1-500 | 501-1000 | 1001-1149
Part, Question
1 1, 1 | Augustine says (De util. cred. iii) that "the Old ~Testament
2 1, 2 | the Philosopher (1 Poster. iii) ~says is true of the first
3 1, 3 | Philosopher has shown (Metaph. iii) that ~being cannot be a
4 1, 5 | But Dionysius (Div. Nom. iii) assigned the first place,
5 1, 5 | Divine Names (Div. Nom. i, iii) as ~implying some causal
6 1, 5 | Philosopher notes (Metaph. iii) that "in mathematics ~goodness
7 1, 5 | Augustine says (De Nat. Boni. iii): "These ~three - mode,
8 1, 7 | matter, as ~is said in Phys. iii. But God is most perfect;
9 1, 7 | principle, as is said (Phys. iii), and with reason; for they ~
10 1, 7 | beginning, as said in Phys. ~iii. But everything outside
11 1, 7 | as is clear from Phys. iii. ~But contraries are concerned
12 1, 10 | Boethius says (De Consol. iii) "Who commandest time to ~
13 1, 12 | as is said in De Anima iii. But all that God does,
14 1, 13 | Dionysius says (Div. Nom. iii) that "the name of good ~
15 1, 14 | Philosopher says (De Anima ~iii) that "the soul is in a
16 1, 14 | unmixed, as said in De Anima iii. Since therefore God is
17 1, 14 | Philosopher says (De Anima iii); and knowledge also is
18 1, 14 | as Hilary says (De Trin. iii), "is a thing its own ~likeness."
19 1, 14 | as is said in De Anima iii. Therefore God understands
20 1, 14 | Philosopher says (De Anima iii) that "the sensible in ~
21 1, 14 | as stated in De ~Anima iii. For to understand is not
22 1, 14 | as is said in De ~Anima iii. For "a stone is not in
23 1, 14 | the Philosopher ~(De Anima iii) says that the intellect
24 1, 14 | Augustine ~says (Confess. iii, 7). Therefore, as the intellect
25 1, 14 | De Anima i and Metaph. iii) ~that God would be most
26 1, 14 | Philosopher says (Phys. iii). Moreover, Augustine says (
27 1, 14 | traversable, as said in Phys. iii. But the infinite is not
28 1, 14 | Philosopher ~lays down (Categor. iii) when he says that this
29 1, 14 | Philosopher says (De Anima iii). For ~the practical intellect
30 1, 16 | Philosopher teaches (Praedicam. iii). Therefore truth ~resides
31 1, 16 | Philosopher says (De Anima iii) that as ~the senses are
32 1, 16 | Wherefore it is said in De Anima iii that "the soul is in ~some
33 1, 17 | Philosopher says (De Anima iii, 51) that the ~intellect
34 1, 17 | It is said in De Anima iii, 21,[22] that "where there ~
35 1, 18 | act as stated in De ~Anima iii, 28. In the sense, therefore,
36 1, 19 | the Philosopher (De Anima iii, 54), the ~will moves, and
37 1, 19 | appetite, as stated in De Anima iii, 54. If, therefore, God
38 1, 19 | Augustine says (De Trin. iii, ~2): "Philosophers in their
39 1, 20 | as stated in De Anima ~iii, 58,75, so in ourselves
40 1, 20 | Philosopher says (De part. animal. iii, 4), is the first principle
41 1, 20 | Philosopher says (De Anima iii, ~15,63,64), the material
42 1, 21 | Philosopher says (Ethic. iii, 10), the subject of those
43 1, 25 | to the Philosopher (Phys. iii, ~6). But the power of God
44 1, 25 | argues (Contra Maximin. iii, 8): "If God ~could, but
45 1, 26 | to Boethius (De Consol. iii, 10), He ~possesses joy
46 1, 28 | to the Philosopher (Phys. iii), this argument ~holds,
47 1, 28 | the ~Philosopher (Phys. iii text 24), "It is the same
48 1, 32 | Damascene says (De Fide Orth. iii, 5): "We recognize ~difference
49 1, 36 | things ~perpetual" (Phys. iii, text 32), and much less
50 1, 39 | Augustine says (Contra Maxim. iii) that the word ~{homoousion},
51 1, 39 | Damascene says (De ~Fide Orth. iii, 4). Therefore it seems
52 1, 39 | Damascene says (De Fide Orth. ~iii, 3). Augustine alludes to
53 1, 40 | Damascene says (De Fide Orth. iii, 6) that "substance is common
54 1, 41 | Augustine says (Contra Maxim. iii, 1): "If God the ~Father
55 1, 41 | Augustine says (Contra Maxim. iii, 12): "The Son did not ~
56 1, 42 | Augustine says (Contra Maxim. ~iii, 13), "The question of origin
57 1, 42 | Augustine says (Contra Maxim. iii, 7), ~"Were He unable to
58 1, 43 | Augustine says (De Trin. iii, 4) that "the Holy Ghost ~
59 1, 43 | According to Augustine (De Trin. iii, 4; xv, 27), the ~invisible
60 1, 43 | Augustine says (De Trin. iii, 4,5,9). So ~visible appearances,
61 1, 44 | the Philosopher (Metaph. iii, text 3); therefore ~not
