1-500 | 501-1000 | 1001-1500 | 1501-1574
Part, Question
1 1, 1 | upon the higher, but makes use of them as ~of the lesser,
2 1, 1 | the master sciences make use ~of the sciences that supply
3 1, 1 | in this science we make use of His effects, either of ~
4 1, 1 | But sacred doctrine makes use even of human reason, not, ~
5 1, 1 | Hence ~sacred doctrine makes use also of the authority of
6 1, 1 | sacred doctrine ~makes use of these authorities as
7 1, 1 | Whether Holy Scripture should use metaphors?~Aquin.: SMT FP
8 1, 1 | Holy Scripture should not use metaphors. For that ~which
9 1, 1 | this science should make use ~of such similitudes.~Aquin.:
10 1, 1 | means of similitudes is to use metaphors. Therefore ~this
11 1, 1 | this sacred science may use metaphors.~Aquin.: SMT FP
12 1, 1 | Reply OBJ 1: Poetry makes use of metaphors to produce
13 1, 1 | But sacred ~doctrine makes use of metaphors as both necessary
14 1, 3 | in ~speaking of God, we use concrete nouns to signify
15 1, 3 | which are composite; and we use ~abstract nouns to signify
16 1, 5 | contrary, Ambrose makes use of this division of goodness (
17 1, 6 | good but God alone." But we use ~the word supreme in comparison
18 1, 10 | permanence of eternity, we ~use the word "possession."~Aquin.:
19 1, 12 | beatitude of man consists in the use of his highest function, ~
20 1, 12 | in the flesh beyond the use of sense, even up to the
21 1, 12 | natural reason without ~the use of the imagination. But
22 1, 13 | neither is any name we can use applied substantially to
23 1, 13 | nevertheless have been brought into use more to express some remotion ~
24 1, 13 | idol is God, he does not use this name as meaning ~God
25 1, 13 | also Catholics ~sometimes use the name in the sense, as
26 1, 13 | unless, perhaps, ~as we use names the meaning of which
27 1, 21 | bestow them for His own use, but ~only on account of
28 1, 22 | art and virtue to his own use. Hence human providence
29 1, 23 | particular sin comes from ~the use of his free-will. Hence
30 1, 23 | beforehand that He will make good use of that grace, as if a king
31 1, 23 | knows he will make good use of it. ~But these seem to
32 1, 23 | Para. 1/1~Reply OBJ 1: The use of grace foreknown by God
33 1, 26 | thing itself" ~and "its use." Thus to a miser the end
34 1, 26 | beatitude is the end, as the use, or rather ~fruition, of
35 1, 27 | way of understanding we use the word "conception" in
36 1, 29 | is sometimes necessary to use accidental differences in ~
37 1, 29 | it is more correct to use the term ~"nature" than "
38 1, 29 | was thought preferable to use "subsistence" for ~hypostasis,
39 1, 29 | person in the sense we use when speaking of persons
40 1, 29 | means relation not only by use ~and custom, according to
41 1, 30 | understood, the Greeks use the name "hypostasis." So,
42 1, 31 | requires that ~we should use the word trinity; because
43 1, 31 | of Arius we must shun the use of the terms ~diversity
44 1, 31 | essence: ~we may, however, use the term "distinction" on
45 1, 31 | taken away, we avoid the use of the term "disparity": ~
46 1, 32 | Q[3], A[3], ad 1), the use of concrete and abstract ~
47 1, 32 | derived. In ~these things we use abstract terms to signify
48 1, 32 | signify subsistent things we use concrete terms. Hence also
49 1, 32 | subsistence and completeness, we ~use concrete names.~Aquin.:
50 1, 33 | Reply OBJ 1: The Greeks use the words "cause" and "principle" ~
51 1, 33 | the Latin Doctors do not use ~the word "cause," but only "
52 1, 33 | more suitable ~it is to use as regards God (Q[13], A[
53 1, 33 | or of power: ~whereas we use the term "principle" even
54 1, 34 | Word," according as we use the term strictly of God, ~
55 1, 34 | Word," ~according as we use the term strictly of God,
56 1, 36 | aforesaid relations, as when ~we use the names of procession
57 1, 36 | Holy ~Ghost" is by the use of scriptural speech accommodated
58 1, 36 | origin of any kind. For we use the term to ~describe any
59 1, 37 | there are no other terms in use, which express the relation ~
60 1, 38 | possess what we ~can freely use or enjoy as we please: and
61 1, 38 | the divine person, and to use the effect thereof. The ~
62 1, 38 | He is His own, ~and can use or rather enjoy Himself;
63 1, 38 | given, it implies a free use, or enjoyment, as above
64 1, 39 | As, therefore, we make use of the likeness of ~the
65 1, 39 | the same manner do we make use of the essential attributes.
