14 | it ~concerns an operable thing. Therefore knowledge which
340 1, 14 | speculative by ~reason of the thing itself known, is merely
341 1, 15 | existing apart from the thing itself can be for one of ~
342 1, 15 | of the knowledge of that thing, inasmuch as the ~forms
343 1, 15 | some agents the form of the thing to be made ~pre-exists according
344 1, 15 | agents (the form of the thing to be made pre-exists) according
345 1, 15 | idea of the first ~created thing alone; whereas, if the order
346 1, 15 | Quaest. qu. xlvi), "that each thing was created by God ~according
347 1, 15 | or type of this or ~that thing. Hence ideas are said to
348 1, 15 | painting, or any other such thing, ~are produced through some
349 1, 16 | Whether truth resides in the thing, or only in the intellect?~(
350 1, 16 | that, on account of which a thing is so, is itself more ~so,"
351 1, 16 | is from the ~fact that a thing is or is not, that our thought
352 1, 16 | knowledge is according as the thing known is ~in the knower,
353 1, 16 | desirer tends towards ~the thing desired. Thus the term of
354 1, 16 | Now as good exists in a thing so far as that thing is ~
355 1, 16 | in a thing so far as that thing is ~related to the appetite -
356 1, 16 | passes on from ~the desirable thing to the appetite, in so far
357 1, 16 | understood, so that also ~the thing understood is said to be
358 1, 16 | to the intellect. Now a thing understood may be in relation
359 1, 16 | Now we do not judge of a thing by what is in it accidentally,
360 1, 16 | 6), "The truth of each thing is a property of ~the essence
361 1, 16 | equation of thought and thing" is applicable to it under ~
362 1, 16 | intellect is caused by the thing, ~yet it is not necessary
363 1, 16 | same way, the being of ~the thing, not its truth, is the cause
364 1, 16 | true "from the fact that ~a thing is, not because a thing
365 1, 16 | thing is, not because a thing is true."~Aquin.: SMT FP
366 1, 16 | intellect as regards "what a thing is." Now composition and ~
367 1, 16 | intellect knowing "what a ~thing is." Therefore truth does
368 1, 16 | equation of thought and thing. Now just as the intellect
369 1, 16 | of sense apprehending a thing as it is. ~Therefore truth
370 1, 16 | simple things and "what a thing is," truth is "found neither
371 1, 16 | has the likeness of the thing known, this ~being its form,
372 1, 16 | conformity of intellect and thing; and hence to know this
373 1, 16 | the likeness of a visible thing, yet it does not know the
374 1, 16 | which exists between the thing seen and that which itself
375 1, 16 | conformity with the ~intelligible thing; yet it does not apprehend
376 1, 16 | apprehend it by knowing of a thing ~"what a thing is." When,
377 1, 16 | knowing of a thing ~"what a thing is." When, however, it judges
378 1, 16 | however, it judges that a thing corresponds to ~the form
379 1, 16 | it apprehends about that thing, then first it knows and ~
380 1, 16 | to, or removes from the thing signified by ~the subject,
381 1, 16 | the sense is true of any thing, as is also the intellect,
382 1, 16 | when it ~knows "what a thing is"; but it does not thereby
383 1, 16 | intellect knowing "what a thing ~is," as in anything that
384 1, 16 | is true; yet not as the thing known in the ~knower, which
385 1, 16 | intellect knowing "what a thing is."~Aquin.: SMT FP Q[16]
386 1, 16 | Para. 1/1~Reply OBJ 2: A thing is prior logically in so
387 1, 16 | according as it apprehends a thing as it is; and in things
388 1, 16 | cause were ~removed, that thing's coming to be was not future.
389 1, 16 | it is true to say that a thing is, or is not. Therefore ~
390 1, 16 | with the changing of the thing. But it does not thus change.