62 1, 45 | diverse relations (Phys. iii, text 20,21), it must follow
63 1, 45 | Augustine says (De Trin. iii, 8) that neither good nor ~
64 1, 45 | is said (De Causis prop., iii) that ~"neither intelligence
65 1, 45 | Augustine (De Nat. Boni iii), "mode," "species," and "
66 1, 48 | Philosopher says (Topic. iii, 4). Therefore also the
67 1, 50 | Philosopher says ~(Metaph. iii, text 2). But in the angels
68 1, 50 | Augustine says (Contra Maxim. iii). The angels obtain perfect ~
69 1, 51 | also says (Gen. ad lit. iii): "The demons are called
70 1, 51 | Augustine says (De Trin. iii), so that the person born
71 1, 53 | Philosopher says (Phys. iii, text 14). But a beatified
72 1, 54 | from Aristotle (De Anima iii) and from his ~Commentator [*
73 1, 54 | Philosopher says (De Anima iii, text. 17) ~that, "in the
74 1, 54 | is made clear in De Anima iii, text. 2,3,18. But an angel ~
75 1, 54 | as is clear from De Anima iii, text. 18. But this is not
76 1, 55 | xii, text. 51; De ~Anima iii, text. 15), "in things which
77 1, 56 | because, as stated in De Anima iii, 4 understanding is a kind
78 1, 56 | Philosopher says (De Anima iii, text. 4), that if the human
79 1, 57 | Hence it is said (De Anima iii, text. ~26) that the object
80 1, 57 | ruler, as is said in Ethics iii, 12. But it does ~not follow
81 1, 58 | potentiality, as stated in Phys. iii, 6. But the angels' minds
82 1, 58 | Philosopher states (De Anima iii, text. 8; Phys. ~viii, 32),
83 1, 58 | as stated in De Anima ~iii, text. 28.~Aquin.: SMT FP
84 1, 58 | as is stated in De Anima iii, text. 23. ~In this way
85 1, 58 | as is said in De Anima iii, text. 21. But there ~is
86 1, 58 | Philosopher says (De Anima iii, text. 41) that "the ~intelligence
87 1, 58 | as is said in De Anima iii, text. 26. But by ~accident,
88 1, 58 | Philosopher says (De Anima iii, text. 38), ~"The sciences
89 1, 59 | Philosopher says (De Anima iii, text. 42), "The will is
90 1, 59 | the Philosopher (De Anima iii, text. 42). But the appetite
91 1, 59 | as stated in De Anima ~iii, text. 28.~Aquin.: SMT FP
92 1, 59 | inquiry," as stated in Ethic. iii, 3. But ~the angels' knowledge
93 1, 59 | Philosopher says (De Anima iii, text. 42) that the ~irascible
94 1, 60 | inquiry, as stated in Ethic. iii, 3. Now rational love is ~
95 1, 61 | Augustine remarks (Gen. ad lit. iii, 10), that the ~angels were
96 1, 63 | Augustine says (De Trin. iii, 4,5). Consequently there
97 1, 64 | Augustine says (Gen. ad lit. iii, 10), that "the ~darksome
98 1, 65 | Augustine says (De Trin. iii, 4). Therefore in the ~production
99 1, 65 | Augustine says (De Trin. iii, 8): "We must not suppose ~
100 1, 65 | Augustine says (De Trin. iii, 4,5), it ~follows further
101 1, 66 | Augustine says (De Trin. iii, 4) that "the lower bodies ~
102 1, 67 | Augustine says (De Lib. ~Arb. iii, 5) that "light takes the
103 1, 67 | is, as is said De Anima iii, text. 26: whereas light
104 1, 68 | remarked by Basil (Hom. iii in Hexaem.). If, ~then,
105 1, 68 | According to Chrysostom (Hom. iii in Genes.), Moses ~prefaces
106 1, 68 | this Basil answers (Hom. iii in Hexaem.) ~that these
107 1, 68 | gives ~two replies (Hom. iii in Hexaem.). He answers
108 1, 68 | as Basil supposes (Hom. iii in Hexaem.). And Augustine ~
109 1, 68 | other hand, Basil (Hom. iii in Hexaem.), ~whom Damascene
110 1, 69 | Gen. ad lit. ii, 7,8; iii, 20], ~Scripture does not
111 1, 70 | than the means" (Topic. iii). But the ~lights are nobler
112 1, 70 | about." But Basil (Hom. ~iii, vi in Hexaem.) and Damascene (
113 1, 70 | spirit of life (De Trin. iii, 4).~Aquin.: SMT FP Q[70]
114 1, 72 | Augustine ~rejects (Gen. ad lit. iii), but because their limbs
115 1, 72 | Augustine, Gen. ad lit. iii, 12], and to ~prevent anyone
116 1, 74 | therefore Basil says (Hom. ~ii, iii in Hexaem.) that the words, "
117 1, 75 | that, Origen (Peri Archon iii, 5) held that human souls
118 1, 76 | Philosopher says (De Anima iii, 4) that the ~intellect
119 1, 76 | sight, as he says De Anima iii, 5,7. Therefore, as ~the
120 1, 76 | corporeal instrument (De Anima iii, 4). Fourthly, because,
121 1, 76 | Philosopher says (De Anima iii) that ~the intellect is
122 1, 76 | is," as is said, De Anima iii, 8. Yet it is the stone ~
