1-500 | 501-723
Part, Question
1 1, 2 | the essence is the middle term of demonstration. But we ~
2 1, 2 | necessary to accept as a middle term the meaning of the word,
3 1, 2 | may take for the middle term the meaning of the word "
4 1, 3 | corporeal can be a local term ~"wherefrom" or "whereto."
5 1, 3 | is spoken of as a ~local term "whereto," according to
6 1, 3 | enlightened" (Ps. 33:6), and as a term "wherefrom": "All they that
7 1, 5 | it is desirable, and is a term of ~the movement of the
8 1, 5 | movement of the appetite; the term of whose movement can be
9 1, 5 | so a ~thing is called a term of movement, so far as it
10 1, 5 | movement. Now the ultimate term of movement can be taken
11 1, 7 | because surface is the term of a finite body. ~Therefore
12 1, 7 | figure is confined by a term or boundary.~Aquin.: SMT
13 1, 8 | indivisible is twofold. One is the term of the ~continuous; as a
14 1, 10 | beginning nor end (that is, no term ~either way); secondly,
15 1, 10 | since aeviternity is a term of duration, where there
16 1, 13 | one thing; ~because the term only signifies the thing
17 1, 13 | univocal. For every equivocal term is reduced to the univocal,
18 1, 13 | unitedly. Thus when any term expressing perfection is
19 1, 13 | as, for instance, by the term "wise" applied to man, we ~
20 1, 13 | existence. Thus also this term "wise" applied to ~man in
21 1, 13 | it is evident that this term "wise" is not applied in
22 1, 13 | as in equivocals; but a term ~which is thus used in a
23 1, 13 | creature's ~goodness"; thus the term good applied to God would
24 1, 13 | Para. 1/1~Reply OBJ 4: The term "animal" applied to a true
25 1, 14 | operation, which is taken as the term, exists ~outside the operator;
26 1, 14 | object signified as the term of operation, resides in
27 1, 14 | from the first. Now the term discursive reasoning ~is
28 1, 16 | thing desired. Thus the term of the appetite, namely
29 1, 16 | object desirable, and the term of the intellect, namely
30 1, 23 | although improperly the term is used in respect of any ~
31 1, 23 | take its ~species from the term "wherefrom" but from the
32 1, 23 | wherefrom" but from the term "whereto." Because it ~matters
33 1, 26 | understood to be meant by the term beatitude than the ~perfect
34 1, 26 | beatitude; even as to ~be the term of generation belongs accidentally
35 1, 28 | relation signified by the term "the same" is a logical ~
36 1, 28 | rather to its ~opposite term.~Aquin.: SMT FP Q[28] A[
37 1, 28 | ordinary meaning of that ~term. For it was above explained (
38 1, 28 | not follow, ~if a relative term or any other name applied
39 1, 28 | the proper sense of the term, whereby it is applied to
40 1, 28 | OBJ 5: The way from one term to another and conversely
41 1, 29 | Further, an intentional term must not be included in
42 1, 29 | Body Para. 3/3~Thus the term "individual substance" is
43 1, 29 | genus of substance; and the ~term "rational nature" is added,
44 1, 29 | the opinion of some, the term "substance" in the ~definition
45 1, 29 | hypostasis; ~nor is the term "individual" superfluously
46 1, 29 | are unnamed. And so the term "individual" is placed in
47 1, 29 | intrinsic principle, this term is extended to signify the
48 1, 29 | more correct to use the term ~"nature" than "essence,"
49 1, 29 | 1: Among the Greeks the term "hypostasis," taken in the
50 1, 29 | regards the origin of the term, nevertheless it excellently
51 1, 29 | the heretics used this term ~to deceive the simple,
52 1, 29 | definition of "person" the term nature is mentioned indirectly; ~
53 1, 29 | meaning of a less common term, which is not included in ~
54 1, 29 | included in ~the more common term; as "rational" is included
55 1, 29 | just as any other absolute term. But ~afterwards it was
56 1, 29 | Para. 1/1~Reply OBJ 2: The term "what" refers sometimes
57 1, 29 | sense of the less common term does not ~produce equivocation
58 1, 30 | 4) The community of the term "person."~Aquin.: SMT FP
59 1, 30 | by the ~addition of the term "individual." To signify
60 1, 30 | equivocal signification of the term.~Aquin.: SMT FP Q[30] A[
61 1, 30 | Therefore every numeral term in God signifies the ~essence;
62 1, 30 | the essence is one, the term "one" signifies the essence
63 1, 30 | whiteness; nevertheless, the term whiteness does not ~signify
64 1, 30 | Para. 1/1~Whether this term "person" can be common to
65 1, 30 | It would seem that this term "person" cannot be common
66 1, 30 | but the ~essence. But this term "person" does not signify
67 1, 30 | ad 4). ~Therefore this term "person" is not common to
68 1, 30 | A[5]). Therefore this term 'person' is not common to
69 1, 30 | expression itself shows that this term ~"person" is common to the
70 1, 30 | this difference - that the term "some man" signifies the
71 1, 31 | 3) Whether an exclusive term, which seems to exclude
72 1, 31 | be joined to a personal term?~~Aquin.: SMT FP Q[31] A[
73 1, 31 | trinity" is a collective term, since it ~signifies multitude.
