Part, Question

   1   1, 1   |         comprehends all things by His intellect, ~it is not unfitting, as
   2   1, 3   |           composite way ~in which our intellect understands, but not that
   3   1, 5   |             is first conceived by the intellect. Now the first ~thing conceived
   4   1, 5   |                thing conceived by the intellect is being; because everything
   5   1, 5   |             the proper object of ~the intellect, and is primarily intelligible;
   6   1, 7   |             essence. ~Now the created intellect has an infinite power; for
   7   1, 7   |            fact that the power of the intellect extends itself in ~a way
   8   1, 7   |       infinite things, is because the intellect is a form not in ~matter,
   9   1, 10  |              essence, but because our intellect which first ~apprehends
  10   1, 10  |             mind, which is the divine intellect alone; hence it does not ~
  11   1, 10  |             to the acceptation of our intellect, which ~apprehends the angelic
  12   1, 12  |                1) Whether any created intellect can see the essence of God?~(
  13   1, 12  |         essence of God is seen by the intellect through any ~created image?~(
  14   1, 12  |                5) Whether the created intellect needs any created light
  15   1, 12  |                7) Whether any created intellect can comprehend the essence
  16   1, 12  |                8) Whether the created intellect seeing the essence of God,
  17   1, 12  |               10) Whether the created intellect knows at once what it sees
  18   1, 12  |               1/1~Whether any created intellect can see the essence of God?~
  19   1, 12  |              It seems that no created intellect can see the essence of God. ~
  20   1, 12  |               3: Further, the created intellect knows only existing things.
  21   1, 12  |               the apprehension of the intellect is being. Now ~God is not
  22   1, 12  |          intelligible; but ~above all intellect.~Aquin.: SMT FP Q[12] A[
  23   1, 12  |            exists between the created intellect and God; for there is an
  24   1, 12  |           them. Therefore the created intellect cannot see the ~essence
  25   1, 12  |              knowable to a particular intellect, on account of the excess
  26   1, 12  |         intelligible object above the intellect; as, for example, the sun,
  27   1, 12  |            this, held that no created intellect can ~see the essence of
  28   1, 12  |               is the operation of his intellect; if we suppose that the
  29   1, 12  |             suppose that the created ~intellect could never see God, it
  30   1, 12  |            wonder ~in men. But if the intellect of the rational creature
  31   1, 12  |              in this way ~the created intellect can be proportioned to know
  32   1, 12  |            God is seen by the created intellect through an ~image?~Aquin.:
  33   1, 12  |              an image by the ~created intellect. For it is written: "We
  34   1, 12  |               1/1~OBJ 3: Further, the intellect in act is the actual intelligible;
  35   1, 12  |             sensible object, and the ~intellect with the likeness of the
  36   1, 12  |               is ~seen by the created intellect in act, it must be that
  37   1, 12  |              God is the author of the intellect power, ~and that He can
  38   1, 12  |            that He can be seen by the intellect. And since the intellective ~
  39   1, 12  |               of Him who is the first intellect. ~Hence also the intellectual
  40   1, 12  |          visual faculty, whereby the ~intellect is made capable of seeing
  41   1, 12  |            understood by the ~created intellect. Now this cannot in any
  42   1, 12  |               glory strengthening the intellect to see God, which is spoken
  43   1, 12  |          existence are united to the ~intellect by means of some entity,
  44   1, 12  |              some entity, whereby the intellect itself is ~informed, and
  45   1, 12  |             is united to the created ~intellect, as the object actually
  46   1, 12  |       actually understood, making the intellect in act ~by and of itself.~
  47   1, 12  |          imagination, but only by the intellect.~Aquin.: SMT FP Q[12] A[
  48   1, 12  |              presence is known by the intellect immediately on the sight
  49   1, 12  |               the ~perspicuity of the intellect, and from the refulgence
  50   1, 12  |               1/1~Whether any created intellect by its natural powers can
  51   1, 12  |               It seems that a created intellect can see the Divine essence
  52   1, 12  |               sight. But the angelic ~intellect has no such defect. Therefore,
  53   1, 12  |               nature of every created intellect, it follows ~that no created
  54   1, 12  |              follows ~that no created intellect can reach up to see the
  55   1, 12  |              is natural for a created intellect to see the Divine ~essence. ~
  56   1, 12  |               possible to the created intellect by grace, and not by ~nature.~
  57   1, 12  |            impossible for any created intellect to see the ~essence of God
  58   1, 12  |               in the soul, called the intellect; and this is not the ~act
  59   1, 12  |        corporeal organ. Wherefore the intellect naturally knows ~natures
  60   1, 12  |                considering act of the intellect; hence it follows that through
  61   1, 12  |             follows that through the ~intellect we can understand these
  62   1, 12  |            the sense. Now the angelic intellect naturally knows ~natures
  63   1, 12  |              beyond the power of the ~intellect of our soul in the state
  64   1, 12  |             is ~natural to the divine intellect alone; and this is beyond
  65   1, 12  |         natural ~power of any created intellect; for no creature is its
