1-500 | 501-1000 | 1001-1500 | 1501-2000 | 2001-2237
Part, Question
1 1, 1 | habit is to be gauged by its object, not indeed, in its material
2 1, 1 | formality under which it is an object. For ~example, man, ass,
3 1, 1 | and color is the formal object of sight. Therefore, because ~
4 1, 1 | precise formality of the object of this science; and therefore
5 1, 1 | faculty or habit regards the object in its ~more universal formality,
6 1, 1 | universal formality, as the object of the "common sense" is
7 1, 1 | 1/1~Whether God is the object of this science?~Aquin.:
8 1, 1 | seems that God is not the object of this science. For in
9 1, 1 | science, the nature of its object is presupposed. But this
10 1, 1 | Therefore God is not the ~object of this science.~Aquin.:
11 1, 1 | comprehended under the object of the science. But in Holy
12 1, 1 | Therefore God is not the object of ~this science.~Aquin.:
13 1, 1 | 1/1~On the contrary, The object of the science is that of
14 1, 1 | God. Therefore God is the ~object of this science.~Aquin.:
15 1, 1 | answer that, God is the object of this science. The relation
16 1, 1 | between a ~science and its object is the same as that between
17 1, 1 | habit or faculty and ~its object. Now properly speaking,
18 1, 1 | Now properly speaking, the object of a faculty or habit is ~
19 1, 1 | God is in very truth ~the object of this science. This is
20 1, 1 | faith is about God. The ~object of the principles and of
21 1, 1 | treated, have asserted the object of this ~science to be something
22 1, 3 | it itself, as in a white object there is something which
23 1, 5 | Hence, being is the proper object of ~the intellect, and is
24 1, 5 | the end as to its proper ~object. Thus the saying, "we exist
25 1, 5 | accidental being, as an object that is white.~Aquin.: SMT
26 1, 8 | way he is in things as the object of operation ~is in the
27 1, 8 | present in anything as the object known and loved; therefore ~
28 1, 8 | seeing on the part of the object; and in this sense it is
29 1, 8 | passing to an exterior object. In another sense it can
30 1, 12 | excess of the ~intelligible object above the intellect; as,
31 1, 12 | likeness of the sensible object, and the ~intellect with
32 1, 12 | But on the part of the object ~seen, which must necessarily
33 1, 12 | created ~intellect, as the object actually understood, making
34 1, 12 | visible, but as the ~indirect object of the sense; which indeed
35 1, 12 | that ~the knowledge of the object is above the nature of the
36 1, 12 | created intellect, as an object made intelligible to it.~
37 1, 12 | also call the intelligible object itself by the name of light
38 1, 12 | the part of the visible object, or on the ~part of the
39 1, 12 | seer. On the part of the object, it may ~so happen because
40 1, 12 | may ~so happen because the object is received more perfectly
41 1, 12 | prepared to receive the object desired. Hence he ~who possesses
42 1, 12 | vision on the part of the object seen, so ~that the meaning
43 1, 12 | arise on the part of the ~object seen, for the same object
44 1, 12 | object seen, for the same object will be presented to all -
45 1, 12 | diverse participation of the ~object seen by different similitudes;
46 1, 12 | wholly" denotes a mode of the object; not that ~the whole object
47 1, 12 | object; not that ~the whole object does not come under knowledge,
48 1, 12 | but that the mode of the ~object is not the mode of the one
49 1, 12 | Gregory speaks as regards the object being sufficient, ~namely,
50 1, 12 | being assimilated to the object known. For thus ~the intellect
51 1, 12 | by a ~similitude of the object, as the eye by the similitude
52 1, 12 | assimilated to any knowable object in two ways. In one way
53 1, 12 | it is ~assimilated by the object itself, when it is directly
54 1, 12 | similitude, and then the object is known in itself. In another
55 1, 12 | similitude which resembles the object; and in this way, the ~knowledge
56 1, 12 | order to ~see a sensible object, it is not necessary to
57 1, 12 | to see any intelligible object, it is not ~necessary to
58 1, 12 | by faith to some knowable object. But this determination
59 1, 12 | this determination to ~one object does not proceed from the
60 1, 12 | determines the intellect to one object by the vision and ~understanding
61 1, 13 | says (Metaph. v) that ~the object is said to be knowable relatively
62 1, 13 | applies to science and its object; for the object ~knowable
63 1, 13 | and its object; for the object ~knowable is considered
64 1, 13 | act. Hence the knowable object in its mode of signification
65 1, 13 | science, but if the same object is considered in act, then
66 1, 13 | science in act; for the object known is nothing as such ~
67 1, 13 | above. But as ~regards the object intended by the name, this
68 1, 13 | one and the same simple object ~corresponds to its conceptions.
