1-500 | 501-1000 | 1001-1484
Part, Question
501 2, 77 | Hence the Philosopher (Ethic. ~vii, 8) compares the incontinent
502 2, 77 | friend is like another self (Ethic. ix): wherefore the ~sin
503 2, 78 | according to the Philosopher (Ethic. iii, ~1); and it is written (
504 2, 78 | in which the Philosopher (Ethic. v, ~1) calls an evil habit
505 2, 78 | those habits were formed" (Ethic. ii, 1,2). But the acts
506 2, 78 | are full of remorse" (Ethic. ix, 4). ~Therefore sins
507 2, 78 | inclined by habit, as stated in Ethic. vi, 2 with regard to ~virtuous
508 2, 78 | For the Philosopher says (Ethic. v, 9) that "an unjust ~
509 2, 78 | according to the Philosopher (Ethic. vii, 8) is ignorance of
510 2, 78 | reason the Philosopher (Ethic. ~vii, 8) compares the intemperate
511 2, 81 | Further, the Philosopher says (Ethic. iii, 5): "No one finds ~
512 2, 81 | as the Philosopher says (Ethic. iii, 5), "no ~one reproaches
513 2, 82 | the Philosopher states (Ethic. x, 7). ~Therefore original
514 2, 83 | obey reason, ~as stated in Ethic. i, 13. Therefore the generative
515 2, 84 | for some end, as stated in Ethic. i, 5. ~Therefore covetousness
516 2, 84 | impossible, as stated in Ethic. i, 7; x, 6,7,[8] and ~this "
517 2, 87 | the ~Philosopher declares (Ethic. x, 9). Now sin does not
518 2, 87 | are a kind of medicine" (Ethic. ii, 3). But ~no medicine
519 2, 87 | are a kind of medicine" (Ethic. ii, 3). But ~a man is not
520 2, 88 | wherefore ~it is stated in Ethic. ii, 1,2, that "from like
521 2, 90 | the ~Philosopher teaches (Ethic. vii, 3); hence we find
522 2, 90 | body politic: for he ~says (Ethic. v, 1) that we call those
523 2, 90 | as the Philosopher says (Ethic. ii, 1), "the intention ~
524 2, 90 | as the Philosopher says (Ethic. x, ~9). But this coercive
525 2, 92 | since virtue, as stated in Ethic. ii, 6 is ~"that which makes
526 2, 92 | contrary, The Philosopher says (Ethic. ii, 1) that the "intention ~
527 2, 92 | second book of ~the Politics (Ethic. ii) that "lawgivers make
528 2, 92 | commands all acts of ~virtue" (Ethic. v, 1). Some acts are evil
529 2, 93 | of man." But according to Ethic. i, ~"any man can judge
530 2, 93 | of reason," as ~stated in Ethic. i. But the eternal law,
531 2, 93 | recipients of virtue" ~(Ethic. ii, 1).~Aquin.: SMT FS
532 2, 94 | as the ~Philosopher says (Ethic. ii, 5), "there are three
533 2, 94 | be ~just," as stated in Ethic. v. But it is stated in
534 2, 95 | As the Philosopher says (Ethic. v, 4), "men have ~recourse
535 2, 95 | For the Philosopher says (Ethic. v, 7) that "the legal just ~
536 2, 95 | 4) and the Philosopher (Ethic. v, 7). But those ~things
537 2, 95 | since the ~Philosopher says (Ethic. v, 7) that "the natural
538 2, 95 | Hence the Philosopher says (Ethic. vi, 11) that in such matters, "
539 2, 96 | For the Philosopher says ~(Ethic. v, 7) that "the legal just . . .
540 2, 96 | OBJ 1: The Philosopher (Ethic. v, 7) divides the legal
541 2, 96 | certainty in all ~things" (Ethic. i, 3). Consequently in
542 2, 96 | contrary, The Philosopher says (Ethic. v, 1) that the law ~"prescribes
543 2, 97 | as the Philosopher says (Ethic. v, 5), a measure should ~
544 2, 97 | requires time," as stated in Ethic. ii. Therefore it ~seems
545 2, 97 | as the Philosopher says ~(Ethic. i, 2), "the good of the
546 2, 99 | Reply OBJ 3: As stated in Ethic. ix, 8, "friendship towards
547 2, 99 | makes its possessor good" (Ethic. ii, 6). Therefore it ~was
548 2, 99 | just - moral and legal (Ethic. v, 7).~Aquin.: SMT FS Q[
549 2, 100 | as the Philosopher says (Ethic. v, 1). Therefore the moral
550 2, 100 | the Philosopher explains (Ethic. v, 1).~Aquin.: SMT FS Q[
551 2, 100 | the Philosopher speaks ~(Ethic. v, 11) of a kind of metaphorical
552 2, 100 | as the Philosopher says (Ethic. ~x, 5).~Aquin.: SMT FS
553 2, 100 | the Philosopher states (Ethic. viii, 12). Hence, just ~
554 2, 100 | man's father, as stated in Ethic. viii, ~14. Therefore it
555 2, 100 | prone to ~evil, as stated in Ethic. x, 9. Wherefore a threat
556 2, 100 | as ~the Philosopher says (Ethic. v, 7). Now the failure
557 2, 100 | men virtuous, as stated in Ethic. ii: and it ~belongs to
558 2, 100 | the Philosopher explains (Ethic. ii, 4; v, 8). Now ~whoever
559 2, 100 | punishment, as stated in Ethic. x, 9, because ~that properly
560 2, 100 | the Philosopher states in Ethic. ii. ~The first is that
561 2, 100 | a habit," as stated in ~Ethic. ii, 3. For an act may give
562 2, 100 | every virtue" according to Ethic. v, 1: whereas the judicial
563 2, 105 | the Philosopher ~observes (Ethic. iv, 3). Now perfect virtue
564 2, 105 | As the Philosopher says (Ethic. x, 9), the paternal ~authority
565 2, 106 | the Philosopher states (Ethic. ix, 8). Now that which
566 2, 107 | the Philosopher states (Ethic. v, 9) ~that it is easy
567 2, 109 | as the Philosopher ~says (Ethic. vi, 2). Now the intellect
568 2, 109 | chapter "On Good ~Fortune" (Ethic. Eudem. vii). Hence the
