Part, Question

1001   1, 61  |          naturally. Now love follows knowledge, as has been already stated ~(
1002   1, 61  |            naturally; and from such ~knowledge in man comes the knowledge
1003   1, 61  |           knowledge in man comes the knowledge of conclusions, which are
1004   1, 61  |              59], A[2]), the ~mind's knowledge is brought about by the
1005   1, 61  |           natural and not ~deductive knowledge is to be found in them,
1006   1, 61  |              which follows deductive knowledge: but, as was said above (
1007   1, 61  |    accidental or inherent good: thus knowledge is ~loved, not that any
1008   1, 61  |             that in things devoid of knowledge, everything ~naturally seeks
1009   1, 61  |            he loves himself; just as knowledge is reflected back ~upon
1010   1, 61  |            himself. For love follows knowledge. But an angel does ~not
1011   1, 61  |            even in things devoid of ~knowledge: for fire has a natural
1012   1, 61  |              in one way qualify the ~knowledge and the love on the part
1013   1, 61  |          expression can qualify the ~knowledge and the love on the part
1014   1, 62  |          nature of the angels, their knowledge and will, ~it now remains
1015   1, 63  |           did their natural love and knowledge remain?~(8) Could they have
1016   1, 63  |             morning" was the angelic knowledge, ~according to which they
1017   1, 63  |              The angel has a twofold knowledge of the Word; the one ~which
1018   1, 63  |             glory. He has a natural ~knowledge whereby he knows the Word
1019   1, 63  |             his nature; and he has a knowledge of glory whereby he knows
1020   1, 63  |            essence. By both kinds of knowledge the angel knows things in ~
1021   1, 63  |           imperfectly by his natural knowledge, and perfectly by his ~knowledge
1022   1, 63  |     knowledge, and perfectly by his ~knowledge of glory. Therefore the
1023   1, 63  |           glory. Therefore the first knowledge of things in the Word ~was
1024   1, 63  |        properly termed their morning knowledge.~Aquin.: SMT FP Q[62] A[
1025   1, 63  |              were treating of God's ~knowledge, that to see God in His
1026   1, 63  |            Para. 1/1~Whether natural knowledge and love remain in the beatified
1027   1, 63  |              would seem that natural knowledge and love do not remain in ~
1028   1, 63  |                But ~natural love and knowledge are imperfect in comparison
1029   1, 63  |           comparison with beatified ~knowledge and love. Therefore, in
1030   1, 63  |     Therefore, in beatitude, natural knowledge and love ~cease.~Aquin.:
1031   1, 63  |             is superfluous. But the ~knowledge and love of glory suffice
1032   1, 63  |        superfluous for their natural knowledge and love to remain.~Aquin.:
1033   1, 63  |           exercising their beatified knowledge and ~love; for, as is said
1034   1, 63  |           there can never be natural knowledge and love in the ~angels.~
1035   1, 63  |           does not take away natural knowledge and love.~Aquin.: SMT FP
1036   1, 63  |             1~I answer that, Natural knowledge and love remain in the angels.
1037   1, 63  |              imperfection of natural knowledge is not opposed to the ~perfection
1038   1, 63  |            to the ~perfection of the knowledge in glory; for nothing hinders
1039   1, 63  |              this appertains to his ~knowledge of glory; and at the same
1040   1, 63  |         which belongs to his natural knowledge.~Aquin.: SMT FP Q[62] A[
1041   1, 63  |            to the other. But natural knowledge ~and love are ordained to
1042   1, 63  |             love are ordained to the knowledge and love of glory. Accordingly ~
1043   1, 63  |            nothing to hinder natural knowledge and love from existing in ~
1044   1, 63  |            the end; as man ~acquires knowledge by reflection: but if the
1045   1, 64  |             way; because by ~natural knowledge he knew that this was impossible:
1046   1, 64  |    introspects itself by its evening knowledge ~because on the first day
1047   1, 64  |            the Word by their morning knowledge while ~others, absorbed
1048   1, 64  |              interpreted "fulness of knowledge," while ~"Seraphim" means "
1049   1, 64  |             Cherubim is derived from knowledge; which is compatible with ~
1050   1, 64  |         these names are derived from knowledge and from power, which can
1051   1, 65  |         darkened by privation of the knowledge ~of all truth?~Aquin.: SMT
1052   1, 65  |            by being ~deprived of the knowledge of all truth. For it they
1053   1, 65  |             man's last happiness the knowledge of the separated ~substances.
