Part, Question

1501   1, 93  |             as ~regards supernatural knowledge, he would also have advanced
1502   1, 93  |       comparison between advance ~in knowledge and advance in merit; since
1503   1, 93  |            to another a principle of knowledge.~Aquin.: SMT FP Q[94] A[
1504   1, 93  |            those things to which his knowledge extended; but ~as regards
1505   1, 93  |          regards things to which his knowledge did not extend, he might
1506   1, 93  |       intellect the absence of some ~knowledge, but no false opinion.~Aquin.:
1507   1, 93  |             in a matter to which his knowledge did ~not extend.~Aquin.:
1508   1, 94  |              implies an obscurity of knowledge which seems to be ~incompatible
1509   1, 95  |           order to have experimental knowledge of their natures. This is
1510   1, 95  |             as to ~righteousness and knowledge. For man worked not of necessity,
1511   1, 95  |               to ~action, desire, or knowledge; hence some would have made
1512   1, 95  |       greater ~advance in virtue and knowledge than others.~Aquin.: SMT
1513   1, 95  |             man surpassed another in knowledge and virtue, this ~would
1514   1, 96  |             abstain from the tree of knowledge of good and evil, and to
1515   1, 98  |          regards virtue; thirdly, in knowledge. Under the ~first head there
1516   1, 100 |             THE OFFSPRING AS REGARDS KNOWLEDGE (TWO ARTICLES)~We next consider
1517   1, 100 |     condition of the offspring as to knowledge. Under ~this head there
1518   1, 100 |              been born with ~perfect knowledge?~(2) Whether they would
1519   1, 100 |              been born with ~perfect knowledge?~Aquin.: SMT FP Q[101] A[
1520   1, 100 |               been born with perfect knowledge. For Adam would have begotten
1521   1, 100 |              was gifted with perfect knowledge (Q[94], A[3]). ~Therefore
1522   1, 100 |             born of him with perfect knowledge.~Aquin.: SMT FP Q[101] A[
1523   1, 100 |            ignorance is privation of knowledge. Therefore before ~sin children
1524   1, 100 |      children would have had perfect knowledge as soon as they were born.~
1525   1, 100 |       righteousness from ~birth. But knowledge is required for righteousness,
1526   1, 100 |           also have been gifted with knowledge.~Aquin.: SMT FP Q[101] A[
1527   1, 100 |             would have been without ~knowledge at birth.~Aquin.: SMT FP
1528   1, 100 |           natural for man to acquire knowledge through the senses, as ~
1529   1, 100 |           were endowed at birth with knowledge not ~acquired through the
1530   1, 100 |              been born with perfect ~knowledge; but in course of time they
1531   1, 100 |             they would have acquired knowledge ~without difficulty by discovery
1532   1, 100 |             OBJ 1: The perfection of knowledge was an individual accident
1533   1, 100 |            Ignorance is privation of knowledge due at some particular ~
1534   1, 100 |             would have possessed the knowledge due to them at that time.
1535   1, 100 |            would have had sufficient knowledge to direct them ~to deeds
1536   1, 100 |        principles of right; and this knowledge of theirs would have been
1537   1, 100 |           nature, as likewise their ~knowledge of other universal principles.~
1538   1, 101 |              manner the ~tree of the knowledge of good and evil was a material
1539   1, 101 |          account of man's practical ~knowledge of the powers of nature.
1540   1, 102 |             an end; for they have no knowledge of their end. ~Therefore
1541   1, 102 |     creatures; and ~such things have knowledge of their end, and of the
1542   1, 102 |             directed by someone with knowledge, so the unvarying course
1543   1, 102 |             things which are without knowledge, shows clearly that the
1544   1, 102 |             in us, such as health or knowledge; secondly, as something
1545   1, 102 |             which possess no kind of knowledge. So nothing would ~happen
1546   1, 102 |          practical order, design or ~knowledge (and such is the design
1547   1, 102 |         master, who not only imparts knowledge to his pupils, but gives
1548   1, 104 |            10) that God "teaches man knowledge." Therefore God ~moves the
1549   1, 104 |           Apostles were endowed with knowledge without studying or ~being
1550   1, 104 |           Para. 1/1~Reply OBJ 3: The knowledge of the Apostles, although
1551   1, 105 |          superior angel receives the knowledge of truth by a kind of universal ~
1552   1, 105 |           thus he proposes it to his knowledge. Thus it ~is with us that
1553   1, 105 |        divides ~into many points the knowledge which he possesses in the
1554   1, 105 |              multiplies the uniform ~knowledge bestowed on it by one nearer
1555   1, 105 |           intellect, and this is the knowledge of truth. Thus ~Dionysius
1556   1, 105 |           leads them to more perfect knowledge." For instance, we might
1557   1, 105 |            men may be ordered to the knowledge of Him. But the passing ~
1558   1, 105 |            grade, and more ~clear in knowledge; and on that account the
1559   1, 105 |         angels have a more universal knowledge; and the ~inferior a more
1560   1, 105 |            particular and individual knowledge. But more is ~contained
1561   1, 105 |          contained under a universal knowledge than under a particular
1562   1, 105 |              than under a particular knowledge. ~Therefore not all that
1563   1, 105 |              and have a more perfect knowledge; as the master ~understands
1564   1, 105 |           Para. 1/1~Reply OBJ 1: The knowledge of the superior angels is
1565   1, 105 |             the more eminent mode of knowledge.~Aquin.: SMT FP Q[106] A[
1566   1, 105 |               they progressed in the knowledge of it afterwards when the
1567   1, 106 |        consideration of any habitual knowledge, then a ~person speaks to
1568   1, 106 |          excluded from another one's knowledge, comes from the body; ~and
1569   1, 106 |          being ordered to ~another's knowledge by the will. So the tongue
1570   1, 107 |           that "hierarchy is ~order, knowledge, and action." But all the
1571   1, 107 |              treating of the angelic knowledge, that the ~superior angels
1572   1, 107 |         angels have a more universal knowledge of the truth than the inferior
1573   1, 107 |      inferior angels. This universal knowledge has three grades among the ~
1574   1, 107 |             principle, which mode of knowledge ~belongs to the first hierarchy,
1575   1, 107 |               Body Para. 2/2~Now our knowledge of the angels is imperfect,
1576   1, 107 |              and love God by natural knowledge and love; ~and according
1577   1, 107 |             the name "Cherubim" from knowledge. But charity ~and knowledge
1578   1, 107 |          knowledge. But charity ~and knowledge are gifts common to all
1579   1, 107 |            from a certain excess of ~knowledge; hence it is interpreted "
1580   1, 107 |              interpreted "fulness of knowledge," which ~Dionysius (Coel.