74 1, 31 | the strict meaning of the term it rather ~signifies the
75 1, 31 | implied in a collective term, plurality of ~the "supposita,"
76 1, 31 | For ~"other" is a relative term implying diversity of substance.
77 1, 31 | 1/1~OBJ 3: Further, the term alien is taken from "alius" [
78 1, 31 | we may, however, use the term "distinction" on account
79 1, 31 | we avoid the use of the term "disparity": ~and lest we
80 1, 31 | Sabellius, we must shun the term "singularity," ~lest we
81 1, 31 | Phil. 2:6). Therefore the term "difference" does not properly
82 1, 31 | Orth. ~i, 5) employs the term "difference" in the divine
83 1, 31 | Para. 1/1~Reply OBJ 3: The term "alien" means what is extraneous
84 1, 31 | is not expressed by the term "other" [alius]; and therefore
85 1, 31 | be added to the essential term ~in God?~Aquin.: SMT FP
86 1, 31 | be added to an essential term in God. For, according to
87 1, 31 | joined to the essential term in God can be ~predicated
88 1, 31 | joined to an essential ~term, it would be so joined as
89 1, 31 | joined to an essential term in God.~Aquin.: SMT FP Q[
90 1, 31 | 1/1~I answer that, This term "alone" can be taken as
91 1, 31 | taken as a categorematical term, ~or as a syncategorematical
92 1, 31 | as a syncategorematical term. A categorematical term
93 1, 31 | term. A categorematical term is one which ~ascribes absolutely
94 1, 31 | say a "white man." If the term ~"alone" is taken in this
95 1, 31 | any way be joined to any ~term in God; for it would mean
96 1, 31 | would mean solitude in the term to which it is ~joined;
97 1, 31 | A syncategorematical term imports the order of the ~
98 1, 31 | one"; and ~likewise the term "alone," as excluding every
99 1, 31 | way nothing prevents the term ~"alone" being joined to
100 1, 31 | joined to any essential term in God, as excluding the ~
101 1, 31 | 3: In both ways can the term "alone" be joined to an
102 1, 31 | joined to an essential ~term. For this proposition, "
103 1, 31 | exclusive diction so fixes the ~term to which it is joined that
104 1, 31 | said exclusively of that term ~cannot be said exclusively
105 1, 31 | individual contained in that term: for ~instance, from the
106 1, 31 | be joined to the personal term?~Aquin.: SMT FP Q[31] A[
107 1, 31 | joined to the ~personal term, even though the predicate
108 1, 31 | into ~the concept of the term to which it is joined. Hence
109 1, 31 | OBJ 2. For an essential term applied to ~the Father does
110 1, 31 | in the text quoted the ~term "no one" [*Nemo = non-homo,
111 1, 31 | into the ~concept of the term to which it is adjoined,
112 1, 32 | signified by an abstract term, as paternity ~and filiation.