66 1, 39 | the divine persons by the use of ~the essential attributes
67 1, 39 | species in the Image; and use is in ~the Gift." In which
68 1, 39 | species" to the Son, and ~"use" to the Holy Ghost. This
69 1, 39 | principle of ~existence; and 'use' belongs to the operation.
70 1, 39 | species" to ~the Son, "use" to the Holy Ghost. For "
71 1, 39 | 39] A[8] Body Para. 6/10~"Use" has a likeness to the property
72 1, 39 | Holy Ghost; provided the ~"use" be taken in a wide sense,
73 1, 39 | enjoy"; according as "to use" is to employ something
74 1, 39 | and "to enjoy" means to use joyfully, as Augustine says (
75 1, 39 | says (De Trin. ~x, 11). So "use," whereby the Father and
76 1, 39 | or ~beatitude, is called use by him" (Hilary). But the "
77 1, 39 | him" (Hilary). But the "use" by which we ~enjoy God,
78 1, 39 | eternity," "species," and "use" are attributed or appropriated
79 1, 43 | only what we can freely use or enjoy: and ~to have the
80 1, 43 | perfected so that it can freely use not only the created gift
81 1, 43 | to last beyond what its use required.~Aquin.: SMT FP
82 1, 45 | was ~said above (A[1]). We use a similar way of speaking
83 1, 48 | act ~is operation, or the use of something possessed,
84 1, 48 | good operation, or the good use of ~something possessed.
85 1, 48 | something possessed. Now we use all things by the act of
86 1, 48 | will, which makes a man use well what he has, man is
87 1, 48 | who has a bad will ~can use ill even the good he has,
88 1, 50 | one. He was forced to make use of this ~argument, since
89 1, 51 | eat and to ~drink; but I use an invisible meat and drink" (
90 1, 54 | them. Augustine often makes use of this opinion in ~his
91 1, 54 | And hence ~it is that we use the word "sentence." Experience
92 1, 57 | knows how far another makes use of them by actual ~consideration.~
93 1, 58 | speaking to ~men, angels use affirmative and negative
94 1, 58 | 3: The fact that angels use affirmative and negative
95 1, 62 | grace can fail to make ~use of it, and can sin.~Aquin.:
96 1, 62 | Christ. i) that "God makes use ~of us for our own gain,
97 1, 63 | devil's will God makes use of man for the Divine glory. ~
98 1, 63 | possessions which serve the use of human life, and which
99 1, 65 | is the fault of those who use them foolishly. ~Thus it
100 1, 65 | but that of these by the use of free-will some turned
101 1, 67 | its ~common and extended use, as applied to manifestation
102 1, 67 | Phys. viii, text. 55, we use terms belonging to local
103 1, 68 | Other instances of a similar use ~occur, as pointed out by
104 1, 69 | the land. For "water," to use Augustine's words, "glides ~
105 1, 69 | throughout an equivocal use of the name ~imposed. Thus
106 1, 70 | intellect, for example, ~makes use of the phantasms derived
107 1, 72 | does not understand the use, and which, if ~he is a
108 1, 72 | craftsman, knowing their use, laughs at his folly. And
109 1, 74 | seem the Scripture does not use suitable words to ~express
110 1, 74 | that Scripture does not use these words of ~approval
111 1, 75 | ways; but we shall make use of ~only one proof, based
112 1, 75 | man to be a soul making use of the ~body.~Aquin.: SMT
113 1, 76 | which the intellect makes use as ~instruments, in no way
114 1, 76 | parts of the soul which use corporeal organs; for this
115 1, 77 | Philosophy Augustine makes use of the opinions of Plato,
116 1, 37 | there are no other terms in use, which express the relation ~
117 1, 38 | possess what we ~can freely use or enjoy as we please: and
118 1, 38 | the divine person, and to use the effect thereof. The ~
119 1, 38 | He is His own, ~and can use or rather enjoy Himself;
120 1, 38 | given, it implies a free use, or enjoyment, as above
121 1, 39 | As, therefore, we make use of the likeness of ~the
122 1, 39 | the same manner do we make use of the essential ~attributes.
123 1, 39 | the divine persons by the use of ~the essential attributes
124 1, 39 | species in the Image; and use is in ~the Gift." In which
125 1, 39 | species" to the Son, and ~"use" to the Holy Ghost. This
126 1, 39 | principle of ~existence; and 'use' belongs to the operation.