1581   1, 107 |            fact that possessing this knowledge fully, they pour it forth ~
1582   1, 107 |              as ~having an immediate knowledge of the types of the Divine
1583   1, 107 |               have the excellence of knowledge and the "Seraphim" the ~
1584   1, 107 |          raised up to the ~immediate knowledge of the types of things in
1585   1, 107 |            Para. 1/1~OBJ 3: Further, knowledge comes before love, and intellect
1586   1, 107 |              then we acquire perfect knowledge of the end; thirdly, ~we
1587   1, 107 |             explained (Q[27], A[3]), knowledge takes place ~accordingly
1588   1, 107 |             not ~advance any more in knowledge. Therefore the angelic orders
1589   1, 107 |              it is manifest that the knowledge ~of a conclusion depends
1590   1, 107 |              the ~new acquisition of knowledge, but also as regards the
1591   1, 107 |          regards the keeping of the ~knowledge acquired. A proof of this
1592   1, 107 |             the ~conclusion, but not knowledge; as he is ignorant of the
1593   1, 107 |           the superior angels, their knowledge depends on the light ~of
1594   1, 107 |           regards the acquisition of knowledge, ~but also as regards the
1595   1, 107 |        regards the preserving of the knowledge possessed. So, ~although
1596   1, 107 |            will not progress in the ~knowledge of some things, still this
1597   1, 108 |           superior excel in natural ~knowledge. Therefore the superior
1598   1, 108 |              what belongs to natural knowledge, there is no ~necessary
1599   1, 108 |            belongs to their natural ~knowledge. So the greater fulness
1600   1, 109 |             possess a more universal knowledge. Now it is manifest that
1601   1, 110 |             creatures a more perfect knowledge ~of God.~Aquin.: SMT FP
1602   1, 110 |          another can communicate his knowledge to the other ~spirit by
1603   1, 110 |         imagination ~can receive the knowledge of an angel. Therefore it
1604   1, 112 |             knows how by his natural knowledge ~of natural law. Therefore
1605   1, 112 |             things ~to be done human knowledge and affection can vary and
1606   1, 112 |          Likewise ~universal natural knowledge of the law, which by nature
1607   1, 112 |        Ecclus. 33:11,12: "With ~much knowledge the Lord hath divided them,
1608   1, 112 |         things about which they seek knowledge are in ~opposition.~Aquin.:
1609   1, 113 |              end of every tempter is knowledge. But ~sometimes another
1610   1, 113 |            be acquired ~through that knowledge; a good end, when, for instance,
1611   1, 113 |            sort of a man he is as to knowledge, or virtue, ~with a view
1612   1, 113 |      promotion; a bad end, when that knowledge is sought ~with the purpose
1613   1, 113 |            and outside his sphere of knowledge. For even a man by doing ~
1614   1, 113 |              is beyond the power and knowledge of another, leads him to
1615   1, 114 |              whom he has no previous knowledge; that necromancers make ~
1616   1, 116 |              being the cause of his ~knowledge?~(2) Whether man can teach
1617   1, 116 |             he ~acts through his own knowledge, so as to cause knowledge
1618   1, 116 |            knowledge, so as to cause knowledge in the other. ~But a quality
1619   1, 116 |            Therefore it follows that knowledge is an active quality ~just
1620   1, 116 |              1/1~OBJ 3: Further, for knowledge we require intellectual
1621   1, 116 |             cannot by teaching cause knowledge in ~another man.~Aquin.:
1622   1, 116 |          teach anyone so as to cause knowledge ~in him, by putting signs
1623   1, 116 |        already in the possession of ~knowledge, and does not acquire it
1624   1, 116 |              no way can a man cause ~knowledge in another by teaching him.~
1625   1, 116 |             cause another to have a ~knowledge distinct from that which
1626   1, 116 |           communicates the identical knowledge which he has himself, by
1627   1, 116 |           opinion is true so far as ~knowledge is the same in disciple
1628   1, 116 |               souls are possessed of knowledge from the very beginning,
1629   1, 116 |      disciple does not acquire fresh knowledge from his master, but is
1630   1, 116 |             that the ~teacher causes knowledge in the learner, by reducing
1631   1, 116 |              A[1] Body Para. 4/5~Now knowledge is acquired in man, both
1632   1, 116 |            clear in one who procures knowledge by his own research; and
1633   1, 116 |            is a certain principle of knowledge, namely the light ~of the
1634   1, 116 |             the ~unknown, he obtains knowledge of what he knew not before.