113 1, 33 | we ought not to used the term principle.~Aquin.: SMT FP
114 1, 33 | principle" ~is a wider term than "cause"; as "cause"
115 1, 33 | element." ~For the first term of a thing, as also the
116 1, 33 | the cause. Now the wider a term is, the more suitable ~it
117 1, 33 | the creature. ~Hence this term "cause" seems to mean diversity
118 1, 33 | power: ~whereas we use the term "principle" even in things
119 1, 33 | but ~origin. For what a term signifies, and the reason
120 1, 33 | conversely. But a more common term is more ~properly applied
121 1, 33 | Further, a metaphorical term cannot be the proper name
122 1, 33 | receives its ~species from the term which is the form of the
123 1, 33 | Father, is not a negative term ~only, but either that it
124 1, 33 | begotten. In this sense the term "unbegotten" can be applied
125 1, 33 | Hence to consider it as a term proper to the Father ~alone,
126 1, 33 | there be understood in the term "unbegotten" that He is ~
127 1, 33 | generation. In this sense the term "unbegotten" ~does not belong
128 1, 33 | this sense it is a relative term; just as negation is reduced
129 1, 34 | Whether Word is an essential term in God, or a personal term?~(
130 1, 34 | term in God, or a personal term?~(2) Whether it is the proper
131 1, 34 | Word is not a ~personal term in God.~Aquin.: SMT FP Q[
132 1, 34 | is used as an essential term in God, and ~not in a personal
133 1, 34 | according as we use the term strictly of God, ~signifies
134 1, 34 | AA[3],4,5). Hence the term "Word," ~according as we
135 1, 34 | according as we use the term strictly of God, is to be
136 1, 34 | that word is knowledge, the term knowledge does not ~mean
137 1, 34 | divine thought. Still the term "thought" does not properly
138 1, 34 | a stone. Anselm took the term "speak" ~improperly for
139 1, 34 | Para. 1/1~Reply OBJ 4: The term "word" is there taken figuratively,
140 1, 34 | 1/1~Reply OBJ 3: In the term "Word" the same property
141 1, 35 | Doctors commonly employ the ~term image as meaning a perfect
142 1, 36 | Ghost" is not a relative ~term. Therefore this name is
143 1, 36 | breath and the wind by the term spirit. Now it is a property
144 1, 36 | matter; hence we apply this term to all immaterial and ~invisible
145 1, 36 | the place of a relative term, inasmuch as it is ~accommodated
146 1, 36 | any kind. For we use the term to ~describe any kind of
147 1, 36 | there be added an exclusive term; except only as regards
148 1, 36 | the ~form signified by the term. It does not thence follow
149 1, 37 | the strict sense of the term. Nevertheless we must consider ~
150 1, 37 | what ~proceeds; and the term "to speak" is a notional
151 1, 37 | to speak" is a notional term as importing the ~relation
152 1, 37 | to love" is a notional term, as "to speak" and "to beget."~
153 1, 37 | taking Love ~as an essential term, still it does not belong
154 1, 37 | take love as a notional term; because He loves essentially
155 1, 37 | action, but also ~as from the term itself of the action - that
156 1, 37 | this sense. But ~when the term Love is taken in a notional
157 1, 39 | converse, unless we add some term to ~designate the essence;
158 1, 39 | logicians say, "a singular term signifies what it stands
159 1, 39 | seems to be a singular term, for it cannot be predicated
160 1, 39 | Para. 1/1~OBJ 2: Further, a term in the subject is not modified
161 1, 39 | subject is not modified by a term in the ~predicate, as to
162 1, 39 | we say "God begot," this term "God" cannot by reason ~
163 1, 39 | of the mind. Hence this term "man" does ~not stand for
164 1, 39 | Himself," as a reciprocal term, refers to the same ~"suppositum."
165 1, 39 | the form of a collective term. So when we say, ~"the Father
166 1, 39 | the whole Godhead," the term Godhead can ~be taken for
167 1, 39 | persons is as a general term to inferior terms, as Damascene
168 1, 39 | As above explained this term "man" can of itself stand
169 1, 39 | indefinitely, it is an essential term. And although the pronoun "
170 1, 40 | hypostasis; whereas ~this term "Begetter" or "Begetting"
171 1, 40 | the hypostasis; and this term "Begetter" or "Begotten" ~
172 1, 40 | begets, He is ~Father," the term "Father" is taken as meaning
173 1, 41 | several persons can be the term of one notional act?~Aquin.:
174 1, 41 | essence of the ~Father, a term is added which saves the
175 1, 41 | several persons can be the term of one notional act?~Aquin.:
176 1, 41 | by reason of the notional term added. ~But if the word "
177 1, 42 | likewise is not a ~universal term in God as we have seen above (
178 1, 43 | flowers. The habitude to the term to which he is sent is ~
179 1, 43 | forth." Others ~express the term of procession together with
180 1, 43 | some express the eternal term, as "generation" and ~"spiration";
181 1, 43 | Others express the temporal term with the relation to ~the
182 1, 43 | determines the temporal term of the procession. Hence
183 1, 43 | principle, but a double term, temporal and eternal.~Aquin.:
184 1, 43 | except with some qualifying term; just as we read of certain ~
185 1, 43 | spoken of as directed to its term. ~Hence the mission of the
186 1, 45 | and dignity, not from the term ~"wherefrom," but from the
187 1, 45 | wherefrom," but from the term "whereto." Therefore a change
188 1, 45 | perfect and excellent when the term "whereto" of the change
189 1, 45 | excellent, although the term "wherefrom," corresponding
190 1, 45 | wherefrom," corresponding to the term ~"whereto," may be more
191 1, 45 | substantial form, ~which is the term "wherefrom" in generation,
192 1, 45 | contrary, which is the term "wherefrom" in alteration.
