1-500 | 501-1000 | 1001-1500 | 1501-1514
Part, Question
1 1, 1 | formality, as the object of the "common sense" is whatever ~affects
2 1, 1 | or audible. ~Hence the "common sense," although one faculty,
3 1, 2 | the terms of which are common things that no ~one is ignorant
4 1, 4 | analogy; as existence is common to all. In this way all
5 1, 5 | species and order - as common good things, are in ~everything
6 1, 7 | considered in itself, is common to many; but ~when received
7 1, 8 | 5) says that, ~"God by a common mode is in all things by
8 1, 11 | Further, what divides a thing common to all, is an addition to ~
9 1, 12 | supernatural wonders above the common order, raising the minds
10 1, 12 | inasmuch as they have a common nature. But the knowledge
11 1, 13 | it is ~individualized, is common to many either in reality,
12 1, 13 | idea; as human ~nature is common to many in reality, and
13 1, 13 | nature of ~the sun is not common to many in reality, but
14 1, 14 | are in Him as ~in their common and universal cause, and
15 1, 14 | ratio is to have only a common and general ~knowledge of
16 1, 14 | only in so far as being is common to them, but in so far ~
17 1, 14 | manner. Now not only what is common to creatures--viz. being -
18 1, 14 | only as regards what is common to all, but also as regards
19 1, 14 | essences of things, not as the common to the proper, as unity
20 1, 17 | other ~sensible objects common to more than one sense.
21 1, 17 | a sick person. But as to common objects of ~sense, and accidental
22 1, 17 | proper sensible, but about ~common sensibles that are consequent
23 1, 17 | sense is as to judging of common, or ~accidental, sensible
24 1, 19 | appertain to all creatures in ~common, since God works in them
25 1, 22 | disappear; which is against common opinion.~Aquin.: SMT FP
26 1, 23 | is proportionate to the common state of ~nature is to be
27 1, 23 | The good that exceeds the common state of nature is to be
28 1, 23 | vision of God, exceeds the common state of ~nature, and especially
29 1, 23 | in accordance with the ~common course and tendency of nature
30 1, 25 | perhaps, speaking after the common ~manner of the heathen,
31 1, 27 | a twofold meaning: ~one common to everything subject to
32 1, 27 | special name ~besides this common name of procession. But
33 1, 29 | persons absolutely first in ~common; and then singly.~Aquin.:
34 1, 29 | from being, which is ~most common.~Aquin.: SMT FP Q[29] A[
35 1, 29 | another. As it underlies some common nature, it is ~called "a
36 1, 29 | these three names signify in common to ~the whole genus of substances,
37 1, 29 | composed of matter and the common form, as the principles
38 1, 29 | in the meaning of a less common term, which is not included
39 1, 29 | not included in ~the more common term; as "rational" is included
40 1, 29 | different sense of the less common term does not ~produce equivocation
41 1, 29 | equivocation in the more common. Although a horse and an
42 1, 29 | in ~animal, because the common definition of animal applies
43 1, 30 | paternity, filiation, common spiration, and ~procession.
44 1, 30 | this term "person" can be common to the three persons?~Aquin.:
45 1, 30 | term "person" cannot be common to the ~three persons. For
46 1, 30 | persons. For nothing is common to the three persons but
47 1, 30 | directly. ~Therefore it is not common to all three.~Aquin.: SMT
48 1, 30 | 1/1~OBJ 2: Further, the common is the opposite to the incommunicable.
49 1, 30 | this term "person" is not common to all the three persons.~
50 1, 30 | if the name "person" is common to the three, it is ~common
51 1, 30 | common to the three, it is ~common either really, or logically.