1635   1, 116 |         known by the latter, ~to the knowledge of things previously unknown
1636   1, 116 |      learning ~proceed from previous knowledge."~Aquin.: SMT FP Q[117]
1637   1, 116 |        disciple from things known to knowledge of the ~unknown, in a twofold
1638   1, 116 |              to judge from ~previous knowledge: or he may propose to him
1639   1, 116 |            the learner is led to the knowledge of truth previously unknown.
1640   1, 116 |             a ~syllogism that causes knowledge." In this way a demonstrator
1641   1, 116 |              the ~principal cause of knowledge. But both of these are from
1642   1, 116 |       written: "He that teacheth man knowledge" (Ps. 93:10), ~inasmuch
1643   1, 116 |           the teacher does not cause knowledge in ~the disciple after the
1644   1, 116 |             active cause. Wherefore ~knowledge need not be an active quality:
1645   1, 116 |       Therefore when anyone acquires knowledge by himself, he ~cannot be
1646   1, 116 |              master because ~perfect knowledge did not precede in him,
1647   2, 1   |            many things that have no ~knowledge of an end; either because
1648   2, 1   |              are altogether without ~knowledge, as insensible creatures:
1649   2, 1   |              are altogether ~void of knowledge. ~Aquin.: SMT FS Q[1] A[
1650   2, 2   |              is spread abroad in the knowledge of ~others by glory more
1651   2, 2   |           known is ~related to human knowledge otherwise than to God's
1652   2, 2   |              otherwise than to God's knowledge: for human ~knowledge is
1653   2, 2   |              s knowledge: for human ~knowledge is caused by the things
1654   2, 2   |          things known, whereas God's knowledge is the ~cause of the things
1655   2, 2   |            cannot be caused by human knowledge: but rather ~human knowledge
1656   2, 2   |         knowledge: but rather ~human knowledge of another's happiness proceeds
1657   2, 2   |             s ~good depends on God's knowledge as its cause. And therefore
1658   2, 2   |              must observe that human knowledge often fails, ~especially
1659   2, 2   |            fame or glory, is in the ~knowledge of many, if this knowledge
1660   2, 2   |           knowledge of many, if this knowledge be true, must needs be derived
1661   2, 2   |       inchoate happiness. But if the knowledge be false, it does not harmonize ~
1662   2, 2   |         being the principles of ~our knowledge, are more perceptible. And
1663   2, 3   |             excellent operation than knowledge, which is an operation ~
1664   2, 3   |           happiness consists in the ~knowledge of God, which is an act
1665   2, 3   |              OBJ 4: Love ranks above knowledge in moving, but knowledge ~
1666   2, 3   |             knowledge in moving, but knowledge ~precedes love in attaining:
1667   2, 3   |        intellect, which ~derives its knowledge from things. Therefore man'
1668   2, 3   |               but merely speculative knowledge.~Aquin.: SMT FS Q[3] A[5]
1669   2, 3   |              speculative ~virtues - "knowledge," "wisdom" and "understanding,"
1670   2, 3   |           cannot extend farther than knowledge of sensibles ~can lead.
1671   2, 3   |    perfection cannot ~consist in the knowledge of sensibles. For a thing
1672   2, 3   |    perfection must needs be ~through knowledge of something above the human
1673   2, 3   |              through sensibles, the ~knowledge of separate substances,
1674   2, 3   |            happiness consists in the knowledge of separate substances, ~
1675   2, 3   |            happiness consists in the knowledge of ~separate substances,
1676   2, 3   |              the beginning of ~human knowledge is from the angels, by whom
1677   2, 3   |       happiness consists only in the knowledge of God.~Aquin.: SMT FS Q[
1678   2, 3   |           gather from the effect the knowledge of that the cause is. ~Consequently,
1679   2, 3   |          cease until he ~arrive at a knowledge of the essence of the cause.~
1680   2, 3   |              Dionysius speaks of the knowledge of wayfarers journeying ~
1681   2, 4   |           far as a certain imperfect knowledge of the end ~pre-exists in
1682   2, 4   |        Happiness itself. For perfect knowledge of the end corresponds ~
1683   2, 4   |            corresponds ~to imperfect knowledge; presence of the end corresponds
1684   2, 4   |             vision, which is perfect knowledge of the intelligible ~end;
1685   2, 5   |         respect of the object of its knowledge: since the ~senses have
1686   2, 5   |            since the ~senses have no knowledge whatever of the universal,
1687   2, 5   |              whereas the reason ~has knowledge thereof. But the intellectual
1688   2, 5   |   forgetfulness, for instance, when ~knowledge is lost through sickness;
1689   2, 5   |                A[4]. For the natural knowledge of every ~creature is in
1690   2, 5   |           its ~substance." But every knowledge that is according to the
1691   2, 5   |              are a hindrance to the ~knowledge of truth. And it was through
1692   2, 6   |           consequently all practical knowledge is incomplete unless it
1693   2, 6   |             be done for an end, some knowledge of the end is necessary. ~
1694   2, 6   |         principle, that ~it has some knowledge of the end, has within itself
1695   2, 6   |             hand, if ~a thing has no knowledge of the end, even though
1696   2, 6   |           those things which have a ~knowledge of the end are said to move
1697   2, 6   |         agent, but also as implying "knowledge." ~Therefore, since man
1698   2, 6   |            agent, together with some knowledge ~of the end. Now knowledge
1699   2, 6   |           knowledge ~of the end. Now knowledge of the end is twofold; perfect
1700   2, 6   |              and imperfect. ~Perfect knowledge of the end consists in not