123 1, 76 | organs of organs" (De Anima iii), since by ~their means
124 1, 39 | Augustine says (Contra Maxim. iii) that the word ~{homoousion},
125 1, 39 | Damascene says (De ~Fide Orth. iii, 4). Therefore it seems
126 1, 39 | Damascene says (De Fide Orth. ~iii, 3). Augustine alludes to
127 1, 40 | Damascene says (De Fide Orth. iii, 6) that "substance is common
128 1, 41 | Augustine says (Contra Maxim. iii, 1): "If God the ~Father
129 1, 41 | Augustine says (Contra Maxim. iii, 12): "The Son did not ~
130 1, 42 | Augustine says (Contra Maxim. ~iii, 13), "The question of origin
131 1, 42 | Augustine says (Contra Maxim. iii, 7), ~"Were He unable to
132 1, 43 | Augustine says (De Trin. iii, 4) that "the Holy Ghost ~
133 1, 43 | According to Augustine (De Trin. iii, 4; xv, 27), the ~invisible
134 1, 43 | Augustine says (De Trin. iii, 4,5,9). So ~visible appearances,
135 1, 45 | the Philosopher (Metaph. iii, text 3); therefore ~not
136 1, 46 | diverse relations (Phys. iii, text 20,21), it must follow
137 1, 46 | Augustine says (De Trin. iii, 8) that neither good nor ~
138 1, 46 | is said (De Causis prop., iii) that ~"neither intelligence
139 1, 46 | Augustine (De Nat. Boni iii), "mode," "species," and "
140 1, 49 | Philosopher says (Topic. iii, 4). Therefore also the
141 1, 51 | Philosopher says ~(Metaph. iii, text 2). But in the angels
142 1, 51 | Augustine says (Contra Maxim. iii). The angels obtain perfect ~
143 1, 52 | also says (Gen. ad lit. iii): "The demons are called
144 1, 52 | Augustine says (De Trin. iii), so that the person born
145 1, 54 | Philosopher says (Phys. iii, text 14). But a beatified
146 1, 55 | from Aristotle (De Anima iii) and from his ~Commentator [*
147 1, 55 | Philosopher says (De Anima iii, text. 17) ~that, "in the
148 1, 55 | is made clear in De Anima iii, text. 2,3,18. But an angel ~
149 1, 55 | as is clear from De Anima iii, text. 18. But this is not
150 1, 56 | xii, text. 51; De ~Anima iii, text. 15), "in things which
151 1, 57 | because, as stated in De Anima iii, 4 understanding is a kind
152 1, 57 | Philosopher says (De Anima iii, text. 4), that if the human
153 1, 58 | Hence it is said (De Anima iii, text. ~26) that the object
154 1, 58 | ruler, as is said in Ethics iii, 12. But it does ~not follow
155 1, 59 | potentiality, as stated in Phys. iii, 6. But the angels' minds
156 1, 59 | Philosopher states (De Anima iii, text. 8; Phys. ~viii, 32),
157 1, 59 | as stated in De Anima ~iii, text. 28.~Aquin.: SMT FP
158 1, 59 | as is stated in De Anima iii, text. 23. ~In this way
159 1, 59 | as is said in De Anima iii, text. 21. But there ~is
160 1, 59 | Philosopher says (De Anima iii, text. 41) that "the ~intelligence
161 1, 59 | as is said in De Anima iii, text. 26. But by ~accident,
162 1, 59 | Philosopher says (De Anima iii, text. 38), ~"The sciences
163 1, 60 | Philosopher says (De Anima iii, text. 42), "The will is
164 1, 60 | the Philosopher (De Anima iii, text. 42). But the appetite
165 1, 60 | as stated in De Anima ~iii, text. 28.~Aquin.: SMT FP
166 1, 60 | inquiry," as stated in Ethic. iii, 3. But ~the angels' knowledge
167 1, 60 | Philosopher says (De Anima iii, text. 42) that the ~irascible
168 1, 61 | inquiry, as stated in Ethic. iii, 3. Now rational love is ~
169 1, 62 | Augustine remarks (Gen. ad lit. iii, 10), that the ~angels were
170 1, 64 | Augustine says (De Trin. iii, 4,5). Consequently there
171 1, 65 | Augustine says (Gen. ad lit. iii, 10), that "the ~darksome
172 1, 66 | Augustine says (De Trin. iii, 4). Therefore in the ~production
173 1, 66 | Augustine says (De Trin. iii, 8): "We must not suppose ~
174 1, 66 | Augustine says (De Trin. iii, 4,5), it ~follows further
175 1, 67 | Augustine says (De Trin. iii, 4) that "the lower bodies ~
176 1, 68 | Augustine says (De Lib. ~Arb. iii, 5) that "light takes the
177 1, 68 | is, as is said De Anima iii, text. 26: whereas light
178 1, 69 | remarked by Basil (Hom. iii in Hexaem.). If, ~then,
179 1, 69 | According to Chrysostom (Hom. iii in Genes.), Moses ~prefaces
180 1, 69 | this Basil answers (Hom. iii in Hexaem.) ~that these
181 1, 69 | gives ~two replies (Hom. iii in Hexaem.). He answers
