1-500 | 501-1000 | 1001-1500 | 1501-2000 | 2001-2500 | 2501-2974
Part, Question
1 1 | FIRST PART (FP: QQ 1-119)~
2 1, 1 | Himself; so ~that there is a part of philosophy called theology,
3 1, 1 | inspired of God, is no part of philosophical ~science,
4 1, 1 | that theology which is ~part of philosophy.~Aquin.: SMT
5 1, 1 | OBJ 2: Further, it is a part of wisdom to prove the principles
6 1, 1 | absolutely. For since it is the part of a ~wise man to arrange
7 1, 1 | taught metaphorically in one part of ~Scripture, in other
8 1, 2 | nature of a whole and of a part is known, it is at once
9 1, 2 | whole is greater than its part. But as soon as the signification
10 1, 2 | and non-being, whole and part, and such ~like. If, however,
11 1, 2 | even out of ~evil." This is part of the infinite goodness
12 1, 3 | things is imperfect and a part of ~something else, we shall
13 1, 3 | taken to mean the formal part ~of a man, because the principles
14 1, 3 | dissimilar parts; for no part of a man is a man, nor any
15 1, 3 | may be predicated of ~a part (as a part of the air is
16 1, 3 | predicated of ~a part (as a part of the air is air, and a
17 1, 3 | of the air is air, and a part of water, water), ~nevertheless
18 1, 3 | water is two cubits, no part of it can be two cubits.
19 1, 3 | uncreated ~form." But a form is part of a compound. Therefore
20 1, 3 | compound. Therefore God is part of some ~compound.~Aquin.:
21 1, 3 | union with Him by mingling part ~with part."~Aquin.: SMT
22 1, 3 | Him by mingling part ~with part."~Aquin.: SMT FP Q[3] A[
23 1, 3 | heat. Hence God cannot be part of a compound. Thirdly, ~
24 1, 3 | compound. Thirdly, ~because no part of a compound can be absolutely
25 1, 3 | while a form which is part of a compound is a participated
26 1, 3 | but not a form that is part ~of a compound.~Aquin.:
27 1, 5 | far as it terminates any part of ~that movement. Now the
28 1, 7 | infinite, regarded on the part of the form not determined
29 1, 7 | motion requires that one part of the ~body is necessarily
30 1, 7 | place occupied by another part, and ~this could not happen
31 1, 8 | things; not, indeed, as part of their ~essence, nor as
32 1, 8 | permanence. But one indivisible part of action or ~movement cannot
33 1, 8 | neither can one ~indivisible part in the genus of permanent
34 1, 8 | any one place is not in part ~elsewhere. But if God is
35 1, 8 | for He has no ~parts. No part of Him then is elsewhere;
36 1, 8 | to the continuous, as a part of it, but as ~touching
37 1, 8 | reference to its parts. Now part ~is twofold: viz. a part
38 1, 8 | part ~is twofold: viz. a part of the essence, as the form
39 1, 8 | of species. There is also part of quantity into which any
40 1, 8 | whiteness is whole in each part of ~the surface if we speak
41 1, 8 | found to exist in every part of the ~surface. But if
42 1, 8 | it is not whole in every part of the surface. On ~the
43 1, 8 | the soul is whole in every part of the body, so ~is God
44 1, 8 | be in substance in every part of the house. Lastly, ~a
45 1, 8 | to anything according to part does not belong to it ~primarily;
46 1, 8 | all of them, not as to a ~part of Him, but as to His very
47 1, 8 | neither is the whole but only part of it in ~each of the things
48 1, 8 | the ~act of seeing on the part of the object; and in this
49 1, 9 | moved, remains as it was in part, and passes away in ~part;
50 1, 9 | part, and passes away in ~part; as what is moved from whiteness
51 1, 10 | every movement, and one part ~comes after another, the
52 1, 10 | together, unless one is part of the ~other; for instance
53 1, 10 | together, considering ~hour as part of a day. But eternity and
54 1, 10 | therefore eternity is ~not a part of time, forasmuch as eternity
55 1, 10 | it seems that time is a part of eternity, and is not
56 1, 10 | either eternity or is a part of eternity.~Aquin.: SMT
57 1, 10 | difference be considered on the ~part of the things measured,
58 1, 10 | be the ~measure of that part of its revolution which
59 1, 10 | the receding of the first part of ~aeviternity, the after
60 1, 10 | aeviternity, the after part of aeviternity must newly
61 1, 11 | as, for instance, every part of water ~is water; and
62 1, 11 | heterogeneous whole, however, every part is wanting ~in the form
63 1, 11 | whole; as, for instance, no part of a house ~is a house,
64 1, 11 | is a house, nor is any part of a man a man. Now multitude
65 1, 11 | Therefore inasmuch as its part has not the form of the ~
66 1, 11 | point to be, "what has no part," or "the beginning of a
67 1, 11 | attribute unity to every part. Hence "one" is placed in
68 1, 12 | similitude of God on the part of the visual faculty, whereby
