1-500 | 501-722
Part, Question
1 1, 1 | the object in its ~more universal formality, as the object
2 1, 3 | which no addition is made is universal being which is predicated
3 1, 3 | the first sense; whereas ~universal being has nothing added
4 1, 4 | imperfect, since it is most universal and ~receptive of all modification.
5 1, 4 | like God as the first and universal ~principle of all being.~
6 1, 5 | Further, what is the more universal is prior in idea. But ~goodness
7 1, 5 | goodness seems to be more universal than being, since goodness
8 1, 5 | appetible, and goodness a universal appetible. Therefore, ~absolutely,
9 1, 5 | goodness from a higher and more universal point of ~view, we shall
10 1, 7 | for it apprehends the ~universal, which can extend itself
11 1, 8 | belong to God alone. For ~the universal, according to the Philosopher (
12 1, 8 | Para. 1/1~Reply OBJ 1: The universal, and also primary matter
13 1, 12 | understand these objects as universal; and this is ~beyond the
14 1, 13 | non-univocal agent is the universal cause of the ~whole species,
15 1, 13 | univocal agent is not the universal efficient cause ~of the
16 1, 13 | participation. ~Therefore the universal cause of the whole species
17 1, 13 | univocal ~agent; and the universal cause comes before the particular
18 1, 13 | particular cause. But ~this universal agent, whilst it is not
19 1, 13 | name is imposed from His ~universal providence over all things;
20 1, 13 | Himself in reality is neither universal nor particular. For names
21 1, 13 | belongs to God to be the universal principle of all things.
22 1, 13 | other names are either ~less universal, or, if convertible with
23 1, 13 | names are, and the more ~universal and absolute they are, the
24 1, 14 | Further, all knowledge is universal, or particular. But in God ~
25 1, 14 | But in God ~there is no universal or particular (Q[3], A[5]).
26 1, 14 | created knowledge, so as to be universal or particular, or habitual,
27 1, 14 | as ~in their common and universal cause, and are known by
28 1, 14 | God as in their ~first and universal cause. This is to know them
29 1, 14 | to act, acquires first a universal and ~confused knowledge
30 1, 14 | other than Himself is ~only universal and not special, it would
31 1, 14 | part, namely, as regards ~universal causality, nevertheless
32 1, 14 | diversity are caused by the one universal principle, not as ~regards
33 1, 14 | one faculty we know the universal and ~immaterial, and by
34 1, 14 | knows singular ~things by universal causes. For nothing exists
35 1, 14 | does not arise from some universal cause. They give the example
36 1, 14 | astrologer who knows all the universal movements of the heavens,
37 1, 14 | for singular things from universal causes attain to certain
38 1, 14 | things by ~the application of universal causes to particular effects.
39 1, 14 | by Him, not only in the ~universal, but also in the singular.
40 1, 14 | by it ~God knows not only universal, but also singular things.~
41 1, 14 | not only as regards the universal principles, but also as
42 1, 14 | of the composite into its universal formal principles. ~Thirdly,
43 1, 16 | true. For what is ~more universal is logically prior, as is
44 1, 16 | i. But the ~good is more universal than the true, since the
45 1, 16 | desirable, good stands as the universal, ~and the true as the particular;
46 1, 16 | truth, ~which is the most universal.~Aquin.: SMT FP Q[16] A[
47 1, 19 | cannot fall short of the universal form. ~For though a thing
48 1, 19 | outside the order of the universal cause; under which all ~
49 1, 19 | included in the order of the universal cause. Therefore an ~effect
50 1, 19 | escape the order of the universal cause. Even in ~corporeal
51 1, 19 | intermediate causes to the universal influence of the ~first
52 1, 19 | the will of God is the universal cause of all ~things, it
53 1, 19 | cause, when it is not the universal first cause, ~including
54 1, 19 | as it is the first and universal cause, ~does not exclude
55 1, 20 | another. Again, the more ~universal is naturally prior to what
56 1, 20 | intellect is ~first directed to universal truth; and in the second
57 1, 20 | just as in ourselves the universal reason ~moves through the
58 1, 22 | knows all ~things, both universal and particular. And since
59 1, 22 | is a difference between universal and particular ~causes.
