1-500 | 501-1000 | 1001-1500 | 1501-2000 | 2001-2237
Part, Question
1001 2, 30 | considered as ~past, is the object of memory. For these particular
1002 2, 30 | The same thing that is the object of the natural appetite, ~
1003 2, 30 | natural appetite, ~may be the object of the animal appetite,
1004 2, 30 | difference in ~the active object. Now the object of the appetite
1005 2, 30 | the active object. Now the object of the appetite is the apprehended ~
1006 2, 30 | diversity of the active object follows from diversity of ~
1007 2, 30 | is not infinite. For the object ~of concupiscence is good,
1008 2, 30 | 1/1~Reply OBJ 1: Every object of concupiscence is taken
1009 2, 30 | the realization of ~each object of his concupiscence.~
1010 2, 31 | made on the appetite by its object, by reason of which ~delight
1011 2, 31 | passions have not for their object a good obtained, ~as delight
1012 2, 31 | delight ~and joy have the same object, namely, a good obtained.
1013 2, 31 | naturally, can also be the object of reasoned ~desire and
1014 2, 31 | Consequently whatever can be the ~object of delight, can also be
1015 2, 31 | delight, can also be the object of joy in rational beings.
1016 2, 31 | everything is not always the object of joy; since sometimes
1017 2, 31 | 1~Reply OBJ 1: Since the object of the appetite of the soul
1018 2, 31 | way, to ~diversity of the object. And so delights of the
1019 2, 31 | from union with a ~suitable object perceived or known. Now,
1020 2, 31 | to the essence; ~for the object of the intellect is "what
1021 2, 31 | beholder on seeing the lovable object receives ~an impression
1022 2, 31 | from their objects. Now the object of pleasure is the good.
1023 2, 31 | repose in bodies: because its object is something suitable and ~
1024 2, 31 | violent repose; because ~its object is disagreeable to the animal
1025 2, 31 | difference in the formal object causes a specific difference
1026 2, 32 | pleased and the pleasurable object conjoined to him; and a ~
1027 2, 32 | continued presence of a pleasant object exceeds the ~measure of
1028 2, 32 | being, the removal of that object ~becomes pleasant. On the
1029 2, 32 | continuation of any ~pleasing object; and which can behold the
1030 2, 32 | which can behold the whole object of its delight at ~once -
1031 2, 32 | presence of the sensible object. The second place belongs
1032 2, 32 | obtaining ~the pleasurable object. The third place belongs
1033 2, 32 | beloved. In like manner every object ~of desire is pleasing to
1034 2, 32 | of an ~enemy becomes an object of pleasure: whence it is
1035 2, 33 | acquiesces in the ~pleasurable object, and rests therein, offering,
1036 2, 33 | to hold within itself the object of its ~pleasure.~Aquin.:
1037 2, 33 | presence of the pleasurable object: because the mind surrenders
1038 2, 33 | surrenders itself ~more to that object when it is already taking
1039 2, 33 | desire, on the part of the object: since desire ~regards a
1040 2, 33 | Consequently it may be ~the object of desire and pleasure at
1041 2, 33 | of the appetite in ~the object of pleasure; which repose
1042 2, 34 | Consequently not ~every object of pleasure is good in the
1043 2, 35 | aspect of good or evil is the object of the pleasure or pain.
1044 2, 35 | movement is taken from the object or term. Consequently, since
1045 2, 35 | as it recalls a ~beloved object to one's memory, and makes
1046 2, 35 | in respect of the same ~object, are specifically contrary
1047 2, 35 | 1~OBJ 3: Further, as the object of pleasure is good, so
1048 2, 35 | pleasure is good, so the object of ~sorrow is evil. But
1049 2, 35 | is the cause, but not the object ~of pleasure: and then pleasure
1050 2, 35 | that ~contemplation is its object and cause; as when one takes
1051 2, 35 | pleasure in a contrary object: thus pleasure in heat is
1052 2, 35 | there is no contrary to the object of ~contemplation: because
1053 2, 35 | either from the sensible object disagreeing with the normal
1054 2, 35 | foul; or from the sensible object, though agreeable, being
1055 2, 35 | contemplation of a less noble object hinders the contemplation
1056 2, 35 | contemplation of a more ~noble object; or on the part of the object
1057 2, 35 | object; or on the part of the object contemplated, to which the ~
1058 2, 35 | suitableness of ~the pleasant object. Therefore sorrow is shunned