193 1, 45 | alteration, because the ~term "whereto" is the whole substance
194 1, 45 | what is ~understood as the term "wherefrom" is simply not-being.~
195 1, 45 | whether such making is the term of ~movement, as illumination (
196 1, 45 | or whether it is not the term of movement, ~as the word
197 1, 45 | the subject and also the term of creation. ~This is impossible,
198 1, 45 | the accident; while the term is after the action and
199 1, 45 | action and passion ~whose term it is, and as soon as it
200 1, 45 | OBJ 3: The creature is the term of creation as signifying
201 1, 46 | understood as being from term to term. ~Whatever bygone
202 1, 46 | understood as being from term to term. ~Whatever bygone day we
203 1, 46 | means of movement, or as the term of movement. Because, since
204 1, 46 | beginning of movement or in its term is not in "being moved."
205 1, 46 | neither movement nor the term of movement, as was said
206 1, 49 | approach to the perfect term; but privation and evil
207 1, 49 | evil by receding from ~that term. Hence a thing is not said
208 1, 53 | because, while it is in the term "wherefrom," it is not ~
209 1, 53 | nor while it is in the term "whereto," for it is then
210 1, 53 | moved, is partly in the term "wherefrom" and partly in
211 1, 53 | wherefrom" and partly in the term ~"whereto." But an angel
212 1, 53 | moved where it is in the term "wherefrom," and while it ~
213 1, 53 | and while it ~is in the term "whereto": because the very
214 1, 53 | is ~continuous is in its term, as is clear, because the
215 1, 53 | movement, he is partly in the term ~"wherefrom," and partly
216 1, 53 | wherefrom," and partly in the term "whereto" (yet so that such ~
217 1, 53 | then, ~when he is in the term "whither," he is no longer
218 1, 53 | so long as he was in the term "whence." Therefore, he
219 1, 53 | of such time he is in the term ~"whereto": but in the whole
220 1, 53 | preceding, which is taken as the term "wherefrom"; or ~else he
221 1, 53 | preceding time he is in the term "wherefrom." Therefore he
222 1, 53 | preceding time he is in the term ~"wherefrom"; but in the
223 1, 53 | of such time he is in the term ~"whereto." Nor is there
224 1, 53 | assigned in which it was in the term "wherefrom," just as in ~
225 1, 53 | anything to rest in one term during the ~whole of the
226 1, 53 | time to be in the other term. But this is possible in
227 1, 53 | just as generation is the term ~of the alteration of matter,
228 1, 53 | and illumination is the term of the local ~movement of
229 1, 53 | of an angel is ~not the term of any other continuous
230 1, 53 | OBJ 2: Illumination is the term of a movement; and is an ~
231 1, 53 | besides, it is not the term of movement; ~hence there
232 1, 58 | answer that, As unity of term is requisite for unity of
233 1, 62 | already in the ultimate term is not said to be moved, ~
234 1, 63 | to ~his creation. But the term of the creative act is the
235 1, 63 | s very being, ~while the term of the sinful act is the
236 1, 63 | instant there can be a ~term to the first and the second
237 1, 63 | is nothing to hinder the term of creation and of ~free-will
238 1, 63 | demons are understood by the term darkness, must be taken
239 1, 65 | per se" ~life, as they term it, which is the cause of
240 1, 65 | emanating from them, but as the term of their movement. ~And,
241 1, 76 | form of the body, and the ~term of human generation. And
242 1, 77 | further act, but the ultimate term of ~generation. Wherefore,
243 1, 77 | active power the object is a term and end; as the object of
244 1, 77 | principle, ~or from its end or term; for the act of heating
245 1, 37 | the strict sense of the term. Nevertheless we must consider ~
246 1, 37 | what ~proceeds; and the term "to speak" is a notional
247 1, 37 | to speak" is a notional term as importing the ~relation
248 1, 37 | to love" is a notional term, as "to speak" and "to beget."~
249 1, 37 | taking Love ~as an essential term, still it does not belong
250 1, 37 | take love as a notional term; because He loves essentially
251 1, 37 | action, but also ~as from the term itself of the action - that
252 1, 37 | this sense. But ~when the term Love is taken in a notional
253 1, 39 | converse, unless we add some term to ~designate the essence;
254 1, 39 | logicians say, "a singular term signifies what it stands
255 1, 39 | seems to be a singular term, for it cannot be predicated
256 1, 39 | Para. 1/1~OBJ 2: Further, a term in the subject is not modified
257 1, 39 | subject is not modified by a term in the ~predicate, as to
258 1, 39 | we say "God begot," this term "God" cannot by reason ~
259 1, 39 | of the mind. Hence this term "man" does ~not stand for
260 1, 39 | Himself," as a reciprocal term, refers to the same ~"suppositum."