69 1, 12 | of seeing God. But on the part of the object ~seen, which
70 1, 12 | two ways: either on the part of the visible object, or
71 1, 12 | visible object, or on the ~part of the visual power of the
72 1, 12 | power of the seer. On the part of the object, it may ~so
73 1, 12 | the mode of vision on the part of the object seen, so ~
74 1, 12 | the ~mode of vision on the part of the one seeing; as if
75 1, 12 | seeing will not arise on the part of the ~object seen, for
76 1, 12 | but it will arise on the part of ~the diverse faculty
77 1, 12 | does not follow that any part of it is unknown, either ~
78 1, 12 | similitude representing in ~part the divinity. So when Jacob
79 1, 12 | as He is ~not in any way part of what is caused by Him;
80 1, 12 | reason of any defect on His part, but because He ~superexceeds
81 1, 13 | the divine perfection is part of the very ~signification
82 1, 13 | mode of participation being part of their signification ~
83 1, 13 | essence, since the genus is part of the ~definition; and
84 1, 13 | communicable ~according to some part of the signification of
85 1, 13 | signification, but in some part of it by ~way of similitude;
86 1, 13 | understanding" on the ~part of the thing understood,
87 1, 13 | thing understood, or on the part of the one who understands. ~
88 1, 14 | contains ~it; as when a part is seen in the whole by
89 1, 14 | although they are similar in part, namely, as regards ~universal
90 1, 14 | mode of ~knowledge on the part of the thing known; and
91 1, 14 | mode (of ~knowledge) on the part of the knower, in that sense
92 1, 14 | know singular things is part of our ~perfection. Hence
93 1, 14 | the ~infinite is to know part after part; and in this
94 1, 14 | infinite is to know part after part; and in this way the infinite
95 1, 14 | things, as if He enumerated part after part; since He knows
96 1, 14 | He enumerated part after part; since He knows all ~things
97 1, 14 | word, and not as the chief part of the ~proposition. Hence
98 1, 14 | three ways: first, on the part of the things known, which
99 1, 16 | way truth varies on the part of the intellect, ~from
100 1, 19 | belongs to the appetitive part, which, although ~named
101 1, 19 | 1~OBJ 5: Further, on the part of that which is indifferent
102 1, 19 | when the ~predicate forms part of the definition of the
103 1, 19 | when the ~subject forms part of the notion of the predicate;
104 1, 19 | persuasion, ~which is a part of counsel. Since in these
105 1, 20 | God. In the appetitive part of the soul there are found
106 1, 20 | the ~Philosopher says (De part. animal. iii, 4), is the
107 1, 20 | element, which is on the part of the ~appetite. Thus in
108 1, 20 | less. In one way on the part of the ~act of the will
109 1, 20 | In ~another way on the part of the good itself that
110 1, 20 | intensity of love on the part ~of the act of the will,
111 1, 21 | OBJ 4: Further, it is the part of justice to pay what is
112 1, 22 | Tully (De Invent. ii), is a part of prudence. But prudence, ~
113 1, 22 | providence. For it is the chief ~part of prudence, to which two
114 1, 23 | regards its objects, is a part ~of providence.~Aquin.:
115 1, 23 | that ~predestination is a part of providence. Now providence
116 1, 23 | that predestination is a part of providence. To providence,
117 1, 23 | providence of God, it likewise is part of that ~providence to permit
118 1, 23 | as predestination is a part of providence, in regard ~
119 1, 23 | salvation, so reprobation is a part of ~providence in regard
120 1, 23 | stated above (A[1]), is a part of providence. Now ~providence,
121 1, 23 | of the divine will on the part of the ~act of willing;
122 1, 23 | reason can be found on the part of the things ~willed; inasmuch
123 1, 23 | altogether uniform, why ~one part of it was fashioned by God
124 1, 23 | Yet why this particular part of matter is ~under this
125 1, 23 | depends ~that this stone is in part of the wall, and that in
126 1, 23 | that ~predestination is a part of providence. But not all
127 1, 23 | the quantity of any one part must be judged ~from the
128 1, 23 | from the proportion of that part of the whole. Thus in God
129 1, 23 | which predestination is a part, does not do away with ~
130 1, 27 | another, cannot be on the part of this unity: but the ~
131 1, 29 | of universality and of ~part is excluded. For we do not
132 1, 29 | hand is since it is only a part. But where "individual"
133 1, 29 | Reply OBJ 5: The soul is a part of the human species; and
134 1, 29 | can the hand nor any other part ~of man; thus neither the
135 1, 30 | number is, there is whole and part. Thus, if in ~God there
136 1, 30 | there must be whole and part in God; ~which is inconsistent