391 1, 16 | rightness" in ~so far as a thing answers to that which is
392 1, 16 | same effect. ~But the same thing is the cause of the truth
393 1, 16 | in ~its conformity to the thing understood. Now this conformity
394 1, 16 | of opinion occurs about a thing which in ~itself has not
395 1, 16 | in another way, when the thing is changed, ~but not the
396 1, 16 | of the intellect with a thing. When this ~disappears,
397 1, 16 | both with the truth of the thing, in so ~far as the expression
398 1, 17 | in relation to the same thing, we must needs seek falsity,
399 1, 17 | intellect. And since every thing is denominated simply by
400 1, 17 | belongs to it ~accidentally; a thing indeed may be called false
401 1, 17 | one way according to the thing signified, and ~thus a thing
402 1, 17 | thing signified, and ~thus a thing is said to be false as being
403 1, 17 | is a false commensurable thing, as the Philosopher says ~(
404 1, 17 | to it. In another way a ~thing can be called false, by
405 1, 17 | way of cause - and thus a thing is said to ~be false that
406 1, 17 | Para. 1/1~Reply OBJ 1: A thing compared with the intellect
407 1, 17 | to false opinion. Hence a thing is not always said to ~be
408 1, 17 | because it resembles another thing; but only when the ~resemblance
409 1, 17 | senses; and the likeness of a thing can exist in ~the senses
410 1, 17 | perceives the ~likeness of a thing as if it were the thing
411 1, 17 | thing as if it were the thing itself, falsity results
412 1, 17 | I answer that, Just as a thing has being by its proper
413 1, 17 | knowledge by the likeness of the thing known. Hence, ~as natural
414 1, 17 | fail in knowledge of the thing with the ~likeness of which
415 1, 17 | likeness of the essence ~of a thing. Hence the intellect is
416 1, 17 | about the essence of a ~thing, as neither the sense about
417 1, 17 | deceived, by attributing to the thing of ~which it understands
418 1, 17 | it knows the essence of a thing, ~in so far as composition
419 1, 17 | intellect applying to one ~thing the definition proper to
420 1, 17 | Wherefore the definition of one thing is false of another. In
421 1, 17 | is not only false of the thing, but false in itself. ~A
422 1, 17 | Because the essence of a thing is the proper object of
423 1, 17 | properly said to understand a thing when we reduce it ~to its
424 1, 17 | not ~deceived about what a thing is. For self-known principles
425 1, 17 | asserts something, for a thing is false, as the Philosopher
426 1, 17 | adequate ~apprehension of a thing, so falsity implies the
427 1, 17 | things is the truth of the thing; but what is ~apprehended,
428 1, 17 | nature about one and the same thing, therefore there is nothing ~
429 1, 18 | imperfect ~being, i.e. of a thing in potentiality, is called
430 1, 18 | of the act of a perfect thing, as ~understanding and feeling
431 1, 18 | cognizance of the essence of a thing as its proper ~object, gains
432 1, 18 | things. And because we name a thing in ~accordance with our
433 1, 18 | considered that since a thing is said to live in so ~far
434 1, 18 | perfect is the life ~of that thing. In things that move and
435 1, 18 | agent that moves, but of the thing moved; ~whereas the latter
436 1, 18 | movement is an act of the thing in movement, the latter
437 1, 18 | movement is an act of the thing moved, so an act of ~this
438 1, 18 | In God intellect, the thing understood, and the act
439 1, 18 | Para. 1/1~Reply OBJ 2: The thing modelled must be like the
440 1, 18 | that which it has in the thing modelled. Thus the ~form
441 1, 19 | be, are one and the same thing. If, therefore, God does
442 1, 19 | not ~necessarily will a thing that He wills, it is possible
443 1, 19 | are two ways in which a thing is said to be ~necessary,
444 1, 19 | supposition. We judge a thing to be ~absolutely necessary
445 1, 19 | supposing that He ~wills a thing, then He is unable not to
446 1, 19 | belonging to ~the nature of the thing willed, namely, that the
447 1, 19 | necessary relation to the thing known; not the divine will
448 1, 19 | not the divine will to the thing ~willed. The reason for
449 1, 19 | through being "such" ~a thing, is the cause by nature,
450 1, 19 | 1~OBJ 4: Further, Of one thing there is one cause. But
451 1, 19 | cause is greater than the thing effected." But nothing is
452 1, 19 | understanding the premisses, since a thing cannot ~be its own cause;
453 1, 19 | both end and ~means; for a thing cannot be its own cause.