1701   2, 6   |          means to that end. And such knowledge belongs to none ~but the
1702   2, 6   |       rational nature. But imperfect knowledge of the end consists in ~
1703   2, 6   |              an act to the end. Such knowledge of the end is ~exercised
1704   2, 6   |             2/2~Consequently perfect knowledge of the end leads to the
1705   2, 6   |              that end. But imperfect knowledge of the end leads to the
1706   2, 6   |           end, through some ~kind of knowledge.~Aquin.: SMT FS Q[6] A[2]
1707   2, 6   |            Para. 1/1~OBJ 3: Further, knowledge is essential to the voluntary,
1708   2, 6   |         stated above ~(AA[1],2). But knowledge involves an act. Therefore
1709   2, 6   |     Voluntariness requires an act of knowledge in the same way ~as it requires
1710   2, 6   |            the interior principle of knowledge: just as ~the natural appetite
1711   2, 6   |          interior ~principle without knowledge. Now what is compelled or
1712   2, 6   |              as in things ~devoid of knowledge, violence effects something
1713   2, 6   |              in ~things endowed with knowledge, it effects something against
1714   2, 6   |            Para. 1/1~OBJ 3: Further, knowledge is necessary for voluntariness.
1715   2, 6   |           But ~concupiscence impairs knowledge; for the Philosopher says (
1716   2, 6   |        concupiscence were to destroy knowledge altogether, as ~happens
1717   2, 6   |             done from concupiscence, knowledge ~is not completely destroyed,
1718   2, 6   |           far as ~it deprives one of knowledge, which is a necessary condition
1719   2, 6   |            that deprives one of this knowledge. Accordingly, we must take ~
1720   2, 6   |              14: "We desire not the ~knowledge of Thy ways." And this is
1721   2, 6   |              trouble ~to acquire the knowledge which one ought to have;
1722   2, 6   |          would not be, if there were knowledge. Ignorance is "antecedent"
1723   2, 7   |              process of intellectual knowledge. Now our ~intellectual knowledge
1724   2, 7   |     knowledge. Now our ~intellectual knowledge proceeds from the better
1725   2, 7   |            involuntary, according to knowledge or ignorance of circumstances,
1726   2, 9   |               intellect, through its knowledge of the principle, reduces
1727   2, 9   |       potentiality to act, as to its knowledge of the conclusions; and
1728   2, 9   |          light is proposed to man's ~knowledge. And in this way the will
1729   2, 10  |           principles of intellectual knowledge are naturally ~known. In
1730   2, 10  |            other powers; such as the knowledge of truth, ~which befits
1731   2, 11  |            as in things endowed with knowledge, the ~appetite moves the
1732   2, 11  |           clear that ~things void of knowledge, although they attain an
1733   2, 11  |          those that are endowed with knowledge.~Aquin.: SMT FS Q[11] A[
1734   2, 11  |              A[2] Body Para. 2/2~Now knowledge of the end is twofold: perfect
1735   2, 11  |              and imperfect. Perfect ~knowledge of the end, is that whereby
1736   2, 11  |              and the ~good; and such knowledge belongs to the rational
1737   2, 11  |           the ~other hand, imperfect knowledge is that by which the end
1738   2, 11  |              in the particular. Such knowledge is in irrational animals:
1739   2, 11  |      sensitive appetite follows some knowledge; not so the ~natural appetite,
1740   2, 11  |         especially in things void of knowledge.~Aquin.: SMT FS Q[11] A[
1741   2, 12  |           etc. But light pertains to knowledge. ~Therefore intention does
1742   2, 12  |           intention has reference to knowledge, but because it presupposes ~
1743   2, 12  |              because it presupposes ~knowledge, which proposes to the will
1744   2, 13  |            that ~choice is a sort of knowledge, but that there is ignorance
1745   2, 13  |           But just as in speculative knowledge nothing hinders the principle
1746   2, 14  |              not found in God, Whose knowledge is not discursive, as we ~
1747   2, 14  |               said of God means sure knowledge of all effects in the First
1748   2, 14  |              to the certainty of His knowledge or judgment, which certainty
1749   2, 14  |          only ~take counsel who lack knowledge."~Aquin.: SMT FS Q[14] A[
1750   2, 14  |       contingent ~singulars. Now the knowledge of the truth in such matters
1751   2, 14  |       desirable of itself, as is the knowledge of things ~universal and
1752   2, 14  |               something, through the knowledge of future events.~Aquin.:
1753   2, 14  |           principle precedes both in knowledge and in being, the process
1754   2, 14  |            if that which precedes in knowledge is later in the order of
1755   2, 15  |             were, it acquires direct knowledge of the thing to which it
1756   2, 15  |             Reply OBJ 1: Just as the knowledge of conclusions through the
1757   2, 15  |              is science, whereas the knowledge of the principles is not
1758   2, 17  |   participating in itself: ~thus the knowledge of principles is participated
1759   2, 17  |    principles is participated in the knowledge of the ~conclusions.~Aquin.:
1760   2, 17  |              derived: ~thus from the knowledge of principles that are naturally
1761   2, 17  |         naturally known, is ~derived knowledge of the conclusions; and
1762   2, 18  |            powers and instruments of knowledge and movement: ~wherefore
1763   2, 19  |              than the application of knowledge to some action. Now ~knowledge
1764   2, 19  |       knowledge to some action. Now ~knowledge is in the reason. Therefore
1765   2, 19  |              it is an application of knowledge to action, as was stated
1766   2, 19  |            Divine will, so does ~our knowledge flow from the Divine knowledge.