261 1, 39 | the form of a collective term. So when we say, ~"the Father
262 1, 39 | the whole Godhead," the term Godhead can ~be taken for
263 1, 39 | persons is as a general term to inferior terms, as Damascene
264 1, 39 | As above explained this term "man" can of itself stand
265 1, 39 | indefinitely, it is an essential term. And although the pronoun "
266 1, 40 | hypostasis; whereas ~this term "Begetter" or "Begetting"
267 1, 40 | the hypostasis; and this term "Begetter" or "Begotten" ~
268 1, 40 | begets, He is ~Father," the term "Father" is taken as meaning
269 1, 41 | several persons can be the term of one notional act?~Aquin.:
270 1, 41 | essence of the ~Father, a term is added which saves the
271 1, 41 | several persons can be the term of one notional act?~Aquin.:
272 1, 41 | by reason of the notional term added. ~But if the word "
273 1, 42 | likewise is not a ~universal term in God as we have seen above (
274 1, 43 | flowers. The habitude to the term to which he is sent is ~
275 1, 43 | forth." Others ~express the term of procession together with
276 1, 43 | some express the eternal term, as "generation" and ~"spiration";
277 1, 43 | Others express the temporal term with the relation to ~the
278 1, 43 | determines the temporal term of the procession. Hence
279 1, 43 | principle, but a double term, temporal and eternal.~Aquin.:
280 1, 43 | except with some qualifying term; just as we read of certain ~
281 1, 43 | spoken of as directed to its term. ~Hence the mission of the
282 1, 46 | and dignity, not from the term ~"wherefrom," but from the
283 1, 46 | wherefrom," but from the term "whereto." Therefore a change
284 1, 46 | perfect and excellent when the term "whereto" of the change
285 1, 46 | excellent, although the term "wherefrom," corresponding
286 1, 46 | wherefrom," corresponding to the term ~"whereto," may be more
287 1, 46 | substantial form, ~which is the term "wherefrom" in generation,
288 1, 46 | contrary, which is the term "wherefrom" in alteration.
289 1, 46 | alteration, because the ~term "whereto" is the whole substance
290 1, 46 | what is ~understood as the term "wherefrom" is simply not-being.~
291 1, 46 | whether such making is the term of ~movement, as illumination (
292 1, 46 | or whether it is not the term of movement, ~as the word
293 1, 46 | the subject and also the term of creation. ~This is impossible,
294 1, 46 | the accident; while the term is after the action and
295 1, 46 | action and passion ~whose term it is, and as soon as it
296 1, 46 | OBJ 3: The creature is the term of creation as signifying
297 1, 47 | understood as being from term to term. ~Whatever bygone
298 1, 47 | understood as being from term to term. ~Whatever bygone day we
299 1, 47 | means of movement, or as the term of movement. Because, since
300 1, 47 | beginning of movement or in its term is not in "being moved."