1059 2, 35 | of the good which is its ~object; whereas the shunning of
1060 2, 35 | the good, which is the object of pleasure, is sought for
1061 2, 35 | whereas the evil, which is the object of sorrow, is to be shunned
1062 2, 35 | tends ~from the soul to the object. Consequently pleasure is,
1063 2, 35 | without, as it were from the object of the soul. ~Consequently
1064 2, 35 | latter pleasures are the ~object of temperance: thus life
1065 2, 35 | part of the cause or the ~object, or of the effect. For the
1066 2, 35 | the effect. For the proper object of sorrow is "one's own ~
1067 2, 35 | may be concerned for an object foreign to it either ~through
1068 2, 35 | evil, which is the proper ~object of sorrow: wherefore it
1069 2, 36 | a pleasure, has the same object as that pleasure. But the ~
1070 2, 36 | that pleasure. But the ~object of pleasure is good, as
1071 2, 36 | emotions of the soul. But the object ~of love is good. Therefore
1072 2, 36 | possessed, as its proper object, ~so sorrow regards the
1073 2, 36 | therefore, forasmuch as the object is the cause of a passion,
1074 2, 36 | contrary pain have the same object, but ~under contrary aspects:
1075 2, 36 | particular thin be ~the object of pleasure, the absence
1076 2, 36 | of that same thing is the object of ~sorrow. Now one contrary
1077 2, 36 | something present; whereas the object of desire is something ~
1078 2, 36 | part of the end, is the ~object of that movement. And thus,
1079 2, 36 | union of the sense to its object.~Aquin.: SMT FS Q[36] A[
1080 2, 36 | sorrow or pain, by way of object. Therefore that which is
1081 2, 36 | cause the presence of the object: and it is thus that a ~
1082 2, 37 | sorrow. First, as ~being the object of sorrow: and thus sorrow
1083 2, 38 | like the relation of the ~object of pleasure to him that
1084 2, 38 | Consequently each becomes an object of pleasure by reason of
1085 2, 39 | just as bodily evil is the object and cause of bodily ~pain,
1086 2, 39 | so spiritual evil is the object and cause of sorrow in the
1087 2, 39 | end. But sorrow ~is not an object of choice; in fact, "a thing
1088 2, 39 | Reply OBJ 2: Just as any object of choice becomes less eligible
1089 2, 40 | their objects. But the ~object of hope is the same as the
1090 2, 40 | hope is the same as the object of cupidity or desire, viz.
1091 2, 40 | whatever is ~accidental to the object does not make a different
1092 2, 40 | future good, which is ~the object of cupidity or desire, and
1093 2, 40 | passion is taken from the object. Now, ~in the object of
1094 2, 40 | the object. Now, ~in the object of hope, we may note four
1095 2, 40 | Para. 1/1~Reply OBJ 1: The object of hope is the future good
1096 2, 40 | Para. 1/1~Reply OBJ 3: The object of hope adds not only possibility
1097 2, 40 | only possibility to the object ~of desire, but also difficulty:
1098 2, 40 | altogether accidental to the object of the appetitive power:
1099 2, 40 | good, as ~such, is not the object of the cognitive, but of
1100 2, 40 | appetite, by ~presenting its object to it; there arise in the
1101 2, 40 | aspects of the apprehended object. For the ~apprehension of
1102 2, 40 | 1/1~OBJ 2: Further, the object of hope is a future good,
1103 2, 40 | Para. 1/1~Reply OBJ 2: The object of hope is not the possible
1104 2, 40 | predicate ~to a subject. The object of hope is the possible
1105 2, 40 | does not come under the ~object of sight; nevertheless through
1106 2, 40 | above (Q[23], A[2]). Now the object ~of hope, which is the arduous
1107 2, 40 | stands in regard to ~this object, wherefore it implies a
1108 2, 40 | regards the good, which is the object of desire.~Aquin.: SMT FS
1109 2, 40 | stated above (A[1]), the object of hope is a future ~good,
1110 2, 40 | of the good which is the object of ~hope - namely, that
1111 2, 40 | things. For it regards as its object, ~the good which one hopes
1112 2, 40 | First, by reason of its object, ~which is a good, difficult
1113 2, 41 | Fear, in itself; ~(2) Its object; (3) Its cause; (4) Its
1114 2, 41 | i.e. of a power whose object is compared to it as its
1115 2, 41 | passion, which has a special object. Now ~fear has a special
1116 2, 41 | Now ~fear has a special object, as hope has. For just as
1117 2, 41 | hope has. For just as the object of hope is ~a future good,
