1-500 | 501-1000 | 1001-1500 | 1501-2000 | 2001-2237
Part, Question
1501 2, 2 | intellect as determined to one object by the will.~Aquin.: SMT
1502 2, 2 | belongs to the will, whose ~object is the good and the end.
1503 2, 2 | that power or habit to its object. Now the object of faith
1504 2, 2 | habit to its object. Now the object of faith can be ~considered
1505 2, 2 | above ~(A[1], ad 3), the object of faith can be considered
1506 2, 2 | can be ~observed in the object of faith, as stated above (
1507 2, 2 | of ~these is the material object of faith, and in this way
1508 2, 2 | the formal aspect of the object, for it is the medium on
1509 2, 2 | Q[1], A[1]) the formal ~object of faith is the First Truth,
1510 2, 2 | Para. 3/3~Thirdly, if the object of faith be considered in
1511 2, 2 | different relations to the object of faith.~Aquin.: SMT SS
1512 2, 2 | understanding are not an ~object of belief. Therefore it
1513 2, 2 | believed, which are the object of ~faith. Now science and
1514 2, 2 | faith are not about the same object, as stated ~above (Q[1],
1515 2, 2 | by ~natural reason are an object of science, it seems that
1516 2, 2 | subject and about ~the same object: but what is an object of
1517 2, 2 | same object: but what is an object of science for one, can
1518 2, 2 | science for one, can be an ~object of faith for another, as
1519 2, 2 | relation ~of the habit to its object. Again two things may be
1520 2, 2 | may be considered in the ~object of any virtue; namely, that
1521 2, 2 | is the proper and direct object ~of that virtue, and that
1522 2, 2 | accidental and consequent to the object ~properly so called. Thus
1523 2, 2 | properly and directly to the object ~of fortitude, to face the
1524 2, 2 | forth, is ~reduced to the object of fortitude, but indirectly.~
1525 2, 2 | in its ~proper and direct object: but, on the other hand,
1526 2, 2 | to the proper and ~direct object of that virtue, except in
1527 2, 2 | therefore, say that the direct object of faith is that ~whereby
1528 2, 2 | the indirect and secondary object comprises all things delivered
1529 2, 2 | is the proper and direct object of ~obedience. But this
1530 2, 2 | that ~proper and direct object.~Aquin.: SMT SS Q[2] A[6]
1531 2, 2 | A[5]; Q[1], A[8]), the object of faith ~includes, properly
1532 2, 2 | explicitly of God is ~the object of heavenly happiness. Now
1533 2, 2 | heavenly happiness. Now the object of heavenly happiness is ~
1534 2, 4 | to ~be hoped for are the object of hope. Therefore they
1535 2, 4 | as though they were its object.~Aquin.: SMT SS Q[4] A[1]
1536 2, 4 | in relation to its proper object. Now the ~act of faith is
1537 2, 4 | intellect determinate to one object of the will's command. ~
1538 2, 4 | faith is related both to the object of the will, i.e. to ~the
1539 2, 4 | and the end, and to the object of the intellect, i.e. to
1540 2, 4 | has one same thing for object and end, its ~object and
1541 2, 4 | for object and end, its ~object and end must, of necessity,
1542 2, 4 | Q[1], AA[1],4) that the object of faith is ~the First Truth,
1543 2, 4 | to its end ~which is the object of the will, is indicated
1544 2, 4 | the act of faith to the object of the intellect, ~considered
1545 2, 4 | intellect, ~considered as the object of faith, is indicated by
1546 2, 4 | science and understanding, the object of ~which is something apparent;
1547 2, 4 | definition of faith ~includes the object of hope.~Aquin.: SMT SS
1548 2, 4 | practical intellect, ~the object of which is some true, contingent
1549 2, 4 | be made or ~done. For the object of faith is the Eternal
1550 2, 4 | the intellect, because the object of that act is "the true," ~
1551 2, 4 | intellect, as evidenced by ~its object. But since this object,
1552 2, 4 | its object. But since this object, which is the First Truth,
1553 2, 4 | end which ~is the will's object. Now that which gives a
1554 2, 4 | faith is directed to the ~object of the will, i.e. the good,
1555 2, 4 | Divine Good, is the proper object of charity. ~Therefore charity
1556 2, 4 | infallibly tend to its ~object, which is the true; while
1557 2, 4 | nothing false can be the object of faith, as ~proved above (
1558 2, 4 | the good considered as the object of the will, inasmuch as
1559 2, 4 | infallible, and consequently its object ~cannot be anything false;
1560 2, 4 | First on the part of the object, and thus there is one faith. ~
1561 2, 4 | faith. ~Because the formal object of faith is the First Truth,