301 1, 47 | neither movement nor the term of movement, as was said
302 1, 50 | approach to the perfect term; but privation and evil
303 1, 50 | evil by receding from ~that term. Hence a thing is not said
304 1, 54 | because, while it is in the term "wherefrom," it is not ~
305 1, 54 | nor while it is in the term "whereto," for it is then
306 1, 54 | moved, is partly in the term "wherefrom" and partly in
307 1, 54 | wherefrom" and partly in the term ~"whereto." But an angel
308 1, 54 | moved where it is in the term "wherefrom," and while it ~
309 1, 54 | and while it ~is in the term "whereto": because the very
310 1, 54 | is ~continuous is in its term, as is clear, because the
311 1, 54 | movement, he is partly in the term ~"wherefrom," and partly
312 1, 54 | wherefrom," and partly in the term "whereto" (yet so that such ~
313 1, 54 | then, ~when he is in the term "whither," he is no longer
314 1, 54 | so long as he was in the term "whence." Therefore, he
315 1, 54 | of such time he is in the term ~"whereto": but in the whole
316 1, 54 | preceding, which is taken as the term "wherefrom"; or ~else he
317 1, 54 | preceding time he is in the term "wherefrom." Therefore he
318 1, 54 | preceding time he is in the term ~"wherefrom"; but in the
319 1, 54 | of such time he is in the term ~"whereto." Nor is there
320 1, 54 | assigned in which it was in the term "wherefrom," just as in ~
321 1, 54 | anything to rest in one term during the ~whole of the
322 1, 54 | time to be in the other term. But this is possible in
323 1, 54 | just as generation is the term ~of the alteration of matter,
324 1, 54 | and illumination is the term of the local ~movement of
325 1, 54 | of an angel is ~not the term of any other continuous
326 1, 54 | OBJ 2: Illumination is the term of a movement; and is an ~
327 1, 54 | besides, it is not the term of movement; ~hence there
328 1, 59 | answer that, As unity of term is requisite for unity of
329 1, 63 | already in the ultimate term is not said to be moved, ~
330 1, 64 | to ~his creation. But the term of the creative act is the
331 1, 64 | s very being, ~while the term of the sinful act is the
332 1, 64 | instant there can be a ~term to the first and the second
333 1, 64 | is nothing to hinder the term of creation and of ~free-will
334 1, 64 | demons are understood by the term darkness, must be taken
335 1, 66 | per se" ~life, as they term it, which is the cause of
336 1, 66 | emanating from them, but as the term of their movement. ~And,
337 1, 75 | form of the body, and the ~term of human generation. And
338 1, 76 | further act, but the ultimate term of ~generation. Wherefore,
339 1, 76 | active power the object is a term and end; as the object of
340 1, 76 | principle, ~or from its end or term; for the act of heating
341 1, 77 | something extrinsic as to the term of its operation and movement;
342 1, 77 | to which, as to a common term, all apprehensions of ~the
343 1, 78 | such that both ~medium and term belong to it. For the act
344 1, 83 | be ignored which is ~the term and end of judgment. Now
345 1, 85 | in material things, the ~term 'infinite' is applied to
346 1, 85 | is deprived of any formal term. ~And form being known in
347 1, 89 | Para. 1/1~Reply OBJ 1: The term "breathe" is not to be taken
348 1, 92 | Para. 1/1 - THE END OR TERM OF THE PRODUCTION OF MAN (
349 1, 92 | now treat of the end or term of man's production, inasmuch
350 1, 92 | preposition "to" points to the term of the making, and then
351 1, 92 | it is unfitting to us the term "image" from one ~point
352 1, 92 | view and from another the term "likeness."~Aquin.: SMT
353 1, 93 | in the wide sense of the term for any ~surmise without
354 1, 96 | was not ~immortal. For the term "mortal" belongs to the
355 1, 103 | this cannot be; because the term of every action is ~existence.