1118 2, 41 | possible to obtain; so the object of fear is ~a future evil,
1119 2, 41 | avoidance ~of a special object, as stated. Wherefore, though
1120 2, 41 | sorrow, in so far as the object of fear causes ~sorrow when
1121 2, 41 | of the diversity of its ~object. For, as the Philosopher
1122 2, 41 | the proper division of the object of fear itself.~Aquin.:
1123 2, 42 | Out. Para. 1/1 - OF THE OBJECT OF FEAR (SIX ARTICLES)~We
1124 2, 42 | We must now consider the object of fear: under which head
1125 2, 42 | Whether good or evil is the object of fear?~(2) Whether evil
1126 2, 42 | Whether evil of nature is the object of fear?~(3) Whether the
1127 2, 42 | Whether the evil of sin is an object of fear?~(4) Whether fear
1128 2, 42 | Thes. Para. 1/1~Whether the object of fear is good or evil?~
1129 2, 42 | would seem that good is the object of fear. For Augustine says ~(
1130 2, 42 | regards good as its proper object.~Aquin.: SMT FS Q[42] A[
1131 2, 42 | Therefore good is the object of fear.~Aquin.: SMT FS
1132 2, 42 | Therefore even the good is an object of fear.~Aquin.: SMT FS
1133 2, 42 | has some good for its object: and whatever movement implies
1134 2, 42 | avoidance, ~has an evil for its object. Wherefore, since fear implies
1135 2, 42 | regards evil as its proper ~object.~Aquin.: SMT FS Q[42] A[
1136 2, 42 | Whether evil of nature is an object of fear?~Aquin.: SMT FS
1137 2, 42 | evil of nature is not an object of fear. For ~the Philosopher
1138 2, 42 | evil of nature is not an object of fear.~Aquin.: SMT FS
1139 2, 42 | such like evils were an object of fear, man ~would needs
1140 2, 42 | evil of nature can be the object of fear.~Aquin.: SMT FS
1141 2, 42 | Whether the evil of sin is an object of fear?~Aquin.: SMT FS
1142 2, 42 | the evil of sin can be an object of fear. For ~Augustine
1143 2, 42 | the evil of sin can be an object of ~fear.~Aquin.: SMT FS
1144 2, 42 | good of virtue can be ~the object of hope, as the Philosopher
1145 2, 42 | 1]; Q[41], A[2]), as the object ~of hope is a future good
1146 2, 42 | possible to obtain, so the object ~of fear is a future evil,
1147 2, 42 | power and will, is ~not an object of fear; and that nothing
1148 2, 42 | properly speaking, is not an object ~of fear.~Aquin.: SMT FS
1149 2, 42 | this light it is not an object ~of fear to him.~Aquin.:
1150 2, 42 | Therefore fear cannot be the object of fear.~Aquin.: SMT FS
1151 2, 42 | Therefore it cannot be the object of his fear.~Aquin.: SMT
1152 2, 42 | A[3]), nothing can be an object of fear, ~save what is due
1153 2, 42 | possible for fear to be the object of fear, i.e. a man ~may
1154 2, 42 | sense fear cannot be the object of fear, as Augustine ~says (
1155 2, 42 | cannot be at all be the object of fear, we ~must add a
1156 2, 42 | have a future fear for its object.~Aquin.: SMT FS Q[42] A[
1157 2, 42 | A[3]; Q[41], A[2]), the object of fear ~is an imminent
1158 2, 42 | Para. 1/1~Reply OBJ 1: The object of hope is a good that is
1159 2, 42 | 1/1~I answer that, The object of fear is evil: consequently
1160 2, 43 | any way whatever, of the object, is a cause of ~the passion.
1161 2, 43 | thing may be a cause of the object, either by way of ~efficient
1162 2, 43 | material disposition. Thus the object of ~pleasure is good apprehended
1163 2, 43 | matter in question, the object of fear is ~something reckoned
1164 2, 43 | efficient ~cause of the object of fear, and, consequently,
1165 2, 43 | cause of fear and of its object, by way of material disposition.
1166 2, 43 | evil present, which is the ~object of sorrow. And still greater
1167 2, 44 | in repelling the harmful object. Hence the ~Philosopher
1168 2, 45 | appetite in respect of some object, good or bad: and thus they ~
1169 2, 45 | of itself, ~good is the object of pursuit, and evil, the
1170 2, 45 | of pursuit, and evil, the object of avoidance: but by ~reason
1171 2, 45 | something else, evil can be the object of pursuit, through some ~
1172 2, 45 | it; and good can be the object of avoidance, through ~some
1173 2, 45 | overcoming the threatening object of fear, that one attacks
1174 2, 45 | Reply OBJ 3: Although the object of daring is an evil to
1175 2, 45 | intensified by an increase in its object: ~thus since a good is lovable,
1176 2, 45 | yet more lovable. But the ~object of daring is something difficult.