69 1, 14 | of ~assimilation to the object known; and the thing known
70 1, 14 | an external ~effect, the object of the operation, which
71 1, 14 | remain in the ~operator, the object signified as the term of
72 1, 14 | sensible or intelligible object, since both are in ~potentiality.~
73 1, 14 | His intellect and its object are altogether the same;
74 1, 14 | perfected by the intelligible object, i.e. is assimilated to ~
75 1, 14 | differ ~from the intelligible object and assimilates it thereto
76 1, 14 | perfected by the intelligible object, nor is it assimilated thereto, ~
77 1, 14 | and its own intelligible object.~Aquin.: SMT FP Q[14] A[
78 1, 14 | knowing the intelligible object it understands also its
79 1, 14 | God, intellect, and the ~object understood, and the intelligible
80 1, 14 | 1/1~OBJ 2: Further, the object understood is the perfection
81 1, 14 | specified by the ~intelligible object, as is every other act from
82 1, 14 | every other act from its own object. Hence the ~intellectual
83 1, 14 | the nobler, the nobler the object understood. ~But God is
84 1, 14 | adequate ~to the knowable object; as when the eye sees a
85 1, 14 | Para. 1/1~Reply OBJ 2: The object understood is a perfection
86 1, 14 | another, but by the principal object understood in which other
87 1, 14 | act is specified by its object, ~inasmuch as the intelligible
88 1, 14 | does not always know the object known according to the ~
89 1, 14 | has a knowledge of the ~object known according to the (
90 1, 14 | knower has knowledge of the object known as it is in the knower;
91 1, 14 | it can be infallibly the ~object of certain knowledge, for
92 1, 16 | namely good, is in the ~object desirable, and the term
93 1, 16 | appetite is called ~good if its object is good; so, since the true
94 1, 16 | as it is conformed to the object understood, the aspect of
95 1, 16 | from the intellect to the object understood, so that also ~
96 1, 16 | compare the ~intelligible object with being. For being cannot
97 1, 16 | among things directed to the object of the will, ~are comprised
98 1, 17 | accidental to ~the colored object to be a man.~Aquin.: SMT
99 1, 17 | affected erroneously of that object, ~it follows that it sometimes
100 1, 17 | reports erroneously of that object; and thus ~we are deceived
101 1, 17 | deceived by sense about the object, but not about the fact
102 1, 17 | deceived as to its proper object. Hence in another translation
103 1, 17 | Sense, about its proper object, is never false." ~Falsity
104 1, 17 | that are consequent to that object; or about accidental ~objects
105 1, 17 | likeness ~of its proper object, so is the intellect by
106 1, 17 | the sense about its proper object. But in affirming and ~denying,
107 1, 17 | of a thing is the proper object of the ~intellect, we are
108 1, 18 | of a thing as its proper ~object, gains knowledge from sense,
109 1, 18 | which is ~their principal object; but sometimes, and less
110 1, 19 | not will in God. For the object of will is ~the end and
111 1, 19 | always good ~which is its object, since, as already said,
112 1, 19 | will of which the principal object is a good outside ~itself,
113 1, 19 | moved by another; but the object of the divine will is ~His
114 1, 19 | no relation to any other ~object is implied, as we do imply
115 1, 19 | since that is its proper ~object. Hence God wills His own
116 1, 19 | its proper and principal object, for instance the sight
117 1, 19 | Reply OBJ 3: Good is the object of the will. The words,
118 1, 19 | lion kills a ~stag, his object is food, to obtain which
119 1, 19 | merely pleasure for his ~object, and the deformity of sin
120 1, 19 | the same thing being the object of the will of good pleasure,
121 1, 20 | essentially and especially the object of the will and the appetite, ~
122 1, 20 | whereas evil is only the object secondarily and indirectly,
123 1, 20 | loved: nor is anything an object of ~hate except as opposed
124 1, 20 | except as opposed to the object of love. Similarly, it is
125 1, 20 | pass, as it were, into the object of his love. But it is ~
126 1, 20 | is moved by it as by its ~object, our love, whereby we will
127 1, 20 | and made to pass into ~the object of his love, inasmuch as
128 1, 21 | perceived by intellect is the object of the ~will, it is impossible
129 1, 23 | effect, and of act to its ~object. Whence it does not follow