137 1, 30 | nothing to prevent whole and part from being in Him, and thus
138 1, 30 | existing in ~creatures, one is part of two, and two of three,
139 1, 30 | of three, as one man is part of ~two men, and two of
140 1, 30 | or the ~individual on the part of its nature, with the
141 1, 30 | signify the ~individual on the part of the nature, but the subsistent
142 1, 31 | it does not exclude ~the part, nor the universal; for
143 1, 31 | differ in ~"suppositum," as part and universal. But the Son
144 1, 33 | thing, as also the first part, is called the ~principle,
145 1, 33 | when we say that the ~first part of a line is the principle
146 1, 33 | defined as what has ~no part.~Aquin.: SMT FP Q[33] A[
147 1, 37 | the other ~hand, on the part of the will, with the exception
148 1, 39 | fitting; for "strength" is part of power, whereas strength
149 1, 41 | as if this nothing were a part of ~the substance of the
150 1, 41 | man is born of man; for a part of the ~human substance
151 1, 41 | Son does not ~transmit any part of His nature, but communicates
152 1, 42 | two reasons: one ~on the part of the agent, and the other
153 1, 42 | agent, and the other on the part of the action. On the ~part
154 1, 42 | part of the action. On the ~part of the agent this happens
155 1, 42 | first. Considered on the part of action, anything derived ~
156 1, 42 | nature. So, ~neither on the part of the nature, nor on the
157 1, 42 | of the nature, nor on the part the relations, can one ~
158 1, 42 | 2: Further, paternity is part of the Father's dignity.
159 1, 42 | there exist a whole and a part, many parts are ~more than
160 1, 42 | universal whole exists, and a part; for under ~relation or
161 1, 42 | not by any change on His part. Hence ~it follows that
162 1, 44 | relation to its cause is not part of the ~definition of a
163 1, 45 | whole to be less ~than its part, or that affirmation and
164 1, 45 | aspect of priority on the part of the object to ~which
165 1, 45 | the resistance is on the part of the thing ~made, so much
166 1, 45 | anything, since matter has no part in it. ~Therefore it is
167 1, 46 | change, at least on the part of time. ~Thus he who wills
168 1, 46 | cannot be demonstrated on the part of the world ~itself. For
169 1, 46 | it be demonstrated on the part of the efficient ~cause,
170 1, 46 | not in time, is not of any part of ~time. But the creation
171 1, 47 | OBJ 3: Further, it is the part of justice to give unequal
172 1, 47 | 1/1~Reply OBJ 1: It is part of the best agent to produce
173 1, 47 | mean that He makes every part of ~the whole the best absolutely,
174 1, 47 | be taken away if ~every part of it had the dignity of
175 1, 47 | the other bodies which are part of the world.~
176 1, 48 | is best in every single part, except in order to the ~
177 1, 48 | in existing things as a ~part, or as a natural property
178 1, 48 | subtraction of the form, or of any part ~required for the integrity
179 1, 49 | universe, wherein every part has ~its own perfectly ordered
180 1, 49 | natural ~evil, are the smaller part of the whole universe. And
181 1, 50 | be received into the same part of ~matter, otherwise one
182 1, 50 | it would follow that one part of matter receives the ~
183 1, 50 | creatures are infinite on the part of ~matter, but finite in
184 1, 51 | to a substance which is ~part of some nature, and which
185 1, 51 | according to any ~restricted part of the world's substance,
186 1, 52 | it is entirely in every part of the body, as ~Augustine
187 1, 52 | appear that he is in every ~part thereof. But according to
188 1, 52 | by him. Now there is one part of the heavens in which
189 1, 52 | first of all, namely, the part to the east: hence the ~
190 1, 52 | the heavenly ~mover to the part which is in the east. Secondly,
191 1, 52 | Further, the soul is in every part of the body, according to ~
192 1, 53 | actually in movement, he is in part of the first place which
193 1, 53 | which he quits, ~and in part of the second place which
194 1, 53 | the actual change is not a part of ~the movement, but its
195 1, 53 | continuous, the change is a part, as a unit is a part of
196 1, 53 | is a part, as a unit is a part of number: ~hence the succession
197 1, 53 | his power is applied to a part of the first place and to
198 1, 53 | the first place and to a part of the ~second, as was said
199 1, 54 | intelligent; and not in part, as is our soul. For ~this
200 1, 54 | them in so far as it is ~a part of the sensitive soul. In
201 1, 55 | explained to them in every part and detail; this ~comes
202 1, 55 | senses. In ~one way, on the part of the thing known, namely,
203 1, 55 | In another way, on the part of the medium of ~such knowledge.