1177 2, 45 | virtue which is the abiding object of their will, however ~
1178 2, 45 | Para. 1/1~Reply OBJ 2: The object of love is good simply,
1179 2, 45 | increased simply. But the object of daring is a ~compound
1180 2, 46 | passion?~(2) Whether the object of anger is good or evil?~(
1181 2, 46 | Thes. Para. 1/1~Whether the object of anger is good or evil?~
1182 2, 46 | It would seem that the object of anger is evil. For Gregory
1183 2, 46 | anger regards evil as its object.~Aquin.: SMT FS Q[46] A[
1184 2, 46 | hatred regards evil as its object, ~as stated above (Q[29],
1185 2, 46 | sorrow." But evil is the object of ~sorrow. Therefore it
1186 2, 46 | Therefore it is also the object of anger.~Aquin.: SMT FS
1187 2, 46 | to justice. Therefore the object of anger is good.~Aquin.:
1188 2, 46 | says (Rhet. ii, 2). But the object of hope ~and of pleasure
1189 2, 46 | Therefore good is also the object of anger.~Aquin.: SMT FS
1190 2, 46 | by way of an incomplex object, as when we understand ~
1191 2, 46 | secondly, by way of a complex object, as when we ~understand
1192 2, 46 | a simple ~and incomplex object, when the appetite simply
1193 2, 46 | forth: by way of a complex object, as when the ~appetite is
1194 2, 46 | sometimes regard but one object, as when a man is said to
1195 2, 46 | Whereas anger regards one ~object under the aspect of evil,
1196 2, 46 | first, on the ~part of the object; secondly, on the part of
1197 2, 46 | desire, on the part of the object, ~thus desire, especially
1198 2, 46 | desire on the part of the ~object.~Aquin.: SMT FS Q[46] A[
1199 2, 46 | he is contented if the object ~of his hatred suffer evil:
1200 2, 46 | not satisfied unless ~the object of his anger know it and
1201 2, 46 | passion are taken from its ~object. Now the object of anger
1202 2, 46 | from its ~object. Now the object of anger is the same in
1203 2, 46 | same in substance as the object of ~hatred; since, just
1204 2, 47 | the person injured is an object of God's providence and ~
1205 2, 48 | greater force on the hot object. Since then the ~appetitive
1206 2, 48 | remove the hindrance to the object of his love; so that ~anger
1207 2, 49 | since nature is the first object of consideration in anything,
1208 2, 50 | not a disposition of the object to ~the power, but rather
1209 2, 50 | disposition of the power to the object: wherefore ~the habit needs
1210 2, 50 | compared to the power as its object.~Aquin.: SMT FS Q[50] A[
1211 2, 50 | phantasm is compared as object to the passive ~intellect (
1212 2, 50 | is the ~likeness of the object; so in the will, and in
1213 2, 50 | power is inclined to its object; for ~the act of the appetitive
1214 2, 51 | apprehensive power ~presenting the object: and further, the intellective
1215 2, 54 | the nature of one active object to an act ~specifically
1216 2, 54 | the act is the same, the object is the same. ~But the same
1217 2, 54 | justice. Therefore the same object can also ~belong to different
1218 2, 54 | habits, we must consider ~the object not in its material but
1219 2, 54 | evil habits about one same ~object; for instance, intemperance
1220 2, 54 | as to the extent of its object, we shall ~find a certain
1221 2, 55 | directed, namely, either to its object, or to its act: for ~instance,
1222 2, 55 | virtue is taken for the object ~of virtue. For the furthest
1223 2, 55 | virtue is concerned is its object, and this could not be included
1224 2, 55 | definition, because the object fixes the virtue to a certain ~
1225 2, 56 | 3]). Now good is not the object of the ~intellect, but of
1226 2, 56 | seen in its relation to its object. ~Since, therefore, as we
1227 2, 56 | above (Q[19], A[3]), the object of the ~will is the good
1228 2, 57 | place a virtue is about its object. And thus these speculative
1229 2, 57 | indicates the efficient cause or object of ~complete happiness,
1230 2, 57 | God, Who is the supreme object of contemplation. ~Secondly,
1231 2, 57 | the formal aspect of the object is referred to a power ~
1232 2, 57 | aspect and of the material object: thus it belongs ~to the
1233 2, 57 | since the quality of the ~object considered by the latter
1234 2, 57 | be affected towards that object. For as ~long as the geometrician
1235 2, 57 | the appetitive part, the object of which is ~the good and
1236 2, 58 | is overcome ~thereby, the object of his desire seems good,
1237 2, 59 | moderated sorrow for an object which ought to make us sorrowful,
1238 2, 60 | Again, the species of the object of appetite, as of any ~
1239 2, 60 | Para. 1/1~Reply OBJ 1: The object of the reason is truth.