569 2, 109 | according to the Philosopher (Ethic. iii, 3): "What we ~can
570 2, 109 | as the Philosopher says (Ethic. iii); although with ~premeditation
571 2, 109 | clear from the Philosopher (Ethic. vii, 7,9). Now ~since man
572 2, 109 | as the ~Philosopher says (Ethic. vii, 7). Secondly, perseverance
573 2, 111 | as the ~Philosopher says (Ethic. i, 2). Now sanctifying
574 2, 111 | hence the Philosopher says (Ethic. v, 1) ~"that justice is
575 2, 113 | society, as appears from Ethic. v, 1.~Aquin.: SMT FS Q[
576 2, 113 | metaphorically speaking" ~(Ethic. v, 11). Now this justice
577 2, 113 | one man, as is plain from Ethic. i, 2. Hence the creation
578 2, 114 | also the Philosopher says (Ethic. viii, 14). Hence it is
579 2, 114 | clear from the ~Philosopher (Ethic. v, 3), and hence justice
580 2, 114 | father's or a master's right (Ethic. v, ~6), as the Philosopher
581 2, 1 | the Philosopher ~declares (Ethic. vi, 2). Now faith is a
582 2, 2 | the ~Philosopher states (Ethic. i, 9). Now human reasoning
583 2, 4 | the ~Philosopher states (Ethic. ii, 6). But faith is directed
584 2, 4 | the Philosopher states (Ethic. vi, 3). Much ~less, therefore,
585 2, 4 | the Philosopher states (Ethic. v, 1). Now man is justified
586 2, 4 | according to the Philosopher (Ethic. vi, ~2,3); secondly, for
587 2, 8 | are known, as stated in ~Ethic. vi, 6. Therefore it should
588 2, 8 | according to the Philosopher (Ethic. vi, 6). Much more, therefore,
589 2, 10 | iv) and the Philosopher (Ethic. ii, 6). Now faith is ~a
590 2, 11 | hence the ~Philosopher says (Ethic. v, 2) that "he who commits
591 2, 13 | for the Philosopher says (Ethic. v, 6,9) that "although
592 2, 14 | and extremes, as stated in Ethic. vi, even as the senses ~
593 2, 14 | wherefore the ~Philosopher says (Ethic. x, 4,5) that we all do
594 2, 15 | the ~Philosopher explains (Ethic. i, 13). In like manner
595 2, 16 | According to the Philosopher (Ethic. ii, 6) "the virtue ~of
596 2, 16 | of ~others, as stated in Ethic. iii. Wherefore, in so far
597 2, 18 | Hence the Philosopher says (Ethic. iii, 1) ~that there are
598 2, 19 | According to the Philosopher (Ethic. vi, 2) affirmation ~and
599 2, 19 | the ~Philosopher states (Ethic. viii, 10). But charity
600 2, 20 | the Philosopher who says (Ethic. ii, 8) that a virtue ~seems
601 2, 22 | according to the ~Philosopher (Ethic. viii, 5). Now charity is
602 2, 22 | without return of love (Ethic. ~viii, 2). But charity
603 2, 22 | according to the Philosopher (Ethic. viii, 3) there are ~three
604 2, 22 | is only for virtuous men (Ethic. ~viii). Therefore charity
605 2, 22 | According to the Philosopher (Ethic. viii, 2,3) not every ~love
606 2, 22 | as may ~be gathered from Ethic. viii, 1; nor is it numbered
607 2, 22 | right reason," as stated in Ethic. ii, 6, so too, the nature
608 2, 22 | OBJ 1: The Philosopher (Ethic. viii) does not deny that
609 2, 22 | the Philosopher ~explains (Ethic. viii, 13). Nevertheless
610 2, 22 | virtues, as explained in ~Ethic. ii, vi, from the fact that
611 2, 22 | the art of horse-riding ~(Ethic. i). Accordingly since charity
612 2, 22 | several species of friendship (Ethic. viii, 3,11,12). ~Therefore
613 2, 22 | the Philosopher explains (Ethic. viii, 12). ~Aquin.: SMT
614 2, 22 | over the moral virtues (Ethic. x, 7,8): ~whereas the love
615 2, 22 | are virtues, according to Ethic. vi. But ~they are to be
616 2, 23 | will is of the end itself (Ethic. iii, ~2). Hence charity,
617 2, 23 | reference to friendship (Ethic. viii, 5) "that want of ~
618 2, 23 | Hence the ~Philosopher says (Ethic. iii, 5) that "such as a
619 2, 24 | Further, the Philosopher says (Ethic. viii, 8) that "to be loved ~
620 2, 24 | friendship, as stated in Ethic. viii. Therefore charity
621 2, 24 | the Philosopher proves ~(Ethic. viii, 5). Now irrational
622 2, 24 | mutual love and ~equality (Ethic. viii, 2,7), which cannot
623 2, 24 | ourselves, hence we read in ~Ethic. ix, 4,8, that "the origin
624 2, 24 | together, according ~to Ethic. viii. But we ought not
625 2, 24 | the Philosopher observes (Ethic. ix, 3), when our ~friends
626 2, 24 | companionship with ~one another (Ethic. viii, 5). But the angels
627 2, 25 | with seeing, according to Ethic. ix, 5,12. Now God is less ~
628 2, 25 | For the Philosopher says (Ethic. ix, 8) that "a man's ~friendly
629 2, 25 | According to the Philosopher (Ethic. ix, 8) a thing seems ~to
630 2, 25 | Hence the ~Philosopher says (Ethic. ix, 2) that "it is our
631 2, 25 | the Philosopher states (Ethic. ~viii, 12). Therefore a
632 2, 25 | the Philosopher states (Ethic. viii). First, because ~
633 2, 25 | for the Philosopher ~says (Ethic. ix, 7) that "mothers have
634 2, 25 | the ~Philosopher remarks (Ethic. viii, 7). Hence Ambrose [*
635 2, 25 | For the Philosopher says (Ethic. viii, 12) that "in ~this
636 2, 25 | contrary, The Philosopher says (Ethic. ix, 7), that "benefactors ~
637 2, 25 | the Philosopher proves (Ethic. ix, 7) by four ~arguments.