127 1, 39 | species" to ~the Son, "use" to the Holy Ghost. For "
128 1, 39 | 39] A[8] Body Para. 6/10~"Use" has a likeness to the property
129 1, 39 | Holy Ghost; provided the ~"use" be taken in a wide sense,
130 1, 39 | enjoy"; according as "to use" is to employ something
131 1, 39 | and "to enjoy" means to use joyfully, as Augustine says (
132 1, 39 | says (De Trin. ~x, 11). So "use," whereby the Father and
133 1, 39 | or ~beatitude, is called use by him" (Hilary). But the "
134 1, 39 | him" (Hilary). But the "use" by which we ~enjoy God,
135 1, 39 | eternity," "species," and "use" are attributed or appropriated
136 1, 43 | only what we can freely use or enjoy: and ~to have the
137 1, 43 | perfected so that it can freely use not only the created gift
138 1, 43 | to last beyond what its use required.~Aquin.: SMT FP
139 1, 46 | was ~said above (A[1]). We use a similar way of speaking
140 1, 49 | act ~is operation, or the use of something possessed,
141 1, 49 | good operation, or the good use of ~something possessed.
142 1, 49 | something possessed. Now we use all things by the act of
143 1, 49 | will, which makes a man use well what he has, man is
144 1, 49 | who has a bad will ~can use ill even the good he has,
145 1, 51 | one. He was forced to make use of this ~argument, since
146 1, 52 | eat and to ~drink; but I use an invisible meat and drink" (
147 1, 55 | them. Augustine often makes use of this opinion in ~his
148 1, 55 | And hence ~it is that we use the word "sentence." Experience
149 1, 58 | knows how far another makes use of them by actual ~consideration.~
150 1, 59 | speaking to ~men, angels use affirmative and negative
151 1, 59 | 3: The fact that angels use affirmative and negative
152 1, 63 | grace can fail to make ~use of it, and can sin.~Aquin.:
153 1, 63 | Christ. i) that "God makes use ~of us for our own gain,
154 1, 64 | devil's will God makes use of man for the Divine glory. ~
155 1, 64 | possessions which serve the use of human life, and which
156 1, 66 | is the fault of those who use them foolishly. ~Thus it
157 1, 66 | but that of these by the use of free-will some turned
158 1, 68 | its ~common and extended use, as applied to manifestation
159 1, 68 | Phys. viii, text. 55, we use terms belonging to local
160 1, 69 | Other instances of a similar use ~occur, as pointed out by
161 1, 70 | the land. For "water," to use Augustine's words, "glides ~
162 1, 70 | throughout an equivocal use of the name ~imposed. Thus
163 1, 71 | intellect, for example, ~makes use of the phantasms derived
164 1, 71 | does not understand the use, and which, if ~he is a
165 1, 71 | craftsman, knowing their use, laughs at his folly. And
166 1, 73 | seem the Scripture does not use suitable words to ~express
167 1, 73 | that Scripture does not use these words of ~approval
168 1, 74 | ways; but we shall make use of ~only one proof, based
169 1, 74 | man to be a soul making use of the ~body.~Aquin.: SMT
170 1, 75 | which the intellect makes use as ~instruments, in no way
171 1, 75 | parts of the soul which use corporeal organs; for this
172 1, 76 | Philosophy Augustine makes use of the opinions of Plato,
173 1, 77 | soul are "generation, the use of food," and (cf. De ~Anima
174 1, 77 | which ~consists in the use of a kind of syllogism for
175 1, 78 | far as the principles made use of by the lower reason are ~
176 1, 83 | the senses would ~be of no use to the intellectual soul
177 1, 83 | immaterial power not making use of a corporeal ~organ for
178 1, 83 | the body, which it makes use of as a kind of messenger,
179 1, 83 | power that does not make use of a ~corporeal organ, would
180 1, 83 | some power that does make use of a corporeal organ. Now
181 1, 83 | the sensitive part, make ~use of a corporeal organ. Wherefore
182 1, 83 | we need further to make ~use of them in a manner befitting
183 1, 83 | while asleep, had free use of his ~reason and intellect.