1240 2, 60 | On the other hand, the object of the appetitive power
1241 2, 60 | one special virtue, whose ~object is the perfect due, which
1242 2, 60 | are directed to the same object in a ~certain order, as
1243 2, 60 | things; hence, one single ~object of the passions, according
1244 2, 60 | man's good which is the object of love, desire and pleasure, ~
1245 2, 60 | good ~absolutely, as an object of desire, pleasure, or
1246 2, 60 | to get, and as ~being the object of our hope, there is "magnificence" [*{
1247 2, 60 | taken absolutely, as the ~object of love, we have a virtue
1248 2, 60 | hard to attain, and as ~an object of hope, then we have "magnanimity."
1249 2, 60 | considered absolutely, as the object of the concupiscible ~passions.
1250 2, 61 | regards good, which is the ~object of the appetite.~Aquin.:
1251 2, 62 | virtues": first, because their object is God, inasmuch as ~they
1252 2, 62 | Him in so far as He is the object of supernatural happiness.~~
1253 2, 62 | of their objects. Now the object of the theological virtues
1254 2, 62 | On the other hand, the object of the intellectual and
1255 2, 62 | intellect ~apprehends the object of hope and love. Hence
1256 2, 62 | things. One as its principal object, viz. the good hoped ~for.
1257 2, 63 | of their objects. Now the object of ~every virtue is a good
1258 2, 63 | proper matter: thus ~the object of temperance is a good
1259 2, 63 | The formal aspect of this object is from ~reason which fixes
1260 2, 64 | against God, Who is the object of theological virtue: for
1261 2, 64 | by comparison with ~its object, which is God, in Whom we
1262 2, 65 | principles which are the object of the ~virtue of understanding
1263 2, 65 | which He is loved as the object of bliss, to which object
1264 2, 65 | object of bliss, to which object we are ~directed by faith
1265 2, 66 | takes its species from its object, as ~explained above (Q[
1266 2, 66 | which has the more excellent object. Now it is ~evident that
1267 2, 66 | it is ~evident that the object of the reason is more excellent
1268 2, 66 | more excellent than the object ~of the appetite: since
1269 2, 66 | considering its subject and ~its object: its subject, because this
1270 2, 66 | A[1]; Q[26], A[1]): its object ~or matter, because it is
1271 2, 66 | Divine things, which are the object of ~wisdom, which is the
1272 2, 66 | principles which are the object of the virtue of understanding,
1273 2, 66 | species, is taken from its object. Now the object of wisdom
1274 2, 66 | from its object. Now the object of wisdom surpasses ~the
1275 2, 66 | supreme matters which are ~the object of wisdom: but its command
1276 2, 66 | wisdom considers the very object of happiness, viz. the Supreme ~
1277 2, 66 | perfect in ~respect of its object, there would be perfect
1278 2, 66 | respect ~of its principal object, which is God, it follows
1279 2, 66 | because it is about a higher ~object, or because it is more certain."
1280 2, 66 | about a higher and ~better object, is preferable to that which
1281 2, 66 | is more certain about an ~object of inferior degree. Wherefore
1282 2, 66 | principles which ~are the object of understanding, not only
1283 2, 66 | species, is taken from its object. Now, since the three theological ~
1284 2, 66 | look at God as their proper object, it cannot be said that
1285 2, 66 | of its having a greater ~object, but only from the fact
1286 2, 66 | nearer than another to ~that object; and in this way charity
1287 2, 66 | certain distance from the ~object: since faith is of what
1288 2, 66 | theological virtues have an object surpassing the human soul:
1289 2, 66 | virtues: it only shows the ~object. And this appetitive movement
1290 2, 66 | appetitive movement towards its object surpasses human ~knowledge,
1291 2, 67 | the ~part of the knowable object; secondly, on the part of
1292 2, 67 | the part of the knowable object is seen in the ~"morning"
1293 2, 67 | perfect on the part of the object is ~quite incompatible with
1294 2, 67 | knowledge about the same object; but ~they are compatible
1295 2, 67 | science, on the part of the ~object, because its object is the
1296 2, 67 | the ~object, because its object is the First Truth. Yet
1297 2, 67 | perfect mode of knowing its object, which is not incompatible
1298 2, 67 | Blessed see that which is the object of hope, ~viz. God. Therefore
1299 2, 67 | moral virtues as to its object, which is ~God. But the
1300 2, 67 | remains there, which ~is the object of fear: but the glory of
1301 2, 67 | theological virtue, for thus its object is God, and not a created
1302 2, 67 | signification. Because the object of hope is something ~difficult,
1303 2, 67 | exercise the act. Now the ~object of faith is the First Truth
1304 2, 67 | of glory not only is the ~object of faith, which is the unseen,
1305 2, 67 | their objects. But ~the object of love is good apprehended.
