1-500 | 501-814
Part, Question
1 1, 1 | shown to thee above the understanding of ~man" (Ecclus. 3:25).
2 1, 1 | This is your wisdom and ~understanding in the sight of nations."~
3 1, 1 | Bringing into captivity ~every understanding unto the obedience of Christ" (
4 1, 5 | be good, not by his good understanding; ~but by his good will.
5 1, 9 | movement, ~even as the acts of understanding, and willing, and loving,
6 1, 12 | necessary that the ~power of understanding should be added by divine
7 1, 12 | referred to the mode of ~understanding, for the understanding of
8 1, 12 | understanding, for the understanding of one is more perfect than
9 1, 12 | is more perfect than the ~understanding of another.~Aquin.: SMT
10 1, 12 | For ~whoever has a lofty understanding, as soon as one demonstrative
11 1, 12 | are moved in the act of understanding ~according to time; but
12 1, 12 | object by the vision and ~understanding of first principles.~
13 1, 13 | proposition, "The intellect understanding anything ~otherwise than
14 1, 13 | otherwise" determines the word "understanding" on the ~part of the thing
15 1, 13 | mode of the intellect in understanding is different from the mode
16 1, 13 | things; but its manner of understanding ~is immaterial. Likewise,
17 1, 14 | knowledge and of will (for understanding abides in the ~intelligent
18 1, 14 | Himself?~(4) Whether His understanding is His substance?~(5) Whether
19 1, 14 | strength, He hath counsel and understanding" (Job 12:13).~Aquin.: SMT
20 1, 14 | understands also its own act ~of understanding, and by this act knows the
21 1, 14 | understand one's act of understanding, is to ~understand something
22 1, 14 | therefore God be his own act of ~understanding, His act of understanding
23 1, 14 | understanding, His act of understanding will be as when we understand
24 1, 14 | we understand our ~act of understanding: and thus God's act of understanding
25 1, 14 | understanding: and thus God's act of understanding will not be ~something great.~
26 1, 14 | 3: Further, every act of understanding means understanding ~something.
27 1, 14 | act of understanding means understanding ~something. When therefore
28 1, 14 | distinct from this act of understanding, He understands that He ~
29 1, 14 | substance. For if His act of understanding were other than His substance, ~
30 1, 14 | impossible; because the act of understanding is the perfection and act
31 1, 14 | perfection and act of ~the one understanding. Let us now consider how
32 1, 14 | follows that His ~act of understanding must be His essence and
33 1, 14 | species, and His act of ~understanding are entirely one and the
34 1, 14 | when God is said to be ~understanding, no kind of multiplicity
35 1, 14 | OBJ 2: When that act of understanding which is not subsistent
36 1, 14 | we understand our ~act of understanding; and so this cannot be likened
37 1, 14 | to the act of the ~divine understanding which is subsistent.~Aquin.:
38 1, 14 | For the act of divine ~understanding subsists in itself, and
39 1, 14 | OBJ 3: Further, the act of understanding is specified by the ~intelligible
40 1, 14 | existence is His act of ~understanding. Now if anything is perfectly
41 1, 14 | God - is His own act of ~understanding. Hence whatever effects
42 1, 14 | cause, must be in His act of understanding, and all things must be
43 1, 14 | a perfection of the one ~understanding not by its substance, but
44 1, 14 | it would follow that His understanding ~would not be absolutely
45 1, 14 | each other; ~as living and understanding, and the like, whereby living
46 1, 14 | things at once; but actual understanding regards only one thing at
47 1, 14 | there is only one act of understanding in ~itself, nevertheless
48 1, 14 | His being is His act of understanding; and hence His knowledge
49 1, 14 | for since God's act of understanding, which ~is His being, is
50 1, 14 | certain) to God alone, whose understanding ~is in eternity above time.
51 1, 14 | simple intelligence, ~by understanding the essence of each thing;
52 1, 14 | represent all things. ~Hence by understanding His essence, God knows the
53 1, 15 | its ~simplicity were His understanding to be formed by a plurality
54 1, 16 | true is not understood by understanding being.~Aquin.: SMT FP Q[
55 1, 16 | intellect; and His act of ~understanding is the measure and cause
56 1, 16 | own existence and act of ~understanding. Whence it follows not only
57 1, 16 | first principles of the ~understanding. It follows, therefore,
58 1, 18 | of a perfect thing, as ~understanding and feeling are called movement.
59 1, 18 | sensation, local movement and ~understanding. Therefore life is an operation.~
60 1, 18 | capable ~of sensation or understanding. Thus, then, he distinguishes
61 1, 18 | still higher ~faculty of understanding.~Aquin.: SMT FP Q[18] A[
62 1, 18 | that being whose act of understanding is its ~very nature, and
63 1, 18 | sense, therefore, in which understanding is ~movement, that which
64 1, 18 | His own very existence and understanding, so is ~He His own life;
65 1, 18 | understood, and the act of understanding, are ~one and the same.