52 1, 30 | this term 'person' is not common to the three.~Aquin.: SMT
53 1, 30 | because what a person is, is ~common to them.~Aquin.: SMT FP
54 1, 30 | that this term ~"person" is common to the three when we say "
55 1, 30 | men" we show that "man" is common to the three. Now it is ~
56 1, 30 | as if one essence were ~common to the three; otherwise
57 1, 30 | that ~to be a "species" is common to horse and ox. Both of
58 1, 30 | affairs this name "person" is common by a ~community of idea,
59 1, 30 | are given to ~signify the common natures themselves, but
60 1, 30 | the intentions of those ~common natures, signified by the
61 1, 30 | some man," signifies the common nature with the ~determinate
62 1, 30 | that ~nature. Now this is common in idea to the divine persons,
63 1, 30 | Thus this ~name "person" is common in idea to the three divine
64 1, 30 | incommunicable existence can be common to many.~Aquin.: SMT FP
65 1, 31 | only God," for the Deity is common to ~several. We avoid the
66 1, 31 | is the feminine. So the common essence is ~properly and
67 1, 31 | determined subject in the common nature. ~Hence also in human
68 1, 31 | though the predicate is common. For our Lord speaking ~
69 1, 31 | But to know the ~Son is common (to the persons). Therefore
70 1, 32 | creative power of God is common to the whole Trinity; ~and
71 1, 32 | innascibility and paternity, and common spiration. ~Either these
72 1, 32 | wisdom by reason of the common reality, so common ~spiration
73 1, 32 | of the common reality, so common ~spiration is paternity;
74 1, 32 | Father and the Son are the common origin of the ~Holy Ghost,
75 1, 32 | the ~Holy Ghost, so it is common to the Son and the Holy
76 1, 32 | Therefore, as one notion is common to the Father and the Son, ~
77 1, 32 | there ought to be one notion common to the Son and to the Holy
78 1, 32 | known by the notion of "common spiration." The Son can ~
79 1, 32 | the Father is known, by "common spiration." ~The Holy Ghost
80 1, 32 | only are properties. For "common ~spiration" is not a property;
81 1, 32 | filiation," and "procession." "Common spiration" and "innascibility"
82 1, 33 | cause"; as "cause" is more common than "element." ~For the
83 1, 33 | Further, a begetter is more common than father; for every father ~
84 1, 33 | so conversely. But a more common term is more ~properly applied
85 1, 33 | For in the intellect the common precedes the ~particular.
86 1, 33 | an essential sense it is common to the ~whole Trinity; for
87 1, 33 | De Fide), to receive is common to the creature and to the
88 1, 33 | things which have not a ~common concept. But the Son is
89 1, 33 | 1 Para. 1/1~Reply OBJ 1: Common terms taken absolutely,
90 1, 33 | but not conversely. But ~common terms which import relation
91 1, 33 | receive" is said to be common to the creature and to ~
92 1, 33 | both by paternity and by common spiration, as regards the ~
93 1, 33 | proper is included in the common. For source and ~authority
94 1, 34 | figuratively. The clearest and most common sense is when it ~is said
95 1, 34 | Hence, as the Word is not ~common to the Father, Son and Holy
96 1, 36 | person. For no name which is common to the three ~persons is
97 1, 36 | Oxford Dictionary).] is common to the three ~persons; for
98 1, 36 | Ghost" has something in common ~with the other Persons.
99 1, 36 | Because the Holy Ghost is common to both, He Himself is called
100 1, 36 | which both are called in common. For the Father also is
101 1, 36 | supposita" that possess one common nature. But if we consider
102 1, 39 | does ~not stand for the common nature, unless this is required
103 1, 39 | essence - is really one and common. So ~of itself it stands
104 1, 39 | itself it stands for the common nature, but by some adjunct
105 1, 39 | person the names which are common to the three ~persons, may
106 1, 39 | the persons; as what is common ~is prior to what is proper.
107 1, 39 | Therefore it cannot be ~common to the Trinity, but is proper
108 1, 39 | operation; because, being common, there ~is nothing in their
109 1, 40 | Father there is paternity and common spiration. Again, one ~relation
110 1, 40 | exists in two person, as common spiration in the Father
111 1, 40 | His ~own essence. Thus, common spiration is the same as
112 1, 40 | is to be found something ~common to all, it is necessary
113 1, 40 | understood as if what is common to them all is divided,
114 1, 40 | is divided, because ~the common essence remains undivided;
115 1, 40 | iii, 6) that "substance is common and ~hypostasis is particular."
116 1, 40 | from the particular, the common universal essence remains
117 1, 40 | unnamed relative property common to the Father and the ~Son.