1054   1, 65  |           demons are deprived of all knowledge of truth.~Aquin.: SMT FP
1055   1, 65  |            intellect which draws its knowledge from phantasms; as it comes
1056   1, 65  |            lit. iv, 22), the proper ~knowledge of the angels is twofold;
1057   1, 65  |               demons have no morning knowledge, because they do not see
1058   1, 65  |            nor have they the evening knowledge, because this evening ~knowledge
1059   1, 65  |     knowledge, because this evening ~knowledge refers the things known
1060   1, 65  |              the demons can have no ~knowledge of things.~Aquin.: SMT FP
1061   1, 65  |          demons are deprived of such knowledge: "for if they had known
1062   1, 65  |           are deprived of all other ~knowledge of truth.~Aquin.: SMT FP
1063   1, 65  |             Consequently there is no knowledge of ~truth in them.~Aquin.:
1064   1, 65  |            most brilliant." Now, the knowledge of truth stands ~among those
1065   1, 65  |           Consequently there is some knowledge of truth ~in them.~Aquin.:
1066   1, 65  |               1/2~I answer that, The knowledge of truth is twofold: one
1067   1, 65  |            which comes of grace. The knowledge which comes of grace ~is
1068   1, 65  |         produces love for God; which knowledge properly belongs to the
1069   1, 65  |              Of these three kinds of knowledge the first was neither taken
1070   1, 65  |           Consequently their natural knowledge was not diminished. The
1071   1, 65  |       diminished. The second kind of knowledge, however, which comes of
1072   1, 65  |            Himself. But of the third knowledge, as likewise of charity,
1073   1, 65  |         because our ~intellect draws knowledge from phantasms. Now the
1074   1, 65  |             his nature have a higher knowledge of God than man can have.
1075   1, 65  |             than man can have. Such ~knowledge of God remains also in the
1076   1, 65  |            and this suffices for the knowledge of God which belongs to
1077   1, 65  |             therefore the creature's knowledge in its own ~nature is called "
1078   1, 65  |           nature is called "evening" knowledge. For the evening is akin
1079   1, 65  |             it is night. So then the knowledge of things in their own nature, ~
1080   1, 65  |            and can be called evening knowledge; ~but if it be not referred
1081   1, 65  |             evening, but "nocturnal" knowledge. Accordingly we read in
1082   1, 65  |              All the angels had some knowledge from the very beginning ~
1083   1, 65  |          said when dealing with ~the knowledge of the angels (Q[57], A[
1084   1, 66  |             Himself, though one, has knowledge of many and ~different things
1085   1, 68  |              in common speech to all knowledge obtained through the ~other
1086   1, 68  |         Further, sight is applied to knowledge obtained through the ~intellect,
1087   1, 68  |          celestial bodies. But as in knowledge we proceed from general
1088   1, 69  |       persons something beyond their knowledge. In order, however, to express
1089   1, 71  |             sometimes brought to the knowledge of hidden effects ~through
1090   1, 72  |            is made most clear by the knowledge that in ~it alone God finds
1091   1, 73  |   understands by the word "day," the knowledge in the mind of the angels, ~
1092   1, 73  |              first day denotes their knowledge of the ~first of the Divine
1093   1, 73  |          works, the second day their knowledge of the second ~work, and
1094   1, 73  |               without impressing the knowledge thereof on the angelic mind;
1095   1, 73  |           Word, in Whom all ~angelic knowledge is perfected and terminated.
1096   1, 73  |             not a succession in ~the knowledge acquired, or in the things
1097   1, 73  |         produced. Moreover, angelic ~knowledge is appropriately called "
1098   1, 73  |             evening and the morning ~knowledge of the angels, which has
1099   1, 74  |              1/1~OBJ 2: Further, all knowledge is caused by means of a
1100   1, 74  |              body, it could not have knowledge of ~corporeal things. ~Aquin.:
1101   1, 74  |          principally by two actions, knowledge and movement. The philosophers
1102   1, 74  |              a body in order to have knowledge of a body; and that it ~
1103   1, 74  |               intellect man can have knowledge of all corporeal things.
1104   1, 74  |           naturally would impede the knowledge of anything ~else. Thus
1105   1, 74  |              that organ would impede knowledge of all bodies; as when a
1106   1, 74  |            changes from ignorance to knowledge and from vice to ~virtue.
1107   1, 74  |    intellectual ~substance which has knowledge of forms absolutely, is
1108   1, 74  |           intelligence is subject to knowledge, and is changed from ~ignorance
1109   1, 74  |           changed from ~ignorance to knowledge, by reason of its being
1110   1, 74  |        contraries belong to the same knowledge. Therefore it is impossible
1111   1, 74  |             Now, in things that have knowledge, desire ensues upon ~knowledge.