  66   1, 12  |                Therefore the created ~intellect cannot see the essence of
  67   1, 12  |                Himself to the created intellect, as an object made intelligible
  68   1, 12  |              Reply OBJ 2: The angelic intellect is not defective, if defect
  69   1, 12  |             to immateriality. But our intellect, or the angelic intellect, ~
  70   1, 12  |             intellect, or the angelic intellect, ~inasmuch as it is elevated
  71   1, 12  |       particular nature; ~whereas our intellect is able to consider abstractedly
  72   1, 12  |           itself. Likewise, also, the intellect ~of an angel, although it
  73   1, 12  |        separate that existence by its intellect; since it ~knows that the
  74   1, 12  |           Since therefore the created intellect is naturally capable of ~
  75   1, 12  |               1/1~Whether the created intellect needs any created light
  76   1, 12  |             It seems that the created intellect does not need any created ~
  77   1, 12  |            form. But when any created intellect sees the ~essence of God,
  78   1, 12  |             intelligible form ~of the intellect. Hence it is necessary that
  79   1, 12  |    disposition should be added to the intellect in order that it may be ~
  80   1, 12  |         natural power ~of the created intellect does not avail to enable
  81   1, 12  |               the illumination of the intellect, ~as we also call the intelligible
  82   1, 12  |            but in order to enable the intellect to understand in the ~same
  83   1, 12  |            but as a perfection of the intellect, ~strengthening it to see
  84   1, 12  |               for ~God is seen by the intellect and not by sense, as was
  85   1, 12  |             for God is present to the intellect ~seeing Him not by way of
  86   1, 12  |           will take place because one intellect ~will have a greater power
  87   1, 12  |             not belong to the created intellect ~naturally, but is given
  88   1, 12  |                which establishes ~the intellect in a kind of "deiformity,"
  89   1, 12  |              Body Para. 2/2~Hence the intellect which has more of the light
  90   1, 12  |             when it is said ~that one intellect does not understand one
  91   1, 12  |            the diverse faculty of the intellect, not, indeed, the natural
  92   1, 12  |               meant, forasmuch as the intellect ~will with its full power
  93   1, 12  |            impossible for any created intellect to comprehend ~God; yet "
  94   1, 12  |              capable. But no created ~intellect can attain to that perfect
  95   1, 12  |              knowledge of the Divine ~intellect whereof it is intrinsically
  96   1, 12  |              knowable. Now no created intellect can know God infinitely.
  97   1, 12  |          infinitely. For the ~created intellect knows the Divine essence
  98   1, 12  |             received into any created intellect ~cannot be infinite, it
  99   1, 12  |            impossible for any created intellect to ~know God in an infinite
 100   1, 12  |               comprehended either by ~intellect, or in any other way; forasmuch
 101   1, 12  |              answer that, The created intellect, in seeing the divine essence,
 102   1, 12  |             is beyond one of a weaker intellect, for he needs things to
 103   1, 12  |             him separately. And so an intellect can know all the effects
 104   1, 12  |          cause wholly. Now no created intellect can comprehend God ~wholly,
 105   1, 12  |                  Therefore no created intellect in seeing ~God can know
 106   1, 12  |           what God does or can do any intellect can know the ~more, the
 107   1, 12  |              to the perfection of the intellect, namely, the ~species and
 108   1, 12  |            perfection of the ~created intellect nor does its natural desire
 109   1, 12  |           object known. For thus ~the intellect in act becomes the actual
 110   1, 12  |              color. ~Therefore if the intellect of one who sees the Divine
 111   1, 12  |               itself united to their ~intellect. For each thing is known
 112   1, 12  |         essence alone present to ~the intellect; by which also God Himself
 113   1, 12  |              Reply OBJ 1: The created intellect of one who sees God is assimilated
 114   1, 12  |             golden mountain; and ~the intellect, from the preconceived ideas
 115   1, 12  |               for God ~is seen by the intellect. Therefore those who see
 116   1, 12  |               of many ideas. But ~our intellect cannot be actually informed
 117   1, 12  |        intelligible things are in the intellect. And thus ~God is in the
 118   1, 12  |               1/1~OBJ 3: Further, our intellect adheres to God by grace
 119   1, 12  |         revelation of ~grace. For the intellect's natural light is strengthened
 120   1, 12  |            knowledge, inasmuch as the intellect is ~determined by faith
 121   1, 12  |                science determines the intellect to one object by the vision
 122   1, 13  |               being, forasmuch as our intellect ~does not know Him in this
 123   1, 13  |          temporal things, because our intellect has a natural affinity to ~
 124   1, 13  |              know Him. Now ~since our intellect knows God from creatures,
 125   1, 13  |               manner; so likewise our intellect knows and names God ~according
 126   1, 13  |           than in creatures. Now our ~intellect apprehends them as they
 127   1, 13  |              is the conception in the intellect of the thing signified by
 128   1, 13  |       signified by the ~name. But our intellect, since it knows God from
 129   1, 13  |         multiplied conceptions of our intellect, there corresponds ~one
 130   1, 13  |        multiple in idea, because ~our intellect apprehends Him in a manifold
 131   1, 13  |              in idea, inasmuch as the intellect apprehends ~them as terms