638 2, 26 | as the ~Philosopher says (Ethic. viii, 8), "many would rather
639 2, 26 | contrary, The Philosopher says (Ethic. viii, 8) that friendship ~
640 2, 26 | the Philosopher ~observes (Ethic. viii, 8) "entrust their
641 2, 26 | As the Philosopher says (Ethic. viii, 8), "men wish to
642 2, 26 | pertaining to ~friendship (Ethic. ix, 4), the first of which
643 2, 26 | contrary, The Philosopher says (Ethic. ix, 5) that "goodwill is ~
644 2, 26 | which is a passion, says (Ethic. ix, 5) that goodwill does
645 2, 26 | wherefore the Philosopher says (Ethic. ix, 5) that "goodwill ~
646 2, 26 | is difficult and good" ~(Ethic. ii, 3). Now it is easier
647 2, 28 | choice of ~the same things" (Ethic. ix, 4), and Tully says (
648 2, 28 | As the Philosopher says (Ethic. ix, 6) friends need not ~
649 2, 28 | to have ~various parts (Ethic. v, 11). Thus it is written (
650 2, 28 | Hence the Philosopher (Ethic. ix, 4) reckons "grieving
651 2, 28 | the Philosopher states (Ethic. ii, 5). Now choice is ~"
652 2, 28 | been already counselled" (Ethic. iii, 2). ~Therefore whatever
653 2, 28 | mentioned by the Philosopher (Ethic. ii, 7). Therefore mercy
654 2, 29 | the acts of friendship (Ethic. ~ix, 1) "doing good," i.e.
655 2, 29 | the Philosopher states (Ethic. ix, 2), it ~is impossible
656 2, 29 | the Philosopher ~states (Ethic. iii, 14).~Aquin.: SMT SS
657 2, 29 | purpose to make men virtuous ~(Ethic. i 9,13; ii, 1). Now beneficence
658 2, 30 | Further, the Philosopher says (Ethic. iv, l) that to give for
659 2, 30 | according to the Philosopher ~(Ethic. iv, 1). But no sinful deed
660 2, 30 | as the Philosopher says ~(Ethic. iv, 1), "we take such like
661 2, 31 | who is of good counsel (Ethic. vi, 5). Therefore ~fraternal
662 2, 31 | According to the Philosopher (Ethic. vi, 12), prudence ~regulates
663 2, 31 | an evil end, as stated in Ethic. ii, 6: wherefore negative ~
664 2, 31 | Hence the Philosopher (Ethic. ii, 9) ~says that if we
665 2, 32 | according to the ~Philosopher (Ethic. viii, 10). But hatred of
666 2, 32 | the Philosopher states (Ethic. vii, x). ~Accordingly just
667 2, 33 | according to the Philosopher (Ethic. ii, 5). ~Now sloth is a
668 2, 33 | according to the Philosopher (Ethic. viii, 5,6) "no man can
669 2, 33 | according to the Philosopher ~(Ethic. x, 6). Now in the avoidance
670 2, 37 | the Philosopher states (Ethic. i, ~2). Now schism is opposed
671 2, 37 | according ~to the Philosopher (Ethic. viii, 10). Now schism is
672 2, 40 | Philosopher states (Polit. iii, 5; Ethic. viii, 10). Consequently ~
673 2, 41 | other kinds, as stated in Ethic. ~v, 3,5. But scandal is
674 2, 42 | according to the Philosopher (Ethic. ix, 8) "the origin ~of
675 2, 43 | judges well what he knows" ~(Ethic. i, 3).~Aquin.: SMT SS Q[
676 2, 45 | Further, the Philosopher says (Ethic. vi, 5) that "in art it
677 2, 45 | the Philosopher states (Ethic. vi, 5,7,9) ~that a prudent
678 2, 45 | been already counselled" ~(Ethic. iii, 2), it follows that
679 2, 45 | Philosopher ~goes on to say (Ethic. vi, 5) that prudence is "
680 2, 45 | same ~part of the soul (Ethic. vi, 1). Now art may be
681 2, 45 | contrary, The Philosopher says (Ethic. vi, 5) that prudence is ~
682 2, 45 | According to the Philosopher (Ethic. vi, 5) "a prudent ~man
683 2, 45 | For the Philosopher says (Ethic. ~vi, 5) that just as he
684 2, 45 | obtaining the end, as stated in Ethic. iii, 3. Since then, the ~
685 2, 45 | contrary, The Philosopher says (Ethic. vi, 7) that "prudence ~
686 2, 45 | As the Philosopher says (Ethic. vi, 8), prudence does not ~
687 2, 45 | the Philosopher states (Ethic. vi, 5): wherefore art is
688 2, 45 | navigation, ~as stated in Ethic. iii, 3.~Aquin.: SMT SS
689 2, 45 | since ~virtue is defined (Ethic. ii, 6) "an elective habit
690 2, 45 | prudence, as ~stated in Ethic. vi, 13. Therefore prudence
691 2, 45 | Further, the Philosopher says (Ethic. vi, 13) that "the effect
692 2, 45 | reason "applied to action" (Ethic. ~vi, 5); and all works
693 2, 45 | contrary, The Philosopher says (Ethic. vi, 12) that "moral virtue ~
694 2, 45 | Further, the Philosopher says (Ethic. vi, 5) that "the prudent ~
695 2, 45 | contrary, The Philosopher says (Ethic. vi, 10) that "prudence ~
696 2, 45 | in prudence, as stated in Ethic. vi, 5, for it is more imprudent
697 2, 45 | Further, the Philosopher says (Ethic. iv, 3) the "magnanimous
698 2, 45 | Hence the Philosopher says (Ethic. vi, 9) that "one should