1112   1, 74  |       knowledge, desire ensues upon ~knowledge. The senses indeed do not
1113   1, 74  |    intelligence, not gathering their knowledge of ~Divine things from visible
1114   1, 75  |          would not be capable of the knowledge of immaterial and ~universal
1115   1, 75  |              soul knows primarily is knowledge; hence ~health is a form
1116   1, 75  |              a form of the body, and knowledge is a form of the soul. The ~
1117   1, 75  |           when the disciple receives knowledge from the master, it ~cannot
1118   1, 75  |            be said that the master's knowledge begets knowledge in the ~
1119   1, 75  |            master's knowledge begets knowledge in the ~disciple, because
1120   1, 75  |          disciple, because then also knowledge would be an active form,
1121   1, 75  |            that the same ~individual knowledge which is in the master is
1122   1, 75  |       whereby it knows, impedes ~the knowledge of the universal. For as
1123   1, 75  |            the ~mode of the heat; so knowledge is according to the mode
1124   1, 75  |               which is the means of ~knowledge, is material - that is,
1125   1, 75  |    individuating principles; so that knowledge of the nature of a thing ~
1126   1, 75  |      multiplied; thus there ~will be knowledge of the universal. Nor does
1127   1, 75  |           the same ~thing. And since knowledge is begotten according to
1128   1, 75  |           Para. 1/1~Reply OBJ 5: One knowledge exists in the disciple and
1129   1, 75  |              heart, and the power of knowledge in the brain. ~Which opinion
1130   1, 75  |            naturally gifted with the knowledge of truth, as the angels
1131   1, 75  |              are; but has ~to gather knowledge from individual things by
1132   1, 75  |            of which are endowed with knowledge and power in regard to fixed ~
1133   1, 76  |            Trin. ix, 4), that "mind, knowledge, and love are in ~the soul
1134   1, 76  |              and loves ~itself. Thus knowledge and love as referred to
1135   1, 76  |             When Augustine says that knowledge and love are ~not in the
1136   1, 77  |        virtues reside. And since the knowledge ~of these powers depends
1137   1, 77  |           one sense lack one kind of knowledge." Therefore much less should
1138   1, 78  |       participation in order to have knowledge of the genera and species
1139   1, 78  |         which he had already said: ~"Knowledge in act is the same as the
1140   1, 78  |           fixed time; which involves knowledge under the conditions of "
1141   1, 78  |       aptitude he calls the habit of knowledge. According, therefore, to ~
1142   1, 78  |            that whoever has habitual knowledge is in potentiality to actual ~
1143   1, 78  |            known, and to the act of ~knowledge. These two are found together
1144   1, 78  |            and then we have habitual knowledge. In this way ~the intellect
1145   1, 78  |              nature, possess perfect knowledge of intelligible truth, have
1146   1, 78  |              But man ~arrives at the knowledge of intelligible truth by
1147   1, 78  |           they cannot ~attain to the knowledge of truth, which reason seeks.
1148   1, 78  |         although imperfectly, to the knowledge of intelligible truth, which ~
1149   1, 78  |              the angels the power of knowledge is not of a ~different genus
1150   1, 78  |       temporal - are ~related to our knowledge in this way, that one of
1151   1, 78  |           discovery, we come through knowledge of ~temporal things to that
1152   1, 78  |             nothing false." ~But the knowledge of these things belongs
1153   1, 78  |              the first act, which is knowledge, ~and thus it is called
1154   1, 78  |            what it apprehends to the knowledge of something else, or to
1155   1, 78  |            actions by many habits of knowledge. Therefore ~conscience is
1156   1, 78  |             implies the relation of ~knowledge to something: for conscience
1157   1, 78  |            cum alio ~scientia," i.e. knowledge applied to an individual
1158   1, 78  |              But the ~application of knowledge to something is done by
1159   1, 78  |           follow the application ~of knowledge or science to what we do:
1160   1, 78  |            the actual application of knowledge to what we ~do. Wherefore,
1161   1, 78  |             as the thing known is in knowledge; so far as someone knows
1162   1, 79  |             things which participate knowledge than in those which ~lack
1163   1, 79  |            than in those which ~lack knowledge. For in those which lack
1164   1, 79  |              For in those which lack knowledge, the form is found to ~determine
1165   1, 79  |              those things which have knowledge, ~each one is determined
1166   1, 79  |              those ~things that have knowledge, in a way, approach to a
1167   1, 79  |            in those things that have knowledge in a ~higher manner and
1168   1, 79  |           found in things which have knowledge, above the ~common manner
1169   1, 79  |             2: Further, intellectual knowledge is of universals; and so
1170   1, 79  |              distinct from sensitive knowledge, which is of individual
1171   1, 79  |        apprehended by sense, such as knowledge, virtue, and suchlike.~
1172   1, 80  |              reason, which belong to knowledge. Therefore sensuality ~also
1173   1, 81  |            of God is better than the knowledge of God; but, on ~the contrary,
1174   1, 81  |           but, on ~the contrary, the knowledge of corporeal things is better
1175   1, 81  |            and the ~intellect to the knowledge of truth. Therefore the
1176   1, 82  |        manner all things which ~lack knowledge. And some act from judgment,
1177   1, 82  |            we know something both by knowledge and by the ~intellectual
1178   1, 82  |    intemperance ill-disposed: and by knowledge we are ~well-disposed to
1179   1, 82  |            choice seems to belong to knowledge, because it implies a certain ~
1180   1, 82  |          come ~from one thing to the knowledge of another: wherefore, properly
1181   1, 82  |              end. Now, in matters of knowledge, the principles are ~related
1182   1, 83  |               4/5~In treating of the knowledge of corporeal things there
1183   1, 83  |             it acquires intellectual knowledge from the senses?~(7) Whether
1184   1, 83  |          that we can have no certain knowledge ~of the true nature of things.
1185   1, 83  |           save the certitude of our ~knowledge of truth through the intellect,
1186   1, 83  |            immaterial and immovable, knowledge of movement and ~matter
1187   1, 83  |         excluded from science (which knowledge is proper to ~natural science),
1188   1, 83  |        ridiculous, when we seek for ~knowledge of things which are to us
1189   1, 83  |          that granted that we have a knowledge of those ~separate substances,
1190   1, 83  |            having observed ~that all knowledge takes place through some
1191   1, 83  |              soul knows bodies by ~a knowledge which is immaterial, universal,
1192   1, 83  |           the medium of intellectual knowledge, and not to its object.