66 1, 18 | in so far as life means understanding only, and inasmuch as ~they
67 1, 19 | alone, in ~the same sense as understanding and willing are said to
68 1, 19 | to the different ways of understanding ~them and expressing them,
69 1, 19 | things apart from Himself by ~understanding His own essence, so He wills
70 1, 19 | there is ~a cause of the understanding, in the person that understands.
71 1, 19 | understands. The case ~with the understanding is this: that if the premiss
72 1, 19 | separately from each other, the understanding the premiss ~is the cause
73 1, 19 | conclusion is known. If the understanding perceive ~the conclusion
74 1, 19 | would not be caused by understanding the premisses, since a thing
75 1, 19 | conclusion ~with regard to the understanding.~Aquin.: SMT FP Q[19] A[
76 1, 19 | is not ~the cause of His understanding the effect, for He understands
77 1, 22 | remembrance of the past, and understanding of the present; inasmuch
78 1, 22 | of what is past and the understanding of what is ~present, we
79 1, 23 | remaining in the agent, as understanding and willing, as said ~above (
80 1, 25 | perchance, after our manner of understanding, inasmuch as the divine ~
81 1, 26 | intellectual nature consists in ~understanding. Now in God, to be and to
82 1, 26 | only in the manner of our understanding them. Beatitude ~must therefore
83 1, 26 | Whence in ~our manner of understanding, divine beatitude precedes
84 1, 26 | But as regards the act of understanding, beatitude is ~a created
85 1, 27 | understand, by the very ~fact of understanding there proceeds something
86 1, 27 | intellect by the ~very act of understanding is made one with the object
87 1, 27 | because in God ~the act of understanding and His existence are the
88 1, 27 | OBJ 2: The act of human understanding in ourselves is not the ~
89 1, 27 | Prov. 8:24). ~In our way of understanding we use the word "conception"
90 1, 28 | but ~only in our manner of understanding; and this is the Sabellian
91 1, 28 | and ~the same; because by understanding Himself, God understands
92 1, 28 | understands this; thus the acts of understanding are ~infinitely multiplied,
93 1, 30 | Him is only in our way of understanding; forasmuch as number regarded ~
94 1, 30 | operations it has; as a man has understanding and will beyond other ~animals.
95 1, 32 | cannot know, and with his understanding grasp that ~for which no
96 1, 33 | they are included in the ~understanding of proper terms; but not
97 1, 34 | absolutely; likewise the act of ~understanding which is to the actual intellect
98 1, 34 | being; since the act of understanding does not signify an act ~
99 1, 34 | spoken. For the ~Father, by understanding Himself, the Son and the
100 1, 34 | conceives in the act ~of understanding a stone, speaks a stone.
101 1, 34 | improperly for the act of understanding; whereas they really differ
102 1, 34 | conceives a word in the act of ~understanding. But the Son understands.
103 1, 34 | creatures, inasmuch as ~God, by understanding Himself, understands every
104 1, 37 | said of the essence, as ~"understanding" and "to understand"; but,
105 1, 37 | goodness are a principle of understanding and loving ~all creatures.~
106 1, 39 | attributes, ~in our way of understanding, are prior to the persons;
107 1, 39 | according to our way of understanding; nevertheless, so ~far as
108 1, 40 | according to our mode of understanding, ~presuppose the acts of
109 1, 40 | nevertheless in our mode of understanding ~they are distinguished
110 1, 40 | intellect separately the understanding both of a circle, ~and of
111 1, 40 | relations in our mode of understanding follow upon the notional
112 1, 41 | on the agent's will and understanding. So the ~will is the principle
113 1, 41 | but only after our way of understanding and speaking: inasmuch as ~
114 1, 41 | intellect and the act of ~understanding in God, whereas in God the
115 1, 41 | whereas in God the act of understanding is His very ~essence which
116 1, 44 | thought of it has in our understanding. For we ~abstract universal
117 1, 45 | according to a mode of ~understanding. For change means that the
118 1, 45 | according to our way of understanding, so that a thing is understood
119 1, 45 | signification follows the mode of ~understanding as was said above (Q[13],
120 1, 47 | Avicenna, who said that God by understanding Himself, produced the ~first
121 1, 54 | inquiry:~(1) Is the angel's understanding his substance?~(2) Is his
122 1, 54 | substance?~(2) Is his being his understanding?~(3) Is his substance his
123 1, 54 | Whether an angel's act of understanding is his substance?~Aquin.:
124 1, 54 | that the angel's act of understanding is his ~substance. For the
125 1, 54 | action - that is, his act of understanding.~Aquin.: SMT FP Q[54] A[
126 1, 54 | essence. Therefore the act of ~understanding, which is between the intellect
127 1, 54 | Besides, if an angel's act of understanding were his substance, it would ~
128 1, 54 | which is His very act of understanding subsisting in ~itself, nor
129 1, 54 | angel were his own act of understanding, there could then ~be no
130 1, 54 | could then ~be no degrees of understanding more or less perfectly;
131 1, 54 | participation of the act of understanding.~Aquin.: SMT FP Q[54] A[
132 1, 54 | De Trin. x), "Memory and understanding and ~will are one essence,
133 1, 54 | the ~agent. For the act of understanding is brought about by the
134 1, 54 | contrary, The angel's act of understanding is his movement, as is ~
135 1, 54 | alone is its own act of ~understanding and its own act of will.~
136 1, 54 | reason of his whole act of understanding, since he ~cannot understand
137 1, 54 | angel, whereas to his act of understanding it is compared as included ~
138 1, 54 | principle of existence and of understanding according to the same ~formality.