1562 2, 4 | the formal aspect of its object, but is ~individualized
1563 2, 4 | believed, do not ~belong to the object of faith, except in relation
1564 2, 4 | theological virtues, the object of which is the last end,
1565 2, 4 | cannot reach God ~as the object of heavenly bliss, which
1566 2, 5 | apparent or seen the principal object of faith. Now the principal ~
1567 2, 5 | faith. Now the principal ~object of faith is the First Truth,
1568 2, 5 | altogether ignorant of the object of faith. And ~if man and
1569 2, 5 | must observe that in the object of faith, there is ~something
1570 2, 5 | proposed as the material object of ~faith, some are believed
1571 2, 5 | the ~formal aspect of the object, without which the species
1572 2, 5 | cannot remain. Now the formal object of faith is the First Truth,
1573 2, 5 | habit is taken from its object. Now ~whoever has faith
1574 2, 5 | first, ~on the part of the object; secondly, on the part of
1575 2, 5 | Body Para. 2/3~Now the object of faith may be considered
1576 2, 5 | respect of the material object which ~is proposed to be
1577 2, 5 | believed. Now the formal object of faith is one and ~simple,
1578 2, 5 | another, on the part of the ~object, in so far as he believes
1579 2, 7 | not cause another. Now the object of ~faith is a good, which
1580 2, 7 | the First Truth, while the object of fear is an ~evil, as
1581 2, 7 | their species ~from the object, according to what was stated
1582 2, 7 | The primary and formal object of faith is the good which
1583 2, 7 | Truth; but the material object of faith includes also certain ~
1584 2, 8 | of a thing, because the object of the intellect is ~"what
1585 2, 8 | things which are the direct object of faith: ~although certain
1586 2, 8 | things which are the direct ~object of faith.~Aquin.: SMT SS
1587 2, 8 | these were its principal ~object, but in so far as the rule
1588 2, 8 | the greater extent of its object.~Aquin.: SMT SS Q[8] A[3]
1589 2, 8 | of ~the truth, since the object of the will is good understood,
1590 2, 8 | end, ~which is the proper object of the will: and consequently
1591 2, 9 | Divine things, because its ~object is the First Truth, as stated
1592 2, 10 | way at all, because the object of his opinion is not God. ~
1593 2, 10 | same thing. Now the formal object of faith is the First Truth, ~
1594 2, 10 | of ~belief. Therefore the object of unbelief also is the
1595 2, 10 | to make these species the object of our consideration.~Aquin.:
1596 2, 10 | sinner turns is the formal object of his sin, and determines ~
1597 2, 10 | is forsaken is the formal object of ~the sin; which however
1598 2, 10 | therefore reply that the object ~of unbelief is the First
1599 2, 11 | from its proper end and object; but the ultimate end shows ~
1600 2, 11 | respect of its proximate object, but by reason of its cause, ~
1601 2, 11 | which good is chiefly the object of ~charity, since it is
1602 2, 12 | pertaining to God, Who is the object of faith. Therefore blasphemy
1603 2, 12 | His creatures. Now the ~object of faith is God. Therefore
1604 2, 12 | goodness, which is the ~object of charity. Consequently
1605 2, 13 | impenitence are about the same object. ~But there is no repentance,
1606 2, 14 | far as it perceives its object from a ~distance or is able
1607 2, 14 | can perceive a sensible object from ~afar, by sight, hearing,
1608 2, 14 | does not perceive ~its object through a medium of corporeal
1609 2, 16 | virtue?~(2) Whether its object is eternal happiness?~(3)
1610 2, 16 | the passion of hope, the object of hope ~is a future good,
1611 2, 16 | happiness is the proper object of hope?~Aquin.: SMT SS
1612 2, 16 | happiness is not the proper object of ~hope. For a man does
1613 2, 16 | happiness is not the proper object of hope.~Aquin.: SMT SS
1614 2, 16 | happiness is ~not the proper object of hope.~Aquin.: SMT SS
1615 2, 16 | 1/1~OBJ 3: Further, the object of hope is something difficult.
1616 2, 16 | happiness is not the proper object of hope.~Aquin.: SMT SS
1617 2, 16 | these words. Therefore the object of hope is eternal happiness.~
1618 2, 16 | the proper and principal object of hope is ~eternal happiness.~
1619 2, 16 | reference to ~its principal object.~Aquin.: SMT SS Q[17] A[
1620 2, 16 | despair are about the same object. Now it is ~possible to
1621 2, 16 | absolutely, ~and thus the object of hope is always something
1622 2, 16 | presupposed, and in this way its object can be ~something pertaining
1623 2, 16 | lawfully hope in man. For the object of ~hope is eternal happiness.