1193   1, 83  |              that "the mind gathers ~knowledge of corporeal things through
1194   1, 83  |           and an immaterial mode of ~knowledge, held that the forms of
1195   1, 83  |            to ascribe to the ~soul a knowledge of all things, they held
1196   1, 83  |       maintained that all the soul's knowledge is material, thus failing ~
1197   1, 83  |             soul should be devoid of knowledge; why, for instance, if by
1198   1, 83  |            the soul should not have ~knowledge of fire.~Aquin.: SMT FP
1199   1, 83  |              is, ~because the act of knowledge extends to things outside
1200   1, 83  |          Wherefore it is clear that ~knowledge is in inverse ratio of materiality.
1201   1, 83  |        materially, have no power of ~knowledge whatever - such as plants,
1202   1, 83  |              the more perfect is its knowledge. Therefore the intellect
1203   1, 83  |             matter, has more perfect knowledge than the ~senses, which
1204   1, 83  |          sight has ~the most perfect knowledge, because it is the least
1205   1, 83  |      untaught and devoid of acquired knowledge, ~answers the truth to every
1206   1, 83  |               Therefore we have some knowledge of things even before we ~
1207   1, 83  |              even before we ~acquire knowledge; which would not be the
1208   1, 83  |              the soul ~has a natural knowledge of all things, it seems
1209   1, 83  |         forget the existence of such knowledge as not to know itself to ~
1210   1, 83  |             a sense ~be wanting, the knowledge of what is apprehended through
1211   1, 83  |            is born blind can have no knowledge ~of colors. This would not
1212   1, 83  |               Now by such a ~process knowledge is produced in the mind
1213   1, 83  |          this is not because he had ~knowledge previously, but because
1214   1, 83  |            sense, he cannot have any knowledge of ~the sensibles corresponding
1215   1, 83  |           our soul, to the effect of knowledge thereof, and by corporeal ~
1216   1, 83  |             that the soul has innate knowledge, as Plato, who held that
1217   1, 83  |            man born blind could have knowledge of colors; which ~is clearly
1218   1, 83  |        things, from ~which we gather knowledge, as Dionysius says (Div.
1219   1, 83  |             Plato who ~said that all knowledge is derived from them.~Aquin.:
1220   1, 83  |     participating the same idea, has knowledge of a stone. But ~since it
1221   1, 83  |         another as in a principle of knowledge: thus we might say that ~
1222   1, 83  |             in order for us to ~have knowledge of material things; therefore
1223   1, 83  |          things; therefore this same knowledge is not ~due merely to a
1224   1, 83  | participation of ideas sufficed for ~knowledge. Wherefore Augustine says (
1225   1, 83  |             1/1~Whether intellectual knowledge is derived from sensible
1226   1, 83  |         would seem that intellectual knowledge is not derived from ~sensible
1227   1, 83  |             senses. But intellectual knowledge apprehends the truth. ~Therefore
1228   1, 83  |               Therefore intellectual knowledge cannot be conveyed by the
1229   1, 83  |              Therefore intellectual ~knowledge is not derived from sensible
1230   1, 83  |             cause. But ~intellectual knowledge extends beyond sensible
1231   1, 83  |              Therefore ~intellectual knowledge is not derived from sensible
1232   1, 83  |                that the principle of knowledge is in the senses.~Aquin.:
1233   1, 83  |            Democritus held that "all knowledge is caused by images issuing
1234   1, 83  |            that Democritus held that knowledge is cause by a "discharge
1235   1, 83  |            they thought that all our knowledge is affected ~by this mere
1236   1, 83  |            he held that intellectual knowledge is not brought about by ~
1237   1, 83  |            neither does intellectual knowledge proceed from sensible ~knowledge,
1238   1, 83  |     knowledge proceed from sensible ~knowledge, nor sensible knowledge
1239   1, 83  |              knowledge, nor sensible knowledge exclusively from sensible
1240   1, 83  |             phantasms, ~intellectual knowledge is caused by the senses.