182 1, 69 | as Basil supposes (Hom. iii in Hexaem.). And Augustine ~
183 1, 69 | other hand, Basil (Hom. iii in Hexaem.), ~whom Damascene
184 1, 70 | Gen. ad lit. ii, 7,8; iii, 20], ~Scripture does not
185 1, 71 | than the means" (Topic. iii). But the ~lights are nobler
186 1, 71 | about." But Basil (Hom. ~iii, vi in Hexaem.) and Damascene (
187 1, 71 | spirit of life (De Trin. iii, 4).~Aquin.: SMT FP Q[70]
188 1, 71 | Augustine ~rejects (Gen. ad lit. iii), but because their limbs
189 1, 71 | Augustine, Gen. ad lit. iii, 12], and to ~prevent anyone
190 1, 73 | therefore Basil says (Hom. ~ii, iii in Hexaem.) that the words, "
191 1, 74 | that, Origen (Peri Archon iii, 5) held that human souls
192 1, 75 | Philosopher says (De Anima iii, 4) that the ~intellect
193 1, 75 | sight, as he says De Anima iii, 5,7. Therefore, as ~the
194 1, 75 | corporeal instrument (De Anima iii, 4). Fourthly, because,
195 1, 75 | Philosopher says (De Anima iii) that ~the intellect is
196 1, 75 | is," as is said, De Anima iii, 8. Yet it is the stone ~
197 1, 75 | organs of organs" (De Anima iii), since by ~their means
198 1, 77 | Philosopher says (De Anima iii, 10). Therefore the ~motive
199 1, 77 | food," and (cf. De ~Anima iii, 9) "growth."~Aquin.: SMT
200 1, 77 | Philosopher says (De Anima iii, 1): "There is no ~other
201 1, 78 | in the reason (De Anima iii, 9).~Aquin.: SMT FP Q[79]
202 1, 78 | corruptible" ~(De Anima iii, 5). Therefore the intellectual
203 1, 78 | and Aristotle (De Anima iii, 5) says. But all the ~powers
204 1, 78 | Philosopher says (De Anima iii, 4) that "to ~understand
205 1, 78 | Philosopher says (De Anima iii, 4). This is made clear
206 1, 78 | possible" intellect (De Anima iii, 4) is not ~passive except
207 1, 78 | Philosopher says (De Anima iii, 5), "As in every ~nature,
208 1, 78 | the Philosopher (De Anima iii, 5) says of the active ~
209 1, 78 | the Philosopher (De Anima iii, 5) says that the active ~
210 1, 78 | Philosopher says (De Anima iii, 5), that "it is ~necessary
211 1, 78 | reason Aristotle (De ~Anima iii, 5) compared the active
212 1, 78 | commentary on ~De Anima iii. But the separate intellect,
213 1, 78 | Philosopher says ~(De Anima iii, 5). Therefore it is not
214 1, 78 | Philosopher says (De Anima iii, 5) that the active ~intellect
215 1, 78 | because, as ~he says (De Anima iii, 5), "the agent is more
216 1, 78 | For he ~says (De Anima iii, 4) that, when the passive
217 1, 78 | Philosopher says (De Anima iii, 4) that "the soul is ~the
218 1, 78 | the Philosopher (De Anima iii) attributes this ~to the
219 1, 78 | Augustine says (Gen. ad lit. iii, 20) that "that in ~which
220 1, 78 | Philosopher says (De Anima iii, 6) that ~"intelligence
221 1, 78 | becomes ~practical (De Anima iii, 10). But one power is not
222 1, 78 | Philosopher says (De Anima iii, 10); that "the speculative
223 1, 79 | The Philosopher (De Anima iii, 9) distinguishes a ~double
224 1, 79 | appetite, and says (De Anima iii, 11) that the higher appetite ~
225 1, 79 | Philosopher says in De Anima iii, ~10 and Metaph. xii (Did.
226 1, 80 | Philosopher says (De Anima iii, 11), that "the higher appetite
227 1, 81 | because, as he says (De Anima iii, 9), "the will is in the ~
228 1, 81 | Philosopher says (Ethic. iii, 9). Wherefore the ~desire
229 1, 81 | the Philosopher (De Anima iii, 5). But the intellect ~
230 1, 81 | Philosopher says (De Anima iii, 9) "that the will is in
231 1, 82 | Philosopher says (Ethic. iii, 5): "According as each ~
232 1, 82 | Philosopher says (Ethic. iii, 3) that choice is ~"the
233 1, 82 | intellectual appetite." But (Ethic. iii, 3) he inclines ~to its
234 1, 82 | the Philosopher (Ethic. iii, 3) says ~that, "having
235 1, 82 | means to the end" ~(Ethic. iii, 2). Therefore free-will
236 1, 82 | Damascene says (De Fide Orth. iii, 14) free-will is ~nothing
237 1, 83 | relates (Metaph. iv, Did. iii, 5).~Aquin.: SMT FP Q[84]
238 1, 83 | Philosopher says (De Anima iii, 8) that "the soul, ~after
239 1, 83 | intellect, says (De ~Anima iii, 4) that it is like "a tablet
240 1, 83 | reason Aristotle (De Anima iii, ~4) held that the intellect
241 1, 83 | Aristotle relates (De Anima iii, 3). Consequently, since
242 1, 83 | with sensation" (De Anima iii, 3), that ~nevertheless