699 2, 45 | According to the Philosopher (Ethic. i, 3), "equal ~certainty
700 2, 45 | For the Philosopher says ~(Ethic. v, 1) that virtue directed
701 2, 45 | According to the Philosopher (Ethic. vi, 8) some have ~held
702 2, 45 | concerning them as stated in Ethic. ~v, 1: more so, however,
703 2, 45 | For the ~Philosopher says (Ethic. vi, 8) that "political
704 2, 45 | man take good counsel ~(Ethic. vi, 5). Therefore prudence
705 2, 45 | contrary, The Philosopher says (Ethic. vi, 8) that there are two ~
706 2, 45 | manner of a mastercraft" (Ethic. vi, 8), but in the ~subjects, "
707 2, 45 | 3: Further, according to Ethic. vi, 7, "we say that to
708 2, 45 | The Philosopher declares (Ethic. vi, 12) that "it is ~impossible
709 2, 45 | according to the Philosopher (Ethic. vi, 12) there is "cleverness," ~[*{
710 2, 45 | demands experience and time" (Ethic. ii, 1), ~hence it cannot
711 2, 45 | contrary, The Philosopher says (Ethic. ii, 1) that "intellectual ~
712 2, 45 | the Philosopher remarks ~(Ethic. x, 7) "the life which is
713 2, 45 | Wherefore he had said ~before (Ethic. vi, 5,11) that "they are
714 2, 45 | as the Philosopher says (Ethic. ii, 3) "the same things, ~
715 2, 45 | contrary, The Philosopher says (Ethic. vi, 5) that "forgetfulness ~
716 2, 45 | For the Philosopher says (Ethic. vi, 5) that "pleasure and ~
717 2, 46 | caution." Aristotle says (Ethic. vi, ~9,10,11) that "good
718 2, 46 | wherefore the ~Philosopher says (Ethic. vi, 11): "Of such things
719 2, 47 | is in the rational part (Ethic. vi, ~5). Therefore memory
720 2, 47 | concerned, as stated in Ethic. ~vi, 2,7. Therefore memory
721 2, 47 | be concluded from like" (Ethic. vi ~[*Anal. Post. i. 32]).
722 2, 47 | wherefore the Philosopher says (Ethic. ii, 1) that ~"intellectual
723 2, 47 | prudence, according ~to Ethic. vi, 3. Therefore understanding
724 2, 47 | singular matters of action (Ethic. vi, ~7): whereas understanding
725 2, 47 | understanding, as stated in Ethic. vi, 11, ~is cognizant of
726 2, 47 | Philosopher means ~when he says (Ethic. v, 11): "Of such things
727 2, 47 | Wherefore the Philosopher says (Ethic. vi, ~11): "It is right
728 2, 47 | ad 3). Hence as stated ~(Ethic. vi, 11), even in subjects,
729 2, 47 | to prudence according to Ethic. ~vi, 5,7,9. Now there is
730 2, 47 | counsel for shrewdness [*Ethic. ~vi, 9; Poster. i, 34]
731 2, 47 | to be slow, as stated in Ethic. vi, 9. Therefore shrewdness
732 2, 47 | adduces the true reason (Ethic. vi, 9) to ~prove that {
733 2, 47 | the reason as its subject (Ethic. vi, 5). Therefore reason ~
734 2, 47 | good counsel, as stated ~in Ethic. vi, 7. Now counsel is a
735 2, 47 | certitude, as stated in Ethic. iii, 3. Hence, although
736 2, 48 | justice, since according to Ethic. v, 6 the prince is the
737 2, 48 | called "timocracy" [*Cf. Ethic. viii, 10], ~"tyranny," "
738 2, 48 | v). Now the Philosopher (Ethic. vi, 8) reckons a part of
739 2, 48 | governments, as stated in ~Ethic. viii, 10: wherefore the
740 2, 48 | contrary, The Philosopher says (Ethic. vi, 8) that "of the ~prudence
741 2, 48 | according to the Philosopher (Ethic. vi, 5) "prudence is ~directed
742 2, 48 | viz. wealth, according to Ethic. i, 1. ~Therefore a species
743 2, 48 | The Philosopher states (Ethic. vi, 8) that there are ~
744 2, 48 | conduct of the household. In Ethic. i, 1 the Philosopher speaks
745 2, 48 | of a ~king, as stated in Ethic. viii, 10, but he has not
746 2, 48 | distinct from art, according to Ethic. ~vi, 3. Now military prudence
747 2, 48 | according to ~the Philosopher (Ethic. iii, 8). Therefore military
748 2, 49 | According to the Philosopher (Ethic. vi, 9) {euboulia} ~(deliberating
749 2, 49 | above man, as stated in Ethic. x. ~But {euboulia} (deliberating
750 2, 49 | the ~Philosopher declares (Ethic. vi, 9).~Aquin.: SMT SS
751 2, 49 | according to the Philosopher (Ethic. ~vi, 5), the "prudent man
752 2, 49 | the same end, as stated in Ethic. vi, 9, not indeed to some ~
753 2, 49 | preceptive, according to Ethic. vi, 10. But ~this does
754 2, 49 | good life in general" [*Ethic. vi, 5]: for counsel comes ~
755 2, 49 | by nature, according to Ethic. ii, 1. But {synesis} (judging
756 2, 49 | the Philosopher states ~(Ethic. vi, 11). Therefore {synesis} (
757 2, 49 | The Philosopher concludes (Ethic. vi, 11) that {gnome} ~(
758 2, 50 | the Philosopher observes (Ethic. iii, 3). ~Now all doubt
759 2, 51 | Hence the Philosopher says (Ethic. vi, 5) that "he who sins