1241   1, 83  |        cannot be said that ~sensible knowledge is the total and perfect
1242   1, 83  |       perfect cause of intellectual ~knowledge, but rather that it is in
1243   1, 83  |       intellectual but of ~imaginary knowledge. And since, according to
1244   1, 83  |             1~Reply OBJ 3: Sensitive knowledge is not the entire cause
1245   1, 83  |        entire cause of intellectual ~knowledge. And therefore it is not
1246   1, 83  |            strange that intellectual knowledge ~should extend further than
1247   1, 83  |        extend further than sensitive knowledge.~Aquin.: SMT FP Q[84] A[
1248   1, 83  |          only when it acquires fresh knowledge, but also ~when it applies
1249   1, 83  |            but also ~when it applies knowledge already acquired, there
1250   1, 83  |              which he had a previous knowledge. Secondly, ~anyone can experience
1251   1, 83  |            this is that the power of knowledge is proportioned to ~the
1252   1, 83  |        things it rises to a certain ~knowledge of things invisible. Now
1253   1, 83  |              the smith does not seek knowledge of a knife except for the
1254   1, 84  |            84], A[7]), the object of knowledge is ~proportionate to the
1255   1, 84  |        proportionate to the power of knowledge. Now there are three grades
1256   1, 84  |        sensitive ~part can only have knowledge of the individual. There
1257   1, 84  |           considered we acquire some knowledge of immaterial things, just
1258   1, 84  |         object ~defined comes in our knowledge before the parts of its
1259   1, 84  |              3~I answer that, In our knowledge there are two things to
1260   1, 84  |             First, that intellectual knowledge in some degree arises from
1261   1, 84  |         degree arises from sensible ~knowledge: and, because sense has
1262   1, 84  |         object, it follows that ~our knowledge of the former comes before
1263   1, 84  |              former comes before our knowledge of the latter. ~Secondly,
1264   1, 84  |            the intellect is complete knowledge, when ~the object is distinctly
1265   1, 84  |         incomplete ~act is imperfect knowledge, when the object is known
1266   1, 84  |               things, without proper knowledge of each thing contained
1267   1, 84  |              In this way we can have knowledge not only of ~the universal
1268   1, 84  |               act, the same order of knowledge appears in the senses. For
1269   1, 84  |              evident that indistinct knowledge is midway between potentiality
1270   1, 84  |              therefore conclude that knowledge of the singular and individual ~
1271   1, 84  |         prior, as regards us, to the knowledge of the universal; as sensible ~
1272   1, 84  |              universal; as sensible ~knowledge is prior to intellectual
1273   1, 84  |             is prior to intellectual knowledge. But in both sense and ~
1274   1, 84  |             sense and ~intellect the knowledge of the more common precedes
1275   1, 84  |             more common precedes the knowledge of the ~less common.~Aquin.:
1276   1, 84  |            in itself comes into our ~knowledge before "man"; but "man"
1277   1, 84  |             in a way, a principle of knowledge, in so far ~as the intention
1278   1, 84  |           But what is a principle of knowledge is not of ~necessity a principle
1279   1, 84  |       necessary that, as regards us, knowledge of any cause or principle ~
1280   1, 84  | understanding is of ~one thing only, knowledge is of many."~Aquin.: SMT
1281   1, 84  |             does not acquire perfect knowledge by the ~first act of apprehension;
1282   1, 84  |            intellect have the entire knowledge of a thing at once and ~
1283   1, 84  |         understand and know from the knowledge of principles and elements."
1284   1, 84  |             parts: because ~confused knowledge is prior to distinct knowledge,
1285   1, 84  |       knowledge is prior to distinct knowledge, as we have said above ~(
1286   1, 84  |             1: In the acquisition of knowledge, principles and elements ~
1287   1, 84  |            effects we ~arrive at the knowledge of principles and intelligible
1288   1, 84  |              causes. But in ~perfect knowledge, the knowledge of effects
1289   1, 84  |               perfect knowledge, the knowledge of effects always depends
1290   1, 84  |       effects always depends on the ~knowledge of principles and elements:
1291   1, 85  |       intellect can have an habitual knowledge of an infinite ~number of
1292   1, 85  |              we cannot have habitual knowledge of the infinite: ~because
1293   1, 85  |               because in us habitual knowledge results from actual consideration:
1294   1, 85  |             understanding we acquire knowledge, as is said Ethic. ii, 1.
1295   1, 85  |             to the succession of our knowledge: ~which is impossible. And
1296   1, 85  |            understanding, wisdom and knowledge are not contingent, but
1297   1, 85  |             1/1~On the contrary, All knowledge is in the intellect. But
1298   1, 85  |              OBJ 3: The intellectual knowledge of man is superior to any
1299   1, 85  |            of man is superior to any knowledge of ~brutes. But some animals
1300   1, 85  |            Speaking, however, of the knowledge of the future in a general
1301   1, 85  |         above when treating of God's knowledge (Q[14], A[13]). ~But forasmuch
1302   1, 85  |              argument considers that knowledge which is drawn from ~universal
1303   1, 85  |             itself, it shares in the knowledge of the ~future. Such an
1304   1, 85  |              that the ~soul receives knowledge by participating the ideas
1305   1, 85  |              only be impeded in its ~knowledge by the body, and hence when
1306   1, 85  |          thus, ~but by receiving its knowledge from the senses; it is not
1307   1, 85  |       phantasms are ~directed to the knowledge of future events; or, by
1308   1, 86  |        nature of the human mind from knowledge of the intellectual act.