 132   1, 13  |               3: The operation of the intellect and the will is in the ~
 133   1, 13  |               upon the action ~of the intellect or will, are applied to
 134   1, 13  |             contrary, The idea in the intellect is the likeness of what
 135   1, 13  |            and determine it. Now ~our intellect cannot know the essence
 136   1, 13  |               1~OBJ 3: Further, every intellect is false which understands
 137   1, 13  |               since every affirmative intellect ~understands something as
 138   1, 13  |             applies, ~inasmuch as the intellect draws to the "suppositum"
 139   1, 13  |               and subject, ~while the intellect signifies the identity of
 140   1, 13  |              one and simple, ~yet our intellect knows Him by different conceptions
 141   1, 13  |            plurality of idea; and the intellect represents ~the unity by
 142   1, 13  |            Para. 1/1~Reply OBJ 2: Our intellect cannot comprehend simple
 143   1, 13  |                This proposition, "The intellect understanding anything ~
 144   1, 13  |              and ~the meaning is: Any intellect which understands that the
 145   1, 13  |            present ~case; because our intellect, when forming a proposition
 146   1, 13  |           false. For the ~mode of the intellect in understanding is different
 147   1, 13  |            Since it is clear that our intellect understands ~material things
 148   1, 13  |       composite things. And thus ~our intellect is not false in forming
 149   1, 14  |            free from matter, and the ~intellect is still further cognitive,
 150   1, 14  |            like to God chiefly in our intellect, because we ~are the image
 151   1, 14  |            Gen. ad lit. vi). ~But our intellect understands itself, only
 152   1, 14  |            the intelligible in act is intellect in act." ~For the reason
 153   1, 14  |               a thing is because our ~intellect or sense is actually informed
 154   1, 14  |              it follows that sense or intellect is ~distinct from the sensible
 155   1, 14  |   potentiality, but is pure act, ~His intellect and its object are altogether
 156   1, 14  |               as is the case with our intellect ~when it understands potentially;
 157   1, 14  |               substance of the divine intellect, as it differs in our ~intellect
 158   1, 14  |      intellect, as it differs in our ~intellect when it understands actually;
 159   1, 14  |         species ~itself is the divine intellect itself, and thus God understands
 160   1, 14  |           perfect. Likewise that the ~intellect is perfected by the intelligible
 161   1, 14  |                it, this belongs to an intellect which is sometimes in potentiality; ~
 162   1, 14  |            the other hand, the divine intellect, which is no way in potentiality,
 163   1, 14  |              a form. Now our ~passive intellect has the same relation to
 164   1, 14  |             things. Hence our passive intellect can be exercised concerning ~
 165   1, 14  |             in this sense, as if His ~intellect were a faculty apart from
 166   1, 14  |         relation in not exceeding His intellect, as anything finite ~has
 167   1, 14  |               in not exceeding finite intellect. But God is not to be called
 168   1, 14  |              Whether the act of God's intellect is His substance?~Aquin.:
 169   1, 14  |           seems that the act of God's intellect is not His substance. ~For
 170   1, 14  |            Therefore the act of God's intellect is not ~His substance.~Aquin.:
 171   1, 14  |           Therefore the act of God's ~intellect is not His substance.~Aquin.:
 172   1, 14  |           Therefore the ~act of God's intellect is His substance.~Aquin.:
 173   1, 14  |            said that the act of God's intellect is His ~substance. For if
 174   1, 14  |            the foregoing that in God, intellect, and the ~object understood,
 175   1, 14  |      according to which ~it is in the intellect, as its form and perfection,
 176   1, 14  |              perfection in the divine intellect other ~than the divine essence.~
 177   1, 14  |    intelligible form which makes the ~intellect in act. And this is the
 178   1, 14  |        imperfect knowledge. Hence our intellect, when ~it is reduced from
 179   1, 14  |          outside the knower; thus the intellect knows a stone according
 180   1, 14  |               existence it has in the intellect, inasmuch as it knows that ~
 181   1, 14  |               artificer ~works by his intellect. Hence the form of the intellect
 182   1, 14  |      intellect. Hence the form of the intellect must be the ~principle of
 183   1, 14  |              God causes things by His intellect, ~since His being is His
 184   1, 14  |              Anima iii) says that the intellect which is not in potentiality
 185   1, 14  |            iii, 7). Therefore, as the intellect of God is never in ~potentiality,
 186   1, 14  |       understood as meaning ~that the intellect which is not in potentiality,
 187   1, 14  |         indivisible forms are ~in our intellect not actually, but only potentially;
 188   1, 14  |            were they ~actually in our intellect, they would not be known
 189   1, 14  |               things. For the divine ~intellect is more immaterial than
 190   1, 14  |             immaterial than the human intellect. Now the human ~intellect
 191   1, 14  |             intellect. Now the human ~intellect by reason of its immateriality
 192   1, 14  |              knows both by His simple intellect.~Aquin.: SMT FP Q[14] A[
 193   1, 14  |            Para. 1/1~Reply OBJ 1: Our intellect abstracts the intelligible
 194   1, 14  |          intelligible species in our ~intellect cannot be the likeness of
 195   1, 14  |              and on ~that account our intellect does not know the singular.