139 1, 54 | the power or faculty of ~understanding is not different from his
140 1, 54 | intellect" express the power of understanding. But in many passages of ~
141 1, 54 | previous to ~the act of understanding, is in potentiality to intelligible
142 1, 54 | They are ~neither sometimes understanding only in potentiality, with
143 1, 55 | very substance of the one ~understanding it.~Aquin.: SMT FP Q[55]
144 1, 55 | compared to the intellect understanding it as its form, because
145 1, 55 | of the angel extends to understanding all things: ~because the
146 1, 55 | knowledge, then, of the person understanding must either be ~the cause
147 1, 55 | souls - have a power of understanding which is not ~naturally
148 1, 55 | the angels - the power of understanding is ~naturally complete by
149 1, 56 | stated in De Anima iii, 4 understanding is a kind of passion. ~But
150 1, 56 | intellect is ~disposed for understanding corporeal things, so is
151 1, 56 | is the angelic mind for ~understanding immaterial things. Therefore,
152 1, 57 | angels there is no ~power of understanding save the intellectual power,
153 1, 57 | universal. Such a ~manner of understanding is not in keeping with the
154 1, 57 | Ps. ~118:100: "I have had understanding above ancients," and Gregory
155 1, 58 | angels' minds are moved ~by understanding, as Dionysius says (Div.
156 1, 58 | actually existing. In this way ~understanding and feeling are termed movements,
157 1, 58 | and dividing, but only by ~understanding the essence. Thus it is
158 1, 58 | composing and dividing, but by understanding what a thing is. Now the ~
159 1, 58 | is no room for error in understanding simple quiddities, ~as is
160 1, 58 | furthermore, evident that their understanding of what a thing is, is ~
161 1, 59 | soul according to memory, understanding, and ~will. But God's image
162 1, 61 | people, as yet incapable of ~understanding an incorporeal nature; and
163 1, 65 | than living, ~living than understanding, matter than form. The more
164 1, 68 | truth ~to those capable of understanding it, he implies in the words: "
165 1, 70 | heavenly bodies are those of ~understanding and moving; for appetite
166 1, 75 | body, not even that of understanding: for the act of understanding
167 1, 75 | understanding: for the act of understanding does ~not take place without
168 1, 75 | maintaining that ~sensing, just as understanding, belongs to the soul as
169 1, 75 | operations of the soul, understanding alone is ~performed without
170 1, 75 | sometimes a ~man is potentially understanding; it seems that the human
171 1, 75 | will have another mode of understanding, similar to other ~substances
172 1, 76 | movement; and likewise of our understanding. Therefore this principle
173 1, 76 | it is that this action of understanding is ~the action of this particular
174 1, 76 | Therefore the action of ~understanding cannot be attributed to
175 1, 76 | carpenter to a saw. Therefore if understanding is attributed to ~Socrates,
176 1, 76 | Philosopher, who holds that understanding is not possible through ~
177 1, 76 | the act of the ~eye; for understanding is an act which cannot be
178 1, 76 | are ~otherwise than one understanding man. And if to this we add
179 1, 76 | and have but one act of understanding, in regard, that ~is, of
180 1, 76 | understands, does not exclude the understanding of universals; ~otherwise,
181 1, 76 | flow ~from our manner of understanding, because reason can apprehend
182 1, 76 | existence, living, sensing, and understanding. Now what is added is ~always
183 1, 76 | only with ~the power of understanding, but also with the power
184 1, 77 | Trin. x, 11), that "memory, understanding, and will are one life,
185 1, 77 | Augustine says that the memory, understanding, and the will ~are the one
186 1, 77 | without a corporeal ~organ, as understanding and will. Hence the powers
187 1, 77 | proper ~to the soul, just as understanding is. Now in many things relating
188 1, 37 | said of the essence, as ~"understanding" and "to understand"; but,