184 1, 88 | 6) Whether the soul can use the habit of knowledge here
185 1, 90 | a body except by making use of something in the nature
186 1, 90 | ground he would need to use his hands as fore-feet;
187 1, 91 | which a ~superior makes use of a subject for his own
188 1, 91 | whereby the superior makes use of his subjects ~for their
189 1, 91 | the woman should ~neither "use authority over man," and
190 1, 92 | a good end; as also the use of the house ~points to
191 1, 92 | sense ~that it can make use of reason and intellect
192 1, 92 | understand God, can make use of reason, in which sense ~
193 1, 92 | in those who have not the use of reason; ~"or obscured
194 1, 93 | as ~he has not then the use of his reason, wherein consists
195 1, 94 | of the first man; (2) the use of righteousness as regards
196 1, 94 | passions which impede the free use of reason.~Aquin.: SMT FP
197 1, 95 | unfitting for man to make use of his mastership.~Aquin.:
198 1, 95 | also is there order in ~the use of natural things; thus
199 1, 95 | the imperfect are for the use of the ~perfect; as the
200 1, 95 | perfect; as the plants make use of the earth for their nourishment,
201 1, 95 | nourishment, and ~animals make use of plants, and man makes
202 1, 95 | of plants, and man makes use of both plants and animals. ~
203 1, 95 | changing them, but in ~making use of them without hindrance.~
204 1, 95 | own - namely the ~master's use. And since every man's proper
205 1, 96 | hard body; partly by the use of his reason, ~whereby
206 1, 96 | operations of which are the use of food, generation, and ~
207 1, 97 | not have had a ~natural use, as other members had, before
208 1, 98 | strength of body as to the use of its members immediately
209 1, 98 | strength of the body, as to the use of its members, ~immediately
210 1, 98 | have sufficient strength to use ~their members. But man
211 1, 98 | man to have strength to use his members at birth; and ~
212 1, 98 | not full strength in the use of their ~limbs, they would
213 1, 98 | have been deprived of the use of their limbs.~Aquin.:
214 1, 98 | sufficient ~strength for the use of their limbs immediately
215 1, 98 | have, by Divine power, the use of its limbs ~immediately
216 1, 98 | sufficient ~strength for the use of their limbs for the purpose
217 1, 98 | that some animals have the use of their limbs ~immediately
218 1, 98 | animal life, ~as to the use of food and generation.
219 1, 100 | they would have had perfect use of reason at the moment
220 1, 100 | children would have had perfect use of reason at birth?~Aquin.:
221 1, 100 | children would have had perfect use of reason ~at birth. For
222 1, 100 | children have not perfect use of reason in our present ~
223 1, 100 | would have had the perfect ~use of reason at birth.~Aquin.:
224 1, 100 | animals at birth have the use of their natural ~powers,
225 1, 100 | innocence have had perfect use of reason at ~birth.~Aquin.:
226 1, 100 | not have had ~the perfect use of reason from the very
227 1, 100 | stated (Q[84], A[7]), the use of reason depends ~in a
228 1, 100 | a certain manner on the use of the sensitive powers;
229 1, 100 | man has ~not the perfect use of reason, as we see in
230 1, 100 | likewise, consequently, the use of ~reason. Now children
231 1, 100 | children are hindered in the use of these powers on account ~
232 1, 100 | wherefore they have perfect use neither of ~these powers
233 1, 100 | not have had the perfect use of reason, which they would ~
234 1, 100 | have had a more perfect use ~than they have now, as
235 1, 100 | explained above regarding the use of their limbs (Q[99], A[
236 1, 100 | because it ~hinders the use of reason even in those
237 1, 100 | at birth such a perfect use of ~their natural powers
238 1, 101 | wherever Scripture makes use of this method, we ~must
239 1, 103 | constructs a house, by making use of cement, stones, and wood ~
240 1, 104 | in matter, but by making use of corporeal ~seeds.~Aquin.:
241 1, 109 | iii, 8,9) that the angels use ~corporeal seed to produce
242 1, 109 | of ~Christ, or by making use of other sacred signs.~Aquin.:
243 1, 112 | born, for they have not the use of reason. Therefore angels
244 1, 113 | knows how to make orderly use of evil by ~ordering it
245 1, 113 | demon's ~malice, which makes use of both the above in assailing
246 1, 113 | things the devil also makes use in tempting.~Aquin.: SMT
247 1, 115 | holy doctors avoided the ~use of this word, on account
248 1, 115 | their ~cause; as the very use of the word proves. But
249 1, 116 | interior principle makes ~use in producing the effect.
250 1, 116 | medicine, of which nature makes use for the intended end.~Aquin.:
251 1, 116 | which his intellect can use for the acquisition ~of
252 1, 117 | act of the body, making use ~of the body in its operation.