 196   1, 14  |    intelligible species in the divine intellect, which is the essence of ~
 197   1, 14  |             the species in the divine intellect its ~being has no material
 198   1, 14  |           intelligible species of our intellect is the likeness of the thing
 199   1, 14  |                particulars; hence our intellect by the intelligible species
 200   1, 14  |           intelligible species of our intellect is the likeness of ~man
 201   1, 14  |          essence, whereby the divine ~intellect understands, is a sufficing
 202   1, 14  |            immaterial as it is in the intellect, not ~as it is in itself.
 203   1, 14  |      enunciable things belongs to our intellect as it composes and divides. ~
 204   1, 14  |           divides. ~But in the divine intellect, there is no composition.
 205   1, 14  |             it is in the power of our intellect to form ~enunciations, and
 206   1, 14  |       enunciable things, as if in His intellect there were composition or ~
 207   1, 14  |                does not happen in our intellect, which ~discourses from
 208   1, 14  |            the species of the divine ~intellect, which is God's essence,
 209   1, 14  |            division, as occurs in our intellect. Hence our knowledge ~varies
 210   1, 14  |               end; "for the practical intellect differs in its ~end from
 211   1, 14  |              iii). For ~the practical intellect is ordered to the end of
 212   1, 14  |            the end of the speculative intellect is the consideration of
 213   1, 15  |              in those that act by the intellect; and thus the ~likeness
 214   1, 15  |              but by God acting by His intellect, as will appear later ~(
 215   1, 15  |           themselves, and not in the ~intellect.~Aquin.: SMT FP Q[15] A[
 216   1, 15  |             is a form that makes the ~intellect in act. For the form of
 217   1, 15  |           that many ideas are in His ~intellect as understood by Him.~Aquin.:
 218   1, 15  |         themselves, but by the divine intellect comparing its ~own essence
 219   1, 16  |             the thing, or only in the intellect?~(2) Whether it resides
 220   1, 16  |        Whether it resides only in the intellect composing and dividing?~(
 221   1, 16  |             truth resides only in the intellect?~Aquin.: SMT FP Q[16] A[
 222   1, 16  |           does not reside only in the intellect, but ~rather in things.
 223   1, 16  |             in things, and not in the intellect.~Aquin.: SMT FP Q[16] A[
 224   1, 16  |           then, ~truth is only in the intellect, nothing will be true except
 225   1, 16  |          rather in things than in the intellect.~Aquin.: SMT FP Q[16] A[
 226   1, 16  |             not in things, but in the intellect." ~Aquin.: SMT FP Q[16]
 227   1, 16  |        denotes that towards which the intellect tends. Now ~there is this
 228   1, 16  |          between the appetite and the intellect, or any ~knowledge whatsoever,
 229   1, 16  |        desirable, and the term of the intellect, namely true, is in the ~
 230   1, 16  |               namely true, is in the ~intellect itself. Now as good exists
 231   1, 16  |              since the true is in the intellect in so ~far as it is conformed
 232   1, 16  |              must needs pass from the intellect to the object understood,
 233   1, 16  |             has some relation ~to the intellect. Now a thing understood
 234   1, 16  |             may be in relation to an ~intellect either essentially or accidentally.
 235   1, 16  |            related essentially ~to an intellect on which it depends as regards
 236   1, 16  |               but ~accidentally to an intellect by which it is knowable;
 237   1, 16  |            related essentially to the intellect of the architect, ~but accidentally
 238   1, 16  |               but accidentally to the intellect upon which it does not depend.~
 239   1, 16  |               as it is related to the intellect from which it ~depends;
 240   1, 16  |               a ~being related to our intellect. For a house is said to
 241   1, 16  |             the signs of truth in the intellect. ~In the same way natural
 242   1, 16  |           preconception in the divine intellect. Thus, then, truth ~resides
 243   1, 16  |              resides primarily in the intellect, and secondarily in things
 244   1, 16  |               they are related to the intellect as their principle. Consequently ~
 245   1, 16  |             according as it is in the intellect. As to the ~truth of things
 246   1, 16  |               they are related to the intellect, we have ~Augustine's definition (
 247   1, 16  |           this truth, relation to our intellect; for ~what is accidental
 248   1, 16  |              did not proceed from any intellect, but were produced by chance. ~
 249   1, 16  |             truth implies relation to intellect, they were ~compelled to
 250   1, 16  |              on their relation to our intellect. ~From this, conclusions
 251   1, 16  |               relation to the divine ~intellect.~Aquin.: SMT FP Q[16] A[
 252   1, 16  |             Although the truth of our intellect is caused by the thing, ~
 253   1, 16  |             the cause of truth in the intellect. Hence ~the Philosopher
 254   1, 16  |             truth resides only in the intellect composing and dividing?~
 255   1, 16  |           does not reside only in the intellect ~composing and dividing.