243 1, 83 | Philosopher says (De Anima iii, 7) that "the soul ~understands
244 1, 83 | Philosopher says (De Coel. iii), ~that "as the end of a
245 1, 83 | read in De ~Somn. et Vigil. iii. And, therefore, according
246 1, 84 | Philosopher says (De Anima iii, 7) that the phantasm ~is
247 1, 84 | Philosopher says (De Anima iii, 5) there are two ~things
248 1, 84 | the Philosopher (De Anima iii, 7) says that "the ~intellect
249 1, 84 | Philosopher says (De Anima iii, 4) that "things are ~intelligible
250 1, 84 | true" [*Aristotle, Metaph. iii. 5], ~and that consequently
251 1, 84 | to ~Aristotle (De Anima iii, 8), who says "that a stone
252 1, 84 | the same time (De Anima iii, 2), and the same is to
253 1, 84 | Philosopher says (De Anima iii, 10), that "the intellect
254 1, 84 | The Philosopher (De Anima iii, 6) compares intellect with ~
255 1, 84 | intellect is ~simple" (De Anima iii, 4). Therefore our intellect
256 1, 84 | contrary, It is said (De Anima iii, 6) that "the indivisible
257 1, 84 | threefold, as is said De ~Anima iii, 6. First, the continuous
258 1, 84 | have said above ~(De Anima iii, 6); and again before the
259 1, 85 | species, as is said De Anima iii, 7. Therefore ~it understands
260 1, 85 | part, as is said De Anima iii, 11.~Aquin.: SMT FP Q[86]
261 1, 85 | another, as is said Phys. iii, 6. Therefore infinity is ~
262 1, 85 | from its definition (Phys. iii, 6): for the infinite is
263 1, 86 | are the same" (De Anima iii, 4). But the human mind
264 1, 86 | contrary, It is said (De Anima iii, 4) that "the intellect ~
265 1, 86 | Commentator says (De Anima iii) that the proposition quoted
266 1, 86 | sense, as stated De Anima iii, 2. Therefore neither ~does
267 1, 86 | himself ~thus (De Anima iii, 9) - that "the will is
268 1, 87 | object, as is stated De Anima iii, 4. ~Therefore things which
269 1, 87 | Averroes (Comment. De Anima iii) teaches that in this ~present
270 1, 87 | as is stated (De Anima iii, 5), the passive intellect
271 1, 87 | Averroes says (De Anima iii) that a philosopher named ~
272 1, 88 | Philosopher says (De Anima iii, 4), the habit of ~knowledge
273 1, 88 | says (De Divin. Daemon. iii), that "the ~demon's rapidity
274 1, 89 | Augustine (De Orig. Animae iii, 15) mentions certain ~opinions
275 1, 90 | Augustine says (De Trin. iii, 4), that "corporeal things ~
276 1, 90 | Augustine says (De Trin. iii, 19). Therefore as no pre-existing ~
277 1, 90 | called by Aristotle (De Anima iii, 8), "the organ of ~organs."
278 1, 91 | Further, Augustine (De Trin. iii, 4) says that corporeal
279 1, 92 | Further, Boethius (De Consol. iii) says of God: "Holding the ~
280 1, 92 | Augustine (Gen. ad lit. iii, 22) remarks, lest it should
281 1, 92 | Sentences says (1 ~Sent. D iii). Therefore the image of
282 1, 93 | Aristotle says (De Anima iii, 4), is "like a ~clean tablet
283 1, 93 | Augustine says (De Lib. Arb. iii, 18): "To regard what ~is
284 1, 94 | desire, as stated in Ethic. iii, 11.~~Aquin.: SMT FP Q[95]
285 1, 95 | Augustine says (De Trin. iii, 8), ~"corporeal matter
286 1, 96 | Philosopher ridicules (Metaph. iii, Did. ii, 4).~Aquin.: SMT
287 1, 100 | Philosopher says (De Anima iii, 4). But ~the nature of
288 1, 102 | Boethius says (De Consol. ~iii): "Thou Who governest this
289 1, 102 | Boethius proves (De ~Consol. iii, 11) from this, that, as
290 1, 102 | principle, as is laid down Phys. iii, ~3. And every act is proportionate
291 1, 102 | Augustine says (De Trin. iii, 4): "As the lower and ~
292 1, 102 | Boethius says (De Consol. iii) that "God ~disposes all
293 1, 102 | Boethius says (De Consol. iii): "There is nothing that ~
294 1, 104 | Philosopher says (De Anima iii, 11), a general assertion
295 1, 104 | Philosopher says (De Anima iii, ~7). But the intellectual
296 1, 105 | Philosopher says (De Anima iii, 11) that the higher ~appetite
297 1, 107 | xii, Did. ~xi, 10; Polit. iii, 4). Therefore as a hierarchy
298 1, 107 | Dionysius says (Coel. Hier. iii) that "hierarchy is ~order,
299 1, 107 | Dionysius says (Coel. Hier. iii): "The hierarchical order
300 1, 107 | Dionysius says (Coel. Hier. iii). ~Therefore, if there are
301 1, 107 | as may be" (Coel. Hier. iii). But sanctity ~and resemblance