253 2, 1 | aspect of good, and the use or acquisition ~of that
254 2, 1 | be in a lower place, as "use"; ~and the end of the miser
255 2, 1 | possession of money as ~"use."~Aquin.: SMT FS Q[1] A[
256 2, 2 | might consist ~in the good use of power, which is by virtue,
257 2, 2 | goodness: hence He cannot use His power ~otherwise than
258 2, 2 | thing for a man to make good use ~of power in ruling many,
259 2, 2 | thing if he makes a bad use ~of it. And so it is that
260 2, 2 | a hindrance to the good use of power: ~therefore is
261 2, 2 | soul, which power makes use of the body. Now good pertaining
262 2, 2 | desire to attain, and the use, namely, the ~attainment
263 2, 2 | possession ~thereof, or as to any use whatever of the thing itself
264 2, 3 | attainment or ~possession, the use or enjoyment of the thing
265 2, 4 | 9), not, indeed, to make use of them, since he suffices
266 2, 5 | shipbuilding, it belongs to use a ship for the end for which ~
267 2, 8 | to another art; thus the use of a ~ship, which is its
268 2, 9 | as to ~the exercise or use of the act, and as to the
269 2, 9 | their acts, for we make use of ~the other powers when
270 2, 10 | so that he has not the use of reason: as happens in
271 2, 11 | us men to enjoy and ~to use." Therefore other animals
272 2, 11 | were to ~say that they "use."~Aquin.: SMT FS Q[11] A[
273 2, 11 | 1) that "to enjoy is to use joyfully, with ~the joy,
274 2, 13 | choose, to consent, and to use. And choice is ~preceded
275 2, 13 | thirdly, consent; fourthly, use.~Aquin.: SMT FS Q[13] Out.
276 2, 13 | means, or puts it to some ~use. And thus it is that choice
277 2, 13 | inasmuch as man makes ~use of them for the sake of
278 2, 16 | 16] Out. Para. 1/1 - OF USE, WHICH IS AN ACT OF THE
279 2, 16 | ARTICLES)~We must now consider use; concerning which there
280 2, 16 | of ~inquiry:~(1) Whether use is an act of the will?~(
281 2, 16 | 4) Of the relation of use to choice.~Aquin.: SMT FS
282 2, 16 | Thes. Para. 1/1~Whether use is an act of the will?~Aquin.:
283 2, 16 | OBJ 1: It would seem that use is not an act of the will.
284 2, 16 | Christ. i, 4) that "to use is to refer that which is
285 2, 16 | which is the ~object of use to the obtaining of something
286 2, 16 | and to direct. Therefore use is an act of the reason
287 2, 16 | called impulse; then he makes use ~(of the powers) and this
288 2, 16 | powers) and this is called use." But operation belongs
289 2, 16 | execution comes last. Therefore use is ~not an act of the will.~
290 2, 16 | made were made for man's use, because reason with which
291 2, 16 | of human acts. Therefore ~use is not an act of the will.~
292 2, 16 | says (De Trin. x, 11): "To use is to apply to ~something
293 2, 16 | 1/1~I answer that, The use of a thing implies the application
294 2, 16 | apply a thing is called ~its use; thus the use of a horse
295 2, 16 | called ~its use; thus the use of a horse is to ride, and
296 2, 16 | horse is to ride, and the use of a stick is to ~strike.
297 2, 16 | that first ~and principally use belongs to the will as first
298 2, 16 | Hence it is evident that ~use is, properly speaking, an
299 2, 16 | else. And in ~this sense to use is to refer one thing to
300 2, 16 | Damascene is speaking of use in so far as it belongs
301 2, 16 | speculative reason is ~said to use, in so far as it is moved
302 2, 16 | Thes. Para. 1/1~Whether use is to be found in irrational
303 2, 16 | OBJ 1: It would seem that use is to be found in irrational
304 2, 16 | better to enjoy than to use, because, as Augustine says (
305 2, 16 | says (De Trin. ~x, 10): "We use things by referring them
306 2, 16 | it possible for them to use.~Aquin.: SMT FS Q[16] A[
307 2, 16 | members to action is to use them. But ~irrational animals
308 2, 16 | for ~irrational animals to use.~Aquin.: SMT FS Q[16] A[
309 2, 16 | rational ~animal can make use of a thing."~Aquin.: SMT
310 2, 16 | stated above (A[1]), to use is to apply an active ~principle
311 2, 16 | the appetible: whereas to use implies a movement of the
312 2, 16 | If therefore we compare use and ~enjoyment in respect
313 2, 16 | enjoyment is better than use; ~because that which is
314 2, 16 | required on the part of use: because to direct one thing
315 2, 16 | to action, nor do they use them.~Aquin.: SMT FS Q[16]
316 2, 16 | Thes. Para. 1/1~Whether use regards also the last end?~
317 2, 16 | OBJ 1: It would seem that use can regard also the last
318 2, 16 | 1/1~OBJ 2: Further, "to use is to apply something to
319 2, 16 | it can be the object of use. ~Aquin.: SMT FS Q[16] A[
320 2, 16 | Image," i.e. in the Son, "Use in the Gift," i.e. ~in the
321 2, 16 | end can be the object of use.~Aquin.: SMT FS Q[16] A[
322 2, 16 | end. Therefore we ~cannot use the last end.~Aquin.: SMT
323 2, 16 | Para. 1/2~I answer that, Use, as stated above (A[1]),
324 2, 16 | an end; and consequently use always regards the ~means.