 256   1, 16  |          sensible objects, so ~is the intellect as regards "what a thing
 257   1, 16  |              in the senses nor in the intellect knowing "what a ~thing is."
 258   1, 16  |           does not reside only in the intellect ~composing and dividing.~
 259   1, 16  |            and thing. Now just as the intellect with regard to ~complex
 260   1, 16  |           does not reside only in the intellect composing and ~dividing.~
 261   1, 16  |             is "found neither in the ~intellect nor in things."~Aquin.:
 262   1, 16  |               primary aspect, ~in the intellect. Now since everything is
 263   1, 16  |             proper to its nature, the intellect, in so far as it is knowing, ~
 264   1, 16  |         defined by the ~conformity of intellect and thing; and hence to
 265   1, 16  |                concerning it. But the intellect can know its own conformity
 266   1, 16  |             any thing, as is also the intellect, when it ~knows "what a
 267   1, 16  |              in the senses, or in the intellect knowing "what a thing ~is,"
 268   1, 16  |            for the perfection of the ~intellect is truth as known. Therefore,
 269   1, 16  |       speaking, truth resides ~in the intellect composing and dividing;
 270   1, 16  |               the senses; nor in ~the intellect knowing "what a thing is."~
 271   1, 16  |               resides properly in the intellect, as stated (A[1]); but being ~
 272   1, 16  |            through the senses and the intellect. And ~therefore, as good
 273   1, 16  |            true adds relation to the ~intellect.~Aquin.: SMT FP Q[16] A[
 274   1, 16  |          resides in things and in the intellect, as said ~before (A[1]).
 275   1, 16  |               the true that is in the intellect is convertible ~with being,
 276   1, 16  |              in the things and in the intellect, as is the ~true; although
 277   1, 16  |             is known in so far as the intellect renders it knowable. Hence
 278   1, 16  |              of good, ~namely, of the intellect. Therefore the good is logically
 279   1, 16  |           things, but the true in the intellect ~composing and dividing
 280   1, 16  |               to that which is in the intellect. Therefore good is logically ~
 281   1, 16  |               OBJ 1: The will and the intellect mutually include one another: ~
 282   1, 16  |         include one another: ~for the intellect understands the will, and
 283   1, 16  |                and the will wills the intellect ~to understand. So then,
 284   1, 16  |              those that belong to the intellect; and conversely. ~Whence
 285   1, 16  |            far as it is prior to the ~intellect. Now the intellect apprehends
 286   1, 16  |               the ~intellect. Now the intellect apprehends primarily being
 287   1, 16  |             is ordained by the divine intellect, as it has been said that
 288   1, 16  |            For truth consists in the ~intellect composing and dividing.
 289   1, 16  |                 truth is found in the intellect ~according as it apprehends
 290   1, 16  |               being conformable to an intellect. This is to the greatest ~
 291   1, 16  |            not only conformed to His ~intellect, but it is the very act
 292   1, 16  |             it is the very act of His intellect; and His act of ~understanding
 293   1, 16  |             being and of every ~other intellect, and He Himself is His own
 294   1, 16  |                Although in the divine intellect there is neither ~composition
 295   1, 16  |           thus there is truth in ~His intellect.~Aquin.: SMT FP Q[16] A[
 296   1, 16  |               OBJ 2: The truth of our intellect is according to its conformity ~
 297   1, 16  |         principle, namely, the divine intellect. Now this cannot be said, ~
 298   1, 16  |             is not ~dissimilar to His intellect.~Aquin.: SMT FP Q[16] A[
 299   1, 16  |               the apprehension of the intellect. Now all apprehension of
 300   1, 16  |              all apprehension of the ~intellect is from God. Hence all the
 301   1, 16  |              resides primarily in the intellect; and secondarily in things, ~
 302   1, 16  |             are related to the divine intellect. If therefore we ~speak
 303   1, 16  |            truth, as it exists in the intellect, according to its proper ~
 304   1, 16  |             even ~in one and the same intellect, according to the number
 305   1, 16  |               the truth of the divine intellect is one, in conformity to
 306   1, 16  |          truth, which resides in our ~intellect, is greater than the soul,
 307   1, 16  |          their relation to the divine intellect.~Aquin.: SMT FP Q[16] A[
 308   1, 16  |          other than the truth of ~the intellect. For an enunciation resides
 309   1, 16  |            enunciation resides in the intellect, and in ~speech. Now according
 310   1, 16  |             according as it is in the intellect it has truth of itself: ~
 311   1, 16  |           signifies some truth of the intellect, not on account of ~any
 312   1, 16  |            true from the truth of the intellect. Hence, if no ~intellect
 313   1, 16  |              intellect. Hence, if no ~intellect were eternal, no truth would
 314   1, 16  |              because only the ~divine intellect is eternal, in it alone
 315   1, 16  |              the truth ~of the divine intellect is God Himself, as shown
 316   1, 16  |             are eternal, except in an intellect, if one ~exists that is
 317   1, 16  |              Reply OBJ 4: Because our intellect is not eternal, neither