356 1, 103 | corrupting cause has its term in ~something generated;
357 1, 114 | a body is an agent, the term of its action is either ~
358 1, 114 | Para. 1/1~Reply OBJ 5: The term of a body's action is both
359 1, 118 | for growth, else at the term of growth, food ~would be
360 2, 1 | would any ~action have its term, nor would the intention
361 2, 1 | and counsel would have no ~term, but would continue indefinitely.~
362 2, 1 | naturally, and advances to some term. Wherefore ~the Philosopher
363 2, 1 | Further, the end is the term of action. But actions are
364 2, 5 | works. For grace is not a term of movement, as Happiness
365 2, 7 | instead of the ~latter's term - "in which the act is" -
366 2, 7 | depends on the object and term or end; but it is, as it
367 2, 11 | realizing the ~longed-for term, which is the end. Now the
368 2, 11 | of his brother not as a term but as a ~means.~Aquin.:
369 2, 12 | considers the end as the ~term towards which something
370 2, 12 | we may take them as one term of intention, in so far
371 2, 13 | notion of good: but the term or perfection of the will'
372 2, 14 | principle and on that of its term. For a twofold principle ~
373 2, 14 | makes no inquiry. But the term of inquiry is that ~which
374 2, 18 | object, as movement from its term. And therefore just as the
375 2, 18 | species, just as we apply the term "mankind" to the whole human
376 2, 18 | it follows that it is the term ~of its action, and consequently
377 2, 18 | derives its species from its term. Moreover, although the ~
378 2, 18 | fixed to one particular term, for at any ~point it can
379 2, 20 | relation ~to the will as its term and end. And in this way
380 2, 20 | its end or reaching its term. Wherefore the will is not ~
381 2, 23 | in ~respect of the same term: and this contrariety belongs
382 2, 23 | withdrawal in respect of the same term. ~In the concupiscible passions
383 2, 23 | good, as such, cannot ~be a term wherefrom, but only a term
384 2, 23 | term wherefrom, but only a term whereto, since nothing shuns
385 2, 23 | cannot have ~the aspect of a term whereto, but only of a term
386 2, 23 | term whereto, but only of a term wherefrom. Accordingly ~
387 2, 23 | in ~respect of the same term (as between daring and fear).~
388 2, 28 | Quaest. iii, 11 applies the term ~"ailment" chiefly to sadness);
389 2, 29 | the turning away from one term ~precedes the turning towards
390 2, 29 | intention: since approach to one term is the reason for ~turning
391 2, 30 | no reaching an ultimate term in them. But the subject
392 2, 30 | until he attain the ultimate term. ~Therefore, if concupiscence
393 2, 31 | complete ~establishment, in the term of the movement, as it were:
394 2, 31 | not a movement, but the term of a movement or change,
395 2, 31 | which is, as it were, the term of the ~movement. But if
396 2, 35 | taken from the object or term. Consequently, since the ~
397 2, 35 | when a thing approaches the term that is ~suitable to its
398 2, 35 | beginning, when it leaves the term ~that is unsuitable to its
399 2, 40 | with regard to the same term; and is to be found ~in
400 2, 52 | conveys a notion of end and term, it seems that it ~cannot
401 2, 52 | account of the ~oneness of the term by which it is specified.
402 2, 52 | the word ~"growth," the term of which is something great.~
403 2, 52 | perfection which is ~the term of its subject; for instance,
404 2, 52 | subject; for instance, a term giving the subject its ~
405 2, 52 | habit include the notion ~of term, as do the species of numbers.
406 2, 52 | account of the oneness of the term. Yet movement increases ~
407 2, 54 | an act as to its ultimate term. ~Consequently one same
408 2, 57 | s inquiry, and ~is as a "term." This may happen in two
409 2, 57 | that it is the ultimate term ~of all human knowledge.
410 2, 58 | Augustine usually applies the term "art" to any form of ~right
411 2, 61 | when we divide an analogous term, which is applied to several
412 2, 61 | difference of ~movement and term: so that some are virtues
413 2, 67 | movement is to rest in the term of movement.~Aquin.: SMT
414 2, 68 | we ~find there that the term employed is "spirit" rather
415 2, 71 | Para. 1/1~Reply OBJ 2: The term "voluntary" is applied not
416 2, 72 | they have the character of term, from which movement takes ~
417 2, 72 | movements, in so far as term has the character of end.~
418 2, 83 | reaches the soul as the term of generation, according
419 2, 84 | another sense, in which the term "capital" is derived from ~
420 2, 84 | Para. 1/1~Reply OBJ 1: The term "capital" is taken from "
421 2, 85 | as it is directed to its term.~Aquin.: SMT FS Q[85] A[
422 2, 85 | be considered as a middle term between two ~others: for
423 2, 85 | good of virtue, as to its term and end. Consequently its ~
424 2, 85 | secondly, on the part of its term. In the first way, it is
425 2, 85 | against its attaining its term. Now if it were diminished
426 2, 85 | against its attaining its term, it is evident ~that it
427 2, 85 | its principle and to its term, ~in respect of which diversity
428 2, 88 | whoever approaches one term, from that very fact turns ~
429 2, 88 | division of an analogous term into its ~parts, of which
430 2, 88 | is not considered to be a term in ~contraposition to the
431 2, 89 | matters, from which the term has been transferred to
432 2, 94 | Para. 2/2~Secondly, the term habit may be applied to
433 2, 107 | movement is nearer to the term than ~another part, the
434 2, 113 | movement is named after its term "whereto" rather than from
435 2, 113 | whereto" rather than from its term ~"whence," the transmutation
436 2, 113 | borrows its ~name from its term "whereto," and is called "
437 2, 113 | the moving body leaves the term "whence" and nears the ~
438 2, 113 | whence" and nears the ~term "whereto." Hence the human
439 2, 113 | of departure from the term "whence," and of approach
440 2, 113 | and of approach to ~the term "whereto"; but the consummation
441 2, 113 | has its species from its term. Nevertheless, ~many other
442 2, 113 | required in order to reach the term, as stated ~above (A[5]).~
443 2, 113 | has the form which is the term of the ~movement.~Aquin.:
444 2, 113 | moved, is second; the end or term of the movement in which
445 2, 113 | double movement; and the term or end of the ~movement
446 2, 113 | The withdrawal from one term and approach to another
447 2, 113 | thus ~the withdrawal from a term naturally precedes the approach
448 2, 113 | precedes the approach to a term, ~since in the subject of
449 2, 113 | it may be said that the term "whence" ~of justification
450 2, 113 | justification is sin; and the term "whereto" is justice; and
451 2, 114 | merit, since reward is the term ~of the work, but grace
452 2, 114 | not merely to the last term of the movement, but to
453 2, 114 | of ~the movement. But the term of the movement of grace
454 2, 114 | Reply OBJ 1: Reward is the term of merit. But there is a
455 2, 114 | merit. But there is a double term of ~movement, viz. the last,
456 2, 114 | which is both beginning ~and term; and this term is the reward
457 2, 114 | beginning ~and term; and this term is the reward of increase.