1309   1, 86  |           judgment and force of this knowledge, whereby we ~know the nature
1310   1, 86  |          between ~these two kinds of knowledge, and it consists in this,
1311   1, 86  |          regards the second kind of ~knowledge, the mere presence of the
1312   1, 86  |       because at length ~it acquires knowledge of itself, though led thereto
1313   1, 86  |              act. The first kind of ~knowledge of the habit arises from
1314   1, 86  |           known. The second kind of ~knowledge of the habit arises from
1315   1, 86  |             order of the ~objects of knowledge, the one which is the cause
1316   1, 86  |              the order of objects of knowledge; ~nor are things known on
1317   1, 86  |              from ~which it acquires knowledge of all other things.~Aquin.:
1318   1, 87  |         Whether it can arrive at the knowledge thereof by the knowledge
1319   1, 87  |             knowledge thereof by the knowledge of ~material things?~(3)
1320   1, 87  |              the first object of our knowledge?~Aquin.: SMT FP Q[88] A[
1321   1, 87  |             mind itself acquires the knowledge of ~corporeal things by
1322   1, 87  |            it gains from ~itself the knowledge of incorporeal things."
1323   1, 87  |            according to the mode of ~knowledge which experience proves
1324   1, 87  |             in the end arrive at the knowledge of separate ~substances
1325   1, 87  |             clearly follows that the knowledge of all material things would ~
1326   1, 87  |          happiness consisting in the knowledge of the highest things intelligible ~
1327   1, 87  |      ultimate felicity of man in the knowledge of separate ~substances,
1328   1, 87  |            be taken to mean that the knowledge of ~incorporeal things in
1329   1, 87  |       philosophers also say that the knowledge concerning the soul ~is
1330   1, 87  |               is a principle for the knowledge of separate substances.
1331   1, 87  |           itself, it attains to some knowledge of incorporeal substances,
1332   1, 87  |            its compass; not that the knowledge of itself gives it a ~perfect
1333   1, 87  |              a ~perfect and absolute knowledge of them.~Aquin.: SMT FP
1334   1, 87  |           not a sufficient cause of ~knowledge; otherwise what Empedocles
1335   1, 87  |            in order to know all. But knowledge ~requires that the likeness
1336   1, 87  |           object and ~the faculty of knowledge; such as of the active to
1337   1, 87  |              substances through its ~knowledge of material things?~Aquin.:
1338   1, 87  |              substances ~through the knowledge of material things. For
1339   1, 87  |     philosophical principles, to the knowledge of immaterial substances.
1340   1, 87  |             can rise to some kind of knowledge ~of immaterial things, but
1341   1, 87  |               but not to the perfect knowledge thereof; for there ~is no
1342   1, 87  |             we may have a scientific knowledge of them by ~way of negation
1343   1, 87  |             cannot acquire any such ~knowledge at all about God.~Aquin.:
1344   1, 87  |              is the cause of all our knowledge; for He is "the true light
1345   1, 87  |              the first object of our knowledge. Rather ~do we know God
1346   1, 87  |              the first object of our knowledge in this ~life is the "quiddity
1347   1, 87  |              cause of our faculty of knowledge.~Aquin.: SMT FP Q[88] A[
1348   1, 88  |              Out. Para. 1/1 - OF THE KNOWLEDGE OF THE SEPARATED SOUL (EIGHT
1349   1, 88  |             We must now consider the knowledge of the separated soul. Under
1350   1, 88  |             5) Whether the habits of knowledge acquired in this life remain?~(
1351   1, 88  |            soul can use the habit of knowledge here acquired?~(7) Whether
1352   1, 88  |         impedes the separated soul's knowledge?~(8) Whether souls separated
1353   1, 88  |           divinely infused, for such knowledge would not be natural, such ~
1354   1, 88  |         strong in understanding, the knowledge which they would derive ~
1355   1, 88  |              fail to acquire perfect knowledge through the universal ~conceptions
1356   1, 88  |              would follow that human knowledge, so far from ~being perfect,
1357   1, 88  |           possess perfect and proper knowledge, they ~were so made that
1358   1, 88  |              the proper and adequate knowledge of sensible things from ~
1359   1, 88  |          things; nor is this ~way of knowledge unnatural, for God is the
1360   1, 88  |              of ~man consists in the knowledge of separate substances.
1361   1, 88  |               our mind acquires the ~knowledge of incorporeal things by
1362   1, 88  |            ad 1). Therefore from the knowledge which the separated ~soul
1363   1, 88  |           from the ~body has perfect knowledge of other separated souls,
1364   1, 88  |              imperfect and defective knowledge of the angels so far as
1365   1, 88  |        angels so far as its natural ~knowledge is concerned. But the knowledge
1366   1, 88  |      knowledge is concerned. But the knowledge of glory is otherwise.~Aquin.:
1367   1, 88  |        however, fail to give perfect knowledge ~of them, forasmuch as the
1368   1, 88  |        happiness consists not in the knowledge of ~any separate substances;
1369   1, 88  |      separate substances; but in the knowledge of God, Who is seen only
1370   1, 88  |             seen only by ~grace. The knowledge of other separate substances
1371   1, 88  |          devils have greater natural knowledge than the ~separated soul;
1372   1, 88  |          angel, to whom this kind of knowledge is natural, the soul apart
1373   1, 88  |             does not receive perfect knowledge, but only a ~general and
1374   1, 88  |         general and confused kind of knowledge. Separated souls, therefore,
1375   1, 88  |              imperfect and confused ~knowledge of natural things as the
1376   1, 88  |           angels have to the perfect knowledge ~thereof. Now angels through
1377   1, 88  |            with a certain and proper knowledge, ~but in a general and confused
1378   1, 88  |             3: Isidore speaks of the knowledge of the future which neither ~
1379   1, 88  |             are here treating of the knowledge of natural things.~Aquin.:
1380   1, 88  |             4 Para. 1/1~Reply OBJ 4: Knowledge acquired here by study is
1381   1, 88  |             proper and perfect; the ~knowledge of which we speak is confused.