 318   1, 16  |               by reason of the divine intellect, ~wherein alone truth is
 319   1, 16  |             truth that is ~now in our intellect; and not by reason of any
 320   1, 16  |                but only so far as our intellect apprehends it. Hence it
 321   1, 16  |         speaking, resides only in the intellect, ~as said before (A[1]);
 322   1, 16  |             the truth ~residing in an intellect. Hence the mutability of
 323   1, 16  |              the point of view of the intellect, the truth of which consists
 324   1, 16  |             varies on the part of the intellect, ~from the fact that a change
 325   1, 16  |          false. If, then, there is an intellect wherein there can be no ~
 326   1, 16  |                Now such is the divine intellect, as is clear ~from what
 327   1, 16  |              the truth of the ~divine intellect is immutable. But the truth
 328   1, 16  |       immutable. But the truth of our intellect is mutable; ~not because
 329   1, 16  |         change, but in so far as our ~intellect changes from truth to falsity,
 330   1, 16  |               the truth of the divine intellect is that according to ~which
 331   1, 16  |             the ~design of the divine intellect concerning them; but it
 332   1, 16  |            indicates the truth of the intellect, ~which consists in the
 333   1, 16  |              in the conformity of the intellect with a thing. When this ~
 334   1, 17  |              Whether it exists in the intellect?~(4) Concerning the opposition
 335   1, 17  |             conformity to the ~divine intellect, as stated above (Q[16]).
 336   1, 17  |                that is to say, in the intellect. Now, in ~things, neither
 337   1, 17  |            except in relation to the ~intellect. And since every thing is
 338   1, 17  |               when compared ~with the intellect on which it depends, and
 339   1, 17  |     relatively as directed to another intellect, ~to which it is compared
 340   1, 17  |          things depend on the ~divine intellect, as artificial things on
 341   1, 17  |              compared with the divine intellect; since whatever takes place ~
 342   1, 17  |            from the ordinance of that intellect, unless perhaps ~in the
 343   1, 17  |              the order of the divine ~intellect. Thus it is said, "He that
 344   1, 17  |              3~But in relation to our intellect, natural things which are
 345   1, 17  |               thing compared with the intellect is said to be true in ~respect
 346   1, 17  |             compared with the ~divine intellect, in which case they would
 347   1, 17  |             but as ~compared with our intellect; and thus they are false
 348   1, 17  |             Whether falsity is in the intellect?~Aquin.: SMT FP Q[17] A[
 349   1, 17  |            that falsity is not in the intellect. For Augustine says ~(Qq.
 350   1, 17  |        falsity does not exist in ~the intellect.~Aquin.: SMT FP Q[17] A[
 351   1, 17  |              Anima iii, 51) that the ~intellect is always right. Therefore
 352   1, 17  |            there is no falsity in the intellect.~Aquin.: SMT FP Q[17] A[
 353   1, 17  |            such composition is in the intellect. Therefore truth and falsehood
 354   1, 17  |               falsehood exist ~in the intellect.~Aquin.: SMT FP Q[17] A[
 355   1, 17  |              proper object, so is the intellect by the likeness of the essence ~
 356   1, 17  |        essence ~of a thing. Hence the intellect is not deceived about the
 357   1, 17  |           affirming and ~denying, the intellect may be deceived, by attributing
 358   1, 17  |             is opposed to it. For the intellect is in the same position
 359   1, 17  |             falsity can exist in ~the intellect not only because the intellect
 360   1, 17  |        intellect not only because the intellect is conscious of that ~knowledge,
 361   1, 17  |            But because falsity of the intellect is concerned essentially
 362   1, 17  |                the composition of the intellect, falsity occurs also accidentally
 363   1, 17  |             in ~that operation of the intellect whereby it knows the essence
 364   1, 17  |             far as composition of the intellect is mixed up in it. This
 365   1, 17  |              ways. In one way, by the intellect applying to one ~thing the
 366   1, 17  |             be of this ~kind, and the intellect false in making it; for
 367   1, 17  |          itself. For this reason ~the intellect cannot be false in its knowledge
 368   1, 17  |             the proper object of the ~intellect, we are properly said to
 369   1, 17  |               in any operation of the intellect.~Aquin.: SMT FP Q[17] A[
 370   1, 17  |            Para. 1/1~Reply OBJ 2: The intellect is always right as regards
 371   1, 17  |      apprehended, is the truth of the intellect, wherein truth primarily ~
 372   1, 17  |              or His truth, for in His intellect there can be nothing false. ~
 373   1, 18  |             the ~divine knowledge and intellect, we must consider the divine
 374   1, 18  |              said (Q[17], A[3]), our ~intellect, which takes cognizance
 375   1, 18  |           only be done by reason and ~intellect; whose province it is to
 376   1, 18  |            Para. 3/3~But although our intellect moves itself to some things,
 377   1, 18  |        perfect and eternal, since His intellect is most perfect and always ~
 378   1, 18  |         before stated (A[3]). ~In God intellect, the thing understood, and
 379   1, 19  |             about what belongs to the intellect in relation to ~His will.