118 1, 41 | proceeds from Him, ~and this is common to the three persons; and
119 1, 41 | the essence in God, are common to the ~three persons. But
120 1, 41 | power of begetting is not common to the three ~persons, but
121 1, 41 | generator ~generates is common to generated and generator,
122 1, 41 | the Begetter begets, is ~common to Begotten and Begetter
123 1, 41 | the power of begetting is common to the three persons: but
124 1, 42 | relation. But no relation is common to the ~three persons; for
125 1, 42 | For whatever things have a common form may be said to be alike, ~
126 1, 42 | essence which they have in common and the relations in which
127 1, 43 | presence, according ~to His one common mode, as the cause existing
128 1, 43 | goodness. Above and beyond this common mode, however, ~there is
129 1, 43 | to be from another" is common to two of the notions.~Aquin.:
130 1, 45 | 6) Whether creation is common to the whole Trinity, or
131 1, 45 | action; whence ~came their common opinion that "nothing is
132 1, 45 | all things caused ~are the common work of the whole Godhead.~
133 1, 45 | is, His essence, which is common to the ~three Persons. Hence
134 1, 45 | any one Person, but is ~common to the whole Trinity.~Aquin.:
135 1, 45 | divine nature, although common to the three Persons, ~still
136 1, 45 | power of creation, whilst common to the three Persons, ~belongs
137 1, 45 | appropriation may be taken from the common notion of ~the appropriation
138 1, 45 | creatures belongs to the common nature, and not to the ~
139 1, 49 | causes to the universal common cause; and therefore ~they
140 1, 49 | contraries agree in something common, it is necessary to search ~
141 1, 49 | necessary to search ~for one common cause for them above their
142 1, 49 | come at last to one first common cause.~Aquin.: SMT FP Q[
143 1, 50 | and that which it has in common with it. Hence he concludes ~
144 1, 50 | form, as it ~were something common, is its matter. Therefore,
145 1, 50 | and the proper than the common, but not ~as one nature
146 1, 51 | subjects have something in ~common with other operations; just
147 1, 51 | angels, as to that which is common in such operations; but ~
148 1, 51 | Satyrs and Fauns, whom the common folk call ~incubi, have
149 1, 52 | says ~(De Hebdom.): "The common opinion of the learned is
150 1, 54 | that "man senses in ~common with the brutes, and understands
151 1, 54 | sensible object, it is a common usage of speech, when he ~
152 1, 55 | but according to some common formality. Yet all things
153 1, 55 | proceeds whatever is ~proper or common to anything. Therefore God
154 1, 55 | angel has not, but only a common ~knowledge.~Aquin.: SMT
155 1, 57 | it is ~manifest that the common sense which is higher than
156 1, 58 | particular from something common."~Aquin.: SMT FP Q[58] A[
157 1, 58 | negation have something more in common; ~because directly the truth
158 1, 59 | Further, the distinction of common and proper does not ~differentiate
159 1, 59 | be mutually related as ~common to particular; for the true
160 1, 59 | far as it apprehends the common note of goodness; ~from
161 1, 59 | object according to some ~common idea, there will be no distinction
162 1, 59 | things contained under that common idea. Just ~as if the proper
163 1, 59 | is good according to the common aspect of goodness; nor
164 1, 59 | is good according to its common aspect, but for some ~particular
165 1, 60 | have ~intellect. But it is common to every nature to have
166 1, 60 | angel has something else in common with another angel, or differs
167 1, 60 | much more as to what is common; for ~everything is inclined
168 1, 62 | not ~seeing God is to the common form of goodness. Now it
169 1, 63 | capability of sinning is common alike to man and angel. ~
170 1, 63 | Hence the first act was common ~to them all; but in their
171 1, 63 | from power, which can be ~common to both good and bad.~
172 1, 65 | different things some one thing ~common to all is found, it must
173 1, 65 | But being is found to be common to all ~things, however
174 1, 65 | opinions seem to have a common origin; they all, in fact, ~
175 1, 66 | that it possessed ~some common form, on which afterwards
176 1, 66 | formless, nor ~under any one common form, but under distinct
177 1, 66 | four elements have ~one common matter, as their mutual
178 1, 66 | those forms to which it is common, and in receiving any one
179 1, 66 | as having the nature of a common measure; but not ~movement,
180 1, 67 | the ~senses, extended in common speech to all knowledge
181 1, 67 | ii). But if taken in its ~common and extended use, as applied
182 1, 67 | only to reason, but to ~common sense, we must conclude
183 1, 67 | reason is ~because light is a common quality. For light is common
184 1, 67 | common quality. For light is common to terrestrial and ~celestial
185 1, 67 | and because it is more ~common quality.~Aquin.: SMT FP
186 1, 67 | these movements, one is common to the entire heaven, and
187 1, 67 | being brought about by the common movement of the heavens.