189 1, 37 | goodness are a principle of understanding and loving ~all creatures.~
190 1, 39 | attributes, ~in our way of understanding, are prior to the persons;
191 1, 39 | according to our way of understanding; nevertheless, so ~far as
192 1, 40 | according to our mode of understanding, ~presuppose the acts of
193 1, 40 | nevertheless in our mode of understanding ~they are distinguished
194 1, 40 | intellect separately the understanding both of a circle, ~and of
195 1, 40 | relations in our mode of understanding follow upon the notional
196 1, 41 | on the agent's will and understanding. So the ~will is the principle
197 1, 41 | but only after our way of understanding and speaking: inasmuch as ~
198 1, 41 | intellect and the act of ~understanding in God, whereas in God the
199 1, 41 | whereas in God the act of understanding is His very ~essence which
200 1, 45 | thought of it has in our understanding. For we ~abstract universal
201 1, 46 | according to a mode of ~understanding. For change means that the
202 1, 46 | according to our way of understanding, so that a thing is understood
203 1, 46 | signification follows the mode of ~understanding as was said above (Q[13],
204 1, 48 | Avicenna, who said that God by understanding Himself, produced the ~first
205 1, 55 | inquiry:~(1) Is the angel's understanding his substance?~(2) Is his
206 1, 55 | substance?~(2) Is his being his understanding?~(3) Is his substance his
207 1, 55 | Whether an angel's act of understanding is his substance?~Aquin.:
208 1, 55 | that the angel's act of understanding is his ~substance. For the
209 1, 55 | action - that is, his act of understanding.~Aquin.: SMT FP Q[54] A[
210 1, 55 | essence. Therefore the act of ~understanding, which is between the intellect
211 1, 55 | Besides, if an angel's act of understanding were his substance, it would ~
212 1, 55 | which is His very act of understanding subsisting in ~itself, nor
213 1, 55 | angel were his own act of understanding, there could then ~be no
214 1, 55 | could then ~be no degrees of understanding more or less perfectly;
215 1, 55 | participation of the act of understanding.~Aquin.: SMT FP Q[54] A[
216 1, 55 | De Trin. x), "Memory and understanding and ~will are one essence,
217 1, 55 | the ~agent. For the act of understanding is brought about by the
218 1, 55 | contrary, The angel's act of understanding is his movement, as is ~
219 1, 55 | alone is its own act of ~understanding and its own act of will.~
220 1, 55 | reason of his whole act of understanding, since he ~cannot understand
221 1, 55 | angel, whereas to his act of understanding it is compared as included ~
222 1, 55 | principle of existence and of understanding according to the same ~formality.
223 1, 55 | the power or faculty of ~understanding is not different from his
224 1, 55 | intellect" express the power of understanding. But in many passages of ~
225 1, 55 | previous to ~the act of understanding, is in potentiality to intelligible
226 1, 55 | They are ~neither sometimes understanding only in potentiality, with
227 1, 56 | very substance of the one ~understanding it.~Aquin.: SMT FP Q[55]
228 1, 56 | compared to the intellect understanding it as its form, because
229 1, 56 | of the angel extends to understanding all things: ~because the
230 1, 56 | knowledge, then, of the person understanding must either be ~the cause
231 1, 56 | souls - have a power of understanding which is not ~naturally
232 1, 56 | the angels - the power of understanding is ~naturally complete by
233 1, 57 | stated in De Anima iii, 4 understanding is a kind of passion. ~But
234 1, 57 | intellect is ~disposed for understanding corporeal things, so is
235 1, 57 | is the angelic mind for ~understanding immaterial things. Therefore,
236 1, 58 | angels there is no ~power of understanding save the intellectual power,
237 1, 58 | universal. Such a ~manner of understanding is not in keeping with the
238 1, 58 | Ps. ~118:100: "I have had understanding above ancients," and Gregory
239 1, 59 | angels' minds are moved ~by understanding, as Dionysius says (Div.