204 1, 57 | because, even the lower part of the soul has some share
205 1, 58 | OBJ 2: Such desire on the part of the angels does not exclude
206 1, 58 | come, then that which is in part shall be done away." But,
207 1, 59 | appetitive faculty on the part of reason and on the part
208 1, 59 | part of reason and on the part of intellect is ~the same.
209 1, 59 | the name of the appetitive part is derived from ~seeking
210 1, 59 | possessed, yet the appetitive part reaches out not ~to these
211 1, 59 | But in ~the angels on the part of their intellect there
212 1, 59 | Therefore ~neither on the part of their appetitive faculty
213 1, 59 | the contrary, Free-will is part of man's dignity. But the
214 1, 59 | concupiscible are in the sensitive part, which does not ~exist in
215 1, 59 | Hence, in the intellective part, ~the appetite is not divided
216 1, 59 | are in the intellective part: in this sense to love is
217 1, 59 | reside in the irascible part. Consequently ~temperance,
218 1, 59 | resides in the ~concupiscible part, and fortitude in the irascible.
219 1, 60 | however a difference on the part of the intellect and on
220 1, 60 | the intellect and on the ~part of the will. Because, as
221 1, 60 | knowledge and the love on the part of the one known and loved:
222 1, 60 | knowledge and the love on the part of the knower and lover.
223 1, 60 | For we observe that the ~part naturally exposes itself
224 1, 60 | and if man were a natural part of the city, then such ~
225 1, 60 | as we said ~above, each part naturally loves the whole
226 1, 60 | nature of love on the lover's part, ~then it is true; for it
227 1, 61 | creatures. For the angels are ~part of the universe: they do
228 1, 61 | of the ~universe. But no part is perfect if separate from
229 1, 61 | Reply OBJ 2: God is not a part of, but far above, the whole
230 1, 61 | eminent way. But an angel is a part of the universe. Hence the ~
231 1, 61 | possibly means the ~highest part of heaven, to which the
232 1, 62 | because such ~beatitude is no part of their nature, but its
233 1, 62 | sources. First of all, on the part of God, Who, in the order
234 1, 62 | apart for the more ornate part of the ~house. So it seems
235 1, 62 | the same is evident on the part of the angel. The angel
236 1, 62 | movement of his intellective part is either retarded or thwarted
237 1, 62 | inclination of his sensitive part. But when there is nothing
238 1, 62 | come, then that which is in part shall be done away." But ~
239 1, 62 | degrees: but it is on the part of the mode of vision, ~
240 1, 62 | useful. ~Secondly, as the part is useful for the whole;
241 1, 62 | inasmuch as they are a part of their beatitude; for
242 1, 63 | potentiality in their intellective part, as ~regards their being
243 1, 63 | induces sin is only on the part of the choice which is not
244 1, 63 | regulated, but not on the part of the thing chosen; as
245 1, 63 | something involves on its ~part resistance to anything contrary.