1767   2, 19  |       knowledge flow from the Divine knowledge. But our knowledge does
1768   2, 19  |            Divine knowledge. But our knowledge does not ~require to be
1769   2, 19  |             to be conformed to God's knowledge; since God knows many things ~
1770   2, 19  |             it. In like manner human knowledge ~is conformed to the Divine
1771   2, 19  |              conformed to the Divine knowledge, in so far as it knows truth:
1772   2, 22  |             false," which pertain to knowledge, "are not in things, ~but
1773   2, 27  |           cause of love?~(2) Whether knowledge is a cause of love?~(3)
1774   2, 27  |              Thes. Para. 1/1~Whether knowledge is a cause of love?~Aquin.:
1775   2, 27  |            OBJ 1: It would seem that knowledge is not a cause of love.
1776   2, 27  |             not seek them. Therefore knowledge ~is not the cause of love.~
1777   2, 27  |         known in ~Himself. Therefore knowledge is not the cause of love.~
1778   2, 27  |               1/1~OBJ 3: Further, if knowledge were the cause of love,
1779   2, 27  |              love, where there is no knowledge. But in all things there
1780   2, 27  |            iv); whereas there is not knowledge in all ~things. Therefore
1781   2, 27  |            in all ~things. Therefore knowledge is not the cause of love.~
1782   2, 27  |          spiritual love. Accordingly knowledge is the cause of love for
1783   2, 27  |              is not entirely without knowledge ~thereof: but knows something
1784   2, 27  |       required for the perfection of knowledge, that ~is not requisite
1785   2, 27  |              perfection of love. For knowledge belongs to the ~reason,
1786   2, 27  |       Consequently the perfection of knowledge ~requires that man should
1787   2, 27  |             having a certain general knowledge of them: for ~instance,
1788   2, 27  |              is caused by a ~kind of knowledge, not indeed existing in
1789   2, 28  |     Therefore union is the effect of knowledge ~rather than of love.~Aquin.:
1790   2, 28  |             3 Para. 1/1~Reply OBJ 3: Knowledge is perfected by the thing
1791   2, 28  |             that which ~is caused by knowledge.~Aquin.: SMT FS Q[28] A[
1792   2, 28  |          strives to gain an intimate knowledge of everything ~pertaining
1793   2, 28  |             he is placed outside the knowledge proper to him. This may
1794   2, 28  |             being raised to a higher knowledge; thus, a man is said to
1795   2, 28  |            no one envies another the knowledge of ~truth, which can be
1796   2, 28  |       another his superiority in the knowledge of it.~Aquin.: SMT FS Q[
1797   2, 29  |            have a natural desire for knowledge," as stated ~in the beginning
1798   2, 29  |            the Metaphysics i, 1. But knowledge is only of truth. ~Therefore
1799   2, 29  |      according as ~truth is in man's knowledge, which hinders him from
1800   2, 29  |             14): "We ~desire not the knowledge of Thy ways." Thirdly, a
1801   2, 29  |           Para. 1/1~Reply OBJ 2: The knowledge of truth is lovable in itself:
1802   2, 29  |               But accidentally, the ~knowledge of truth may become hateful,
1803   2, 29  |             known the truth, and the knowledge of the truth, ~considered
1804   2, 31  |       sensitive ~and in intellectual knowledge; without doubt intellectual
1805   2, 31  |          sense. Because intellectual knowledge is more ~perfect; and because
1806   2, 31  |          does. Moreover intellectual knowledge is more ~beloved: for there
1807   2, 31  |         reasons: for the purpose of ~knowledge, and on account of their
1808   2, 31  |          proper to man to ~apprehend knowledge itself as something good,
1809   2, 31  |          i.e. those which arise from knowledge, are ~proper to man: whereas
1810   2, 31  |         pleasure by which reason of ~knowledge, it is evident that the
1811   2, 31  |              greatest in respect of ~knowledge; if anyone wish to compare
1812   2, 31  |           loved most, "on account of knowledge, because ~it helps us to
1813   2, 32  |     perception of the senses," since knowledge is requisite for ~pleasure,
1814   2, 32  |            of the suitable good, and knowledge ~of this attainment. Now
1815   2, 32  |           operation: ~because actual knowledge is an operation; and the
1816   2, 32  |              united to us; either by knowledge alone, as when we take ~
1817   2, 32  |            other ~way in addition to knowledge; as when a man takes pleasure
1818   2, 32  |               and a ~third, which is knowledge of this conjunction: and
1819   2, 32  |         pleasant. On the part of the knowledge itself (change becomes ~
1820   2, 32  |            us in two ways. First, in knowledge - i.e. according as the
1821   2, 32  |          which is the conjunction of knowledge; and ~again, since actual
1822   2, 32  |              s proper good, and ~the knowledge of having obtained it. Wherefore
1823   2, 32  |              in the first way, or by knowledge, as in the second way; or
1824   2, 32  |              as ~Damascene says. But knowledge, rather than ignorance,
1825   2, 32  |              is a kind of desire for knowledge; a desire which comes to
1826   2, 32  |            to him, or ~surpasses his knowledge or faculty of understanding.