1624 2, 16 | one that has God for its object. Now hope has for ~its object
1625 2, 16 | object. Now hope has for ~its object not only God but also other
1626 2, 16 | 1/1~OBJ 4: Further, the object of hope is something arduous.
1627 2, 16 | that God ~is the principal object of hope, considered as a
1628 2, 16 | one that has God for its object, as ~stated above (FS, Q[
1629 2, 16 | these things ~are its proper object; wherefore it is proper
1630 2, 16 | mean as ~regards its proper object. On the other hand, a theological
1631 2, 16 | that Rule is ~its proper object. Wherefore it is not proper
1632 2, 16 | with regard to its proper object, to follow the mean, although
1633 2, 16 | referred to ~its principal object. Thus faith can have no
1634 2, 16 | as regards its principal object, since ~it is impossible
1635 2, 16 | power, wherefore its proper ~object is the doing of great things.
1636 2, 16 | FS, Q[54], A[2]). Now the object of hope is the same as of ~
1637 2, 16 | from having God for ~the object to which it adheres. Now
1638 2, 16 | Reply OBJ 1: God is the object of these virtues under different
1639 2, 16 | different aspect of the object suffices for the ~distinction
1640 2, 16 | faith precedes hope. For the object ~of hope is a future good,
1641 2, 16 | it is necessary for the object of hope to be ~proposed
1642 2, 16 | us as possible. Now the object of hope is, in one way, ~
1643 2, 16 | faith, because the proper object of faith, is something not
1644 2, 17 | as its subject. For ~the object of hope is an arduous good,
1645 2, 17 | Now the arduous is the object, not of the will, but of
1646 2, 17 | virtue having God for its ~object. Since therefore it is neither
1647 2, 17 | appetitive faculty, ~since its object is a good. And, since there
1648 2, 17 | good which is the principal object of this virtue, is ~not
1649 2, 17 | Para. 1/1~Reply OBJ 1: The object of the irascible is an arduous
1650 2, 17 | arduous sensible: whereas ~the object of the virtue of hope is
1651 2, 17 | species from its principal object, even as the other ~virtues
1652 2, 17 | 2]): and its ~principal object is eternal happiness as
1653 2, 17 | possible good cannot be an object of hope except ~in so far
1654 2, 17 | of hope, the ~principal object of which is not the glory
1655 2, 17 | virtue having God for its ~object, its principal object is
1656 2, 17 | its ~object, its principal object is the glory of the soul,
1657 2, 18 | cannot be feared. For the object of fear ~is a future evil,
1658 2, 18 | goodness itself, cannot be an ~object of fear; but He can be an
1659 2, 18 | of fear; but He can be an object of fear in the second way,
1660 2, 18 | objection considers the object of fear as being the ~evil
1661 2, 18 | accordingly, God is the object of both hope and fear, but
1662 2, 18 | from Him. For, since the object of fear ~is an evil, sometimes,
1663 2, 18 | objects. Now the proper object of the appetite's movement
1664 2, 18 | or act is taken from the object. Now the ~object of servile
1665 2, 18 | from the object. Now the ~object of servile fear is punishment,
1666 2, 18 | not destroyed through its object ~or end being directed to
1667 2, 18 | Now the same ~thing is the object of servile and of filial
1668 2, 18 | answer that, The proper object of fear is evil. And since
1669 2, 18 | differ, not as regards the ~object, since each of them believes
1670 2, 18 | Consequently the identity of object, viz. God, does not prove
1671 2, 18 | punishment, which is the object of ~servile fear, so that
1672 2, 18 | punishment as its proper ~object, but as having something
1673 2, 18 | virtue to have God for its ~object. But fear has God for its
1674 2, 18 | But fear has God for its object, in so far as God is feared. ~
1675 2, 18 | The proper and principal object of fear is the evil ~shunned,
1676 2, 18 | A[1]), God cannot be an object ~of fear. Yet He is, in
1677 2, 18 | He is, in this way, the object of hope and the other ~theological
1678 2, 18 | evil, since ~evil is the object of fear, as stated above (
1679 2, 18 | observe that the proper object of ~fear is a possible evil,
1680 2, 18 | evil, just as the proper object of hope is a possible ~good:
1681 2, 18 | hope, by way of ultimate object; ~while the first beatitude,
1682 2, 19 | virtues have God for their ~object, the sins which are contrary
1683 2, 19 | virtues have God for their object, the sins which are opposed ~
1684 2, 19 | FS, Q[40], A[1]), the ~object of hope is a good, difficult
1685 2, 19 | 4~Now this is the proper object of hope - that the thing
1686 2, 19 | sorrow." Yet, since the object of hope is good, to which
1687 2, 20 | inquiry:~(1) What is the object in which presumption trusts?~(
1688 2, 20 | immoderate hope. Now the ~object of hope is an arduous possible
1689 2, 20 | regard and rely on the same object, hope inordinately, presumption ~
1690 2, 22 | Charity itself; (2) The object of charity; (3) Its acts; ~(
1691 2, 22 | derived merely from its object, in ~so far, to wit, as
1692 2, 22 | A[2]). Now the proper object of love ~is the good, as
1693 2, 22 | good, inasmuch as it is the object of happiness, has a special
1694 2, 22 | since charity has for its object the last end of ~human life,
1695 2, 22 | different aspects of the object diversify a habit, even ~
1696 2, 22 | habit, even ~though that object be one in reality, as shown
1697 2, 22 | aspects under which God is an ~object of love, because we are
1698 2, 22 | contrary, Just as God is the object of faith, so is He the object ~
1699 2, 22 | object of faith, so is He the object ~of charity. Now faith is
1700 2, 22 | for God is the ~principal object of charity, while our neighbor
1701 2, 22 | additional to ~charity: for the object of charity is good, whereas
1702 2, 22 | charity is good, whereas the object of hope is ~an arduous good.