246 1, 63 | natural ~proclivity on the part of the sensitive nature
247 1, 63 | lustful; but ~not on the part of the intellectual nature.~
248 1, 63 | drew" with him ~"the third part of the stars of heaven."~
249 1, 64 | Such an act on the demon's part is ~always wicked; because,
250 1, 65 | first, that each and every part exists for the sake ~of
251 1, 66 | accident, for matter is part of ~substance. But God can
252 1, 66 | is prior to act, and the ~part to the whole. But the other
253 1, 66 | from want of power on God's part, ~but from His wisdom, and
254 1, 66 | cannot lay hold of any part of time save the "now."~
255 1, 67 | reasons. First, ~on the part of place. For the place
256 1, 67 | be borne in mind on the part of movement that whereas
257 1, 68 | the second day. For ~it is part of the work of creation
258 1, 68 | the stars are set, but the part ~of the atmosphere where
259 1, 68 | proceeds ~to explain them part by part; in somewhat the
260 1, 68 | to explain them part by part; in somewhat the same way
261 1, 68 | understand by the firmament that part of the air in ~which the
262 1, 68 | which are raised above a ~part of the atmosphere, and from
263 1, 68 | region divides that higher part of the air, ~where the rain
264 1, 68 | generated, from the lower part, ~which is connected with
265 1, 68 | called the starry ~heaven, in part transparent, and in part
266 1, 68 | part transparent, and in part actually luminous, and divided ~
267 1, 69 | dry land," that is, the part from which ~the waters had
268 1, 69 | production ~is treated as a part of the earth's formation.~
269 1, 70 | both are bodies; on the ~part of one only, if one is a
270 1, 71 | birds move in the ~lower part of the air, and so are said
271 1, 74 | distinguished, and then each part adorned and ~filled, as
272 1, 74 | being the heaven, or highest part, the water, or ~middle part,
273 1, 74 | part, the water, or ~middle part, and the earth, or the lowest
274 1, 74 | the earth, or the lowest part. Thus the Pythagoreans ~
275 1, 74 | and the end. The first part, then, is distinguished
276 1, 74 | on the fourth, the middle part distinguished on the ~middle
277 1, 74 | the fifth, and the third part distinguished on ~the third
278 1, 74 | reckoned with the intermediate part, or water, especially as
279 1, 74 | especially as regards the lowest part of the air; or with the
280 1, 74 | a want of power on God's part, as requiring time in which
281 1, 74 | from its more important part, the day. And ~instance
282 1, 75 | the ~imperfection of the part, so that a hand can be called "
283 1, 75 | as the human ~soul is a part of human nature, it can
284 1, 75 | form; even though it be part of something. Nevertheless,
285 1, 75 | in the above sense, nor part of anything else. In this
286 1, 75 | the parts is through each part ~attributed to the whole.
287 1, 75 | origin of action, but on the part of the object; for the phantasm ~
288 1, 75 | species; while ~matter is part of the individual, and not
289 1, 75 | natural things the matter is ~part of the species; not, indeed,
290 1, 75 | indeed, the intellectual part which, in ~accordance with
291 1, 75 | sometimes the ~sensitive part with the body is called
292 1, 75 | so called, since it is a part of the human species.~Aquin.:
293 1, 75 | participate of primary matter, as part of itself.~Aquin.: SMT FP
294 1, 75 | entirety, or by virtue of some part of ~itself. If by virtue
295 1, 75 | is impossible ~that any part of it should be matter,
296 1, 75 | purely potentiality cannot be part of an act, since potentiality ~
297 1, 75 | be a ~form by virtue of a part of itself, then we call
298 1, 75 | itself, then we call that part the soul: and ~that matter,
299 1, 75 | participate of It not as a ~part of themselves, but by diffusion
300 1, 76 | the soul is wholly in each part of the body?~Aquin.: SMT
301 1, 76 | heals; or by virtue of a part, as a man sees by his eye;
302 1, 76 | or that intelligence is a part ~of Socrates. The first
303 1, 76 | therefore the body must be some part of man. It follows therefore ~
304 1, 76 | Socrates understands is a part of Socrates, ~so that in
305 1, 76 | although the ~action of a part be attributed to the whole,
306 1, 76 | never attributed to another part, except ~perhaps indirectly;
307 1, 76 | form by ~virtue of some part of itself, then that part
308 1, 76 | part of itself, then that part which is the form we call ~
309 1, 76 | that the intellect ~is a part or a power of the soul which
310 1, 76 | have been divided in ~each part are observed the operations
311 1, 76 | regard to the intellectual part, he seems to ~leave it in
312 1, 76 | accidentally; and man is not ~part of the definition of an
313 1, 76 | incorruptible which is on the ~part of the forms does not involve
314 1, 76 | Phys. viii, 5). But the part ~which moves is the soul.