 380   1, 19  |              will in God, as there is intellect: since will ~follows upon
 381   1, 19  |              since will ~follows upon intellect. For as natural things have
 382   1, 19  |      existence by ~their form, so the intellect is actually intelligent
 383   1, 19  |           will in God, since there is intellect in Him. And as His ~intellect
 384   1, 19  |         intellect in Him. And as His ~intellect is His own existence, so
 385   1, 19  |                Thus, too, ~the divine intellect, though its perfection consists
 386   1, 19  |            Reply OBJ 4: As the divine intellect is one, as seeing the many
 387   1, 19  |            active ~causes. Since both intellect and nature act for an end,
 388   1, 19  |   predetermined for it by some higher intellect; as the end and definite ~
 389   1, 19  |               agents, He must act by ~intellect and will.~Aquin.: SMT FP
 390   1, 19  |        determination ~of His will and intellect.~Aquin.: SMT FP Q[19] A[
 391   1, 19  |               Divine Being is His own intellect, effects pre-exist in Him
 392   1, 19  |             in Him after the ~mode of intellect, and therefore proceed from
 393   1, 19  |    inclination to put in act what His intellect has conceived appertains
 394   1, 19  |             the essence of God is His intellect and will, from ~the fact
 395   1, 19  |               acts after the ~mode of intellect and will.~Aquin.: SMT FP
 396   1, 19  |              the form as it is in the intellect only is ~not determined
 397   1, 19  |                Hence, the speculative intellect has nothing to say to operation. ~
 398   1, 19  |             the will follows from the intellect, there ~is cause of the
 399   1, 19  |               have hands to serve his intellect by their work, and intellect,
 400   1, 19  |          intellect by their work, and intellect, that he ~might be man;
 401   1, 20  |            what is less so. Hence the intellect is ~first directed to universal
 402   1, 20  |               more, from his gifts of intellect. Hence, ~absolutely speaking,
 403   1, 21  |            Since good as perceived by intellect is the object of the ~will,
 404   1, 21  |          whereas truth resides in the intellect, as the ~Philosopher says (
 405   1, 21  |             resides in the reason ~or intellect; but as to the command whereby
 406   1, 22  |             have relation to both the intellect and the ~will, namely providence,
 407   1, 22  |          because it includes both the intellect and the ~will. Therefore
 408   1, 22  |               cause of things by His ~intellect, and thus it behooves that
 409   1, 22  |             Providence resides in the intellect; but presupposes the ~act
 410   1, 22  |             with the ~divine will and intellect equally, this would not
 411   1, 22  |              in God both the will and intellect are one and the same ~thing,
 412   1, 22  |             of the excellence of the ~intellect which they possess, but
 413   1, 22  |     everything, because He has in His intellect the ~types of everything,
 414   1, 23  |   predestination, and as an ~agent by intellect is said to prepare itself
 415   1, 23  |              the plan existing in the intellect ~directing the ordering
 416   1, 25  |          cannot be a word, because no intellect can possibly conceive such
 417   1, 25  |               distinct from ~will and intellect, and again intellect from
 418   1, 25  |              and intellect, and again intellect from wisdom, and will from ~
 419   1, 25  |            just ~will nor in the wise intellect. But in God, power and essence,
 420   1, 25  |          power and essence, will and ~intellect, wisdom and justice, are
 421   1, 25  |             just will or in ~His wise intellect. Nevertheless, because His
 422   1, 25  |               as ~commanding, and the intellect and wisdom as directing;
 423   1, 26  |               this regard His act of ~intellect?~(3) Whether He is essentially
 424   1, 26  |             blessed in respect of His intellect?~Aquin.: SMT FP Q[26] A[
 425   1, 26  |            blessed in respect to His ~intellect. For beatitude is the highest
 426   1, 26  |              essence, and not to ~His intellect.~Aquin.: SMT FP Q[26] A[
 427   1, 26  |            not with reference to His ~intellect.~Aquin.: SMT FP Q[26] A[
 428   1, 26  |          enjoy God in ~respect to our intellect, because "vision is the
 429   1, 26  |              in God in respect of His intellect.~Aquin.: SMT FP Q[26] A[
 430   1, 26  |              to God in respect of His intellect; as also to ~the blessed,
 431   1, 26  |               under the aspect of His intellect.~Aquin.: SMT FP Q[26] A[
 432   1, 26  |             other than the act of the intellect; ~and thus beatitude is
 433   1, 26  |             be found in an act of the intellect.~Aquin.: SMT FP Q[26] A[
 434   1, 26  |            consists in an ~act of the intellect. In this we may consider
 435   1, 27  |             most conspicuously to the intellect, the action of which ~remains
 436   1, 27  |          intelligent agent; since the intellect by the ~very act of understanding
 437   1, 27  |        inasmuch as the concept of the intellect is a likeness ~of the object
 438   1, 27  |               substance itself of the intellect; hence the word which proceeds
 439   1, 27  |               that in the word of our intellect is found the likeness of