1306 2, 67 | since it may relate to an ~object either possessed or not
1307 2, 67 | Para. 1/1~Reply OBJ 2: The object of charity is not knowledge
1308 2, 67 | charity of ~heaven: its object is the thing known, which
1309 2, 68 | Further, even as God is an object of fear, so is He of love,
1310 2, 68 | joy have good for their object. Now God is ~the Sovereign
1311 2, 68 | On the ~other hand, the object of fear is evil, which can
1312 2, 69 | stated above (A[1]). Now the object of hope is future ~happiness.
1313 2, 69 | man desires by seeking the object of his natural desire, ~
1314 2, 70 | seem to imply a painful object, ~while faith is not something
1315 2, 70 | perfectly set at peace in one object, he cannot be disquieted
1316 2, 70 | not satisfied ~with the object of his joy. Now peace implies
1317 2, 70 | rest ~altogether in one object. Wherefore after charity
1318 2, 72 | stands in the relation of object to the act of the will ~
1319 2, 72 | one formal aspect of the object, from which aspect ~sin
1320 2, 72 | to the species. Now the object in a sin is like its material ~
1321 2, 72 | cause, which ~is the end and object of the will. For it has
1322 2, 72 | related to it ~as to its object.~Aquin.: SMT FS Q[72] A[
1323 2, 72 | they "turn to," viz. the ~object which specifies them. Hence
1324 2, 72 | which is ~also their proper object. Hence we find certain acts
1325 2, 72 | itself as terminating in the ~object to which the sinner's intention
1326 2, 72 | for sinning is the end and object of sin. Now it happens sometimes ~
1327 2, 72 | but from turning to the object of the ~act.~Aquin.: SMT
1328 2, 73 | gravity of sin depends on its object?~(4) Whether it depends
1329 2, 73 | or ~quality: whereas the object is the matter of the sin.
1330 2, 73 | its malice from its proper object to which it turns, ~and
1331 2, 73 | graver the sin. Now the object of an act is its end, ~as
1332 2, 73 | Reply OBJ 1: Although the object is the matter about which
1333 2, 73 | which is about the same ~object: because contraries are
1334 2, 73 | gravity in a sin depend on the object, so also ~does the greatness
1335 2, 73 | their ~species from the object, as shown above (Q[60],
1336 2, 73 | end, which is the proper ~object of the will; and by a such
1337 2, 73 | tending unrestrainedly to its ~object.~Aquin.: SMT FS Q[73] A[
1338 2, 73 | affect sin on the part of the object to ~which it turns. Therefore
1339 2, 73 | not only as regards the ~object, but also as regards every
1340 2, 73 | then the harm is the direct object of the sin. Sometimes the
1341 2, 73 | against is, in a manner, the object of ~the sin. Now it has
1342 2, 73 | sin is derived from its object; so that a sin is deemed
1343 2, 73 | the more grave, as its object is a more principal end.
1344 2, 74 | directed to ~its proper object?~Aquin.: SMT FS Q[74] A[
1345 2, 74 | pertaining to reason are the object of the will alone. Therefore
1346 2, 74 | act is discerned by its object. Now it is possible to commit
1347 2, 74 | 2: Further, the primary object of sin is the will, as stated
1348 2, 74 | in respect of its proper object, and this is the act of ~
1349 2, 74 | in respect of its proper object, and with regard to the
1350 2, 74 | 1/1~OBJ 2: Further, the object shows to which power an
1351 2, 74 | power is directed to its object. Now a morose ~delectation
1352 2, 74 | elicited act about its proper object; ~but it exercises the direction
1353 2, 74 | which it results, and to the object in which a ~person takes
1354 2, 74 | just as a thing, is ~an object of delectation, because
1355 2, 74 | results in delectation, is the object ~of delectation, in so far
1356 2, 74 | e.g. a thought, has for its object another ~action, as being
1357 2, 74 | another ~action, as being the object of his thought; and then
1358 2, 74 | has the ~thought for its object.~Aquin.: SMT FS Q[74] A[
1359 2, 74 | an external act for its object, ~cannot be without complacency
1360 2, 74 | higher ~reason to its proper object which is the eternal law,
1361 2, 74 | disposed with regard to ~its object. Now the object of the higher
1362 2, 74 | to ~its object. Now the object of the higher reason is
1363 2, 74 | higher tribunal than its own object. ~Therefore if a movement
1364 2, 74 | higher reason regards its own object otherwise than ~the objects
1365 2, 74 | 2~With regard to its own object it has a twofold act, viz.
1366 2, 74 | eternal law about its own object. But in respect of simple
1367 2, 74 | in respect of its proper object, even if it be a mortal
1368 2, 74 | therefore, although the object of the higher reason ~is,
1369 2, 76 | is not known, because its object is the good ~apprehended.