315 1, 76 | soul. Therefore the other part must be such that it ~can
316 1, 76 | its motive ~power is the part which moves; and the animate
317 1, 76 | the animate body is the part moved.~Aquin.: SMT FP Q[
318 1, 76 | be ~necessary, for on the part of the soul would be required
319 1, 76 | move the body; and on the part of the body, a certain aptitude
320 1, 76 | Whether the soul is in each part of the body?~Aquin.: SMT
321 1, 76 | whole soul is not in each part of the ~body; for the Philosopher
322 1, 76 | for the soul to be in each part of the ~body; it suffices
323 1, 76 | parts to live, for each part has a natural movement of
324 1, 76 | organic ~body. But each part of the human body is not
325 1, 76 | whole soul is not in each part.~Aquin.: SMT FP Q[76] A[
326 1, 76 | that the relation ~of a part of the soul to a part of
327 1, 76 | a part of the soul to a part of the body, such as the
328 1, 76 | the whole soul is in each part of the ~body, it follows
329 1, 76 | body, it follows that each part of the body is an animal.~
330 1, 76 | the whole soul be in each part of the body, it ~follows
331 1, 76 | of the soul are in each part of the body; ~thus the sight
332 1, 76 | the whole soul is in each part of the body, each part ~
333 1, 76 | each part of the body, each part ~of the body is immediately
334 1, 76 | dependent on the soul. Thus one part would not ~depend on another;
335 1, 76 | on another; nor would one part be nobler than another;
336 1, 76 | the soul is not in each part of the body.~Aquin.: SMT
337 1, 76 | whole body, and in each part is entire."~Aquin.: SMT
338 1, 76 | say that it is not in each part of the ~body, but only in
339 1, 76 | the ~body, but only in one part through which it would move
340 1, 76 | whole body, and in each part thereof. For it is not an
341 1, 76 | only the whole, but each part of the whole. For since
342 1, 76 | whole, but also of each part. ~Therefore, on the withdrawal
343 1, 76 | withdrawal of the soul, no part of the body retains its
344 1, 76 | whole body, and in each part thereof.~Aquin.: SMT FP
345 1, 76 | That it is entire in each part thereof, may be concluded
346 1, 76 | whole surface and in each ~part of the surface; and, therefore,
347 1, 76 | whole ~surface and in each part thereof, it is necessary
348 1, 76 | whiteness is not in each part of the surface. The same
349 1, 76 | whiteness which is in a small part ~thereof. But if we mean
350 1, 76 | whole ~whiteness is in each part of a surface.~Aquin.: SMT
351 1, 76 | the whole soul is in each part of the body, by totality
352 1, 76 | power. For it is not in each part of ~the body, with regard
353 1, 76 | Thus the ~soul is not in a part. Whence it does not follow
354 1, 76 | it does not follow that a part of an animal ~is an animal.~
355 1, 76 | are not said to be in any part of the body. ~Other powers
356 1, 76 | soul is, but only in that part of the ~body, which is adapted
357 1, 76 | Para. 1/1~Reply OBJ 5: One part of the body is said to be
358 1, 76 | are the ~organs. For that part which is the organ of a
359 1, 76 | nobler power, is a nobler part of the body: as also is
360 1, 76 | the body: as also is that part which serves the same power
361 1, 77 | universal whole is in each part according to its entire
362 1, 77 | properly ~predicated of each part. But the integral whole
363 1, 77 | integral whole is not in each part, ~neither according to its
364 1, 77 | it be predicated of each part; yet in a way it is ~predicated,
365 1, 77 | potential whole is in each part according to its whole essence,
366 1, 77 | can be ~predicated of each part, but not so properly as
367 1, 77 | the soul itself. On the part of the soul, there is not
368 1, 77 | the soul is both on the part ~of the soul (which, though
369 1, 77 | certain order) and on the part of ~the objects, and furthermore
370 1, 77 | and furthermore on the part of the acts, as we have
371 1, 77 | the act of sense on the part of the object ~sensed. Thus
372 1, 77 | perhaps, by reason of a part of itself, as an animal
373 1, 77 | by itself, because one part thereof moves and another
374 1, 77 | powers of the sensitive part.~Aquin.: SMT FP Q[77] A[
375 1, 77 | are in the concupiscible part, which is a ~power of the
376 1, 77 | a power of the sensitive part. Therefore ~the power of
377 1, 77 | the power of the sensitive part remains in the separate
378 1, 77 | memory in the mind; not ~as a part of the sensitive soul.~Aquin.:
379 1, 37 | the other ~hand, on the part of the will, with the exception
380 1, 39 | fitting; for "strength" is part of power, whereas strength
381 1, 41 | as if this nothing were a part of ~the substance of the
382 1, 41 | man is born of man; for a part of the ~human substance
383 1, 41 | Son does not ~transmit any part of His nature, but communicates
384 1, 42 | two reasons: one ~on the part of the agent, and the other
385 1, 42 | agent, and the other on the part of the action. On the ~part
386 1, 42 | part of the action. On the ~part of the agent this happens
387 1, 42 | first. Considered on the part of action, anything derived ~
388 1, 42 | nature. So, ~neither on the part of the nature, nor on the
389 1, 42 | of the nature, nor on the part the relations, can one ~
390 1, 42 | 2: Further, paternity is part of the Father's dignity.