1382   1, 88  |              1/1~OBJ 2: Further, the knowledge of the singular is more
1383   1, 88  |            is more determinate than ~knowledge of the universal. But the
1384   1, 88  |             soul has no determinate ~knowledge of the species of natural
1385   1, 88  |            have a perfect and proper knowledge of things; whereas separated ~
1386   1, 88  |      separated ~have only a confused knowledge. Hence the angels, by reason
1387   1, 88  |             are determined by former knowledge in this life, or by some ~
1388   1, 88  |           Para. 1/1~Reply OBJ 2: The knowledge of the separated soul is
1389   1, 88  |             1/1~Whether the habit of knowledge here acquired remains in
1390   1, 88  |         would seem that the habit of knowledge acquired in this life ~does
1391   1, 88  |              for the Apostle ~says: "Knowledge shall be destroyed" (1 Cor.
1392   1, 88  |              who are less good enjoy knowledge ~denied to others who are
1393   1, 88  |              therefore, the habit of knowledge ~remained in the soul after
1394   1, 88  |         separated souls will possess knowledge by influence of ~the Divine
1395   1, 88  |           Supposing, therefore, that knowledge here acquired ~remained
1396   1, 88  |             to remove: yet sometimes knowledge is destroyed by ~sickness
1397   1, 88  |              seems that the habit of knowledge is destroyed by ~death.~
1398   1, 88  |         learn on ~earth that kind of knowledge which will remain with us
1399   1, 88  |           Some say that the habit of knowledge resides not in the ~intellect
1400   1, 88  |          body is destroyed by death, knowledge here acquired would also ~
1401   1, 88  |            Body Para. 2/3~But, since knowledge resides in the intellect,
1402   1, 88  |         Anima iii, 4), the habit of ~knowledge here acquired must be partly
1403   1, 88  |             very ~actions from which knowledge arises. For "habits are
1404   1, 88  |             the ~intellect, by which knowledge is here acquired, are performed
1405   1, 88  |              89] A[5] Body Para. 3/3~Knowledge, therefore, acquired in
1406   1, 88  |             it is evident that human knowledge is not corrupted ~through
1407   1, 88  |          contrary to truth. And thus knowledge may be corrupted by its
1408   1, 88  |              seduces anyone from the knowledge of truth. For ~this reason
1409   1, 88  |          mentions two ways in which ~knowledge is corrupted directly: namely, "
1410   1, 88  |          conclude ~that the habit of knowledge, so far as it is in the
1411   1, 88  |           Apostle is not speaking of knowledge as a habit, but as ~to the
1412   1, 88  |              man may have a habit of knowledge in the ~future life which
1413   1, 88  |        better man may not have. Such knowledge, however, ~cannot be compared
1414   1, 88  |            OBJ 3: These two kinds of knowledge are not of the same species, ~
1415   1, 88  |          considers the corruption of knowledge on the ~part of the sensitive
1416   1, 88  |               1/1~Whether the act of knowledge acquired here remains in
1417   1, 88  |           would seem that the act of knowledge here acquired does not ~
1418   1, 88  |              cannot retain an act of knowledge here acquired.~Aquin.: SMT
1419   1, 88  |         acquired." But the habit ~of knowledge is acquired here by acts
1420   1, 88  |            cannot produce any act of knowledge acquired in this ~life.~
1421   1, 88  |              whereto the ~faculty of knowledge is directed by the (intelligible)
1422   1, 88  |            the body. Thus the act of knowledge here acquired remains in
1423   1, 88  |           local distance impedes the knowledge in the separated soul?~Aquin.:
1424   1, 88  |        impedes the separated soul's ~knowledge. For Augustine says (De
1425   1, 88  |          local distance impedes the ~knowledge in the separated soul.~Aquin.:
1426   1, 88  |           that respect unless their ~knowledge was impeded by local distance;
1427   1, 88  |             greater hindrance to the knowledge of the separated soul, whose
1428   1, 88  |             distance of time impedes knowledge in the separated soul, for ~
1429   1, 88  |               place also impedes its knowledge.~Aquin.: SMT FP Q[89] A[
1430   1, 88  |             distance does not impede knowledge in the separated soul.~Aquin.:
1431   1, 88  |            distance would impede its knowledge; for either the sensible
1432   1, 88  |            is near or distant. Hence knowledge in the separated soul is
1433   1, 88  |              answer that, By natural knowledge, of which we are treating
1434   1, 88  |         since the separated soul has knowledge of ~singulars, by being
1435   1, 88  |            some vestige ~of previous knowledge or affection, or by the
1436   1, 88  |              so they are distinct in knowledge" (Moral. xii). Augustine
1437   1, 88  |             good angels, without the knowledge of the departed; as may ~
1438   1, 88  |            appear, without their own knowledge, to ~others living, as Augustine
1439   1, 89  |          intelligence - acquires its knowledge ~somehow from things - and
1440   1, 90  |              forms come under their ~knowledge. But on man this perfection
1441   1, 90  |           does not possess a natural knowledge of all natural things, but