240 1, 59 | actually existing. In this way ~understanding and feeling are termed movements,
241 1, 59 | and dividing, but only by ~understanding the essence. Thus it is
242 1, 59 | composing and dividing, but by understanding what a thing is. Now the ~
243 1, 59 | is no room for error in understanding simple quiddities, ~as is
244 1, 59 | furthermore, evident that their understanding of what a thing is, is ~
245 1, 60 | soul according to memory, understanding, and ~will. But God's image
246 1, 62 | people, as yet incapable of ~understanding an incorporeal nature; and
247 1, 66 | than living, ~living than understanding, matter than form. The more
248 1, 69 | truth ~to those capable of understanding it, he implies in the words: "
249 1, 71 | heavenly bodies are those of ~understanding and moving; for appetite
250 1, 74 | body, not even that of understanding: for the act of understanding
251 1, 74 | understanding: for the act of understanding does ~not take place without
252 1, 74 | maintaining that ~sensing, just as understanding, belongs to the soul as
253 1, 74 | operations of the soul, understanding alone is ~performed without
254 1, 74 | sometimes a ~man is potentially understanding; it seems that the human
255 1, 74 | will have another mode of understanding, similar to other ~substances
256 1, 75 | movement; and likewise of our understanding. Therefore this principle
257 1, 75 | it is that this action of understanding is ~the action of this particular
258 1, 75 | Therefore the action of ~understanding cannot be attributed to
259 1, 75 | carpenter to a saw. Therefore if understanding is attributed to ~Socrates,
260 1, 75 | Philosopher, who holds that understanding is not possible through ~
261 1, 75 | the act of the ~eye; for understanding is an act which cannot be
262 1, 75 | are ~otherwise than one understanding man. And if to this we add
263 1, 75 | and have but one act of understanding, in regard, that ~is, of
264 1, 75 | understands, does not exclude the understanding of universals; ~otherwise,
265 1, 75 | flow ~from our manner of understanding, because reason can apprehend
266 1, 75 | existence, living, sensing, and understanding. Now what is added is ~always
267 1, 75 | only with ~the power of understanding, but also with the power
268 1, 76 | Trin. x, 11), that "memory, understanding, and will are one life,
269 1, 76 | Augustine says that the memory, understanding, and the will ~are the one
270 1, 76 | without a corporeal ~organ, as understanding and will. Hence the powers
271 1, 76 | proper ~to the soul, just as understanding is. Now in many things relating
272 1, 78 | God alone His action of ~understanding is His very Being. Wherefore
273 1, 78 | intellect is required for ~understanding, in like manner and for
274 1, 78 | that as it is required for ~understanding, so is light required for
275 1, 78 | light for the ~purpose of understanding. But this is done by something
276 1, 78 | soul acquires the power of understanding. For ~what is such by participation,
277 1, 78 | Moreover it reaches to ~the understanding of truth by arguing, with
278 1, 78 | Again it has an imperfect understanding; both because it ~does not
279 1, 78 | intellect in act ~implies understanding in act; and therefore the
280 1, 78 | Trin. x, 11) that "memory, ~understanding, and will are one mind."~
281 1, 78 | otherwise than before the act of understanding - namely, in the ~sense
282 1, 78 | Because our soul's act of ~understanding is an individual act, existing
283 1, 78 | nature: for such an ~act of understanding, though something individual,
284 1, 78 | it understands its act of understanding, which is an ~individual
285 1, 78 | assigns to the soul memory, ~understanding, and will. But it is clear
286 1, 78 | x, 11; xi, 7), memory, ~understanding, and will are equal to one
287 1, 78 | therefore, is compared to understanding, as movement is to rest,
288 1, 78 | substances are always actually understanding. But in works translated ~
289 1, 78 | movement, proceeds from the understanding of certain ~things - namely,
290 1, 78 | principle - and ends also at the understanding, inasmuch as by means of
291 1, 78 | habit, which is called "the understanding ~of principles," as the
292 1, 81 | principle of counselling and ~understanding is an intellectual principle
293 1, 82 | and acts. For the act of ~"understanding" implies the simple acceptation
294 1, 83 | intellect, whose act of understanding has a ~universal extension,
295 1, 83 | intellect knows bodies by understanding them, not indeed through
296 1, 83 | in Ev.), ~that "man has understanding in common with the angels."
297 1, 83 | discovery, to the act of understanding. ~Wherefore we must say
298 1, 83 | which are ~the principles of understanding. For this reason Aristotle (
299 1, 83 | forasmuch as it is actually understanding, participates the thing ~
300 1, 83 | intellect to the act of understanding.~Aquin.: SMT FP Q[84] A[
301 1, 83 | hindered from actually ~understanding things of which he had a
302 1, 83 | examines what he is desirous of understanding. For ~this reason it is
303 1, 83 | phantasms for ~the purpose of understanding.~Aquin.: SMT FP Q[84] A[
304 1, 84 | OF THE MODE AND ORDER OF UNDERSTANDING (EIGHT ARTICLES)~We come
305 1, 84 | consider the mode and order of understanding. Under this ~head there
306 1, 84 | neither does the act of understanding take ~place by abstraction
307 1, 84 | quite true that the mode ~of understanding, in one who understands,
308 1, 84 | cannot be considered without understanding the substance which is subject ~
309 1, 84 | in the intellect actually understanding, save the abstracted intelligible ~
310 1, 84 | results from the mode of understanding ~by way of abstraction.