391 1, 42 | there exist a whole and a part, many parts are ~more than
392 1, 42 | universal whole exists, and a part; for under ~relation or
393 1, 42 | not by any change on His part. Hence ~it follows that
394 1, 45 | relation to its cause is not part of the ~definition of a
395 1, 46 | whole to be less ~than its part, or that affirmation and
396 1, 46 | aspect of priority on the part of the object to ~which
397 1, 46 | the resistance is on the part of the thing ~made, so much
398 1, 46 | anything, since matter has no part in it. ~Therefore it is
399 1, 47 | change, at least on the part of time. ~Thus he who wills
400 1, 47 | cannot be demonstrated on the part of the world ~itself. For
401 1, 47 | it be demonstrated on the part of the efficient ~cause,
402 1, 47 | not in time, is not of any part of ~time. But the creation
403 1, 48 | OBJ 3: Further, it is the part of justice to give unequal
404 1, 48 | 1/1~Reply OBJ 1: It is part of the best agent to produce
405 1, 48 | mean that He makes every part of ~the whole the best absolutely,
406 1, 48 | be taken away if ~every part of it had the dignity of
407 1, 48 | the other bodies which are part of the world.~
408 1, 49 | is best in every single part, except in order to the ~
409 1, 49 | in existing things as a ~part, or as a natural property
410 1, 49 | subtraction of the form, or of any part ~required for the integrity
411 1, 50 | universe, wherein every part has ~its own perfectly ordered
412 1, 50 | natural ~evil, are the smaller part of the whole universe. And
413 1, 51 | be received into the same part of ~matter, otherwise one
414 1, 51 | it would follow that one part of matter receives the ~
415 1, 51 | creatures are infinite on the part of ~matter, but finite in
416 1, 52 | to a substance which is ~part of some nature, and which
417 1, 52 | according to any ~restricted part of the world's substance,
418 1, 53 | it is entirely in every part of the body, as ~Augustine
419 1, 53 | appear that he is in every ~part thereof. But according to
420 1, 53 | by him. Now there is one part of the heavens in which
421 1, 53 | first of all, namely, the part to the east: hence the ~
422 1, 53 | the heavenly ~mover to the part which is in the east. Secondly,
423 1, 53 | Further, the soul is in every part of the body, according to ~
424 1, 54 | actually in movement, he is in part of the first place which
425 1, 54 | which he quits, ~and in part of the second place which
426 1, 54 | the actual change is not a part of ~the movement, but its
427 1, 54 | continuous, the change is a part, as a unit is a part of
428 1, 54 | is a part, as a unit is a part of number: ~hence the succession
429 1, 54 | his power is applied to a part of the first place and to
430 1, 54 | the first place and to a part of the ~second, as was said
431 1, 55 | intelligent; and not in part, as is our soul. For ~this
432 1, 55 | them in so far as it is ~a part of the sensitive soul. In
433 1, 56 | explained to them in every part and detail; this ~comes
434 1, 56 | senses. In ~one way, on the part of the thing known, namely,
435 1, 56 | In another way, on the part of the medium of ~such knowledge.
436 1, 58 | because, even the lower part of the soul has some share
437 1, 59 | OBJ 2: Such desire on the part of the angels does not exclude
438 1, 59 | come, then that which is in part shall be done away." But,
439 1, 60 | appetitive faculty on the part of reason and on the part
440 1, 60 | part of reason and on the part of intellect is ~the same.