1827   2, 32  |      includes a hope of getting the ~knowledge which one desires to have.
1828   2, 32  |          pleasant, either as regards knowledge, from the fact ~that we
1829   2, 33  |           faint perception of Divine knowledge affords us ~delight, and
1830   2, 33  |         thirst or desire for perfect knowledge; in ~which sense we may
1831   2, 33  |             the soul is ~inclined to knowledge and prudence"; and it is
1832   2, 34  |           only in the ~"becoming" of knowledge, for instance, when one
1833   2, 34  |     contemplation, ~by making use of knowledge already acquired.~Aquin.:
1834   2, 37  |                 Whom shall He teach ~knowledge? And whom shall He make
1835   2, 38  |               1:18): "He that addeth knowledge ~addeth also sorrow" [Vulg.: '
1836   2, 38  |        sorrow" [Vulg.: 'labor']. But knowledge pertains to the ~contemplation
1837   2, 38  |         Reply OBJ 1: "He that addeth knowledge, addeth sorrow," either
1838   2, 38  |        search for truth; or ~because knowledge makes man acquainted with
1839   2, 38  |            part of the things known, knowledge ~causes sorrow: but on the
1840   2, 40  |              takes its name from the knowledge that precedes it, as an
1841   2, 40  |           from the ~certainty of the knowledge that precedes it.~Aquin.:
1842   2, 40  |             Fide Orth. ii, 12). But ~knowledge of the future is not in
1843   2, 40  |              of dumb animals, whose ~knowledge is confined to the senses
1844   2, 40  |            action not only ~produces knowledge; it also causes a certain
1845   2, 40  |             it were, by removing the knowledge which would help one to
1846   2, 41  |             natural things devoid of knowledge. On the other hand the ~
1847   2, 41  |             fact that ~perception or knowledge is essential to these passions (
1848   2, 41  |           wherefore things devoid of knowledge ~cannot be said to take
1849   2, 50  |              Therefore the habits of knowledge are not in the intellect, ~
1850   2, 50  |         bound to hold that habits of knowledge are not in the intellect
1851   2, 50  |      impossible to put the habits of knowledge directly in that, which,
1852   2, 51  |       Posterior Analytics shows that knowledge of principles comes to us
1853   2, 51  |        individual nature, a habit of knowledge is natural ~as to its beginning,
1854   2, 54  |           for a habit ~of scientific knowledge. But many conclusions belong
1855   2, 54  |           demonstration, ~scientific knowledge of one conclusion, has the
1856   2, 54  |       demonstration, the scientific ~knowledge of another conclusion, no
1857   2, 56  |          intellect in regard to ~the knowledge of truth, whether speculative
1858   2, 56  |    consummates the good act. But the knowledge of truth is not ~consummated
1859   2, 56  |              way to the intellective knowledge. And therefore in these ~
1860   2, 56  |            And ~therefore the act of knowledge is terminated in the intellect;
1861   2, 57  |              which he has scientific knowledge: that he make use of ~the
1862   2, 57  |             that he make use of ~the knowledge which he has, is due to
1863   2, 57  |            virtue ~distinct from the knowledge of conclusions.~Aquin.:
1864   2, 57  |          ultimate term ~of all human knowledge. And, since "things that
1865   2, 57  |           with respect to all human ~knowledge, is that which is knowable
1866   2, 57  |       different habits of scientific knowledge; whereas there is but ~one
1867   2, 57  |              badly ~according to the knowledge of his art. Therefore art
1868   2, 57  |              not in accord ~with his knowledge, but contrary thereto. Wherefore,
1869   2, 58  |             man is in possession ~of knowledge, he cannot sin; and that
1870   2, 58  |              man is in possession of knowledge he ~does not sin: provided,
1871   2, 58  |         provided, however, that this knowledge is made to include ~the
1872   2, 58  |             natural things devoid of knowledge. Therefore in a man there
1873   2, 61  |               that a man should have knowledge; ~secondly, that he should
1874   2, 61  |            desires; fortitude has no knowledge of ~passion; and justice,
1875   2, 62  |            of all, as surpassing the knowledge of ~our reason. On the other
1876   2, 62  |               since it is ~imperfect knowledge. Likewise hope is not reckoned
1877   2, 63  |            known principles of both ~knowledge and action, which are the
1878   2, 63  |            the Sovereign Good. Where knowledge of the truth is lacking,
1879   2, 65  |           study, acquires scientific knowledge ~about some conclusion which
1880   2, 65  |        Christ, ~which surpasseth all knowledge." Therefore the moral virtues
1881   2, 66  |      happiness which consists in the knowledge of truth, as ~stated above (
1882   2, 66  |            Further, the more perfect knowledge is, the greater it seems