311 1, 84 | said (Topic. ii, 10) that "understanding is of ~one thing only, knowledge
312 1, 84 | process itself, ~but by understanding the simple essence.~Aquin.:
313 1, 84 | that there is a perfect understanding, than ~which none other
314 1, 84 | not infinite ~degrees of understanding a thing: nor can one person
315 1, 84 | intellect is true in its act of understanding. But ~truth, being a certain
316 1, 84 | determining the act of understanding as regards the thing understood;
317 1, 84 | as determining the act of understanding on the part of him who ~
318 1, 84 | having a greater power of understanding: just as a man may ~see
319 1, 84 | have a greater power of understanding, ~wherefore it is said (
320 1, 84 | consists in the ~intellect understanding a thing as it is.~Aquin.:
321 1, 85 | consideration: since ~by understanding we acquire knowledge, as
322 1, 85 | vi, 6), the objects of ~understanding, wisdom and knowledge are
323 1, 86 | human mind is potentially ~understanding. Hence it has in itself
324 1, 86 | intellect is its own act of ~understanding. This occurs in different
325 1, 86 | intelligence, so that in God the understanding of His intelligence, and ~
326 1, 86 | His intelligence, and ~the understanding of His Essence, are one
327 1, 86 | His ~Essence is His act of understanding. But there is another intellect,
328 1, 86 | which is not its own act of understanding, as we have said above ~(
329 1, 86 | neither is its own act of understanding, nor is its own ~essence
330 1, 86 | first object of its act of understanding, for this object is ~the
331 1, 86 | of which is this act of ~understanding. For this reason did the
332 1, 86 | in which the act also of understanding is ~comprised. Wherefore
333 1, 86 | does not perform the act of understanding ~by the material immutation
334 1, 87 | 1183] taught that by the ~understanding of natural substances we
335 1, 87 | and this would be the ~understanding of immaterial substance.~
336 1, 87 | material things for the ~understanding of immaterial things are
337 1, 87 | through its own act of ~understanding, which is proper to it,
338 1, 88 | De Anima i, 4) that ~"the understanding is corrupted together with
339 1, 88 | human soul is hindered from understanding when the ~senses are tied,
340 1, 88 | would have no means of ~understanding at all: nor does it understand
341 1, 88 | existence, has a mode of understanding, by turning to ~corporeal
342 1, 88 | the body, it has a mode of understanding, by turning to ~simply intelligible
343 1, 88 | that the nobler way of understanding would have been natural
344 1, 88 | nevertheless such a ~mode of understanding was not so perfect as regards
345 1, 88 | they are ~not so strong in understanding, the knowledge which they
346 1, 88 | those who have a better understanding, unless things are ~explained
347 1, 88 | previous supposition that understanding is a movement ~of body and
348 1, 88 | referring to the way of understanding by turning to phantasms. ~
349 1, 88 | A[1]). The other ~way of understanding is by the infusion of species
350 1, 92 | a natural aptitude for ~understanding and loving God; and this
351 1, 92 | in the soul to "memory, understanding, and will." But these three ~
352 1, 92 | the mind, namely, memory, understanding, and will; ~which everyone
353 1, 92 | these three things, memory, understanding, ~and will. And by understanding
354 1, 92 | understanding, ~and will. And by understanding I mean here that whereby
355 1, 92 | Divine Trinity more in actual understanding and will, ~than in these
356 1, 92 | it is clear that ~memory, understanding, and will are not three
357 1, 92 | is not always actually ~understanding, as in the case of sleep,
358 1, 92 | by reason of the ~memory, understanding, and will or love of God,
359 1, 92 | taken from the memory, the ~understanding and the will, while the
360 1, 93 | should have that mode of ~understanding which is by turning to phantasms.
361 1, 93 | Wherefore this mode of ~understanding was becoming to the soul
362 1, 93 | in virtue of this mode of understanding, there are three degrees
363 1, 96 | process of nature. Thus understanding and sensation are said ~
364 1, 104 | intellect is ~its act of understanding; in the sense in which we
365 1, 104 | sufficient principle of understanding. Therefore it is not moved
366 1, 104 | the principle of actual understanding, namely, the likeness of ~
367 1, 104 | understands the power of ~understanding; or impresses on him the
368 1, 104 | sufficient principle of understanding; but it is a ~secondary
369 1, 107 | one connatural mode of ~understanding; which is not the case in
370 1, 117 | from the ~different mode of understanding, as shown above (Q[55],
371 2, 3 | are said ~to be knowing or understanding. Therefore man's happiness
372 2, 3 | knowledge," "wisdom" and "understanding," which all belong to ~the
373 2, 3 | happiness of God, Who, in understanding his ~Essence, comprehends
374 2, 5 | operation ~of the intellect, by understanding that there is above the