130 1, 23 | already pre-existing in the object chosen, the choice ~must
131 1, 25 | possible as its proper object according to the nature
132 1, 25 | related as to its proper object to the being capable of
133 1, 26 | end. Now the end is the ~object of the will, as also is
134 1, 26 | beatitude is a good, it is the object of the will; ~now the object
135 1, 26 | object of the will; ~now the object is understood as prior to
136 1, 26 | two things, namely, the ~object of the act, which is the
137 1, 26 | considered on the side of ~the object, God is the only beatitude;
138 1, 26 | Beatitude, as regards its object, is the supreme good ~absolutely,
139 1, 27 | is a ~conception of the object understood, a conception
140 1, 27 | from our knowledge of that object. This ~conception is signified
141 1, 27 | understanding is made one with the object understood. Thus, ~as the
142 1, 27 | intellect is a likeness ~of the object conceived: - and exists
143 1, 27 | that of love, whereby the ~object loved is in the lover; as,
144 1, 27 | conception of the word, the ~object spoken of or understood
145 1, 27 | intellect is made actual by the ~object understood residing according
146 1, 27 | by any similitude of the ~object willed within it, but by
147 1, 27 | and movement towards an object.~Aquin.: SMT FP Q[27] A[
148 1, 27 | being the likeness of the object ~understood, as the thing
149 1, 27 | the action of the sensible object ~upon sense. It follows
150 1, 27 | unless considered as the object of the ~will.~Aquin.: SMT
151 1, 28 | intelligent ~agent to the object understood; and of the one
152 1, 28 | of the one willing to the object ~willed; which are real
153 1, 28 | between the ~intellect and its object, and the will and its object,
154 1, 28 | object, and the will and its object, there can be a ~real relation,
155 1, 28 | both of science to its object, and of the willer to the ~
156 1, 28 | and of the willer to the ~object willed. In God, however,
157 1, 28 | however, the intellect and its object are one and ~the same; because
158 1, 28 | applies to His will and the object that He wills. ~Hence it
159 1, 36 | of the lover towards the object loved. ~Further, holiness
160 1, 37 | understands a ~conception of the object understood, which conception
161 1, 37 | so ~when anyone loves an object, a certain impression results,
162 1, 37 | by reason of which the ~object loved is said to be in the
163 1, 37 | identity, but also as the ~object understood is in the one
164 1, 37 | one who understands the object ~understood, as appears
165 1, 37 | relation of the lover to the ~object loved, there are no other
166 1, 37 | impression or affection of the object loved, produced in the lover ~
167 1, 37 | relation of the lover to ~the object loved, "love" and "to love"
168 1, 37 | certain relation to their object. ~Hence, love also in ourselves
169 1, 37 | which has relation to the ~object loved. Hence, as the Father
170 1, 39 | Goodness," as the ~nature and object of love, has likeness to
171 1, 41 | from another ~into a mobile object, is called "passion," so
172 1, 41 | nothing. Likewise we can object concerning the Holy Ghost,
173 1, 41 | 1/1~OBJ 2: Further, the object of power is what is possible.
174 1, 42 | species from the sensible object; wherein is wanting ~equality
175 1, 43 | said to be present as the object known is in the knower,
176 1, 43 | the agent to the ~passive object. But mission is only spoken
177 1, 44 | of mathematics treats its object as though it ~were something
178 1, 44 | being. And so, although the object of ~mathematics has an efficient
179 1, 44 | does not demonstrate that object from its ~efficient cause.~
180 1, 45 | priority on the part of the object to ~which it is directed,
181 1, 45 | the ~proper concept of the object of creation. For a created
182 1, 45 | his will regarding some object. Hence also God the Father
183 1, 46 | world began to exist is an object of ~faith, but not of demonstration
184 1, 48 | from the end, which is the object of ~the will, the source
185 1, 48 | because ~good in itself is the object of the will, evil, which
186 1, 50 | operation, as appears from its object, whence any act receives
187 1, 50 | operation is understood from the object. But an ~intelligible object,
188 1, 50 | object. But an ~intelligible object, being above time, is everlasting.