1703 2, 22 | first rule, since their object is God, are more excellent ~
1704 2, 22 | to the thing which is the object of the operation. ~Now those
1705 2, 22 | 3: The same good is the object of charity and of hope:
1706 2, 22 | acts is the will, ~whose object and form, so to speak, are
1707 2, 23 | 1/1~On the contrary, The object of charity is the good,
1708 2, 23 | good, which is also the ~object of the will. Therefore charity
1709 2, 23 | is called the ~will, the object of each is the good, but
1710 2, 23 | different ways: for the ~object of the sensitive appetite
1711 2, 23 | apprehended by sense, whereas ~the object of the intellective appetite
1712 2, 23 | the ~intellect. Now the object of charity is not a sensible
1713 2, 23 | 2). Hence charity, whose object is the last end, should
1714 2, 23 | Divine good", which is the ~object of charity, "is for all
1715 2, 23 | charity, "is for all an object of dilection and love." ~
1716 2, 23 | in as much as He is the ~object of happiness. But He is
1717 2, 23 | extreme with regard to its object, ~in so far as its object
1718 2, 23 | object, ~in so far as its object is the Supreme Good, and
1719 2, 23 | that which it has from ~its object, it does not increase, as
1720 2, 23 | first with regard to the object loved, secondly with regard
1721 2, 23 | loves. With regard to the object loved, charity is perfect,
1722 2, 23 | charity is perfect, if the ~object be loved as much as it is
1723 2, 23 | comparison with its ~proper object, cannot decrease, even as
1724 2, 23 | 1/1~OBJ 5: Further, the object of a theological virtue
1725 2, 24 | Out. Para. 1/1 - OF THE OBJECT OF CHARITY (TWELVE ARTICLES)~
1726 2, 24 | We must now consider the object of charity; which consideration
1727 2, 24 | act is derived from its object, considered under ~its formal
1728 2, 24 | tends to an aspect of the object, and that tends to the ~
1729 2, 24 | and that tends to the ~object under that aspect: thus
1730 2, 24 | on itself; for since the ~object of the will is the universal
1731 2, 24 | aspect of ~good, can be the object of an act of the will: and
1732 2, 24 | so the intellect, whose ~object is the true, understands
1733 2, 24 | 3: Further, just as the object of charity is God. so is
1734 2, 24 | charity is God. so is the object ~of faith. Now faith extends
1735 2, 24 | irrational creature for its ~object: first because friendship
1736 2, 24 | unjust, as such, and the object of ~his hate was their injustice,
1737 2, 24 | its application, ~as the object of our petition when we
1738 2, 24 | also our neighbor is the object of ~charity. Now Gregory
1739 2, 24 | as the person who is the object of ~friendship, and thus
1740 2, 24 | ourselves as a distinct object of love.~Aquin.: SMT SS
1741 2, 24 | of happiness, can ~be an object of love for two reasons,
1742 2, 24 | not reckoned as a special object of love.~
1743 2, 25 | 2: Further, just as the object of faith is the First Truth,
1744 2, 25 | First Truth, so is ~the object of charity the Sovereign
1745 2, 25 | lovable, but that as an object of love we meet with it
1746 2, 25 | he is the first lovable object we meet with, because ~"
1747 2, 25 | whom the good, which is the object of friendship, ~resides
1748 2, 25 | neighbor. For the principal object of charity is ~God, as stated
1749 2, 25 | quantity not only from its ~object which is God, but also from
1750 2, 25 | proportionate both to its object and ~to the agent. But from
1751 2, 25 | the agent. But from its object it takes its species, while,
1752 2, 25 | takes its species from its object, but its ~intensity is due
1753 2, 25 | Body Para. 2/5~Now the object of charity's love is God,
1754 2, 25 | not only as regards the ~object, but also as regards the
1755 2, 25 | First, from that of the object. In ~this respect the better
1756 2, 25 | of the good which is the object loved, a man should love
1757 2, 26 | every passion seeks its ~object with a certain eagerness.