188 1, 68 | of them according to some common notion. But if there are
189 1, 68 | many, there ~must be some common notion by reason of which
190 1, 68 | called heaven, but ~this common notion cannot be assigned.
191 1, 68 | All the heavens have in common sublimity and some degree
192 1, 70 | diurnal movement, which is common to the ~whole heaven and
193 1, 71 | water, having something in common ~with both; and they are
194 1, 71 | characters possessed in common with that ~class, rather
195 1, 74 | ON ALL THE SEVEN DAYS IN COMMON (THREE ARTICLES)~We next
196 1, 74 | consider all the seven days in common: and there are three ~points
197 1, 75 | of individuality; but the common matter. For as it belongs
198 1, 75 | for whatever belongs in common to the substance of all ~
199 1, 75 | it is indeterminate and common to many degrees of ~intellectuality;
200 1, 75 | the sensible faculty is common to many degrees in the ~
201 1, 76 | understood; so that the common intention will have ~to
202 1, 76 | something ~intelligible common to them may be abstracted.
203 1, 76 | knows. Now it is clear that common nature becomes ~distinct
204 1, 76 | it is understood. For the common ~nature is understood as
205 1, 76 | animal" will not be one genus common to man and other animals,
206 1, 76 | observes that this is something common to man and to other ~animals,
207 1, 76 | body. ~Other powers are common to the soul and body; wherefore
208 1, 77 | under the ~one power of common sense. Therefore the powers
209 1, 77 | as such, but ~rather the common aspect of both contraries;
210 1, 77 | comes first; since it is common to higher and lower bodies.
211 1, 77 | the predication of the common genus.~Aquin.: SMT FP Q[
212 1, 39 | does ~not stand for the common nature, unless this is required
213 1, 39 | essence - is really one and common. So ~of itself it stands
214 1, 39 | itself it stands for the common nature, but by some adjunct
215 1, 39 | person the names which are common to the three ~persons, may
216 1, 39 | the persons; as what is common ~is prior to what is proper.
217 1, 39 | Therefore it cannot be ~common to the Trinity, but is proper
218 1, 39 | operation; because, being common, there ~is nothing in their
219 1, 40 | Father there is paternity and common spiration. Again, one ~relation
220 1, 40 | exists in two person, as common spiration in the Father
221 1, 40 | His ~own essence. Thus, common spiration is the same as
222 1, 40 | is to be found something ~common to all, it is necessary
223 1, 40 | understood as if what is common to them all is divided,
224 1, 40 | is divided, because ~the common essence remains undivided;
225 1, 40 | iii, 6) that "substance is common and ~hypostasis is particular."
226 1, 40 | from the particular, the common universal essence remains
227 1, 40 | unnamed relative property common to the Father and the ~Son.
228 1, 41 | proceeds from Him, ~and this is common to the three persons; and
229 1, 41 | the essence in God, are common to the ~three persons. But
230 1, 41 | power of begetting is not common to the three ~persons, but
231 1, 41 | generator ~generates is common to generated and generator,
232 1, 41 | the Begetter begets, is ~common to Begotten and Begetter
233 1, 41 | the power of begetting is common to the three persons: but
234 1, 42 | relation. But no relation is common to the ~three persons; for
235 1, 42 | For whatever things have a common form may be said to be alike, ~
236 1, 42 | essence which they have in common and the relations in which
237 1, 43 | presence, according ~to His one common mode, as the cause existing
238 1, 43 | goodness. Above and beyond this common mode, however, ~there is
239 1, 43 | to be from another" is common to two of the notions.~Aquin.:
240 1, 46 | 6) Whether creation is common to the whole Trinity, or
241 1, 46 | action; whence ~came their common opinion that "nothing is
242 1, 46 | all things caused ~are the common work of the whole Godhead.~
243 1, 46 | is, His essence, which is common to the ~three Persons. Hence
244 1, 46 | any one Person, but is ~common to the whole Trinity.~Aquin.:
245 1, 46 | divine nature, although common to the three Persons, ~still
246 1, 46 | power of creation, whilst common to the three Persons, ~belongs
247 1, 46 | appropriation may be taken from the common notion of ~the appropriation
248 1, 46 | creatures belongs to the common nature, and not to the ~
249 1, 50 | causes to the universal common cause; and therefore ~they