1442   1, 90  |           rational soul receives the knowledge of truth in a ~certain way
1443   1, 90  |              also for the purpose of knowledge. Hence, whereas the other ~
1444   1, 92  |       previously, "things which have knowledge, are so near to Him in likeness ~
1445   1, 92  |       Further, an image leads to the knowledge of that of which it is ~
1446   1, 92  |          follows that by his natural knowledge man could know the Trinity
1447   1, 92  |              him who is renewed unto knowledge" of God, "according to the
1448   1, 92  |             love this ~existence and knowledge." But to exist does not
1449   1, 92  |           these three things - mind, knowledge, and love. But mind does
1450   1, 92  |             is, inasmuch as from the knowledge which we possess, by actual ~
1451   1, 92  |             which consists in mind, ~knowledge, and love.~Aquin.: SMT FP
1452   1, 92  |             4); therefore, as though knowledge ~were not in equal proportion
1453   1, 92  |           than habitual retention of knowledge and ~love [*Cf. Q[79], A[
1454   1, 92  |            God is born of God by the knowledge of ~Himself; and Love proceeds
1455   1, 92  |           verbal concept born of the knowledge of God, and to the love
1456   1, 92  |           Word of God proceeds from ~knowledge of God.~Aquin.: SMT FP Q[
1457   1, 92  |       farther ~on; forasmuch as this knowledge of temporal things is adventitious
1458   1, 92  |         Reply OBJ 3: The meritorious knowledge and love of God can be in
1459   1, 92  |           there is a certain natural knowledge and love as seen above ~(
1460   1, 92  |            Para. 1/1~OBJ 4: Further, knowledge of truth belongs to the
1461   1, 92  |           the image consists in the ~knowledge of truth, and the likeness
1462   1, 92  |           Love of the word, which is knowledge loved, belongs to the ~nature
1463   1, 93  |             Whether he possessed all knowledge?~(4) Whether he could err
1464   1, 93  |              God with a more perfect knowledge than we do now. ~Thus in
1465   1, 93  |            now. ~Thus in a sense his knowledge was midway between our knowledge
1466   1, 93  |     knowledge was midway between our knowledge in the ~present state, and
1467   1, 93  |               present state, and the knowledge we shall have in heaven,
1468   1, 93  |          natural or by a ~gratuitous knowledge. Hence Augustine says (Gen.
1469   1, 93  |            Reply OBJ 3: A medium (of knowledge) is twofold; one through
1470   1, 93  |             whereby we attain to the knowledge of something unknown; ~such
1471   1, 93  |           first man to attain to the knowledge of God by demonstration
1472   1, 93  |           state is impeded from the ~knowledge of separate substances by
1473   1, 93  |        things to ~itself, the soul's knowledge is perfected. This is because
1474   1, 93  |            87], A[3]): and so by the knowledge ~thereof, our intellectual
1475   1, 93  |      movement we do not find perfect knowledge. ~Because, since the angel
1476   1, 93  |              above-mentioned mode of knowledge, by which the soul knows
1477   1, 93  |         sufficient to lead it to the knowledge of an angel. Much less does
1478   1, 93  |             movement lead to perfect knowledge: for even the angels themselves, ~
1479   1, 93  |           not able to arrive at the ~knowledge of the Divine Substance,
1480   1, 93  |             a more excellent mode of knowledge ~regarding the angels than
1481   1, 93  |              we possess, because his knowledge of ~intelligible things
1482   1, 93  |          certain and fixed than our ~knowledge. And it was on account of
1483   1, 93  |        account of this excellence of knowledge that ~Gregory says that "
1484   1, 93  |          first man fell short of the knowledge ~regarding separate substances,
1485   1, 93  |           was not able to arrive at ~knowledge of separate substances by
1486   1, 93  |          things. For if ~he had such knowledge it would be either by acquired
1487   1, 93  |            species; for this kind of knowledge is acquired by experience,
1488   1, 93  |              is written." And if his knowledge came by ~infused species,
1489   1, 93  |            not, from the beginning, ~knowledge of all things, but they
1490   1, 93  |              his soul may advance in knowledge and merit; indeed, the soul
1491   1, 93  |              life; therefore also in knowledge. Therefore he was not ~endowed
1492   1, 93  |             he was not ~endowed with knowledge of all things.~Aquin.: SMT
1493   1, 93  |              he was possessed of the knowledge of all ~other things.~Aquin.:
1494   1, 93  |        instruct others unless he has knowledge, and so the first ~man was
1495   1, 93  |             such a manner as to have knowledge of all ~those things for
1496   1, 93  |           things surpassing natural ~knowledge; because the life of man
1497   1, 93  |             was endowed with such a ~knowledge of these supernatural truths
1498   1, 93  |             OBJ 1: The first man had knowledge of all things by divinely ~
1499   1, 93  |             infused species. Yet his knowledge was not different from ours;
1500   1, 93  |             have advanced in natural knowledge, not in the ~number of things