Part, Question
1 1, 78| distinct powers?~(12) Whether "synderesis" is a power of the intellectual
2 1, 78| Thes. Para. 1/1~Whether synderesis is a special power of the
3 1, 78| OBJ 1: It would seem that "synderesis" is a special power, distinct
4 1, 78| of Jerome on Ezech. 1:6, "synderesis" is ~divided against the
5 1, 78| are powers. Therefore "synderesis" is a power.~Aquin.: SMT
6 1, 78| of the same genus. But "synderesis" ~and sensuality seem to
7 1, 78| to one another because "synderesis" ~always incites to good;
8 1, 78| seems, therefore, that 'synderesis' is a power just as ~sensuality
9 1, 78| And this is what we call synderesis. Since, therefore, ~the
10 1, 78| xii, 2), it seems that ~"synderesis" is the same as reason:
11 1, 78| regard opposite things." But "synderesis" does not ~regard opposites,
12 1, 78| to good only. Therefore "synderesis" is ~not a power. For if
13 1, 78| Para. 1/1~I answer that, "Synderesis" is not a power but a habit;
14 1, 78| natural habit, which we call ~"synderesis." Whence "synderesis" is
15 1, 78| call ~"synderesis." Whence "synderesis" is said to incite to good,
16 1, 78| is therefore clear ~that "synderesis" is not a power, but a natural
17 1, 78| reason as to a power, and to "synderesis" as to a habit. Wherefore
18 1, 78| both by our reason and by "synderesis."~~Aquin.: SMT FP Q[79]
19 1, 78| natural habit - namely, 'synderesis': thus Jerome calls ~'synderesis'
20 1, 78| synderesis': thus Jerome calls ~'synderesis' conscience (Gloss. Ezech.
21 1, 78| principles, which is ~called "synderesis." And for this special reason,
22 2, 94| that the ~conscience or "synderesis is the law of our mind";
23 2, 94| the natural law. But the "synderesis" is a habit, as was shown
24 2, 94| Para. 1/1~Reply OBJ 2: "Synderesis" is said to be the law of
25 2, 45| reason known by the name of "synderesis" appoints ~the end to moral
26 2, 45| virtues, and moves them: yet "synderesis" ~moves prudence, just as
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