 440   1, 27  |        intelligible procession of the intellect, inasmuch as ~the will in
 441   1, 27  |             in God is the same as His intellect (Q[19], A[1]). Therefore
 442   1, 27  |   intellectual nature is ~that of the intellect, and of the will. The procession
 443   1, 27  |          Reply OBJ 3: Though will and intellect are not diverse in God, ~
 444   1, 27  |   nevertheless the nature of will and intellect requires the processions ~
 445   1, 27  |         unless it is conceived in the intellect. ~So as there exists a certain
 446   1, 27  |              God the substance of the intellect and its concept ~are the
 447   1, 27  |               in God the will and the intellect are the ~same, still, inasmuch
 448   1, 27  |               from the concept of the intellect, there is a distinction
 449   1, 27  |             we must consider that the intellect and ~the will differ in
 450   1, 27  |             in this respect, that the intellect is made actual by the ~object
 451   1, 27  |              its own likeness in the ~intellect; whereas the will is made
 452   1, 27  |            Thus the procession of the intellect is by way of ~similitude,
 453   1, 27  |               nature of the ~will and intellect. Hence, each procession
 454   1, 27  |             proper notion of will and intellect; the name being imposed
 455   1, 27  |          processions exist in God, of intellect and will, it seems that
 456   1, 28  |             upon the operation of the intellect are ~logical relations.
 457   1, 28  |             of His nature, but by His intellect and will, as is above explained (
 458   1, 28  |           follow the operation of the intellect, ~and which exist between
 459   1, 28  |            relations; inasmuch as the intellect and the reason are real
 460   1, 28  |               from the action of ~the intellect, the procession of the Word;
 461   1, 28  |               difference between the ~intellect and its object, and the
 462   1, 28  |          willed. In God, however, the intellect and its object are one and ~
 463   1, 28  |               a stone; that which the intellect conceives from the ~thing
 464   1, 30  |           numbered exists only in the intellect. But if number be ~taken
 465   1, 30  |              will more than from ~His intellect. But in God, one person
 466   1, 30  |            another proceeds ~from His intellect, as Word, besides the one
 467   1, 30  |           will, and another from the ~intellect, but also in an infinite
 468   1, 30  |            that the procession of the intellect, which in ~God is generation,
 469   1, 32  |                mind" or the "paternal intellect," containing the idea of
 470   1, 32  |              of God, forasmuch as the intellect is not in ~God and ourselves
 471   1, 32  |              understand it. Now, our ~intellect cannot attain to the absolute
 472   1, 32  |              and therefore, our human intellect apprehends and ~names divine
 473   1, 33  |             personal name. For in the intellect the common precedes the ~
 474   1, 34  |         signifies the ~concept of the intellect. Again the vocal sound proceeds
 475   1, 34  |               natural movement of the intellect, ~whereby it is moved, and
 476   1, 34  |        signifying the concept of the ~intellect. Hence Augustine says (De
 477   1, 34  |              Nothing belonging to the intellect can be applied to God ~personally,
 478   1, 34  |            from another. For what the intellect forms in its conception
 479   1, 34  |     conception is ~the word. Now, the intellect itself, according as it
 480   1, 34  |  understanding which is to the actual intellect what existence is to ~actual
 481   1, 34  |             mean the act of a knowing intellect, or any one of its habits,
 482   1, 34  |              but stands ~for what the intellect conceives by knowing. Hence
 483   1, 34  |            place in God. But when the intellect attains to the form of truth,
 484   1, 34  |           also all ~creatures: as the intellect of a man by the word he
 485   1, 34  |            certain information of our intellect; ~forasmuch as our intellect
 486   1, 34  |          intellect; ~forasmuch as our intellect is made actual by the form
 487   1, 34  |         identity, because in God ~the intellect and the thing understood
 488   1, 34  |         signifies an emanation of the intellect: and the person Who proceeds
 489   1, 34  |               way of emanation of the intellect, is called the Son; and
 490   1, 34  |         differ really from the divine intellect, but is distinguished from
 491   1, 36  |            proceeds by the way of the intellect as Word, and the Holy Ghost
 492   1, 37  |             in God, one by way of the intellect, which is ~the procession
 493   1, 37  |             the lover. As regards the intellect, however, words have been
 494   1, 39  |              things are ~named by our intellect, not as they really are
 495   1, 39  |             of the senses, whence the intellect derives its ~knowledge,
 496   1, 39  |           things which belong to ~the intellect are appropriated to the
 497   1, 39  |               Who proceeds by way of ~intellect, as Word. In another way
 498   1, 39  |               1/10~I answer that, Our intellect, which is led to the knowledge
 499   1, 39  |             light and splendor of the intellect, as Damascene says (De Fide
 500   1, 39  |                truth" ~belongs to the intellect, as stated above (Q[16],