189 1, 51 | bodily vision, whereby the ~object seen exists outside the
190 1, 54 | angel the intellect and the object understood are the same,
191 1, 54 | passing to some extrinsic ~object, is really a medium between
192 1, 54 | between the agent and the object, but only according to the
193 1, 54 | follows the union of the object with the ~agent. For the
194 1, 54 | about by the union of the ~object understood with the one
195 1, 54 | understand," of which the object is "the true"; and the act "
196 1, 54 | to will," of ~which the object is "the good"; each of which
197 1, 54 | receives its species from its object. But the act of ~sensation
198 1, 54 | idea of a more universal object, namely, truth and being.
199 1, 54 | of its ~proper sensible object, it is a common usage of
200 1, 55 | intellect ~is the same as the object understood." But the object
201 1, 55 | object understood." But the object understood is the ~same
202 1, 55 | the ~medium whereby the object is understood is the very
203 1, 55 | all things: ~because the object of the intellect is universal
204 1, 55 | sensitive power is the sensible ~object's likeness contained in
205 1, 55 | is the same thing as ~the object understood," as to say that "
206 1, 55 | either be ~the cause of the object understood, or else caused
207 1, 56 | moved by the intelligible object: ~because, as stated in
208 1, 56 | A[2]; Q[54], A[2]), the object is on a different footing
209 1, 56 | In a transient action the object or matter ~into which the
210 1, 56 | action to proceed, the ~object must be united with the
211 1, 56 | agent; just as the sensible object must be ~in contact with
212 1, 56 | actually perceive. And the ~object which is united to a faculty
213 1, 56 | mind that this image of the object exists ~sometimes only potentially
214 1, 56 | knowing, to be moved by the object, but as knowing in potentiality.
215 1, 56 | thirdly, when the image of the object known is not drawn directly ~
216 1, 56 | drawn directly ~from the object itself, but from something
217 1, 57 | material things. For ~the object understood is the perfection
218 1, 57 | iii, text. ~26) that the object of the intellect is "what
219 1, 57 | regarding its proper ~sensible object. So therefore the essences
220 1, 57 | The sense has for its object ~singulars, but the intellect,
221 1, 57 | assimilation of the ~knower to the object known. But it is not possible
222 1, 57 | an angel and a singular object, in so far as it is ~singular;
223 1, 57 | it Who is its principal object and last end: this will
224 1, 58 | angels does not exclude the ~object desired, but weariness thereof.
225 1, 58 | movement, so ~is unity of object required for unity of operation.
226 1, 58 | known ~as one intelligible object, and therefore are understood
227 1, 58 | at the same ~time, as an object and its image are seen simultaneously
228 1, 58 | what is true can be the object of intelligence" ~Therefore
229 1, 58 | sense ~regarding its proper object, as is said in De Anima
230 1, 58 | known in so far as it ~is an object of knowledge; that is to
231 1, 59 | is moved by the appetible object ~understood. Now the angels
232 1, 59 | universal. Consequently the object presented to the ~appetitive
233 1, 59 | 1/1~OBJ 2: Further, the object of the intellect is the
234 1, 59 | is the true, while the ~object of the will is the good.
235 1, 59 | Therefore the will, whose object is the good, does not differ ~
236 1, 59 | from the intellect, whose object is the true.~Aquin.: SMT
237 1, 59 | comes about in so far as the object ~known is within the knower;
238 1, 59 | taken from the nature of the object as such. Consequently the
239 1, 59 | faculty there respond an object according to some ~common
240 1, 59 | Just ~as if the proper object of the power of sight be
241 1, 59 | white: whereas if the proper object of any ~faculty were white,
242 1, 59 | Q[16], A[1]), ~that the object of the intellective appetite,
243 1, 59 | for some ~particular good object. Accordingly, since there
244 1, 59 | in the will; because the object of the concupiscible appetite
245 1, 59 | goodness, which is the ~object of charity, is not of any
246 1, 59 | irascible appetite; because the ~object of the irascible appetite
247 1, 59 | does not regard; since the ~object of hope is arduous and divine.