760 2, 51 | circumstances, as stated in Ethic. vi, 9. ~Therefore there
761 2, 51 | the Philosopher declares (Ethic. vi, 9) that "one should
762 2, 51 | unpleasant ~matters, according to Ethic. vii, 1. Therefore inconstancy
763 2, 51 | the Philosopher states (Ethic. vi, 5) "pleasure above ~
764 2, 51 | Hence the Philosopher says (Ethic. vii, 6) ~that "the man
765 2, 53 | greatest good, as ~stated in Ethic. viii, 10. Now prudence
766 2, 53 | the Philosopher states in Ethic. vi, 12.~Aquin.: SMT SS
767 2, 53 | since the ~Philosopher says (Ethic. vii, 6) that "Venus is
768 2, 53 | as the ~Philosopher says (Ethic. iv, 3). Wherefore, as pride
769 2, 53 | states ~(Rhet. ii, 2,3) [*Cf. Ethic. vii, 6].~
770 2, 55 | wherefore ~the Philosopher [*Ethic. vi, 8] reckons "legislative"
771 2, 55 | the Philosopher declares (Ethic. v, 1) that "all are agreed
772 2, 55 | contrary, The Philosopher says (Ethic. v, 7) that "political ~
773 2, 55 | Hence the ~Philosopher says (Ethic. v, 7) that "in the case
774 2, 55 | contrary, The Philosopher (Ethic. v, 6) distinguishes right
775 2, 55 | according ~to the Philosopher (Ethic. v, 6) there is the "just"
776 2, 55 | somewhat, as stated in Ethic. viii, 12, and a slave belongs
777 2, 55 | stated in Polit. i, 2 [*Cf. ~Ethic. viii, 11]. Hence a father
778 2, 55 | according to the Philosopher ~(Ethic. v, 6) there is more scope
779 2, 56 | according to the Philosopher ~(Ethic. v, 1), justice is a habit
780 2, 56 | because the Philosopher ~says (Ethic. ii, 4) that in order for
781 2, 56 | ignorance is ~involuntary" (Ethic. iii, 1). Hence the definition
782 2, 56 | given by the ~Philosopher (Ethic. v, 5) who says that "justice
783 2, 56 | sovereign is its guardian" (Ethic. v, 4). On the other ~hand,
784 2, 56 | Hence the Philosopher ~(Ethic. v, 11) calls this "metaphorical
785 2, 56 | and man ~himself good" [*Ethic. ii, 6], and this can be
786 2, 56 | the ~Philosopher declares (Ethic. i, 13). Therefore justice
787 2, 56 | hence the Philosopher (Ethic. v, 1) defines justice by
788 2, 56 | faculty, as ~stated in Ethic. i, 13, because all appetite
789 2, 56 | contrary, The Philosopher says (Ethic. v, 1) that "justice is ~
790 2, 56 | For the Philosopher says (Ethic. v, 1) that ~"virtue and
791 2, 56 | according to the ~Philosopher (Ethic. v. 1) "is not a part but
792 2, 56 | contrary, The Philosopher says (Ethic. v, 1) that "many are able ~
793 2, 56 | justice, as stated in Ethic. v, 6.~Aquin.: SMT SS Q[
794 2, 56 | The Philosopher reckons (Ethic. v, 2) particular ~justice
795 2, 56 | according ~to the Philosopher (Ethic. ii, 6). Now the reason
796 2, 56 | For the ~Philosopher says (Ethic. ii, 3) that "moral virtue
797 2, 56 | contrary, The Philosopher says (Ethic. v, 1) that justice is ~
798 2, 56 | as the Philosopher says (Ethic. vii, 11), "pleasure and
799 2, 56 | rejoice in just actions" (Ethic. i, 8).~Aquin.: SMT SS Q[
800 2, 56 | actions of a gentle person" (Ethic. v, 5).~Aquin.: SMT SS Q[
801 2, 56 | moral virtue is ~defined (Ethic. ii, 6) to be "an elective
802 2, 56 | the virtues, according to Ethic. ii, 6. Now justice is about ~
803 2, 56 | good simply, as stated in Ethic. v. Therefore justice ~does
804 2, 56 | too ~little for another (Ethic. ii, 6). Now this is also
805 2, 56 | contrary, The Philosopher says (Ethic. ii, 6; v, 4) that the mean ~
806 2, 56 | Didot ed., ix, 5; Cf. Ethic. v, 4]: wherefore ~justice
807 2, 56 | the Philosopher states (Ethic. v, 4), in matters of ~justice,
808 2, 56 | the ~virtues, according to Ethic. iv, 3. Therefore magnanimity
809 2, 56 | and "good," as ~stated in Ethic. ii, 3. But fortitude is
810 2, 56 | dangers of death, according to Ethic. iii, ~6. Therefore fortitude
811 2, 56 | the ~Philosopher declares (Ethic. v, 1) that "the most excellent
812 2, 56 | another person, as stated in Ethic. v, 1. Hence the Philosopher
813 2, 57 | the Philosopher declares (Ethic. v, 9) that they hold a ~
814 2, 57 | contrary, The Philosopher says (Ethic. v, 6) that "a man may do ~
815 2, 57 | the ~Philosopher declares (Ethic. v, 9).~Aquin.: SMT SS Q[
816 2, 57 | the ~Philosopher declares (Ethic. v, 11). Therefore a man
817 2, 57 | for the Philosopher says (Ethic. v, 8) in ~reference to
818 2, 57 | the Philosopher declares (Ethic. ~ii, 9). Therefore not
819 2, 57 | particular ~circumstances" [*Ethic. iii, 1], and which deserves
820 2, 58 | The ~Philosopher says (Ethic. i, 3) that "everyone judges