1758 2, 26 | earnest consideration of the object loved; ~wherefore the Philosopher,
1759 2, 26 | OBJ 3: An affection, whose object is subject to reason's judgment, ~
1760 2, 26 | measured by reason. But the object of the Divine love which
1761 2, 27 | loved, or because the loved object to ~which we wish well,
1762 2, 27 | as the good ~which is its object is incompatible with any
1763 2, 27 | and hope are passions, the object of which is ~"good," so
1764 2, 27 | adds, on ~the part of the object, a special character, viz. "
1765 2, 28 | Further, good alone is an object of appetite. But a certain
1766 2, 28 | giving ~them rest in one object. This is the last end of
1767 2, 28 | appetites being directed to one ~object; while the other results
1768 2, 28 | his desires tend to one ~object - the second, in so far
1769 2, 28 | particular good, ~which is the object of dissension, belongs to
1770 2, 28 | since it has not God for its object, neither ~is it a theological
1771 2, 28 | aspect of good which is ~the object of charity, wherefore they
1772 2, 29 | the formal aspect of the object of charity and of ~beneficence
1773 2, 30 | Secondly, ~on account of the object succored, because the spirit
1774 2, 31 | is ~contained under the object of that power or habit:
1775 2, 31 | things comprised in the object of sight. Since, however,
1776 2, 31 | That ~is - 'With what object?' Out of charity, think
1777 2, 32 | good and beautiful is an object of love and ~dilection to
1778 2, 32 | again God ~cannot be an object of hatred if we consider
1779 2, 32 | of them, God may ~be an object of hatred to some, in so
1780 2, 32 | OBJ 3: Further, God is an object of hatred, only by reason
1781 2, 32 | God, Whose truth is the object of faith; and hence just
1782 2, 32 | that which is naturally an ~object to be shunned. Now every
1783 2, 32 | essentially different, for the object ~of love is good, which
1784 2, 32 | 1]), that God ~is not an object of hatred, except in so
1785 2, 32 | regards ~the aspect of the object, but dispositively by anger.~
1786 2, 33 | good is a general kind of object, which ~virtue seeks, and
1787 2, 33 | spiritual goods which ~are the object of the sorrow of sloth,
1788 2, 34 | kind of sorrow. For the object ~of envy is a good, for
1789 2, 34 | 1/2~I answer that, The object of a man's sorrow is his
1790 2, 34 | a sin is taken from its object; and envy according to the
1791 2, 34 | according to the aspect ~of its object is contrary to charity,
1792 2, 34 | love the brethren." Now the object both of ~charity and of
1793 2, 37 | a sin is taken from its object, as shown above ~(FS, Q[
1794 2, 37 | objects; one is its principal object and is ~the Divine goodness,
1795 2, 37 | the other is its secondary object and is our ~neighbor's good.
1796 2, 37 | which is less than ~the object of faith, for this is God
1797 2, 37 | respect of its principal object, is not less ~grievous than
1798 2, 38 | or cruelty, but with the object of securing ~peace, of punishing
1799 2, 38 | 1/4~I answer that, The object of laying ambushes is in
1800 2, 39 | content to hurt secretly the object ~of his anger, he even wishes
1801 2, 42 | Now since good is the object of dilection and ~love,
1802 2, 42 | does not tend to a contrary object, but merely hinders the
1803 2, 42 | the last end which is the object of charity, is the ~principle
1804 2, 45 | specification in ~relation to its object which is the "necessary
1805 2, 45 | aspect of ~good, is the object of the appetitive power.