1883   2, 66  |             we can have more perfect knowledge of human affairs, which
1884   2, 66  |              is great, exceeding our knowledge." Therefore science is a ~
1885   2, 66  |            Para. 1/1~OBJ 4: Further, knowledge of principles is more excellent
1886   2, 66  |    principles is more excellent than knowledge ~of conclusions. But wisdom
1887   2, 66  |             Anima i, text. 1), "one ~knowledge is preferable to another,
1888   2, 66  |              possesses more ~certain knowledge. But a virtue which is less
1889   2, 66  |        Accordingly wisdom, to ~which knowledge about God pertains, is beyond
1890   2, 66  |              2): and yet this little knowledge about God which ~we can
1891   2, 66  |              preferable to all other knowledge.~Aquin.: SMT FS Q[66] A[
1892   2, 66  |           Reply OBJ 4: The truth and knowledge of indemonstrable principles ~
1893   2, 66  |          than to know ~them. Because knowledge is perfected by the known
1894   2, 66  |              object surpasses human ~knowledge, according to Eph. 3:19: "
1895   2, 66  |         Christ which ~surpasseth all knowledge."~Aquin.: SMT FS Q[66] A[
1896   2, 67  |              made happy by the mere ~knowledge of that nature, than which
1897   2, 67  |           says (1 Cor. 13:8,9) that "knowledge shall be ~destroyed," and
1898   2, 67  |              part." Now ~just as the knowledge of science is in part, i.e.
1899   2, 67  |           imperfect; so also is ~the knowledge of the other intellectual
1900   2, 67  |             1/1~On the contrary, The knowledge of what is universal and
1901   2, 67  |          contingent things. Now the ~knowledge of contingent particulars
1902   2, 67  |             life; for ~instance, the knowledge of what one has done or
1903   2, 67  |           more, therefore, does ~the knowledge of universal and necessary
1904   2, 67  |              1/1~OBJ 3: Further, the knowledge of faith and the knowledge
1905   2, 67  |           knowledge of faith and the knowledge of glory differ ~as perfect
1906   2, 67  |             imperfect. Now imperfect knowledge is compatible with ~perfect
1907   2, 67  |             compatible with ~perfect knowledge: thus in an angel there
1908   2, 67  |              evening" and "morning" ~knowledge [*Cf. FP, Q[58], A[6]];
1909   2, 67  |          also is compatible with the knowledge of glory.~Aquin.: SMT FS
1910   2, 67  |              is clear that imperfect knowledge belongs to the very nature
1911   2, 67  |               But it is an imperfect knowledge ~that is of things unapparent
1912   2, 67  |               Consequently imperfect knowledge ~belongs to the very nature
1913   2, 67  |      therefore it is clear that the ~knowledge of faith cannot be perfect
1914   2, 67  |             compatible with perfect ~knowledge: for there is nothing to
1915   2, 67  |              some kind of imperfect ~knowledge from being sometimes with
1916   2, 67  |         being sometimes with perfect knowledge. Accordingly we ~must observe
1917   2, 67  |    Accordingly we ~must observe that knowledge can be imperfect in three
1918   2, 67  |            of perfect and ~imperfect knowledge on the part of the knowable
1919   2, 67  |               morning" and "evening" knowledge of the angels: for the "
1920   2, 67  |           angels: for the "morning" ~knowledge is about things according
1921   2, 67  |            Word, while the "evening" knowledge is about things according
1922   2, 67  |               perfect and imperfect ~knowledge are exemplified in the knowledge
1923   2, 67  |     knowledge are exemplified in the knowledge of a conclusion through
1924   2, 67  |             of perfect and imperfect knowledge applies to ~opinion, faith,
1925   2, 67  |           other thing. ~Accordingly, knowledge which is perfect on the
1926   2, 67  |          incompatible with imperfect knowledge about the same object; but ~
1927   2, 67  |        medium, perfect and imperfect knowledge ~about two things, one perfect,
1928   2, 67  |             and evil. In like manner knowledge that is perfect on the ~
1929   2, 67  |          incompatible with imperfect knowledge through one ~and the same
1930   2, 67  |         demonstrative medium. Again, knowledge ~that is perfect on the
1931   2, 67  |         incompatible with imperfect ~knowledge in the same subject. Now
1932   2, 67  |       foundation in as much as it is knowledge: ~consequently when this
1933   2, 67  |               consequently when this knowledge is perfected, the foundation
1934   2, 67  |         common with ~beatitude, viz. knowledge: and there is something
1935   2, 67  |               darkness, for faith is knowledge in a dark manner. Therefore,
1936   2, 67  |       darkness of faith removed, the knowledge of faith still remains.~
1937   2, 67  |             enlightened . . . in the knowledge ~of God"; yet this light
1938   2, 67  |              to the substance of its knowledge. And if this be ~understood
1939   2, 67  |             of the same genus, ~viz. knowledge, as the beatific vision.