821 2, 58 | according to the Philosopher (Ethic. iii, 4). Therefore judgment
822 2, 58 | reason the Philosopher says (Ethic. v, 4) ~that "men have recourse
823 2, 58 | the Philosopher states (Ethic. vi, 3) that suspicion is ~
824 2, 58 | its evil," as stated in Ethic. vi, 2, wherefore everyone ~
825 2, 58 | the ~Philosopher declares (Ethic. v, 10). Therefore it seems
826 2, 59 | justice regards common goods" (Ethic. v, ~4). Now matters regarding
827 2, 59 | parts to justice and says ~(Ethic. v, 2) that "one directs
828 2, 59 | contrary, The Philosopher says (Ethic. v, 3,4) that the mean in ~
829 2, 59 | Hence the Philosopher says (Ethic. v, ~3,4) that the mean
830 2, 59 | members of the community" (Ethic. v, 2), which very things
831 2, 59 | matter. Now the Philosopher (Ethic. v, 2) reckons commutative
832 2, 59 | contrary, It is stated in Ethic. v, 2 that "one kind of
833 2, 59 | The Philosopher proves (Ethic. v, 5) that the just is ~
834 2, 60 | the Philosopher states (Ethic. viii, 14). Wherefore when
835 2, 60 | according to the ~Philosopher (Ethic. v, 4) loss is so called
836 2, 61 | the ~Philosopher states (Ethic. i, 5). Now prelates and
837 2, 62 | vii) and ~the Philosopher (Ethic. ii, 6). Now to kill a man
838 2, 62 | to exist," according to Ethic. ix, 4. Therefore it is ~
839 2, 62 | states (Polit. i, 1 and Ethic. vii, 6).~Aquin.: SMT SS
840 2, 62 | himself, as is proved in Ethic. v, 11. Therefore no man
841 2, 62 | the Philosopher declares (Ethic. v, 11). Thirdly, ~because
842 2, 62 | the Philosopher states ~(Ethic. iii, 6). Therefore to bring
843 2, 62 | evils, as the Philosopher (Ethic. iii, 7) and Augustine (
844 2, 63 | Further, the Philosopher says (Ethic. x, 9) that "a father's ~
845 2, 64 | contrary, The Philosopher (Ethic. v, 2) distinguishes theft
846 2, 64 | willingly," as stated in Ethic. v, 9. Wherefore theft and ~
847 2, 64 | ignorance, ~as stated in Ethic. iii, 1. Therefore the sinful
848 2, 64 | Further, the Philosopher says (Ethic. ii, 6) that "there are
849 2, 64 | wicked deed, as stated in Ethic. ~iv, 9. Now men are more
850 2, 65 | the Philosopher states (Ethic. x, 9), so too the ~sentence
851 2, 65 | as the ~Philosopher says (Ethic. v, 4), "men have recourse
852 2, 65 | the Philosopher states (Ethic. v, 10). But in matters ~
853 2, 66 | As the Philosopher says (Ethic. v, 5) justice does not ~
854 2, 67 | of all temporal things" (Ethic. ~iii, 6). Wherefore if
855 2, 68 | According to the Philosopher (Ethic. i, 3), "we must not ~expect
856 2, 70 | according to the Philosopher (Ethic. iv, 8). ~Therefore railing
857 2, 70 | According to the Philosopher (Ethic. vii, 6) "anger listens ~
858 2, 72 | the Philosopher declares (Ethic. viii, 1). Hence it ~is
859 2, 72 | according to the Philosopher (Ethic. viii).~Aquin.: SMT SS Q[
860 2, 75 | according to the Philosopher (Ethic. ~viii, 13), in the friendship
861 2, 75 | was invented, as stated in Ethic. v, 5. Therefore ~if either
862 2, 75 | the Philosopher states (Ethic. v, 7). Therefore just as
863 2, 75 | judges of what he knows" (Ethic. i, 3). Hence if the defects
864 2, 76 | according to the Philosopher (Ethic. v, 5; Polit. i, 3) was ~
865 2, 76 | 2: Further, as stated in Ethic. v, 5, one is in duty bound
866 2, 76 | According to the Philosopher (Ethic. iv, 1), a thing is ~reckoned
867 2, 76 | according to the ~Philosopher (Ethic. v, 11), wherefore justice
868 2, 77 | the ~Philosopher declares (Ethic. viii, 10). Now to do good
869 2, 78 | OBJ 5: Further, Aristotle (Ethic. v, 10) mentions {epieikeia}
870 2, 78 | the Philosopher declares (Ethic. viii, 14); and thus "piety"
871 2, 78 | according to the Philosopher ~(Ethic. iv, 3), man is unable to
872 2, 78 | wherefore the Philosopher (Ethic. viii, 13) ~assigns a corresponding
873 2, 78 | Philosopher ~treats of it in Ethic. iv, 6. "Friendship" may
874 2, 78 | Philosopher describes it in Ethic. ~viii and ix. In this sense
875 2, 78 | sciences') ~[*Aristotle, Ethic. vi, 13]: and "holiness"
876 2, 79 | or voluntary "habit" [*Ethic. ii, 6]. ~Now, as stated
877 2, 79 | 3: Further, according to Ethic. ii, 1, aptitude for virtue
878 2, 79 | neighbor. But according to Ethic. viii, 8 "to ~be honored
879 2, 79 | the mean, as stated in Ethic. ii, 6. But religion fails
880 2, 80 | reason the Philosopher says (Ethic. v, 1): "It is ~justice
881 2, 81 | reason the Philosopher says (Ethic. ~i, 13) that the "reason