1806 2, 45 | special virtue has a special object. But prudence has ~not a
1807 2, 45 | prudence has ~not a special object, for it is right reason "
1808 2, 45 | a corresponding special object, distinct from other ~objects,
1809 2, 45 | a special virtue. Now an object is called special, not merely ~
1810 2, 45 | yet greater difference of object is requisite for a difference
1811 2, 45 | difference in the aspect of an object, that requires a difference
1812 2, 45 | so far as ~they are the object of reason, that is, considered
1813 2, 45 | in so far as they are the object of the ~appetitive power,
1814 2, 45 | will has the end for its object, and moves the other powers
1815 2, 45 | according to the difference of object considered in its ~formal
1816 2, 45 | faith on account of its object is more excellent than prudence, ~
1817 2, 47 | understanding," in so far as its object is a principle, and "sense,"
1818 2, 47 | sense," in ~so far as its object is a particular. This is
1819 2, 48 | different aspect of the object diversifies the species
1820 2, 48 | Different aspects of an object, in respect of ~universality
1821 2, 53 | the good of the appetible ~object, but by way of suggestion.
1822 2, 53 | deceived, which is ~the object of craftiness; and yet a
1823 2, 53 | 1/1~On the contrary, The object of fraud is to deceive,
1824 2, 53 | is directed to the same object. ~Therefore fraud pertains
1825 2, 53 | First on the part of the object of solicitude; that is,
1826 2, 53 | which ~ought to be the chief object of his search, wherefore
1827 2, 54 | other virtue, regards its object ~under the aspect of something
1828 2, 55 | 1) Whether right is the object of justice?~(2) Whether
1829 2, 55 | 1/1~Whether right is the object of justice?~Aquin.: SMT
1830 2, 55 | seem that right is not the object of justice. For the ~jurist
1831 2, 55 | equality." Now art is not the object of justice, but ~is by itself
1832 2, 55 | Therefore right is not the object of ~justice.~Aquin.: SMT
1833 2, 55 | right." Now law is the object not of justice but of prudence,
1834 2, 55 | Therefore right is not the object of justice.~Aquin.: SMT
1835 2, 55 | Therefore right is not the object of justice.~Aquin.: SMT
1836 2, 55 | Now the "just" is the object of justice, for ~the Philosopher
1837 2, 55 | tends as to its proper ~object, depends on its relation
1838 2, 55 | has its own special proper object over and above the other ~
1839 2, 55 | other ~virtues, and this object is called the just, which
1840 2, 55 | evident that right is the object of justice.~Aquin.: SMT
1841 2, 55 | 24). ~Now right is the object of justice, as stated above (
1842 2, 56 | to its proper matter and object is indicated in the ~words, "
1843 2, 56 | Officiis i, 7) that "the object of ~justice is to keep men
1844 2, 56 | will is borne towards its object consequently on the ~apprehension
1845 2, 56 | the universal good as its object, knowledge ~whereof belongs
1846 2, 56 | Divine good as its proper ~object, is a special virtue in
1847 2, 56 | common good as its proper object. And thus it is in the ~
1848 2, 56 | certain special ~aspect of the object, in so far as one man is
1849 2, 56 | reason is taken from the object, because the other virtues
1850 2, 57 | as it regards a special object, namely the common good ~
1851 2, 57 | A[2]). Now the proper object of justice is the just,
1852 2, 57 | the just, and the ~proper object of injustice is the unjust.
1853 2, 57 | answer that, Even as the object of justice is something
1854 2, 57 | external things, so too the object of injustice is something
1855 2, 57 | is due to him. To ~this object the habit of injustice is
1856 2, 57 | operation and its proper object. For ~the operation takes
1857 2, 57 | and not from its ~indirect object: and in things directed
1858 2, 57 | injustice itself is the direct object of one's complacency. In
1859 2, 57 | habit is specified by its object in its direct and formal ~
1860 2, 57 | Para. 1/1~Reply OBJ 3: The object of temperance is not something
1861 2, 57 | established ~externally, as is the object of justice: the object of
1862 2, 57 | the object of justice: the object of temperance, i.e. ~the
1863 2, 58 | dicens] ~and right is the object of justice, as stated above (
1864 2, 60 | it implies identity of object. Hence it would seem originally ~
1865 2, 60 | must use it for some pious object. Secondly a man gives ~unlawfully,
1866 2, 70 | pain the person who is the object of the ~mockery, but rather
1867 2, 70 | from inflicting pain on the object of his witty ~mockery, so
1868 2, 72 | rather ~than on the material object, wherefore, by reason of
1869 2, 73 | 1/2~I answer that, The object of derision is always some
1870 2, 73 | whit, ~but is held as an object of derision. In this way
1871 2, 73 | to the person who is the object of the jest, on ~account
1872 2, 77 | consider ~a precept as an object of contempt. Secondly, in
1873 2, 79 | logical difference in the object suffices for a difference ~
1874 2, 79 | different aspect of the object. Now it ~belongs to religion
1875 2, 79 | Para. 1/1~Reply OBJ 3: The object of love is the good, but
1876 2, 79 | love is the good, but the object of honor and ~reverence
1877 2, 79 | one that has God for its object. ~Now religion has God for
1878 2, 79 | religion has God for its object, since it directs us to
1879 2, 79 | is by way of matter and object in ~religion; secondly,
1880 2, 79 | 1],2,4) that God is ~the object of faith, not only because
1881 2, 79 | religion ~not as matter or object, but as end: and consequently
1882 2, 79 | theological virtue whose object is the last end, but a moral
1883 2, 79 | reference to God as their proper object: ~wherefore, by their command,
1884 2, 79 | directs man to God not as its object but as its ~end.~Aquin.:
1885 2, 80 | both acts have the same ~object. For this reason the Philosopher
1886 2, 80 | consideration, since the object of the will is a ~good understood.