375 2, 8 | designates the simple act of the understanding. Now the ~simple act of
376 2, 8 | but we do not speak of understanding ~with regard to things known
377 2, 15 | something higher, namely, understanding; so do we consent to the
378 2, 16 | the will to the ~act of understanding or judging. Consequently
379 2, 22 | we speak of "feeling and understanding as being a kind of ~passion" (
380 2, 22 | according as the act of understanding is a ~kind of passion, as
381 2, 31 | in ~knowing something, by understanding it, than in knowing something
382 2, 32 | knowledge or faculty of understanding. Consequently wonder ~is
383 2, 41 | apprehensive power, such as understanding, feeling, and remembering,
384 2, 48 | shapes a sound, but the understanding knows not what it says."~
385 2, 48 | withdraws the ~light of understanding, while by agitating it troubles
386 2, 50 | puts science, ~wisdom and understanding, which is the habit of first
387 2, 50 | are wisdom, science and ~understanding, in that which is rational
388 2, 50 | Para. 2/2~Now the act of understanding is not said to be common
389 2, 50 | and ~therefore for the understanding of all things, it needs
390 2, 51 | habits, place is given to ~understanding of first principles, which
391 2, 51 | the soul itself: thus the understanding ~of first principles is
392 2, 51 | repeated acts, and as the understanding of first principles is a
393 2, 51 | the ~spirit of wisdom and understanding." Now wisdom and understanding
394 2, 51 | understanding." Now wisdom and understanding are ~habits. Therefore some
395 2, 56 | that science, wisdom and understanding, ~and also art, are intellectual
396 2, 57 | namely, wisdom, science and understanding?~(3) Whether the intellectual
397 2, 57 | viz. ~wisdom, science and understanding?~Aquin.: SMT FS Q[57] A[
398 2, 57 | viz. wisdom, science and understanding. Because a ~species is a
399 2, 57 | is known. Therefore the ~understanding of principles should not
400 2, 57 | viz. wisdom, science and ~understanding.~Aquin.: SMT FS Q[57] A[
401 2, 57 | of such truth is called "understanding," ~which is the habit of
402 2, 57 | in themselves belongs ~to understanding.~Aquin.: SMT FS Q[57] A[
403 2, 57 | that science depends on understanding as on a virtue of higher ~
404 2, 57 | containing beneath itself both understanding and science, by ~judging
405 2, 57 | depends on and presupposes understanding, which is the ~habit of
406 2, 57 | viz. "memory of the past, understanding of the ~present, and foresight
407 2, 57 | 1 ~Reply OBJ 4: Memory, understanding and foresight, as also caution
408 2, 58 | Accordingly, then, wisdom and understanding are not ~moral virtues:
409 2, 58 | viz. science, ~wisdom, understanding, prudence, and art, as stated
410 2, 58 | and art; but not without understanding and ~prudence. Moral virtue
411 2, 58 | neither can there be without ~understanding. For it is by the virtue
412 2, 58 | For it is by the virtue of understanding that we know ~self-evident
413 2, 58 | principles, presupposes the understanding ~of those principles, so
414 2, 58 | disposed ~by the natural understanding of principles, whereby he
415 2, 58 | principle, known by means ~of understanding or science, is destroyed
416 2, 58 | by the habit of ~natural understanding or of science, man is made
417 2, 58 | speculative matters the understanding of principles is the foundation
418 2, 62 | natural virtue, viz. the understanding of ~principles. Therefore
419 2, 63 | through them: thus the ~understanding of speculative principles
420 2, 65 | science unless we have the understanding of the principles, ~so neither
421 2, 65 | intellectual virtues depend on the understanding ~of principles; even as
422 2, 65 | object of the ~virtue of understanding of principles, do not depend
423 2, 66 | object of the virtue of understanding, even as ~other sciences
424 2, 66 | other sciences do. Therefore understanding is a greater virtue than ~
425 2, 66 | which ~are the object of understanding, not only by drawing conclusions
426 2, 66 | is a greater virtue than understanding.~Aquin.: SMT FS Q[66] A[
427 2, 67 | science, and to the mode of understanding; ~because, to it, neither
428 2, 67 | separated soul has a ~mode of understanding, other than by turning to
429 2, 67 | which ~results from the understanding of principles: while faith
430 2, 68 | And the Spirit . . . of ~understanding . . . shall rest upon him,"
431 2, 68 | above (Q[57], A[2]), wisdom, understanding, and knowledge ~are intellectual
432 2, 68 | viz. wisdom, knowledge, ~understanding and counsel, and three to
433 2, 68 | of wisdom and of ~understanding . . . shall rest upon him,"
434 2, 68 | gives ~wisdom against folly, understanding against dullness, counsel
435 2, 68 | intellectual virtues, viz. wisdom, understanding, knowledge, and ~counsel,
436 2, 68 | added in order to direct understanding; ~counsel, to direct fortitude;
437 2, 68 | reason is perfected by "understanding"; the ~practical reason,