250 1, 50 | contraries agree in something common, it is necessary to search ~
251 1, 50 | necessary to search ~for one common cause for them above their
252 1, 50 | come at last to one first common cause.~Aquin.: SMT FP Q[
253 1, 51 | and that which it has in common with it. Hence he concludes ~
254 1, 51 | form, as it ~were something common, is its matter. Therefore,
255 1, 51 | and the proper than the common, but not ~as one nature
256 1, 52 | subjects have something in ~common with other operations; just
257 1, 52 | angels, as to that which is common in such operations; but ~
258 1, 52 | Satyrs and Fauns, whom the common folk call ~incubi, have
259 1, 53 | says ~(De Hebdom.): "The common opinion of the learned is
260 1, 55 | that "man senses in ~common with the brutes, and understands
261 1, 55 | sensible object, it is a common usage of speech, when he ~
262 1, 56 | but according to some common formality. Yet all things
263 1, 56 | proceeds whatever is ~proper or common to anything. Therefore God
264 1, 56 | angel has not, but only a common ~knowledge.~Aquin.: SMT
265 1, 58 | it is ~manifest that the common sense which is higher than
266 1, 59 | particular from something common."~Aquin.: SMT FP Q[58] A[
267 1, 59 | negation have something more in common; ~because directly the truth
268 1, 60 | Further, the distinction of common and proper does not ~differentiate
269 1, 60 | be mutually related as ~common to particular; for the true
270 1, 60 | far as it apprehends the common note of goodness; ~from
271 1, 60 | object according to some ~common idea, there will be no distinction
272 1, 60 | things contained under that common idea. Just ~as if the proper
273 1, 60 | is good according to the common aspect of goodness; nor
274 1, 60 | is good according to its common aspect, but for some ~particular
275 1, 61 | have ~intellect. But it is common to every nature to have
276 1, 61 | angel has something else in common with another angel, or differs
277 1, 61 | much more as to what is common; for ~everything is inclined
278 1, 63 | not ~seeing God is to the common form of goodness. Now it
279 1, 64 | capability of sinning is common alike to man and angel. ~
280 1, 64 | Hence the first act was common ~to them all; but in their
281 1, 64 | from power, which can be ~common to both good and bad.~
282 1, 66 | different things some one thing ~common to all is found, it must
283 1, 66 | But being is found to be common to all ~things, however
284 1, 66 | opinions seem to have a common origin; they all, in fact, ~
285 1, 67 | that it possessed ~some common form, on which afterwards
286 1, 67 | formless, nor ~under any one common form, but under distinct
287 1, 67 | four elements have ~one common matter, as their mutual
288 1, 67 | those forms to which it is common, and in receiving any one
289 1, 67 | as having the nature of a common measure; but not ~movement,
290 1, 68 | the ~senses, extended in common speech to all knowledge
291 1, 68 | ii). But if taken in its ~common and extended use, as applied
292 1, 68 | only to reason, but to ~common sense, we must conclude
293 1, 68 | reason is ~because light is a common quality. For light is common
294 1, 68 | common quality. For light is common to terrestrial and ~celestial
295 1, 68 | and because it is more ~common quality.~Aquin.: SMT FP
296 1, 68 | these movements, one is common to the entire heaven, and
297 1, 68 | being brought about by the common movement of the heavens.
298 1, 69 | of them according to some common notion. But if there are
299 1, 69 | many, there ~must be some common notion by reason of which
300 1, 69 | called heaven, but ~this common notion cannot be assigned.
301 1, 69 | All the heavens have in common sublimity and some degree
302 1, 71 | diurnal movement, which is common to the ~whole heaven and
303 1, 71 | water, having something in common ~with both; and they are
304 1, 71 | characters possessed in common with that ~class, rather
305 1, 73 | ON ALL THE SEVEN DAYS IN COMMON (THREE ARTICLES)~We next
306 1, 73 | consider all the seven days in common: and there are three ~points
307 1, 74 | of individuality; but the common matter. For as it belongs
308 1, 74 | for whatever belongs in common to the substance of all ~
309 1, 74 | it is indeterminate and common to many degrees of ~intellectuality;
310 1, 74 | the sensible faculty is common to many degrees in the ~
311 1, 75 | understood; so that the common intention will have ~to
312 1, 75 | something ~intelligible common to them may be abstracted.