302 1, 107 | Augustine says (De Trin. iii), ~"bodies are ruled in
303 1, 108 | Augustine says (De ~Nat. Boni iii); and on the contrary, disorder
304 1, 108 | Augustine says (De Trin. iii), that "the treacherous ~
305 1, 108 | Philosopher says (Ethic. iii, ~4; x, 5) that "the virtuous
306 1, 109 | Augustine says (De Trin. iii, 4) that "all bodies are ~
307 1, 109 | Augustine says (De Trin. iii, 8,9) that the angels use ~
308 1, 110 | hence Dionysius (Eccl. Hier. iii) attributes ~enlightenment
309 1, 110 | phantasy, as is said De Anima iii, is "a motion caused by
310 1, 110 | et Vigil.) [*De Insomniis iii.], when assigning the cause
311 1, 112 | Philosopher says ~(Ethic. iii, 1) that is called simply
312 1, 113 | Origen says (Peri Archon iii), even if there were no
313 1, 113 | Augustine says (De Trin. iii, 8,9). Therefore ~it must
314 1, 114 | Further, Augustine (De Trin. iii, 8,9) says that demons produce ~
315 1, 114 | Augustine says (De Trin. iii, 8): "Of all the things ~
316 1, 114 | cause: for he says (De Trin. iii, 9) that, "as a mother ~
317 1, 114 | Augustine says (De Trin. iii, 4): "Bodies of a grosser ~
318 1, 114 | Sensato ii: De Somn. et Vigil. iii]: wherefore it is the most ~
319 1, 115 | Augustine says (De Trin. iii, 1 ~seqq.). Therefore all
320 1, 116 | commenting on De Anima iii, maintains that all men
321 1, 116 | Aristotle says ~(De Anima iii, 4).~Aquin.: SMT FP Q[117]
322 1, 116 | Augustine says (De Trin. iii, 8): "Corporeal matter ~
323 2, 1 | in the reason" (De Anima iii, 9). Therefore to act for
324 2, 2 | to Boethius (De Consol. iii), happiness is "a ~state
325 2, 2 | Boethius says (De Consol. iii), "many owe their ~renown
326 2, 2 | Boethius says (De Consol. iii), "the power of man ~cannot
327 2, 2 | Boethius says (De Consol. iii): "Any one that chooses ~
328 2, 3 | Boethius ~says (De Consol. iii): "We must needs confess
329 2, 3 | Boethius says (De Consol. iii), by ~participation; just
330 2, 3 | Boethius says (De Consol. iii) that happiness is "a ~state
331 2, 3 | without a ~phantasm" (De Anima iii, 7). Therefore happiness
332 2, 3 | Boethius says (De Consol. iii) that happiness is "a ~state
333 2, 3 | thing, according to De Anima iii, 6. Wherefore the intellect
334 2, 4 | to Boethius (De Consol. iii): happiness is "a ~state
335 2, 5 | the phantasm" (De ~Anima iii, 7). Therefore he cannot
336 2, 5 | sense, by ourselves" (Ethic. iii, 3).~Aquin.: SMT FS Q[5]
337 2, 5 | the ~appetite (De Anima iii, 10). But many know not
338 2, 6 | and Aristotle (Ethic. iii, 1) declare. But the principle
339 2, 6 | mover unmoved" (De Anima iii, 10). Therefore there is
340 2, 6 | in the reason (De Anima iii, 9), it cannot be in ~irrational
341 2, 6 | Philosopher says (Ethic. iii, 2) that "both ~children
342 2, 6 | mover moved" (De Anima iii, 10). Therefore, since it
343 2, 6 | the Philosopher (Ethic. iii, 5) say. ~But sometimes
344 2, 6 | The Philosopher (Ethic. iii, 1) and Damascene (De Fide ~
345 2, 6 | the ~Philosopher (Ethic. iii, 1) say that such things
346 2, 6 | Philosopher says (Ethic. iii) and likewise Gregory ~of
347 2, 6 | the Philosopher ~(Ethic. iii, 1) say that "what is done
348 2, 6 | Philosopher states (Ethic. iii, 1), does not cause involuntariness, ~
349 2, 7 | the Philosopher (Ethic. iii, 1) ~calls the circumstances
350 2, 7 | properly set forth ~in Ethic. iii, 1. For a circumstance of
351 2, 7 | the Philosopher in Ethic. iii, 1.~Aquin.: SMT FS Q[7]
352 2, 7 | But Aristotle in Ethic. iii, 1 adds yet ~another, to
353 2, 7 | praxis]" as stated in Ethic. iii, 1. For those in which the
354 2, 8 | as is stated in De Anima iii, 9. ~Therefore the will
355 2, 8 | Philosopher says (Ethic. iii, 2) that "volition is of
356 2, 8 | the Philosopher (Topic. iii, 2) ~"where one thing is
357 2, 9 | Philosopher says (De Anima iii, 10) that "the ~appetible
358 2, 9 | practical intellect (De Anima iii, 9).~Aquin.: SMT FS Q[9]
359 2, 9 | Philosopher says (Ethic. iii, 5): "According ~as a man
360 2, 9 | such" ~[*Aristotle, Phys. iii, 1]. Now the same is not
361 2, 9 | agent" [*Aristotle, Ethic. iii, 1]. Therefore the will
362 2, 9 | according to Augustine (De Trin. iii, 4) "the lower ~bodies are
363 2, 9 | as ~stated in De Anima iii, 9, "is in the reason."