438 2, 68 | intellect, the gift of ~understanding; on the part of the affections,
439 2, 68 | small account ~if it lack understanding, and understanding is wholly
440 2, 68 | lack understanding, and understanding is wholly useless if it
441 2, 68 | without another; but that if understanding were without wisdom, it ~
442 2, 68 | says ~(Moral. i, 15) that "understanding . . . penetrates the truths
443 2, 68 | contemplative life, ~e.g. wisdom and understanding: and some in the active
444 2, 68 | and ~certainty remains. Of understanding, he says "that it penetrates
445 2, 68 | the active, ~viz. wisdom, understanding and science to prudence
446 2, 68 | that ~wisdom stands before understanding, and understanding before
447 2, 68 | before understanding, and understanding before science, and ~prudence
448 2, 68 | among the gifts, wisdom, ~understanding, knowledge, and counsel
449 2, 68 | but so far as wisdom and understanding are ~given the preference
450 2, 68 | wisdom; against dullness, ~understanding; against rashness, counsel;
451 2, 68 | lest wisdom may uplift; or understanding, while it runs ~nimbly,
452 2, 68 | Reply OBJ 3: Wisdom and understanding and the like are gifts of
453 2, 68 | Consequently wisdom and understanding and the ~like cannot be
454 2, 69 | cleansed by the gift of understanding, we can, so to speak, "see ~
455 2, 69 | the gifts, viz. wisdom and understanding, belong to the ~contemplative
456 2, 69 | corresponds to the gift of understanding; and ~to be like God by
457 2, 85 | consists in "being, living and understanding," as anyone ~may see who
458 2, 89 | he differs in his mode of understanding, as stated above.~Aquin.:
459 2, 93 | creatures are, ~through understanding the Divine commandment.~
460 2, 94 | cannot use the habit of understanding of principles, or the natural ~
461 2, 100 | This is your wisdom and ~understanding in the sight of nations."
462 2, 102 | This is your wisdom and understanding in the sight of ~nations."
463 2, 102 | the Scriptures and a sound understanding ~thereof; and whoever lacks
464 2, 105 | from among you wise and ~understanding men," etc. Therefore the
465 2, 109 | fire. And thus the human ~understanding has a form, viz. intelligible
466 2, 109 | inasmuch as He ~moves the understanding to act; for actually to
467 2, 109 | 1/1~OBJ 3: Further, the understanding's good is truth, as the
468 2, 111 | God gave knowledge and understanding in every book and wisdom."
469 2, 111 | Holy Ghost, so ~also are understanding, counsel, piety, fortitude,
470 2, 113 | Wis. 7:7): "I wished, and understanding was given unto me."~Aquin.:
471 2, 1 | corresponding gifts, knowledge and understanding; (3) Of the opposite ~vices; (
472 2, 1 | but by way of a ~simple understanding. On the other hand, by faith,
473 2, 1 | are held by the ~habit of understanding), or through something else
474 2, 1 | Ps. 118:100): "I have had understanding above ancients": and the
475 2, 2 | observes (De Trin. xiv, 7): "By understanding I mean now the ~faculty
476 2, 2 | common with science ~and understanding; yet its knowledge does
477 2, 2 | are clearly seen by the understanding are not an ~object of belief.
478 2, 4 | distinguish it from science and understanding, the object of ~which is
479 2, 4 | admixture of black. ~Now understanding, science and also wisdom
480 2, 4 | according to Rm. 10:17; whereas understanding, science ~and wisdom imply
481 2, 4 | Therefore science and ~understanding are more certain than faith.~
482 2, 4 | is the ~more certain. Now understanding is more perfect than faith,
483 2, 4 | since faith ~is the way to understanding, according to another version [*
484 2, 4 | it seems that science ~or understanding is more certain than faith.~
485 2, 4 | is called knowledge] and understanding, are about ~necessary things,
486 2, 4 | that wisdom, science and understanding may be taken in two ways: ~
487 2, 4 | Reply OBJ 3: The gifts of understanding and knowledge are more perfect ~
488 2, 4 | certitude of ~the gifts of understanding and knowledge, arises from
489 2, 4 | as science, wisdom and ~understanding are intellectual virtues,
490 2, 5 | Church who has the right ~understanding of them. Hence whoever abandons
491 2, 5 | knowledge by grace, as the understanding of ~principles is to natural
492 2, 5 | above (Q[1], A[7]). ~Now the understanding of principles is possessed
493 2, 5 | Para. 1/2~Reply OBJ 3: The understanding of principles results from
494 2, 8 | Para. 1/1 - OF THE GIFT OF UNDERSTANDING (EIGHT ARTICLES)~We must
495 2, 8 | With regard to the gift of understanding ~there are eight points
496 2, 8 | of inquiry:~(1) Whether understanding is a gift of the Holy Ghost?~(
497 2, 8 | person?~(3) Whether the understanding which is a gift of the Holy
498 2, 8 | grace have the gift of ~understanding? ~(5) Whether this gift
499 2, 8 | relationship of the gift of understanding to the other gifts;~(7)
500 2, 8 | Thes. Para. 1/1~Whether understanding is a gift of the Holy Ghost?~
1-500 | 501-814 |