313 1, 75 | knows. Now it is clear that common nature becomes ~distinct
314 1, 75 | it is understood. For the common ~nature is understood as
315 1, 75 | animal" will not be one genus common to man and other animals,
316 1, 75 | observes that this is something common to man and to other ~animals,
317 1, 75 | body. ~Other powers are common to the soul and body; wherefore
318 1, 76 | under the ~one power of common sense. Therefore the powers
319 1, 76 | as such, but ~rather the common aspect of both contraries;
320 1, 76 | comes first; since it is common to higher and lower bodies.
321 1, 76 | the predication of the common genus.~Aquin.: SMT FP Q[
322 1, 77 | assigned as ~regards what is common to all the powers. Now desire
323 1, 77 | the powers. Now desire is common to each ~power of the soul.
324 1, 77 | principle; for this is common to all the operations of
325 1, 77 | in regard to the less ~common object - the sensible body;
326 1, 77 | in regard to ~the most common object - universal being.
327 1, 77 | the soul to ~that which is common to living and non-living
328 1, 77 | things. But generation is ~common to all things that can be
329 1, 77 | things which are called ~"common sensibles," are "not sensibles
330 1, 77 | like, which are called "common ~sensibles," are midway
331 1, 77 | cause alteration. But the common sensibles are all ~reducible
332 1, 77 | of color. Therefore ~the common sensibles do not move the
333 1, 77 | proximate genus, and all in a common genus, which is ~the common
334 1, 77 | common genus, which is ~the common and formal object of touch.
335 1, 77 | formal object of touch. Such common genus is, however, ~unnamed,
336 1, 77 | only, on ~account of the common formality of its object:
337 1, 77 | distinguished. For the common is not divided against the
338 1, 77 | the proper. ~Therefore the common sense should not be numbered
339 1, 77 | interior power, called the common ~sense.~Aquin.: SMT FP Q[
340 1, 77 | sensitive powers; namely, "common sense, phantasy, imagination,
341 1, 77 | proper sense" ~and the "common sense" are appointed, and
342 1, 77 | sensitive ~part - namely, the common sense, the imagination,
343 1, 77 | interior sense is called "common" not by predication, ~as
344 1, 77 | were a genus; but as the common root and principle of the
345 1, 77 | must be assigned ~to the common sense; to which, as to a
346 1, 77 | sense; to which, as to a common term, all apprehensions
347 1, 77 | immutation follows another in the common sense ~which perceives the
348 1, 77 | it is clear that it ~is common to all interior apprehensions.~
349 1, 78 | of one species enjoy in common the ~action which accompanies
350 1, 78 | Wherefore all men enjoy in common ~the power which is the
351 1, 78 | possession by ~all men in common of the first principles
352 1, 78 | those things which are not "common to man and beast." ~But
353 1, 78 | and beast." ~But memory is common to man and beast, for he
354 1, 78 | retentive of species, is not ~common to us and other animals.
355 1, 78 | object according ~to the common ratio of the object, that
356 1, 78 | regards its object under the common ratio of color, is ~not
357 1, 78 | regards its object under the common ratio of being: since the
358 1, 78 | Further, man has intellect in common with the angels, and sense ~
359 1, 78 | the angels, and sense ~in common with the brutes. But reason,
360 1, 78 | nevertheless agree in the common aspect ~of being, which
361 1, 78 | those things which in ~the common way of speaking are attributed
362 1, 79 | those things which ~are common to animate and to inanimate
363 1, 79 | things. But appetite is common to ~animate and inanimate
364 1, 79 | 1/1~OBJ 3: Further, the common is not divided from the
365 1, 79 | have knowledge, above the ~common manner in which it is found
366 1, 80 | to the bodily senses is common to ~us and beasts." But
367 1, 80 | lower reason, as ~having in common with them the act of movement:
368 1, 81 | king also, who aims at the common good of the whole ~kingdom,
369 1, 81 | two ways: according to the common nature of its ~object -
370 1, 81 | intellect as regards the common nature of its object ~and
371 1, 81 | which are ~contained in the common notion of being and truth.