325 2, 16 | usefulness is sometimes called use.~Aquin.: SMT FS Q[16] A[
326 2, 16 | possess it, he ~is said to use it.~Aquin.: SMT FS Q[16]
327 2, 16 | Augustine is speaking of use in general, in so far as
328 2, 16 | is in this sense called use of the end. But the means ~
329 2, 16 | words of Hilary refer to use as applicable to rest in ~
330 2, 16 | sense, one may be said to ~use the end for the purpose
331 2, 16 | or ~happiness, is called use by him."~Aquin.: SMT FS
332 2, 16 | Thes. Para. 1/1~Whether use precedes choice?~Aquin.:
333 2, 16 | OBJ 1: It would seem that use precedes choice. For nothing
334 2, 16 | choice, except execution. But use, since it belongs to the
335 2, 16 | it is preferred; whereas use implies ~relation to the
336 2, 16 | the end only. Therefore use precedes choice.~Aquin.:
337 2, 16 | consents. Therefore there is use in consent. But consent
338 2, 16 | A[3], ad 3). Therefore use does also.~Aquin.: SMT FS
339 2, 16 | the powers)." Therefore use follows choice.~Aquin.:
340 2, 16 | willing the ~means fully. Use, on the other hand, belongs
341 2, 16 | Wherefore it is evident that use follows choice; provided
342 2, 16 | choice; provided that by ~use we mean the will's use of
343 2, 16 | use we mean the will's use of the executive power in
344 2, 16 | uses it, we may take the ~use of the means, as consisting
345 2, 16 | to the end. In this sense use precedes choice.~Aquin.:
346 2, 16 | follows choice. And so, since use belongs to that ~very motion
347 2, 16 | Reply OBJ 3: Choice precedes use, if they be referred to
348 2, 16 | But nothing hinders the use of one thing preceding the
349 2, 16 | both consent and choice and use; so that we may ~say that
350 2, 17 | order between command and use~(4) Whether command and
351 2, 17 | have stated in reference to use and choice; and conversely,
352 2, 17 | Thes. Para. 1/1~Whether use precedes command?~Aquin.:
353 2, 17 | OBJ 1: It would seem that use precedes command. For command
354 2, 17 | already shown (Q[16], A[1]), use is an act of the will. ~
355 2, 17 | of the will. ~Therefore use precedes command.~Aquin.:
356 2, 17 | ordained to the ~end. But use is of those things that
357 2, 17 | Therefore ~it seems that use precedes command.~Aquin.:
358 2, 17 | moved by the will is called use; ~because the will uses
359 2, 17 | Therefore command is a kind of use. Now the common precedes
360 2, 17 | precedes the ~proper. Therefore use precedes command.~Aquin.:
361 2, 17 | impulse to ~action precedes use. But impulse to operation
362 2, 17 | Therefore command precedes use.~Aquin.: SMT FS Q[17] A[
363 2, 17 | Para. 1/1~I answer that, use of that which is directed
364 2, 17 | command. On the ~other hand, use of that which is directed
365 2, 17 | follows command; because use in the user ~is united to
366 2, 17 | thing used; for one does not use a stick ~before doing something
367 2, 17 | evident that command precedes use.~Aquin.: SMT FS Q[17] A[
368 2, 17 | of the will follows, viz. use. Because after counsel's
369 2, 17 | someone's will begins to use, by executing the command
370 2, 17 | the act. Now the object of use is that which is directed
371 2, 17 | rather than that ~it follows use.~Aquin.: SMT FS Q[17] A[
372 2, 17 | to be ~attentive, and to use one's reason. Secondly,
373 2, 17 | it is then that man can use his ~senses if he will so
374 2, 17 | and the right or wrong use thereof.~Aquin.: SMT FS
375 2, 18 | things, but in the sinner's use of them," as Augustine says (
376 2, 18 | for ~instance, "to make use of what is one's own." And
377 2, 20 | a poor man who makes bad use of the alms by committing
378 2, 26 | to his ~own pleasure or use, the result is that friendship
379 2, 27 | other ~senses, we do not use the expression "beautiful,"
380 2, 32 | things is nothing else but to use them ~or to be able to use
381 2, 32 | use them ~or to be able to use them: and this is through
382 2, 32 | effected: and this implies use or operation.~Aquin.: SMT
383 2, 33 | Whether pleasure hinders the use of reason?~(4) Whether pleasure
384 2, 33 | Whether pleasure hinders the use of reason?~Aquin.: SMT FS
385 2, 33 | pleasure does not hinder the use of reason. ~Because repose
386 2, 33 | facilitates very much the due use of reason: wherefore the ~
387 2, 33 | rather than hinders the ~use of reason.~Aquin.: SMT FS
388 2, 33 | appetitive ~faculty, while the use of reason is in the apprehensive
389 2, 33 | pleasure does not hinder the use of reason.~Aquin.: SMT FS
390 2, 33 | it were, thereby. But the use of an apprehensive power
391 2, 33 | pleasure does not hinder the use of reason.~Aquin.: SMT FS
392 2, 33 | bodily pleasures hinder the use of reason in three ~ways.