882 2, 81 | the Philosopher states (Ethic. i, 8). Augustine ~too says
883 2, 85 | according to the Philosopher (Ethic. iv, 2). ~Hence the Old
884 2, 86 | according to the Philosopher (Ethic. ii, 4), just as to sin
885 2, 89 | The ~Philosopher says (Ethic. 1,12): "The best of men
886 2, 90 | the ~Philosopher shows (Ethic. iv, 1,2,3).~Aquin.: SMT
887 2, 92 | is opposed to the best (Ethic. viii, 10). But interior
888 2, 93 | shows (De Anima iii, ~11; Ethic. i, 13), this does not impose
889 2, 97 | According to the Philosopher (Ethic. i, 2) the common good ~
890 2, 97 | the one who is ~honored" (Ethic. i, 5), so again irreverence
891 2, 97 | speaking of special justice (Ethic. v, 11). ~But, seemingly,
892 2, 98 | the ~Philosopher states (Ethic. iv, 1). On the other hand,
893 2, 99 | the Philosopher states ~(Ethic. viii, 11,12), and on each
894 2, 99 | according to the Philosopher (Ethic. viii, 12). The worship
895 2, 99 | according to the Philosopher ~(Ethic. v, 1,2). Therefore piety
896 2, 101 | gathered from ~the Philosopher (Ethic. i, 5). Now showing reverence
897 2, 101 | according to the Philosopher (Ethic. iv, 3), "honor is ~the
898 2, 101 | according to the Philosopher (Ethic. i, 5; viii, 8). Now ~witness
899 2, 101 | According to the Philosopher (Ethic. iv, 3), honor is not a ~
900 2, 101 | according to ~the Philosopher (Ethic. i, 5).~Aquin.: SMT SS Q[
901 2, 101 | contrary, The Philosopher says (Ethic. i, 12) that "honor is due ~
902 2, 101 | according to the Philosopher (Ethic. viii, 8), "to be ~loved
903 2, 101 | the ~Philosopher states (Ethic. ix, 2). Since this difference
904 2, 102 | and choice, as stated in ~Ethic. ii, 4. Therefore obedience
905 2, 102 | according to the Philosopher (Ethic. v, 4), so too ~obedience
906 2, 104 | according to the Philosopher (Ethic. v, 4). Now the purpose
907 2, 104 | giving ~thanks is repayment (Ethic. 5,4). Therefore thanksgiving,
908 2, 104 | according to the Philosopher (Ethic. viii, ~13; ix, 1). Now
909 2, 104 | the Philosopher observes (Ethic. iii) in treating of the ~
910 2, 104 | states regarding justice (Ethic. v, 11), in so far, to wit,
911 2, 104 | Wherefore ~the Philosopher says (Ethic. viii, 14): "He that abounds
912 2, 104 | as the Philosopher says (Ethic. ix, ~3).~Aquin.: SMT SS
913 2, 104 | of virtue, as stated in Ethic. ~viii, 13. And likewise,
914 2, 104 | the Philosopher states ~(Ethic. viii, 14). Now virtue does
915 2, 104 | contrary, The Philosopher says (Ethic. v, 5): "We should repay ~
916 2, 104 | the ~Philosopher states (Ethic. viii, 14). But if we consider
917 2, 106 | the Philosopher states (Ethic. ii, 1), aptitude to ~virtue
918 2, 107 | according to the Philosopher (Ethic. iv, 7), it belongs ~to
919 2, 107 | together with other virtues (Ethic. ii, ~7).~Aquin.: SMT SS
920 2, 107 | Hence the ~Philosopher says (Ethic. iv, 7) in describing this
921 2, 107 | the Philosopher declares (Ethic. iv, 7). Therefore the virtue
922 2, 107 | contrary, The Philosopher says (Ethic. iv, 7) that "by this ~virtue
923 2, 107 | as ~the Philosopher says (Ethic. iv, 7), "this seems to
924 2, 108 | according to the Philosopher (Ethic. iv, 7) by this ~virtue
925 2, 108 | Further, the Philosopher (Ethic. iv, 7) divides lying into ~"
926 2, 108 | according to the Philosopher (Ethic. iv, 7), lies are ~of two
927 2, 108 | wherefore the Philosopher says (Ethic. iv, 7) ~that "the liar,
928 2, 108 | Hence the Philosopher says ~(Ethic. iv, 7) that "lying is in
929 2, 109 | what he is, as ~stated in Ethic. iv, 7.~Aquin.: SMT SS Q[
930 2, 109 | as the Philosopher says ~(Ethic. iv, 7), and as also we
931 2, 109 | such a man it is said in ~Ethic. iv, 7 that "he would seem
932 2, 110 | according to the Philosopher (Ethic. iv, 7). Under the first
933 2, 110 | contrary, The Philosopher says (Ethic. ii, 7; iv, 7), that ~boasting
934 2, 110 | boasting, since according to ~Ethic. iv, 7, some boast, not
935 2, 110 | according to the Philosopher (Ethic. iv, 7), "the boaster pretends
936 2, 110 | Hence the Philosopher says (Ethic. iv, ~7) that "a man who
937 2, 110 | the Philosopher remarks (Ethic. iv, ~7): wherefore it amounts
938 2, 111 | according to the Philosopher ~(Ethic. iv, 7). Therefore irony
939 2, 111 | according to the Philosopher (Ethic. iv, 7), irony ~sometimes
940 2, 111 | contrary, The Philosopher says (Ethic. iv, 7): "Those who speak ~
941 2, 111 | respect the Philosopher says (Ethic. iv, 7) that "boasting is