248 1, 60 | choice ~cannot have the same object.~Aquin.: SMT FP Q[60] A[
249 1, 60 | I answer that, Since the object of love is good, and good
250 1, 62 | behold the ~best intelligible object; and that is God. Above
251 1, 62 | to turn to ~God, as the object of beatitude. For, as was
252 1, 62 | to good as to its proper object. ~Consequently the will
253 1, 62 | Now this one determinate object cannot, in the vision of
254 1, 63 | inclined to this or the other object. In this respect ~there
255 1, 63 | him to turn to God as the object of supernatural beatitude,
256 1, 63 | apprehend and which is the object of the will. ~Hence, since
257 1, 64 | principles which are the object of the habit of "intelligence"; ~
258 1, 67 | obscured by the ~intervening object the whole room is darkened?
259 1, 67 | objects of the senses; for the object of the intellect is what ~
260 1, 70 | desirer is ~moved by the object desired (Metaph. xii, text.
261 1, 70 | a ~moving power with the object moved, and since Plato holds
262 1, 73 | move and go forth to its object, in communicating ~itself
263 1, 73 | communicating ~itself to that object, as Dionysius says (Div.
264 1, 73 | desire that tends to an object outside itself, is said
265 1, 73 | tending to an external ~object.~Aquin.: SMT FP Q[73] A[
266 1, 74 | to, not superior to, the object of love. Moreover, it is ~
267 1, 75 | the soul. Hence the first object of our consideration will
268 1, 75 | but on the part of the object; for the phantasm ~is to
269 1, 75 | faculty to the sensible ~object is in one way the same as
270 1, 75 | faculty to the ~intelligible object, in so far as each is in
271 1, 75 | is in potentiality to its object. ~But in another way their
272 1, 75 | as the impression of ~the object on the sense is accompanied
273 1, 76 | is, of one intelligible object.~Aquin.: SMT FP Q[76] A[
274 1, 76 | intellects understand one object understood. But there ~is
275 1, 77 | subsequent to the power; ~and the object is extrinsic to it. Therefore
276 1, 77 | difference of objects, the same ~object would not come under different
277 1, 77 | passive power. Now, the object is to the act of a passive ~
278 1, 77 | of ~an active power the object is a term and end; as the
279 1, 77 | is a term and end; as the object of the power ~of growth
280 1, 77 | regard to the agent. And the object, although extrinsic, is, ~
281 1, 77 | contraries as such for ~its object, the other contrary would
282 1, 77 | universal ~formality of the object than the lower power; because
283 1, 77 | the one formality of the object, which the higher power ~
284 1, 77 | sense on the part of the object ~sensed. Thus the soul senses
285 1, 37 | understands a ~conception of the object understood, which conception
286 1, 37 | so ~when anyone loves an object, a certain impression results,
287 1, 37 | by reason of which the ~object loved is said to be in the
288 1, 37 | identity, but also as the ~object understood is in the one
289 1, 37 | one who understands the object ~understood, as appears
290 1, 37 | relation of the lover to the ~object loved, there are no other
291 1, 37 | impression or affection of the object loved, produced in the lover ~
292 1, 37 | relation of the lover to ~the object loved, "love" and "to love"
293 1, 37 | certain relation to their object. ~Hence, love also in ourselves
294 1, 37 | which has relation to the ~object loved. Hence, as the Father
295 1, 39 | Goodness," as the ~nature and object of love, has likeness to
296 1, 41 | from another ~into a mobile object, is called "passion," so
297 1, 41 | nothing. Likewise we can object concerning the Holy Ghost,
298 1, 41 | 1/1~OBJ 2: Further, the object of power is what is possible.
299 1, 42 | species from the sensible object; wherein is wanting ~equality
300 1, 43 | said to be present as the object known is in the knower,
301 1, 43 | the agent to the ~passive object. But mission is only spoken
302 1, 45 | of mathematics treats its object as though it ~were something
303 1, 45 | being. And so, although the object of ~mathematics has an efficient
304 1, 45 | does not demonstrate that object from its ~efficient cause.~
305 1, 46 | priority on the part of the object to ~which it is directed,
306 1, 46 | the ~proper concept of the object of creation. For a created
307 1, 46 | his will regarding some object. Hence also God the Father
308 1, 47 | world began to exist is an object of ~faith, but not of demonstration
309 1, 49 | from the end, which is the object of ~the will, the source
310 1, 49 | because ~good in itself is the object of the will, evil, which
311 1, 51 | operation, as appears from its object, whence any act receives
312 1, 51 | operation is understood from the object. But an ~intelligible object,
313 1, 51 | object. But an ~intelligible object, being above time, is everlasting.