458 2, 114 | that which is related as a term to the free-will's movement
459 2, 114 | perseverance ~of glory which is the term of the aforesaid movement
460 2, 114 | in heaven is compared as term to ~the free-will's movement;
461 2, 9 | generic acceptation of ~the term: it is not thus that knowledge
462 2, 12 | the ~fact of its being the term "wherefrom" or "whereto"
463 2, 12 | regards unbelief as the term "whereto" of the movement
464 2, 16 | is always towards its own term which is proportionate to ~
465 2, 18 | guilt, but rather as the term wherefrom it shrinks to
466 2, 18 | relationships to some one term, ~for movement from whiteness
467 2, 18 | relation of tendency to ~a term, whereas fear implies movement
468 2, 18 | relation of withdrawal ~from a term: wherefore the last beatitude
469 2, 18 | last beatitude which is the term of spiritual ~perfection,
470 2, 22 | towards a ~thing as its term, wherefore the excellence
471 2, 23 | is towards some end and term, as stated in Metaph. ii, ~
472 2, 23 | it tends ~to an end and term. Therefore charity does
473 2, 23 | Para. 1/2~I answer that, A term to the increase of a form
474 2, 23 | is ~withdrawal from one term, then approach to the other
475 2, 23 | then approach to the other term, and thirdly, ~rest in this
476 2, 23 | and thirdly, ~rest in this term.~Aquin.: SMT SS Q[24] A[
477 2, 25 | has ~its species from the term to which it tends, while
478 2, 26 | our senses, and the last term of knowledge is ~that which
479 2, 26 | love, since love ~is the term of knowledge, and consequently,
480 2, 27 | happiness he will reach the term ~appointed to him by Divine
481 2, 27 | although by reaching that term, some will ~approach nearer
482 2, 34 | and something by way of term. The ~beginning is that
483 2, 34 | another's prosperity." The term is hatred itself, because
484 2, 35 | consider that which is the term ~"wherefrom," i.e. another'
485 2, 35 | consider that which is the ~term "whither," i.e. something
486 2, 35 | since in every moment the term ~"whither" is more important
487 2, 35 | more important than the term "wherefrom" (because the
488 2, 46 | conjecture of the middle term," as stated in Poster. i, ~
489 2, 47 | easily finding the middle term for demonstrations, ~as
490 2, 47 | conjecture in finding the middle term" (Poster. i, ~34). Nevertheless
491 2, 47 | discovery of the middle ~term not only in demonstrative,
492 2, 48 | as in logic a convertible term which does not denote the
493 2, 49 | employing an unsuitable middle term. Hence both the aforesaid ~
494 2, 50 | disposition when it is in the term of movement. ~Indeed if
495 2, 50 | has already reached the term of movement, even as a ~
496 2, 55 | justice, when it is the term of an ~act of justice, without
497 2, 59 | takes its species from the term "whereunto." Hence ~it belongs
498 2, 60 | dominion. But, even as the term "commutation" has ~passed
499 2, 60 | another person, so too the term ~"restitution" is applied,
500 2, 77 | repudiating evil, as the very term "decline" ~shows. This is
1-500 | 501-723 |