1370 2, 77 | power is moved except by its object. ~Now the will is a power
1371 2, 77 | 54). Since therefore the object of the will is not a ~passion
1372 2, 77 | on the part of the will's object, which is ~good apprehended
1373 2, 77 | imagination away from ~the object of their emotion, the result
1374 2, 77 | appetite is not the ~direct object of the will, yet it occasions
1375 2, 77 | the ~judgment about the object of the will, as stated.~
1376 2, 77 | right, because, since the object of ~the will is a good or
1377 2, 77 | as it is directed to ~the object of desire (e.g. a man is
1378 2, 77 | good is, in two ways, the ~object of the sensitive appetite,
1379 2, 77 | according as it is the object of the ~concupiscible part;
1380 2, 77 | according ~as it is the object of the irascible part, as
1381 2, 78 | rational ~good, as its proper object; wherefore every sin is
1382 2, 79 | of ~evil, but from some object, to which that privation
1383 2, 80 | two ~things: first by its object, inasmuch as the apprehended
1384 2, 80 | Para. 3/3~As regards the object, a thing may be understood
1385 2, 80 | three ways. First, the object itself which is proposed
1386 2, 80 | proposes ~or offers this object. Thirdly, he that persuades
1387 2, 80 | persuades the will that the ~object proposed has an aspect of
1388 2, 80 | offers the will its proper object, which is a real or apparent
1389 2, 80 | sin, either by offering an object ~of appetite to the senses,
1390 2, 80 | necessity, moved by any object except the last end, as ~
1391 2, 80 | persuasion, or by ~proposing the object of appetite.~Aquin.: SMT
1392 2, 80 | persuading or ~offering the object of appetite.~Aquin.: SMT
1393 2, 83 | through being its proper object, it follows that the concupiscible
1394 2, 83 | precedes the will, for the object of the ~will is only the
1395 2, 83 | one way, by proposing ~its object to it. In another way, the
1396 2, 83 | which ~is the most powerful object of the concupiscible faculty.
1397 2, 85 | element: thus the sensible object ~moves the sensitive appetite,
1398 2, 85 | subject, ~but in so far as the object acts on the power, and one
1399 2, 88 | according to their matter or object, as stated above (Q[18], ~
1400 2, 88 | committed in regard to any ~object or matter: since man can
1401 2, 88 | act ~is determined by its object. For, when the will is directed
1402 2, 88 | mortal by reason of its object. Consequently it is a ~mortal
1403 2, 88 | generically by reason of its object, becomes mortal ~on the
1404 2, 90 | practical matters, which are the object of the ~practical reason,
1405 2, 93 | power judges of its proper object, according to Job ~12:11: "
1406 2, 97 | of persons if he be the object of special favor.~Aquin.:
1407 2, 101 | under the science ~whose object is the end. Accordingly
1408 2, 102 | tabernacle, that ~it might be an object of respect. Taken singly,
1409 2, 102 | God whatever might be an ~object of contempt; secondly, by
1410 2, 107 | above (Q[62], A[2]) that the object ~of the theological virtues,
1411 2, 107 | Para. 1/1~Reply OBJ 3: The object of these additions to the
1412 2, 109 | cannot see any visible object, without the ~sun's light.
1413 2, 109 | loves Him, as He ~is the object of beatitude, and inasmuch
1414 2, 109 | could not be drawn to any object above ~itself, for it is
1415 2, 111 | excellent than that of ~an object that is lit up. But by gratuitous
1416 2, 112 | one, as regards the end or object, as when a ~virtue is said
1417 2, 112 | principle of grace and its object is God, Who by reason of
1418 2, 112 | Sin has for its principal object commutable good, which is ~
1419 2, 112 | is ~known to us. But the object or end of grace is unknown
1420 2, 113 | man to good, which is the object of ~the will; and hence
1421 2, 113 | according ~as He is the object of beatitude and the cause
1422 2, 113 | covereth all sins." ~Now the object of charity is not sin. Therefore
1423 2, 114 | it has the last end for object, moves ~the other virtues
1424 2, 1 | shall consider: (1) its object; (2) its act; (3) ~the habit
1425 2, 1 | inquiry:~(1) Whether the object of faith is the First Truth?~(
1426 2, 1 | First Truth?~(2) Whether the object of faith is something complex
1427 2, 1 | under faith?~(4) Whether the object of faith can be anything
1428 2, 1 | Thes. Para. 1/1~Whether the object of faith is the First Truth?~
1429 2, 1 | It would seem that the object of faith is not the First
1430 2, 1 | For it seems that the object of faith is that which is
1431 2, 1 | creatures. Therefore the object of faith is not only the ~
1432 2, 1 | and unbelief have the same object since they are ~opposed
1433 2, 1 | creatures. Therefore the object of faith is not only the
1434 2, 1 | neighbor. Therefore the object of Faith is not only ~the