364 2, 9 | reason Aristotle (De Anima iii, 3) ascribed to those who
365 2, 10 | potentiality" (Aristotle, Phys. iii, 1). Wherefore that which
366 2, 10 | as ~stated in De Anima iii, 10. But a mover, if it
367 2, 10 | reason, as stated in De Anima iii, 9. Therefore ~the will
368 2, 10 | Further, as stated in Ethic. iii, 5, "according as a man
369 2, 10 | as stated in De ~Anima iii, 11. But as the universal
370 2, 12 | ascent and descent (Phys. iii, 3). Accordingly, in so
371 2, 13 | as is stated in ~Ethic. iii, 1. Therefore it seems that
372 2, 13 | Philosopher says (Ethic. iii, 3) that choice is ~"the
373 2, 13 | end," as stated ~in Ethic. iii, 2,3. But irrational animals
374 2, 13 | OBJ 3: As stated in Phys. iii, 3 "movement is the act
375 2, 13 | Philosopher says (Ethic. iii, 2) that "volition is ~of
376 2, 13 | Philosopher says (Ethic. iii, 2) that "no man ~chooses
377 2, 13 | impossibilities" (Ethic. iii, 2). Therefore there is
378 2, 13 | Philosopher says (Ethic. iii, 2) that "there is no ~choice
379 2, 14 | Philosopher says (Ethic. iii, 2) that choice is the "
380 2, 14 | Philosopher says (Ethic. iii, 3) that "if it appears ~
381 2, 14 | Philosopher says (Ethic. iii, ~3): namely, minute things,
382 2, 14 | us, ~according to Ethic. iii, 3. But the question as
383 2, 14 | Philosopher says (Ethic. iii, 3) that "he who takes ~
384 2, 15 | 1: As stated in De Anima iii, 9, "the will is in the
385 2, 17 | Philosopher says (Topic. iii, 2) that "where one ~thing
386 2, 17 | moved are one act" (Phys. iii, 3).~Aquin.: SMT FS Q[17]
387 2, 18 | says (De ~Doctr. Christ. iii, 12). Therefore the good
388 2, 18 | the Philosopher (Metaph. ~iii, 3). Since therefore the
389 2, 20 | to the Philosopher (Phys. iii, 3), action and ~passion
390 2, 21 | praise or blame (Ethic. iii, 5). Therefore a human action ~
391 2, 22 | movement, as is stated in Phys. iii, 3. But ~the soul is not
392 2, 22 | passion, as stated in De Anima iii, 4.~Aquin.: SMT FS Q[22]
393 2, 23 | another, as stated ~in Ethic. iii, 7. But fear and daring
394 2, 23 | movement, as stated in Phys. iii, 3. ~Therefore contrariety
395 2, 24 | opinion (De Tusc. ~Quaest. iii, 4) calls all passions "
396 2, 24 | disapproving (De ~Tusc. Quaest. iii, 4) of the Peripatetic theory
397 2, 26 | as stated in De Anima iii, 10; because ~the appetible
398 2, 28 | Cicero in De Tusc. Quaest. iii, 11 applies the term ~"ailment"
399 2, 28 | animals, as stated in De Anima iii, 10. If, therefore, whatever
400 2, 30 | The Philosopher (Ethic. iii, 11 and Rhetor. i, 11) ~
401 2, 30 | the Philosopher (Ethic. iii, 11) calls ~them "common"
402 2, 30 | are also called (Ethic. iii, 11) "peculiar and ~acquired,"
403 2, 30 | something to be taken" (Phys. iii, 6).~Aquin.: SMT FS Q[30]
404 2, 31 | moved," as stated in Phys. iii, ~3. But delight does not
405 2, 31 | 1: As stated in De Anima iii, 7, movement is twofold.
406 2, 31 | the thing moved" (Phys. iii, 3). Accordingly the aforesaid ~
407 2, 31 | Philosopher says (Ethic. iii, 10), that the ~greatest
408 2, 31 | in devouring ~it" (Ethic. iii, 10).~Aquin.: SMT FS Q[31]
409 2, 34 | intellect and sense (De Anima iii, 3). And they held that
410 2, 35 | touch, as stated in Ethic. iii, 10. Accordingly, in referring
411 2, 35 | Augustine says (Confess. iii, 2) that ~in stage-plays
412 2, 35 | as is stated in Ethic. iii, 11.~Aquin.: SMT FS Q[35]
413 2, 36 | Augustine says (De Lib. Arb. iii, 23), that "from the ~pain
414 2, 38 | Cicero says (De Tusc. Quaest. iii, 27).~Aquin.: SMT FS Q[38]
415 2, 38 | as stated in De Anima iii, 11. Therefore, since joy
416 2, 39 | voluntary, as stated in Ethic. iii, 1, and ~likewise above (
417 2, 39 | thing with sorrow" (Topic. iii, 2). Therefore sorrow is
418 2, 40 | because, as stated in Ethic. iii, 3, "when men come to an ~
419 2, 40 | Philosopher says (Ethic. iii, 8) "some are hopeful, ~
420 2, 40 | Philosopher says (Ethic. iii, 8) that "drunken men ~are
421 2, 41 | Damascene says (De Fide Orth. iii, 23) that "fear is a power,
422 2, 41 | Damascene says (De Fide Orth. iii, 23) that fear is "a power
423 2, 41 | Damascene says ~(De Fide Orth. iii, 23) that "there is a natural
424 2, 42 | naturally, as stated in ~Ethic. iii, 3. Therefore evil of nature
425 2, 42 | Philosopher says (Ethic. iii, 6) that "the most ~terrible
426 2, 42 | Philosopher ~says (Ethic. iii, 8) that "some appear to
427 2, 42 | states (De Quaest. Tusc. ~iii, 30); so, too, fear of a
428 2, 44 | Philosopher says (Ethic. iii, 3), "we take ~counsel on
429 2, 44 | things, as he says in Ethic. iii, 3. ~But fear incites to
430 2, 45 | things, as stated in Ethic. iii, 7. But ~hope regards good
431 2, 45 | Philosopher says (Ethic. iii, 8) that "those are ~hopeful
432 2, 45 | beaten," as stated in Ethic. iii, 5. But the ~suffering of
433 2, 45 | says (De ~Part. Animal. iii, 4) that "those whose heart