314 1, 52 | bodily vision, whereby the ~object seen exists outside the
315 1, 55 | angel the intellect and the object understood are the same,
316 1, 55 | passing to some extrinsic ~object, is really a medium between
317 1, 55 | between the agent and the object, but only according to the
318 1, 55 | follows the union of the object with the ~agent. For the
319 1, 55 | about by the union of the ~object understood with the one
320 1, 55 | understand," of which the object is "the true"; and the act "
321 1, 55 | to will," of ~which the object is "the good"; each of which
322 1, 55 | receives its species from its object. But the act of ~sensation
323 1, 55 | idea of a more universal object, namely, truth and being.
324 1, 55 | of its ~proper sensible object, it is a common usage of
325 1, 56 | intellect is the same as the object understood." But the object
326 1, 56 | object understood." But the object understood is the ~same
327 1, 56 | the ~medium whereby the object is understood is the very
328 1, 56 | all things: ~because the object of the intellect is universal
329 1, 56 | sensitive power is the sensible ~object's likeness contained in
330 1, 56 | is the same thing as ~the object understood," as to say that "
331 1, 56 | either be ~the cause of the object understood, or else caused
332 1, 57 | moved by the intelligible object: ~because, as stated in
333 1, 57 | A[2]; Q[54], A[2]), the object is on a different footing
334 1, 57 | In a transient action the object or matter ~into which the
335 1, 57 | action to proceed, the ~object must be united with the
336 1, 57 | agent; just as the sensible object must be ~in contact with
337 1, 57 | actually perceive. And the ~object which is united to a faculty
338 1, 57 | mind that this image of the object exists ~sometimes only potentially
339 1, 57 | knowing, to be moved by the object, but as knowing in potentiality.
340 1, 57 | thirdly, when the image of the object known is not drawn directly ~
341 1, 57 | drawn directly ~from the object itself, but from something
342 1, 58 | material things. For ~the object understood is the perfection
343 1, 58 | iii, text. ~26) that the object of the intellect is "what
344 1, 58 | regarding its proper ~sensible object. So therefore the essences
345 1, 58 | The sense has for its object ~singulars, but the intellect,
346 1, 58 | assimilation of the ~knower to the object known. But it is not possible
347 1, 58 | an angel and a singular object, in so far as it is ~singular;
348 1, 58 | it Who is its principal object and last end: this will
349 1, 59 | angels does not exclude the ~object desired, but weariness thereof.
350 1, 59 | movement, so ~is unity of object required for unity of operation.
351 1, 59 | known ~as one intelligible object, and therefore are understood
352 1, 59 | at the same ~time, as an object and its image are seen simultaneously
353 1, 59 | what is true can be the object of intelligence" ~Therefore
354 1, 59 | sense ~regarding its proper object, as is said in De Anima
355 1, 59 | known in so far as it ~is an object of knowledge; that is to
356 1, 60 | is moved by the appetible object ~understood. Now the angels
357 1, 60 | universal. Consequently the object presented to the ~appetitive
358 1, 60 | 1/1~OBJ 2: Further, the object of the intellect is the
359 1, 60 | is the true, while the ~object of the will is the good.
360 1, 60 | Therefore the will, whose object is the good, does not differ ~
361 1, 60 | from the intellect, whose object is the true.~Aquin.: SMT
362 1, 60 | comes about in so far as the object ~known is within the knower;
363 1, 60 | taken from the nature of the object as such. Consequently the
364 1, 60 | faculty there respond an object according to some ~common
365 1, 60 | Just ~as if the proper object of the power of sight be
366 1, 60 | white: whereas if the proper object of any ~faculty were white,
367 1, 60 | Q[16], A[1]), ~that the object of the intellective appetite,
368 1, 60 | for some ~particular good object. Accordingly, since there
369 1, 60 | in the will; because the object of the concupiscible appetite
370 1, 60 | goodness, which is the ~object of charity, is not of any
371 1, 60 | irascible appetite; because the ~object of the irascible appetite
372 1, 60 | does not regard; since the ~object of hope is arduous and divine.