1887 2, 80 | devotion itself has for its object matters ~concerning the
1888 2, 81 | speculative merely apprehends ~its object, whereas the practical reason
1889 2, 81 | First, on ~the part of the object of our petition, because
1890 2, 81 | are those which are the object of beatitude and ~whereby
1891 2, 81 | things not as ~the principal object of our petition, but as
1892 2, 81 | the first thing to be ~the object of our desire is the end,
1893 2, 81 | but words signifying some object of devotion ~lift up the
1894 2, 81 | as its root, the proper object ~of which is the eternal
1895 2, 81 | something ~distinct from the object of one's petition. For the
1896 2, 81 | petition. For the chief object of merit ~is beatitude,
1897 2, 81 | beatitude, whereas the direct object of the petition of prayer
1898 2, 82 | religion is due to God as the object of ~beatitude, according
1899 2, 90 | secondly on the part of the object. For the divine ~worship
1900 2, 90 | the ~precepts of God the object of that worship: and to
1901 2, 93 | observations have for their object men's words uttered ~unintentionally,
1902 2, 96 | proceed from the will, whose object is the ~apprehended good.
1903 2, 97 | though he do no harm to the object of his irreverence. ~Hence,
1904 2, 97 | the sacred thing is the object of sacrilege, as stated
1905 2, 98 | nor is a livelihood the object of preaching: for ~if they
1906 2, 98 | to spend it on some pious object. But, on ~the other hand,
1907 2, 99 | virtue is one that regards an object under a ~special aspect.
1908 2, 100 | their objects. But the ~object of observance is not distinct
1909 2, 100 | is not distinct from the object of piety: for Tully ~says (
1910 2, 100 | position of dignity is an object of twofold consideration: ~
1911 2, 101 | difference of aspect in the ~object differentiates the species
1912 2, 102 | their objects. ~Now the object of obedience would seem
1913 2, 102 | praiseworthiness by reason of its ~object. For while subjects have
1914 2, 102 | virtue, and its ~specific object is a command tacit or express,
1915 2, 102 | prevents the one same material object from ~admitting two special
1916 2, 102 | virtue, for its direct ~object is not God, but the precept
1917 2, 102 | prompt ~towards its proper object, but not towards that which
1918 2, 102 | repugnant to it. ~Now the proper object of obedience is a precept,
1919 2, 102 | there be any virtue, whose object is naturally ~prior to the
1920 2, 105 | commendable at times that the object of a ~favor should remain
1921 2, 107 | virtues is ~faith, whose object is truth. Since then the
1922 2, 107 | is truth. Since then the object precedes the habit ~and
1923 2, 107 | theological virtue, because its object is not ~God but temporal
1924 2, 107 | is not a virtue, but ~the object or end of a virtue: because,
1925 2, 107 | First, on the part of the ~object, secondly, on the part of
1926 2, 107 | act. On the part of the object, ~because the true essentially
1927 2, 108 | species from two things, its ~object, and its end: for the end
1928 2, 108 | end: for the end is the object of the will, which is the ~
1929 2, 108 | by the will has its own ~object, which is the proximate
1930 2, 108 | which is the proximate object of the voluntary act, and
1931 2, 108 | the will. Now the proper object of a manifestation or ~statement
1932 2, 109 | depends on that act's ~proper object. Wherefore since hypocrisy
1933 2, 115 | while ~exterior money is the object of those same passions.~
1934 2, 115 | an act is taken from its object, as stated ~above (FS, Q[
1935 2, 115 | FS, Q[18], A[2]). Now the object or matter of liberality
1936 2, 115 | virtue is consistent with its object, it follows ~that, since
1937 2, 116 | FS, Q[72], A[1]). Now the object of a sin is the good towards ~
1938 2, 116 | with regard to a bodily object seeks the ~pleasure, not
1939 2, 116 | Nevertheless by reason of its object it is a mean between ~purely
1940 2, 116 | pleasure in respect of a bodily object.~Aquin.: SMT SS Q[118] A[
1941 2, 116 | which rests in the beloved object, violence to justice, ~insensibility
1942 2, 118 | common good. This is the object of "epikeia" which we call
1943 2, 120 | the will depends on its object, which is its end. Wherefore
1944 2, 120 | of sensuality. The direct object of their prohibition is ~
1945 2, 120 | Murder in itself is an object not of concupiscence but
1946 2, 121 | through being drawn by some ~object of pleasure to something
1947 2, 121 | in so far as they are an object of fear. Hence ~fortitude
1948 2, 121 | fear on the part of the object, for hope ~is of good, fear
1949 2, 121 | daring is about the same object, and is ~opposed to fear
1950 2, 121 | readily for the sake of the object beloved": and (Music. vi)
1951 2, 121 | journey ~with some godly object in view through fear of
1952 2, 121 | the danger which is the object of daring and fear, tends
1953 2, 121 | 1/1~OBJ 2: Further, the object of virtue is good. But the
1954 2, 121 | is good. But the direct object of ~fortitude is not good,
1955 2, 122 | the truth as its proper object, and in justice as its proper
1956 2, 123 | danger of death for its object, as we find proved in Ethic.