441 1, 60 | the name of the appetitive part is derived from ~seeking
442 1, 60 | possessed, yet the appetitive part reaches out not ~to these
443 1, 60 | But in ~the angels on the part of their intellect there
444 1, 60 | Therefore ~neither on the part of their appetitive faculty
445 1, 60 | the contrary, Free-will is part of man's dignity. But the
446 1, 60 | concupiscible are in the sensitive part, which does not ~exist in
447 1, 60 | Hence, in the intellective part, ~the appetite is not divided
448 1, 60 | are in the intellective part: in this sense to love is
449 1, 60 | reside in the irascible part. Consequently ~temperance,
450 1, 60 | resides in the ~concupiscible part, and fortitude in the irascible.
451 1, 61 | however a difference on the part of the intellect and on
452 1, 61 | the intellect and on the ~part of the will. Because, as
453 1, 61 | knowledge and the love on the part of the one known and loved:
454 1, 61 | knowledge and the love on the part of the knower and lover.
455 1, 61 | For we observe that the ~part naturally exposes itself
456 1, 61 | and if man were a natural part of the city, then such ~
457 1, 61 | as we said ~above, each part naturally loves the whole
458 1, 61 | nature of love on the lover's part, ~then it is true; for it
459 1, 62 | creatures. For the angels are ~part of the universe: they do
460 1, 62 | of the ~universe. But no part is perfect if separate from
461 1, 62 | Reply OBJ 2: God is not a part of, but far above, the whole
462 1, 62 | eminent way. But an angel is a part of the universe. Hence the ~
463 1, 62 | possibly means the ~highest part of heaven, to which the
464 1, 63 | because such ~beatitude is no part of their nature, but its
465 1, 63 | sources. First of all, on the part of God, Who, in the order
466 1, 63 | apart for the more ornate part of the ~house. So it seems
467 1, 63 | the same is evident on the part of the angel. The angel
468 1, 63 | movement of his intellective part is either retarded or thwarted
469 1, 63 | inclination of his sensitive part. But when there is nothing
470 1, 63 | come, then that which is in part shall be done away." But ~
471 1, 63 | degrees: but it is on the part of the mode of vision, ~
472 1, 63 | useful. ~Secondly, as the part is useful for the whole;
473 1, 63 | inasmuch as they are a part of their beatitude; for
474 1, 64 | potentiality in their intellective part, as ~regards their being
475 1, 64 | induces sin is only on the part of the choice which is not
476 1, 64 | regulated, but not on the part of the thing chosen; as
477 1, 64 | something involves on its ~part resistance to anything contrary.
478 1, 64 | natural ~proclivity on the part of the sensitive nature
479 1, 64 | lustful; but ~not on the part of the intellectual nature.~
480 1, 64 | drew" with him ~"the third part of the stars of heaven."~
481 1, 65 | Such an act on the demon's part is ~always wicked; because,
482 1, 66 | first, that each and every part exists for the sake ~of
483 1, 67 | accident, for matter is part of ~substance. But God can
484 1, 67 | is prior to act, and the ~part to the whole. But the other
485 1, 67 | from want of power on God's part, ~but from His wisdom, and
486 1, 67 | cannot lay hold of any part of time save the "now."~
487 1, 68 | reasons. First, ~on the part of place. For the place
488 1, 68 | be borne in mind on the part of movement that whereas
489 1, 69 | the second day. For ~it is part of the work of creation
490 1, 69 | the stars are set, but the part of the atmosphere where
491 1, 69 | proceeds ~to explain them part by part; in somewhat the
492 1, 69 | to explain them part by part; in somewhat the same way
493 1, 69 | understand by the firmament that part of the air in ~which the
494 1, 69 | which are raised above a ~part of the atmosphere, and from
495 1, 69 | region divides that higher part of the air, ~where the rain
496 1, 69 | generated, from the lower part, ~which is connected with
497 1, 69 | called the starry ~heaven, in part transparent, and in part
498 1, 69 | part transparent, and in part actually luminous, and divided ~
499 1, 70 | dry land," that is, the part from which ~the waters had
500 1, 70 | production ~is treated as a part of the earth's formation.~
1-500 | 501-1000 | 1001-1500 | 1501-2000 | 2001-2500 | 2501-2974 |