372 1, 81 | the ~will as regards the common nature of its object, which
373 1, 81 | are contained under the common notion of good. And in this
374 1, 81 | object ~according to some common notion is not differentiated
375 1, 81 | are contained under that common notion. For instance, ~because
376 1, 81 | visible thing under the common notion of ~something colored,
377 1, 81 | appetite does not consider the common notion of good, ~because
378 1, 81 | regards good ~according to the common notion of good, and therefore
379 1, 82 | sense denotes an act, in the common manner of ~speaking we call
380 1, 83 | has the same nature in ~common with all. And because the
381 1, 83 | namely, the imagination - is "common to us and beasts."~Aquin.:
382 1, 83 | they have something in ~common generically, yet it has
383 1, 83 | man has understanding in common with the angels." But angels ~
384 1, 83 | indeed has intelligence in common with the angels, but ~not
385 1, 83 | its ~freedom, but also the common sense is partly freed; so
386 1, 83 | images. Nevertheless, the common sense ~remains partly suspended;
387 1, 84 | that matter is twofold, common, and "signate" ~or individual;
388 1, 84 | signate" ~or individual; common, such as flesh and bone;
389 1, 84 | matter, but not from the ~common sensible matter; for example,
390 1, 84 | individual, but also from common matter; ~not from common
391 1, 84 | common matter; ~not from common intelligible matter, but
392 1, 84 | be to abstract them from common ~intelligible matter. Yet
393 1, 84 | be abstracted even from common intelligible ~matter, such
394 1, 84 | whole is to know the less common, as to "animal" indistinctly
395 1, 84 | sense we ~judge of the more common before the less common,
396 1, 84 | more common before the less common, in reference both to ~place
397 1, 84 | the knowledge of the more common precedes the knowledge of
398 1, 84 | the knowledge of the ~less common.~Aquin.: SMT FP Q[85] A[
399 1, 84 | first. In this way ~the more common comes first in the order
400 1, 84 | imperfect: thus the less common comes naturally before the ~
401 1, 84 | naturally before the ~more common; as man comes before animal.
402 1, 84 | 1~Reply OBJ 2: The more common universal may be compared
403 1, 84 | be compared to the less ~common, as the whole, and as the
404 1, 84 | considering that the less common contains in its ~idea not
405 1, 84 | idea not only the more common, but also more; as "man"
406 1, 84 | the genus is ~derived from common matter, while the difference
407 1, 84 | be deceived as ~regards common sensible objects, as size
408 1, 86 | for this ~belongs to the common sense, as stated De Anima
409 1, 86 | sense is perceived by the common sense. ~The intellect, on
410 1, 87 | happiness is a "kind of common good, ~communicable to all
411 1, 87 | angels, according to some common notion, though not ~according
412 1, 89 | rational soul has more in common with the angels ~than with
413 1, 89 | intellectual nature in common with the angels; but was
414 1, 89 | something still more in ~common with the angels. But, as
415 1, 90 | might have ~something in common with the inferior bodies,
416 1, 91 | was it fitting for the common good to be destroyed in
417 1, 92 | But there is no species common to ~both God and man; nor
418 1, 92 | existing by virtue of some common accident, this does ~not
419 1, 92 | nature of the mind, which is common to all men. Secondly, inasmuch
420 1, 92 | the image of that which is common in the Trinity." Therefore
421 1, 92 | by grace, and thus is not common to all.~Aquin.: SMT FP Q[
422 1, 92 | transcendental, it is both common to all, and adapted to ~
423 1, 92 | regards things which ~are more common than the intellectual properties,
424 1, 95 | proper welfare, or to the common good. Such a kind of ~mastership
425 1, 95 | of one to look after the common good; for many, as such,
426 1, 96 | of ~what it possesses in common with other souls - that
427 1, 97 | which all things are in common, as Isidore says (Etym.