1940   2, 67  |              mean that in heaven the knowledge of faith ~remains identically
1941   2, 67  |         impossible for the identical knowledge, which was previously obscure,
1942   2, 67  |             object of charity is not knowledge itself; if it were, ~the
1943   2, 68  |           wisdom, understanding, and knowledge ~are intellectual virtues,
1944   2, 68  |             the reason, viz. wisdom, knowledge, ~understanding and counsel,
1945   2, 68  |             fortitude against fears, knowledge against ignorance, piety ~
1946   2, 68  |              God, ~however, to Whose knowledge and power all things are
1947   2, 68  |               wisdom, understanding, knowledge, and ~counsel, which corresponds
1948   2, 68  |        counsel, to direct fortitude; knowledge, to direct piety. Therefore,
1949   2, 68  |             the practical reason by "knowledge." The ~appetitive power,
1950   2, 68  |              to another, the word of knowledge, according to the same ~
1951   2, 68  |              Spirit." Now wisdom and knowledge are reckoned among the gifts
1952   2, 68  |            of the ~faithful have not knowledge, though they have faith."
1953   2, 68  |           supported by counsel . . . Knowledge is nought if it hath not
1954   2, 68  |             lack the discernment of ~knowledge . . . and assuredly, unless
1955   2, 68  |              Reply OBJ 1: Wisdom and knowledge can be considered in one
1956   2, 68  |           man so far abounds in the ~knowledge of things Divine and human,
1957   2, 68  |            passage, about wisdom and knowledge: hence he ~mentions pointedly
1958   2, 68  |             wisdom and the "word" of knowledge. They ~may be taken in another
1959   2, 68  |          Ghost: and thus ~wisdom and knowledge are nothing else but perfections
1960   2, 68  |            of the Holy Ghost in the ~knowledge of things Divine and human.
1961   2, 68  |       Augustine is speaking there of knowledge, while expounding ~the passage
1962   2, 68  |            hence he is referring to ~knowledge, in the sense already explained,
1963   2, 68  |         styled by the proper name of knowledge."~Aquin.: SMT FS Q[68] A[
1964   2, 68  |          future life. With regard to knowledge he ~mentions only one thing,
1965   2, 68  |       figuratively to the fulness of knowledge, which ~belongs to the future
1966   2, 68  |            Para. 1/1~OBJ 3: Further, knowledge perfects man's judgment,
1967   2, 68  |             than inquiry. ~Therefore knowledge is a more excellent gift
1968   2, 68  |             the ~appetite. Therefore knowledge is a more excellent gift
1969   2, 68  |              wisdom, ~understanding, knowledge, and counsel are more excellent
1970   2, 68  |       fortitude and counsel precede ~knowledge and piety: because fortitude
1971   2, 68  |           matters, whereas piety and knowledge regard ordinary matters. ~
1972   2, 68  |          fortitude are preferred to ~knowledge and piety, it is considered
1973   2, 68  |              1~Reply OBJ 3: Although knowledge stands before counsel by
1974   2, 68  |              whereas the judgment of knowledge embraces all matters. ~Aquin.:
1975   2, 68  |            the ~executive, and so is knowledge united to piety: because
1976   2, 68  |         matters of difficulty, while knowledge and ~piety are concerned
1977   2, 68  |             given the preference to ~knowledge and piety.~Aquin.: SMT FS
1978   2, 68  |       fortitude; ~against ignorance, knowledge; against hardness of heart,
1979   2, 68  |           may not make us rash; lest knowledge, while it knows and yet
1980   2, 69  |            the directive gifts, e.g. knowledge and counsel: ~yet none of
1981   2, 69  |          connected with the acts ~of knowledge or counsel. Therefore the
1982   2, 69  |       pertaining to the active life, knowledge is not sought for its own
1983   2, 69  |            and to judge, ~the act of knowledge: but, on the other hand,
1984   2, 69  |          e.g. mourning in respect of knowledge, and mercy in respect of
1985   2, 69  |        beatitudes may be assigned to knowledge and counsel as to their
1986   2, 69  |         chief motive for mourning is knowledge, whereby man knows his ~
1987   2, 69  |               1:18: "He that ~addeth knowledge, addeth also sorrow [Vulg:
1988   2, 73  |           account of his position or knowledge, according to Wis. 6:7: ~"
1989   2, 73  |          reason of his position ~and knowledge. But, apparently, it is
1990   2, 73  |             that findeth wisdom and ~knowledge! but there is none above
1991   2, 73  |               e.g. one who excels in knowledge and ~virtue, can more easily
1992   2, 74  |             so far as it errs in the knowledge of truth, which error is
1993   2, 74  |              when ~it is a defect of knowledge about something which one
1994   2, 76  |           since it is a privation of knowledge. Therefore ignorance is
1995   2, 76  |         because it is a privation of knowledge ~perfecting the reason that
1996   2, 76  |           accordance ~with a twofold knowledge, universal and particular:
1997   2, 76  |            act of parricide, by the ~knowledge that it is wrong to kill
1998   2, 76  |             alone which ~removes the knowledge which would prevent the
1999   2, 76  |            Para. 1/1~Reply OBJ 2: As knowledge, which is removed by ignorance,
2000   2, 76  |             opposed to grace than to knowledge. ~Now privation of grace