1957 2, 123 | it does not seem to be an object of fear. ~Therefore fear
1958 2, 123 | evil and consequently an object of fear.~Aquin.: SMT SS
1959 2, 125 | names of those passions ~the object of which is an evil, as
1960 2, 125 | love have a good for this object, and so we use them ~rather
1961 2, 126 | difficulty which is the ~object of the irascible faculty,
1962 2, 127 | operation, yet ~it is the object of a passion, namely hope,
1963 2, 127 | mediately about honor as the object of hope: even so, we have
1964 2, 127 | in so far as they are the object of fear and daring.~Aquin.:
1965 2, 127 | latter is about the same object, namely good. But as regards ~
1966 2, 127 | fear, because the latter's object ~is evil. Now confidence
1967 2, 132 | and this is the chief ~object of magnificence. For this
1968 2, 134 | hardship, ~which is the object of patience. Therefore patience
1969 2, 134 | which have evil as their object, so ~also does longanimity.
1970 2, 134 | evil, which is the proper object of patience; and by ~adding "
1971 2, 135 | in respect of the proper object of that ~act: secondly,
1972 2, 137 | whatever is hard is ~the object of that fortitude which
1973 2, 139 | fear has for ~its principal object God, Whom it avoids offending,
1974 2, 139 | may have for its secondary object whatever a man shuns in ~
1975 2, 139 | the appetite towards the ~object of pleasure and this impulse
1976 2, 139 | is speaking there, are an object of pleasure, not of touch,
1977 2, 139 | becomingness of the ~sensible object. Wherefore temperance is
1978 2, 139 | savor" which is the proper object of the taste, is "the pleasing
1979 2, 139 | in savors which are the ~object of the taste. Therefore
1980 2, 139 | Para. 1/1~Reply OBJ 3: The object of hope is higher than the
1981 2, 139 | hope is higher than the object of desire, ~wherefore hope
1982 2, 140 | regard to the matter or object; secondly, on the part of
1983 2, 140 | cowardice, on the part of the object or motive ~matter.~Aquin.:
1984 2, 141 | difference of matter or ~object. Now temperance is about
1985 2, 141 | movements ~towards a particular object. In the first place there
1986 2, 142 | virtue?~(2) What is its object?~(3) Who are the cause of
1987 2, 142 | disgraceful things which are the object of ~shamefacedness, without
1988 2, 143 | Para. 1/1~Reply OBJ 1: The object that moves the appetite
1989 2, 143 | spiritual beauty, is an object of ~desire, and for this
1990 2, 151 | vehemently intent on its ~object, to wit, the object of pleasure,
1991 2, 151 | its ~object, to wit, the object of pleasure, on account
1992 2, 152 | species is derived from its object ~which is also its matter,
1993 2, 152 | respect to its matter or object.~Aquin.: SMT SS Q[154] A[
1994 2, 152 | a ~formal difference of object, which difference results
1995 2, 152 | not from the ~pleasurable object so that it may avoid an
1996 2, 153 | urge to the pursuance of an object. Now nature inclines chiefly ~
1997 2, 155 | common law, which is the object of legal justice: yet on
1998 2, 156 | derived from the passion's object. Thus envy, in respect of
1999 2, 156 | relation to the appetible object to ~which anger tends, and
2000 2, 156 | the part of the appetible object, ~as when one desires unjust
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