428 1, 97 | they would have used in ~common, according to each one's
429 1, 104 | directing of his subjects to the common weal. ~Wherefore in both
430 1, 106 | the intellectual power in common. So ~if the mental concept
431 1, 106 | which is the principle common to all the angels; and ~
432 1, 106 | way all enlightenments are common to all. But speech may be
433 1, 106 | these speeches ~should be common to all.~
434 1, 107 | the spiritual gifts are common to all, for "nothing is ~
435 1, 107 | others are the last, as ~the common people, while others hold
436 1, 107 | things are possessed in common by the angelic society, ~
437 1, 107 | in some way equal in a ~common similitude, whereby they
438 1, 107 | and heavenly ~virtues. But common names should not be appropriated
439 1, 107 | and knowledge are gifts common to all the angels. Therefore
440 1, 107 | spiritual perfections ~are common to all the angels, and that
441 1, 107 | no excellence above the common manifestation; and ~therefore
442 1, 107 | manifestation only; and thus the common ~name remains as it were
443 1, 107 | from servile condition and common ~subjection, such as that
444 1, 107 | Seraphim." For it is a common rule in ~all things that
445 1, 107 | denote a ~certain kind of common government or disposition -
446 1, 107 | Thrones"; as, from what is common to all the heavenly spirits
447 1, 107 | therefore according to the common law not only human affairs ~
448 1, 107 | hence ~according to the common law they do not administer
449 1, 108 | friendships, but from their common wickedness ~whereby they
450 1, 110 | in the senses outside the common mode of nature.~
451 1, 112 | only incorruptible in the common species, but also in the
452 1, 116 | one ~passive intellect in common, as stated above (Q[76],
453 1, 117 | have but one intellect in common: but this has been disproved
454 1, 118 | whereas the form and the common matter belong to a ~thing'
455 1, 118 | But it is ~clear that the common is to the proper and determinate,
456 1, 118 | of all receives a certain common virtue in regard to all
457 2, 1 | a city, who intends the common ~good, moves, by his command,
458 2, 1 | from the last end, which is common to them all: just as ~natural
459 2, 1 | in a genus according to a common form. Since, ~then, all
460 2, 2 | itself of good, which is the ~common object of happiness of all
461 2, 3 | considered thus it is the perfect common good; and he ~signified
462 2, 3 | sensitive operation in ~common with us: but they have not
463 2, 3 | they have not happiness in common with us. Therefore ~happiness
464 2, 3 | life man has something in common with things above him, viz.
465 2, 3 | also have something in ~common with man, although imperfectly. ~
466 2, 4 | whatever ~he loves, under the common notion of good which he
467 2, 6 | proper to man; others are common ~to man and animals. And
468 2, 6 | than have ~those which are common to man and the other animals.
469 2, 6 | secondly, those acts which ~are common to man and the other animals,
470 2, 6 | voluntary movements have this in common, that it is essential that
471 2, 6 | the natural have this in ~common, that both are from an intrinsic
472 2, 9 | an army, who intends ~the common good - i.e. the order of
473 2, 11 | proper is contained in the ~common, as stated above (Q[9],
474 2, 12 | wealth, ~as in something common to both; wherefore nothing
475 2, 17 | is a kind of use. Now the common precedes the ~proper. Therefore
476 2, 19 | the judge has care of the common good, which is justice, ~
477 2, 19 | good ~in relation to the common estate; whereas the thief'
478 2, 19 | under the aspect of the common good; this is His own Goodness,
479 2, 19 | unless he ~refer it to the common good as an end: since even
480 2, 19 | part is ordained to the common good of the whole. Now it
481 2, 19 | the Divine will in the common aspect of the thing willed,
482 2, 21 | cares, first of all, for the common good; wherefore it is his ~
483 2, 23 | included under the one common object of a ~single power,
484 2, 23 | object; for these are the common objects of the appetitive
485 2, 24 | man, for he has them in common with other ~animals. Therefore
486 2, 24 | considered in themselves, are common to man ~and other animals:
487 2, 25 | of the irascible, as the common precedes ~the proper.~Aquin.:
488 2, 25 | understand the ~appetite's common tendency to desire or shun
489 2, 29 | fittingness; because being is common to all things. But being, ~
490 2, 29 | while being and truth are ~common to all things. But nothing
491 2, 29 | disagreement, there is nothing in common. But the notion of universality ~
492 2, 29 | universality ~implies something in common. Therefore nothing can be
493 2, 29 | thing, by reason of its ~common nature, and not merely as
494 2, 29 | Reply OBJ 2: That which is common to all cannot be a reason
495 2, 29 | hinders a thing from being common to many, and at variance ~
496 2, 30 | pleasure to the senses is the common object of the concupiscible
497 2, 30 | natural ~concupiscences, are common to men and other animals:
498 2, 30 | Ethic. iii, 11) calls ~them "common" and "necessary." But concupiscences
499 2, 31 | OBJ 3: Further, delight is common to us and to the irrational
500 2, 31 | that power which we have in common ~with irrational animals.~
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