1435 2, 1 | First Truth. Therefore the ~object of faith is the First Truth.~
1436 2, 1 | 1/2~I answer that, The object of every cognitive habit
1437 2, 1 | materially, and is the material object, so to ~speak, and, secondly,
1438 2, 1 | the formal ~aspect of the object. Thus in the science of
1439 2, 1 | the formal aspect of the object, ~it is nothing else than
1440 2, 1 | this point of view also the object of faith is, in a ~way,
1441 2, 1 | relation to God, even as the object of the medical art is health,
1442 2, 1 | account of God, so that ~its object, properly speaking, is God,
1443 2, 1 | Thes. Para. 1/1~Whether the object of faith is something complex,
1444 2, 1 | It would seem that the object of faith is not something
1445 2, 1 | of a proposition. For the object of faith is the First Truth,
1446 2, 1 | something simple. Therefore ~the object of faith is not something
1447 2, 1 | almighty." Therefore the object of faith is not a proposition
1448 2, 1 | as I am known." But the object ~of the heavenly vision
1449 2, 1 | propositions; so that its object is something complex.~Aquin.:
1450 2, 1 | Para. 2/3~Accordingly the object of faith may be considered
1451 2, 1 | is believed, and thus the object of faith ~is something simple,
1452 2, 1 | and in this respect the object of ~faith is something complex
1453 2, 1 | This argument considers the object of faith on the part of ~
1454 2, 1 | Para. 1/1~Reply OBJ 3: The object of the heavenly vision will
1455 2, 1 | something false can be the object ~of faith.~Aquin.: SMT SS
1456 2, 1 | been false. Therefore the ~object of faith can be something
1457 2, 1 | the formal aspect of the object: thus color cannot be seen ~
1458 2, 1 | the formal ~aspect of the object of faith is the First Truth;
1459 2, 1 | Thes. Para. 1/1~Whether the object of faith can be something
1460 2, 1 | It would seem that the object of faith is something seen.
1461 2, 1 | and faith regard the same object.~Aquin.: SMT SS Q[1] A[4]
1462 2, 1 | moved to assent by its very object, which is known either ~
1463 2, 1 | this assent by its proper object, but through an act of choice, ~
1464 2, 1 | that are of faith can be an object of science ~[*Science is
1465 2, 1 | are of faith can be an ~object of science. For where science
1466 2, 1 | that are of faith can be an object of science.~Aquin.: SMT
1467 2, 1 | Therefore such ~things can be an object of science.~Aquin.: SMT
1468 2, 1 | are demonstrated are an object of science, ~since a "demonstration
1469 2, 1 | are of ~faith can be an object of science.~Aquin.: SMT
1470 2, 1 | a way, be about the same object, as stated in Poster. i. ~
1471 2, 1 | science can be about the same object also.~Aquin.: SMT SS Q[1]
1472 2, 1 | is manifest, it is the object, not of faith, but of perception." ~
1473 2, 1 | are of faith are not the object of perception, ~whereas
1474 2, 1 | perception, ~whereas what is an object of science is the object
1475 2, 1 | object of science is the object of perception. ~Therefore
1476 2, 1 | about things which are an object of ~science.~Aquin.: SMT
1477 2, 1 | the same thing to be an object of science and of ~belief
1478 2, 1 | that a thing which is ~an object of vision or science for
1479 2, 1 | may happen that what is an object of ~vision or scientific
1480 2, 1 | is, for another man, an object of faith, because he does
1481 2, 1 | equally unknown by all as an object of science: such are the
1482 2, 1 | opinion ~about the same object can certainly be in different
1483 2, 1 | i.e. ~in relation to the object, but not in the same respect.
1484 2, 1 | about one and the same object, to know one ~thing and
1485 2, 1 | same man, about the same object, and in ~the same respect,
1486 2, 1 | opinion ~about the same object simply, for the reason that
1487 2, 1 | science demands that ~its object should be deemed impossible
1488 2, 1 | essential to opinion, that its object should be deemed possible
1489 2, 1 | otherwise. Yet that which is the object of faith, on account of
1490 2, 1 | cannot be about the same object and in the ~same respect
1491 2, 1 | same respect is because the object of science is something
1492 2, 1 | something seen whereas ~the object of faith is the unseen,
1493 2, 1 | the formal aspect of ~the object of faith is one and indivisible,
1494 2, 1 | respect of their formal object. Therefore no notice should
1495 2, 1 | and fit together. Now the ~object of faith is something unseen
1496 2, 1 | others. Now, since the chief object of faith consists in those
1497 2, 1 | The formal aspect of the object of faith can be taken in ~
1498 2, 1 | belong to faith as to an object of belief for all, as stated
1499 2, 2 | the intellect, since its object ~is truth. But assent seems
1500 2, 2 | believer is determined to one object, ~not by the reason, but
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