454 1, 19 | in so far as He wills one thing to be on ~account of another.~
455 1, 19 | is this: that although a thing may fall ~short of any particular
456 1, 19 | universal form. ~For though a thing may fail to be, for example,
457 1, 19 | good, is willed by God. A thing taken in its primary sense,
458 1, 19 | qualifications. Hence we will a thing simply inasmuch as we ~will
459 1, 19 | faculty is according as the thing ~known is in the knower;
460 1, 19 | not ~always do the same thing, for at one time He ordered
461 1, 19 | will and not will the same thing. ~But whatever can incline
462 1, 19 | to change the will is one thing; to will that ~certain things
463 1, 19 | It is possible to will a ~thing to be done now, and its
464 1, 19 | two ways begin to ~will a thing. In one way when that thing
465 1, 19 | thing. In one way when that thing begins to be good for him,
466 1, 19 | for the first time that a thing is ~good for him, though
467 1, 19 | when a man wills to make a thing, at the same time ~intending
468 1, 19 | of the inferior cause a thing shall ~happen; but that
469 1, 19 | sometimes declares ~that a thing shall happen according as
470 1, 19 | Although God's willing a thing is not by absolute ~necessity,
471 1, 19 | true that if God wills a thing, it comes ~to pass; and
472 1, 19 | cause, not ~only as to the thing done, but also as to its
473 1, 19 | statement that if God wills a thing it must necessarily be, ~
474 1, 19 | said to be the cause of a thing, He is said to will it."
475 1, 19 | that every evil ~makes a thing worse. Therefore God wills
476 1, 19 | and the generation of one ~thing, which implies the corruption
477 1, 19 | statement that it is a good thing that ~evil should be or
478 1, 19 | inasmuch as He can will a ~thing to be, or not to be. In
479 1, 19 | likeness in the effect. Hence a thing that is ~in us a sign of
480 1, 19 | Knowledge is not the cause of a thing being done, unless ~through
481 1, 19 | hindering the doing of a thing; for what removes an ~impediment
482 1, 19 | words that mean the ~same thing. Hence there is not reason
483 1, 19 | not reason why the same thing should not be ~the subject
484 1, 19 | nothing to prevent ~the same thing being the object of the
485 1, 20 | 3) Whether He loves one thing more than another?~(4) Whether
486 1, 20 | since the existence of a thing is ~itself a good; and likewise,
487 1, 20 | needs be, therefore, that a thing has existence, or any ~kind
488 1, 20 | God. To every existing ~thing, then, God wills some good.
489 1, 20 | than to will good to that thing, it is manifest that God ~
490 1, 20 | us. For we can desire a ~thing for others as well as for
491 1, 20 | prevents one and the same thing being loved under ~one aspect,
492 1, 20 | than others; nor will one thing more than another. Neither
493 1, 20 | answer that, Since to love a thing is to will it good, in a
494 1, 20 | been said ~(A[2]), no one thing would be better than another,
495 1, 20 | like." Now the better a thing ~is, the more like is it
496 1, 20 | that God's loving one thing more than another is nothing
497 1, 20 | than His ~willing for that thing a greater good: because
498 1, 20 | innocence is ~the nobler thing and the more beloved. God
499 1, 21 | exigence or necessity of ~the thing to which it is directed.
500 1, 21 | one, whereby one created thing is directed to ~another,
1-500 | 501-1000 | 1001-1500 | 1501-2000 | 2001-2500 | 2501-3000 | 3001-3500 | 3501-4000 | 4001-4500 | 4501-4796 |