942 2, 111 | Hence the Philosopher says (Ethic. ~iv, 7) that it is "the
943 2, 112 | For the ~Philosopher says (Ethic. viii, 3) that "the perfect
944 2, 112 | Further, the Philosopher says (Ethic. iv, 6) of this kind of ~
945 2, 112 | as a wise man ~decides" (Ethic. ii, 6). Now it is written (
946 2, 112 | most wary of ~pleasure" (Ethic. ii, 9). Now this kind of
947 2, 112 | according to the ~Philosopher (Ethic. iv, 6), "is essentially
948 2, 112 | as the Philosopher says (Ethic. iv, 6), for the sake of ~
949 2, 112 | according to the Philosopher (Ethic. iv, 6), this virtue ~is
950 2, 112 | according to ~the Philosopher (Ethic. iv, 6), this virtue "treats
951 2, 112 | as ~the Philosopher says (Ethic. viii), no one could abide
952 2, 112 | strangers, ~since, as he says (Ethic. iv, 6), "it is not fitting
953 2, 113 | according to the Philosopher ~(Ethic. iv, 6): whereas if he do
954 2, 114 | quarreling to friendship ~(Ethic. iv, 6).~Aquin.: SMT SS
955 2, 114 | Hence the Philosopher says ~(Ethic. iv, 6) that "those who
956 2, 114 | according to the Philosopher ~(Ethic. vii, 6). Therefore flattery
957 2, 114 | according to the ~Philosopher (Ethic. iv, 9). But a man is more
958 2, 115 | according to the Philosopher ~(Ethic. iv, 1), "it is the mark
959 2, 115 | instrumentally, as stated in Ethic. i, 8. Since, ~then, every
960 2, 115 | Philosopher says of him (Ethic. iv, 1) that ~"he is inclined
961 2, 115 | Hence the ~Philosopher says (Ethic. iv, 1) that "the liberal
962 2, 115 | As the Philosopher says (Ethic. iv, 1), "those who spend ~
963 2, 115 | Hence the Philosopher says (Ethic. iv, 1): "Liberality is
964 2, 115 | operations, as stated in Ethic. v, 1. Therefore, since ~
965 2, 115 | contrary, The Philosopher says (Ethic. iv, 1) that "liberality ~
966 2, 115 | According to the Philosopher (Ethic. iv, 1) it belongs to ~the
967 2, 115 | And the ~Philosopher says (Ethic. iv, 1): "We give the name
968 2, 115 | contrary, The Philosopher says (Ethic. iv, 1): "In whatever ~matter
969 2, 115 | according to the ~Philosopher (Ethic. iv, 1). The saying of Seneca
970 2, 115 | Wherefore the Philosopher says (Ethic. iv, 1) that ~"those who
971 2, 115 | give to all, as stated in Ethic. iv, 1. ~Therefore it does
972 2, 115 | the ~Philosopher observes (Ethic. iv, 1); and yet by begging
973 2, 115 | contrary, The Philosopher says (Ethic. iv, 1) that "it belongs
974 2, 115 | according to the Philosopher (Ethic. iv, 1).~Aquin.: SMT SS
975 2, 115 | and the Philosopher says (Ethic. iv, 1) that "among the
976 2, 116 | according to the Philosopher (Ethic. iv, 1). Therefore covetousness
977 2, 116 | Philosopher says the same (Ethic. v, 2). Therefore ~covetousness
978 2, 116 | the Philosopher states (Ethic. i, 7; iv, 1). But ~covetousness
979 2, 116 | according to the ~Philosopher (Ethic. v, 1,2). Therefore covetousness
980 2, 116 | hence the Philosopher says (Ethic. iv, 1) that "old age and ~
981 2, 116 | according to the Philosopher (Ethic. ii, 5). Now some pleasures ~
982 2, 116 | to an ~end, as stated in Ethic. i, 5. Therefore covetousness
983 2, 116 | according to the Philosopher (Ethic. v, 5), is that we ~"use
984 2, 116 | Hence the Philosopher says (Ethic. iv, 1) that "a prodigal
985 2, 116 | Further, the Philosopher (Ethic. iv, 1) mentions many kinds
986 2, 116 | But ~the Philosopher says (Ethic. iv, 1) that "tyrants who
987 2, 117 | contrary, The Philosopher says (Ethic. ii, 7; iv, 1) that ~prodigality
988 2, 117 | the Philosopher observes (Ethic. iv, 1). And in like manner ~
989 2, 117 | Hence the ~Philosopher says (Ethic. iv, 1) "that many a prodigal
990 2, 117 | the Philosopher remarks (Ethic. iv, 1), "his giving is ~
991 2, 117 | because the Philosopher says (Ethic. iv, 1) that "the wasting
992 2, 117 | the Philosopher observes (Ethic. iv, 1). ~Therefore prodigality
993 2, 117 | and the Philosopher says ~(Ethic. iv, 6) that "it is the
994 2, 117 | contrary, The Philosopher says (Ethic. iv, 6) that "the prodigal ~
995 2, 117 | to himself, as stated in Ethic. iv, 6. ~Thirdly, because
996 2, 117 | kind is worse, as stated in Ethic. iv, 1. That an ~illiberal
997 2, 118 | the Philosopher states (Ethic. v, 10). But ~it belongs
998 2, 118 | contrary, The Philosopher (Ethic. v, 10) states it to be
999 2, 118 | contrary, The Philosopher says (Ethic. v, 10) that "epikeia is
1000 2, 118 | the Philosopher states (Ethic. v, 10). ~Wherefore it is
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