434 2, 45 | contrary, It is said in Ethic. iii, 7 that "the daring are ~
435 2, 46 | Philosopher says (De ~Problem. iii, 2,27) that whose who are
436 2, 47 | Philosopher says (Ethic. iii, 8). Therefore a slight
437 2, 49 | Philosopher says (De ~Anima iii, text 8), that "when one
438 2, 49 | Commentator says ~(De Anima iii) that "habit is that whereby
439 2, 50 | Commentator says (De Anima iii), "a habit is that whereby
440 2, 50 | Philosopher says (Ethic. iii, 10) that "some ~virtues,"
441 2, 50 | appetite, as stated in De Anima iii, text. 57: but the ~rational
442 2, 50 | act of ~the body (De Anima iii, text. 6). Therefore the
443 2, 50 | says expressly (De Anima iii, text. 8,18) that when the "
444 2, 50 | passive ~intellect (De Anima iii, text. 3,39). Whence it
445 2, 50 | mover and moved (De ~Anima iii, text. 54). And therefore
446 2, 51 | Commentator says on De Anima iii. ~Therefore habit is not
447 2, 51 | impossible, as stated in Physics ~iii, 8.~Aquin.: SMT FS Q[51]
448 2, 51 | which Aristotle (De Anima ~iii, text. 20) calls "passive,"
449 2, 55 | Philosopher says (Ethic. iii, 10). Every virtue, ~therefore,
450 2, 56 | the Philosopher (Ethic. ~iii, 10) says that "these virtues
451 2, 56 | colors to sight (De Anima iii, text. 18). And ~therefore
452 2, 56 | the Philosopher (De Anima iii, text. ~42), to tend to
453 2, 57 | also, as stated in ~Ethic. iii, 3, e.g. in the arts of
454 2, 57 | Cicero (De Invent. Rhet. iii) mentions three other parts
455 2, 58 | man as stated in De Anima iii, text. 48. ~Consequently
456 2, 58 | end seem to him" (Ethic. iii, 5). ~Consequently the right
457 2, 59 | temperance, as stated in Ethic. iii, 6,10. ~Therefore all the
458 2, 60 | anger; as stated in Ethic. iii, 6,10; iv, 5.~Aquin.: SMT
459 2, 63 | Damascene says ~(De Fide Orth. iii, 14): "Virtues are natural
460 2, 63 | Augustine states (De Nat. Boni. iii) or in "number, weight, ~
461 2, 63 | Philosopher ~says (Polit. iii, 3) that citizens have diverse
462 2, 66 | want" [*Aristotle, Topic. iii.]. Now ~to consider a thing
463 2, 67 | Philosopher states (Ethic. ~iii, 10). Now the irrational
464 2, 67 | without a ~phantasm" (De Anima iii, text. 30); and, after this
465 2, 67 | Aristotle, who states (De ~Anima iii, text. 8) that "the possible
466 2, 67 | of the species" (De Anima iii) because it ~preserves the
467 2, 67 | potentiality as such" (Phys. iii): so that as soon as this ~
468 2, 68 | matters of difficulty (Ethic. iii, 3), ~whereas the judgment
469 2, 70 | and (De Doctr. Christ. iii, 10): "Charity is the ~movement
470 2, 71 | Augustine says (De Lib. Arb. iii): ~"Whatever is lacking
471 2, 71 | Augustine says (De Lib. Arb. iii, 13): "Every vice, ~simply
472 2, 71 | Augustine (De Lib. Arb. iii, 14).~Aquin.: SMT FS Q[71]
473 2, 71 | Augustine says (De Lib. ~Arb. iii, 6) that "every nature,
474 2, 71 | Augustine says (De Lib. Arb. iii, 18) [*Cf. De Vera ~Relig.
475 2, 71 | do, as stated in Ethic. iii, 5. Hence even not ~to will
476 2, 72 | Philosopher says (Ethic. iii, 7; iv, 1) that "every ~
477 2, 73 | Cicero states (Paradox. iii). Therefore all sins are
478 2, 73 | book on Paradoxes (Paradox. iii), was that all sins are
479 2, 73 | Philosopher states (Ethic. iii, 12).~Aquin.: SMT FS Q[73]
480 2, 73 | same sense he says (Ethic. iii, ~10) that "sins of intemperance
481 2, 73 | to be forgiven (Ethic. ~iii, 1). Now this would not
482 2, 73 | Hence Cicero says (Paradox. iii) that "in taking his ~father'
483 2, 73 | Augustine says (De Lib. Arb. iii, 14): "Since vice is ~contrary
484 2, 73 | as ~Cicero says (Paradox. iii): "The man who kills his
485 2, 74 | Philosopher states (Phys. iii, text. 18) that "movement ~
486 2, 74 | Augustine ~states (De Lib. Arb. iii, 18) [*Cf. De Vera Relig.
487 2, 74 | Augustine ~states (De Lib. Arb. iii, 18). But man cannot prevent
488 2, 74 | explains (Contra Julian. iii, 26; De Verb. Apost. xii,
489 2, 74 | Philosopher states (Ethic. iii, 10). Therefore, ~since
490 2, 76 | Philosopher states (Ethic. iii, 1).~Aquin.: SMT FS Q[76]
491 2, 76 | Augustine says (De Lib. Arb. iii, 18) that "some things ~
492 2, 76 | willing, ~as stated in Ethic. iii, 1: and such like ignorance
493 2, 76 | Philosopher says (Ethic. iii, 1) that "every ~evil man
494 2, 76 | Philosopher says (Ethic. iii, 5) that the ~"punishment
495 2, 77 | power in general (De ~Anima iii, text. 54). Since therefore
496 2, 77 | Philosopher says (De Anima iii, text. 57) that "the ~rational
497 2, 77 | reason, as stated in De Anima iii, ~text. 42: whereas the
498 2, 78 | the Philosopher (Ethic. iii, ~1); and it is written (
499 2, 78 | Origen says (Peri Archon iii) that "a man is not ~suddenly
500 2, 79 | Augustine declares (De ~Trin. iii, 4,9). Therefore God's will
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