393 2, 33 | it entirely hinders the use of reason, by ~concentrating
394 2, 33 | disturbances hinder the use of reason; as ~may be seen
395 2, 33 | of drunkards, in whom the use of reason is ~fettered or
396 2, 33 | both points, it hinders the use of reason.~Aquin.: SMT FS
397 2, 33 | Para. 1/1~Reply OBJ 3: The use of reason requires the due
398 2, 33 | reason requires the due use of the imagination ~and
399 2, 33 | in the body hinders the use of reason, ~because it hinders
400 2, 33 | operation depends on the use of reason. But pleasure
401 2, 33 | But pleasure hinders the ~use of reason, as stated above (
402 2, 33 | reason, strengthens the use of reason.~Aquin.: SMT FS
403 2, 34 | prudence and hinders the use of reason, seems to be evil
404 2, 34 | prudence and hinders the use ~of reason; and so much
405 2, 34 | These indeed hinder the use of reason, as stated above (
406 2, 34 | reason, yet it hinders the use of reason, on account of
407 2, 34 | itself demands that the ~use of reason be interrupted
408 2, 34 | contemplation, ~by making use of knowledge already acquired.~
409 2, 34 | the thing itself, and the ~use of that thing; thus the
410 2, 35 | the soul, by making evil ~use of it, made subject to corruption."
411 2, 35 | is speaking there of the use of the word: because ~"pain"
412 2, 35 | in contemplation, ~makes use of the sensitive powers
413 2, 37 | cause suffices to hinder the use of reason, than ~to destroy
414 2, 37 | ailments deprive one of the ~use of reason, before depriving
415 2, 37 | sometimes deprives man of the use of reason: as may be seen
416 2, 39 | respect, sorrow is of no use; because that which is present, ~
417 2, 39 | this respect, ~sorrow is of use, if it be for something
418 2, 42 | Lest, however, anyone make use of his arguments, ~in order
419 2, 44 | animal, it is ~natural to use all possible means of repelling
420 2, 44 | them, ~in order to make use thereof in repelling the
421 2, 44 | is requisite for the good use of reason. Therefore fear
422 2, 46 | to be incapable ~of the use of reason, do not get angry:
423 2, 48 | above all it hinders the use of reason?~(4) Whether it
424 2, 48 | anger above all hinders the use of reason?~Aquin.: SMT FS
425 2, 48 | anger does not hinder the use of reason. ~Because that
426 2, 48 | not seem to hinder ~the use of reason. But "anger listens
427 2, 48 | not seem to ~hinder the use of reason, as desire does;
428 2, 48 | mind or reason makes no use of a bodily ~organ in its
429 2, 50 | is incomplete, as to ~the use of the will, for they have
430 2, 51 | is from nature. For the use of those ~things which are
431 2, 51 | habit "is ~that which we use when we will," as the Commentator
432 2, 52 | Body Para. 2/3~But since use of habits depends on the
433 2, 52 | has a habit may fail to use it or may act contrary ~
434 2, 52 | it; so may he happen to use the habit by performing
435 2, 53 | of the act: because the use of ~virtue continues through
436 2, 53 | whole of life, whereas the use of learning ~does not.~Aquin.:
437 2, 53 | when a ~man fails to make use of his virtuous habit in
438 2, 53 | when man ceases to ~make use of his intellectual habits,
439 2, 53 | or kept back by frequent use of his ~intellectual habits,
440 2, 55 | 19] that "virtue is good use of free-will." But use of ~
441 2, 55 | good use of free-will." But use of ~free-will is an act.