373 1, 61 | choice ~cannot have the same object.~Aquin.: SMT FP Q[60] A[
374 1, 61 | I answer that, Since the object of love is good, and good
375 1, 63 | behold the ~best intelligible object; and that is God. Above
376 1, 63 | to turn to ~God, as the object of beatitude. For, as was
377 1, 63 | to good as to its proper object. ~Consequently the will
378 1, 63 | Now this one determinate object cannot, in the vision of
379 1, 64 | inclined to this or the other object. In this respect ~there
380 1, 64 | him to turn to God as the object of supernatural beatitude,
381 1, 64 | apprehend and which is the object of the will. ~Hence, since
382 1, 65 | principles which are the object of the habit of "intelligence"; ~
383 1, 68 | obscured by the ~intervening object the whole room is darkened?
384 1, 68 | objects of the senses; for the object of the intellect is what ~
385 1, 71 | desirer is ~moved by the object desired (Metaph. xii, text.
386 1, 71 | a ~moving power with the object moved, and since Plato holds
387 1, 72 | move and go forth to its object, in communicating ~itself
388 1, 72 | communicating ~itself to that object, as Dionysius says (Div.
389 1, 72 | desire that tends to an object outside itself, is said
390 1, 72 | tending to an external ~object.~Aquin.: SMT FP Q[73] A[
391 1, 73 | to, not superior to, the object of love. Moreover, it is ~
392 1, 74 | the soul. Hence the first object of our consideration will
393 1, 74 | but on the part of the object; for the phantasm ~is to
394 1, 74 | faculty to the sensible ~object is in one way the same as
395 1, 74 | faculty to the ~intelligible object, in so far as each is in
396 1, 74 | is in potentiality to its object. ~But in another way their
397 1, 74 | as the impression of ~the object on the sense is accompanied
398 1, 75 | is, of one intelligible object.~Aquin.: SMT FP Q[76] A[
399 1, 75 | intellects understand one object understood. But there ~is
400 1, 76 | subsequent to the power; ~and the object is extrinsic to it. Therefore
401 1, 76 | difference of objects, the same ~object would not come under different
402 1, 76 | passive power. Now, the object is to the act of a passive ~
403 1, 76 | of ~an active power the object is a term and end; as the
404 1, 76 | is a term and end; as the object of the power ~of growth
405 1, 76 | regard to the agent. And the object, although extrinsic, is, ~
406 1, 76 | contraries as such for ~its object, the other contrary would
407 1, 76 | universal ~formality of the object than the lower power; because
408 1, 76 | the one formality of the object, which the higher power ~
409 1, 76 | sense on the part of the object ~sensed. Thus the soul senses
410 1, 77 | desires an appropriate visible object; ~whence we read (Ecclus.
411 1, 77 | desires its appropriate object. Therefore the appetitive
412 1, 77 | the more universal is the object to ~which it extends, as
413 1, 77 | A[3], ad 4). But the ~object of the soul's operation
414 1, 77 | soul there is a power the object of which is only the body
415 1, 77 | regards a ~more universal object - namely, every sensible
416 1, 77 | regards a still more universal object - namely, not ~only the
417 1, 77 | some way be ~united to the object about which it operates,
418 1, 77 | extrinsic, which is the object of the soul's ~operation,
419 1, 77 | regard to the less ~common object - the sensible body; and
420 1, 77 | regard to ~the most common object - universal being. Secondly,
421 1, 77 | desires ~naturally a visible object for the purpose of its act
422 1, 77 | said (A[1]), has for its object the body itself, living ~
423 1, 77 | either on the part of the object only, or likewise on the
424 1, 77 | organ. On the part of the object we find natural immutation,
425 1, 77 | place, in sound which is the object of "hearing"; for sound
426 1, 77 | alteration, in odor which is the object of "smelling"; for in order
427 1, 77 | in its organ ~or in its object, is the most spiritual,
428 1, 77 | immutation on the part of the object; ~while local motion is
429 1, 77 | is ~the common and formal object of touch. Such common genus
430 1, 77 | common formality of its object: we must say that taste
431 1, 77 | quality which is its proper ~object. But the organ of taste
432 1, 77 | quality which is its proper object, so that ~the tongue itself
433 1, 77 | quality ~is moisture, the object of touch.~Aquin.: SMT FP
434 1, 77 | sense judges of its proper object. In like manner they seem
435 1, 77 | between the power and its object, it seems that sight ~must
436 1, 78 | were ~that of the active object to a power, as, for instance,
437 1, 78 | active intellect is not an object, rather is it that whereby
438 1, 78 | of memory we include its object as something past, ~then
439 1, 78 | things - namely, to the object which is known, and to the
440 1, 78 | in ~itself a part of the object of the intellect. For the
441 1, 78 | directed and which is its object. It has also been said above (
442 1, 78 | nature be directed to an object according ~to the common
443 1, 78 | the common ratio of the object, that power will not be
444 1, 78 | individual differences of that object: just as the power ~of sight,
445 1, 78 | sight, which regards its object under the common ratio of
446 1, 78 | the intellect ~regards its object under the common ratio of
447 1, 78 | because as regards the same ~object, the active power which
448 1, 78 | active power which makes the object to be in act must be ~distinct
449 1, 78 | power, which is moved by the object existing in ~act. Thus the
450 1, 78 | power is compared to its object as a being in act is ~to
451 1, 78 | contrary, ~is compared to its object as being in potentiality
452 1, 78 | different nature of the object differentiates the ~power.