442 2, 55 | using what ~we ought to use." Now order, or ordering,
443 2, 55 | Para. 1/1~Reply OBJ 2: Good use of free-will is said to
444 2, 55 | nothing else ~than the good use of free-will.~Aquin.: SMT
445 2, 55 | which no one can make bad use, which God works in ~us,
446 2, 55 | proud of a thing, makes bad use of it. But ~many are proud
447 2, 55 | that no one can make bad use of virtue."~Aquin.: SMT
448 2, 55 | of which no one makes bad use."~Aquin.: SMT FS Q[55] A[
449 2, 55 | right which come into human use, and are the proper ~matter
450 2, 55 | OBJ 5: One can make bad use of a virtue objectively,
451 2, 55 | but one cannot make bad use of virtue as principle of ~
452 2, 56 | act, but also the right use of that aptness: ~for instance,
453 2, 56 | appetite is a power which makes use of a ~corporeal organ. But
454 2, 56 | soul that a man make good use ~of his body: "For instance,
455 2, 56 | we become used to it; and use is a second nature." Now
456 2, 56 | nature." Now a habit ~of use is nothing else than a habit
457 2, 56 | than a habit acquired by use, which is like unto ~nature.
458 2, 56 | that ~which he acquires by use, in his memory and other
459 2, 57 | aptness, it confers the right ~use of it. The latter condition,
460 2, 57 | they conferred the right use of a power or habit. For
461 2, 57 | he is ~inclined to make use of it, but he is made able
462 2, 57 | knowledge: that he make use of ~the knowledge which
463 2, 57 | justice, ~confers the right use of these speculative habits.
464 2, 57 | that "no one makes bad use of ~virtue." But one may
465 2, 57 | virtue." But one may make bad use of art: for a craftsman
466 2, 57 | good work ~as regards the use of the habit, which is the
467 2, 57 | not make its ~possessor to use it well; for which purpose
468 2, 57 | although there cannot be a good use without the art.~Aquin.:
469 2, 57 | order that man may make good use of the art he has, he ~needs
470 2, 57 | virtue, in so far as the good use of art requires a moral
471 2, 57 | also through conferring the use. ~But art confers the mere
472 2, 57 | good work, ~but also the use: for it regards the appetite,
473 2, 57 | actions, consisting in ~the use of powers and habits, as
474 2, 58 | appetitive faculty cause the use of reason to be impeded ~
475 2, 58 | is made to include ~the use of reason in this individual
476 2, 58 | virtue man obtains perfect use ~of reason. But it happens
477 2, 58 | without being vigorous in the use of reason. Therefore it
478 2, 58 | virtuous without having full use of reason as ~to everything,
479 2, 58 | all virtuous men have full use of ~reason. Hence those
480 2, 59 | virtue requires perfect use of reason even in ~particular
481 2, 59 | these passions forestall the use ~of reason without his approving
482 2, 63 | acquired virtue; because the use ~of a habit in us is subject
483 2, 63 | the body, nor hinder the use of reason: whereas, according
484 2, 66 | great boons, and no one can use them to evil purpose." Therefore
485 2, 66 | and readiness in making use of it. Now experience shows
486 2, 66 | pleased and ready to make use of one virtue than of another. ~
487 2, 66 | God. And so wisdom makes use of indemonstrable principles
488 2, 68 | nought if it hath not the use ~of piety . . . and piety
489 2, 68 | But habits are of no use, where their acts are impossible.
490 2, 68 | is possible to make evil use of ~the gifts, for Gregory
491 2, 71 | habit, ~may either fail to use the habit, or produce a
492 2, 71 | enjoying what ~we should use." Now the definition is
493 2, 72 | things ~adapted to human use. ~(tm)Aquin.: SMT FS Q[72]
494 2, 73 | so ~that he who lacks the use of reason, is altogether
495 2, 74 | the consent to ~the evil use of things that can be perceived
496 2, 76 | be such as to exclude the use of reason ~entirely, it
497 2, 76 | ignorance which removes the ~use of reason altogether. Now
498 2, 77 | power, because it does not use a ~corporeal organ, since
499 2, 77 | on the body, fetters the ~use of reason. That this takes
500 2, 77 | intense, man loses the ~use of reason altogether: for
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