453 1, 78 | differentiates the ~power. But the object of the speculative intellect
454 1, 78 | accidental to the nature of the object of a power, does not ~differentiate
455 1, 78 | intelligible. Therefore as the object of the ~appetite may be
456 1, 78 | to know the truth; so the object of the ~practical intellect
457 1, 79 | namely its ~own suitable object. Therefore, with regard
458 1, 79 | Therefore, with regard to this object which is the ~desirable
459 1, 79 | the ~natural appetite that object which is suitable to itself.
460 1, 79 | accidental to ~the appetible object whether it be apprehended
461 1, 80 | senses. But such is the object of the concupiscible ~power.
462 1, 80 | Whence we say that its object is ~something arduous, because
463 1, 80 | what is unsuitable. But the object of the irascible power is
464 1, 81 | 1/1~OBJ 2: Further, the object of the will is compared
465 1, 81 | it seems that the will's object moves it of ~necessity.~
466 1, 81 | apprehended by sense is the object of the ~sensitive appetite,
467 1, 81 | by the intellect is the ~object of the intellectual appetite,
468 1, 81 | the intellect. ~For the object of the will is good and
469 1, 81 | to one another. For the object of the intellect is ~more
470 1, 81 | and more absolute than the object of the will; since the ~
471 1, 81 | of the will; since the ~object of the intellect is the
472 1, 81 | in the intellect, is the object of ~the will. Now the more
473 1, 81 | itself; and therefore the object of the ~intellect is higher
474 1, 81 | intellect is higher than the object of the will. Therefore,
475 1, 81 | power is in its order to its object, it follows that ~the intellect
476 1, 81 | from the fact that the ~object of the will occurs in something
477 1, 81 | that in which occurs ~the object of the intellect. Thus,
478 1, 81 | the good understood is the object of ~the will, and moves
479 1, 81 | particular city. Now the object of the will is good ~and
480 1, 81 | the common nature of its ~object - that is to say, as appetitive
481 1, 81 | the common nature of its object ~and the will as a determinate
482 1, 81 | itself, and its act, and its object. Wherefore ~the intellect
483 1, 81 | will, and its act, and its object, just as ~it understands
484 1, 81 | the common nature of its object, which is good, and the ~
485 1, 81 | itself, and ~its act, and its object, which is truth, each of
486 1, 81 | which is directed to an object ~according to some common
487 1, 82 | this is because the ~proper object of choice is the means to
488 1, 82 | since good, as ~such, is the object of the appetite, it follows
489 1, 82 | is will ~as concerning an object by way of comparison between
490 1, 83 | knowledge, and not to its object. For the ~intellect knows
491 1, 83 | are caused by the sensible object which exists actually ~outside
492 1, 83 | two ways. First, as in an object itself known; as ~one may
493 1, 83 | perceive be the sensible object or the deceptive image thereof. ~
494 1, 83 | potentiality; even as the object ~actually colored is compared
495 1, 83 | known. Wherefore the proper object of the angelic intellect, ~
496 1, 83 | body. Whereas the proper object of the human intellect, ~
497 1, 83 | understand actually ~its proper object, it must of necessity turn
498 1, 83 | individual. But if the ~proper object of our intellect were a
499 1, 83 | proper and ~proportionate object is the nature of a sensible
500 1, 84 | false if it understands an object otherwise than as it really
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