60 1, 22 | but not the ~order of a universal cause. For nothing escapes
61 1, 22 | are included ~under the universal cause, it could not be that
62 1, 22 | outside the range of that universal cause. So far then as an
63 1, 22 | cause; but if we regard the universal ~cause, outside whose range
64 1, 22 | one whose providence is universal, because a particular ~provider
65 1, 22 | keeping with the plan of universal ~nature; inasmuch as the
66 1, 22 | another, or even to the universal good: for the corruption
67 1, 22 | as a particular under a ~universal cause. God, however, extends
68 1, 22 | regards genus, species, and ~universal causes. The second providence,
69 1, 23 | the order of the first ~universal cause, as has been said
70 1, 29 | answer that, Although the universal and particular exist in
71 1, 30 | otherwise person would be a universal. But in God there is neither ~
72 1, 30 | in God there is neither ~universal nor particular; neither
73 1, 30 | follow that in God there is universal or particular, or genus, ~
74 1, 30 | species and every other ~universal are predicated of many which
75 1, 31 | exclude ~the part, nor the universal; for it does not follow
76 1, 31 | suppositum," as part and universal. But the Son differs in "
77 1, 33 | others; or ~that it imports universal authority, or also His plenitude
78 1, 39 | predicated of ~another as the universal of a particular.~Aquin.:
79 1, 39 | for it to stand for the universal ~human nature. So it is
80 1, 39 | because in God there is no universal and singular. Hence, ~as
81 1, 40 | intellect is twofold - when the ~universal is abstracted from the particular,
82 1, 40 | the abstraction of the universal from the particular, that
83 1, 40 | Now, although there is no universal nor particular in God, ~
84 1, 40 | the abstraction of the ~universal from the particular, the
85 1, 40 | the particular, the common universal essence remains in ~the
86 1, 42 | or than one. But in God a universal whole exists, and a part;
87 1, 42 | In God relation is not a universal whole, although it is ~predicated
88 1, 42 | irreconcilable with the idea of universal, ~the parts of which are
89 1, 42 | Persons likewise is not a ~universal term in God as we have seen
90 1, 44 | they attributed to certain universal causes, ~such as the oblique
91 1, 44 | matter is created by the ~universal cause of things.~Aquin.:
92 1, 44 | their ~emanation from the universal principle of being; from
93 1, 44 | understanding. For we ~abstract universal ideas by force of the active
94 1, 45 | emanation of all being from the universal cause, which is God; and
95 1, 45 | the emanation of the whole universal ~being from the first principle
96 1, 45 | is from God, Who is the universal cause of all being. Hence
97 1, 45 | first emanation from the universal principle of ~things.~Aquin.:
98 1, 45 | production of all being by the ~universal cause of all beings, which
99 1, 45 | emanation of all being from the Universal Being, as was ~said above (
100 1, 45 | God alone. For ~the more universal effects must be reduced
101 1, 45 | must be reduced to the more universal and ~prior causes. Now among
102 1, 45 | among all effects the most universal is being itself: ~and hence
103 1, 45 | effect of the first and most universal ~cause, and that is God.
104 1, 45 | is the proper act of the ~universal cause, still some inferior
105 1, 45 | of imperfect animals, a universal agent ~suffices, and this
106 1, 45 | generation of perfect animals the universal agent does ~not suffice,
107 1, 46 | something else, and the universal agent, who ~produces the
108 1, 46 | time after time. ~But the universal agent who produces the thing
109 1, 49 | failed to consider ~the universal cause of all being, and
110 1, 49 | particular causes to the universal common cause; and therefore ~
111 1, 50 | Therefore, he asserts the universal ~matter of spiritual and
112 1, 52 | and essence, which is the universal cause of all things, is ~
113 1, 52 | compared as one thing to God's universal power, so is one particular ~
114 1, 54 | included ~in the idea of a more universal object, namely, truth and
115 1, 55 | higher angels know by more universal species than the lower ~
116 1, 55 | object of the intellect is universal being or universal ~truth.
117 1, 55 | intellect is universal being or universal ~truth. The angel's essence,
118 1, 55 | essence, as in ~the first and universal operative power, from which
119 1, 55 | angels understand by more universal species than the ~lower
120 1, 55 | not understand by more ~universal species than the lower angels.
121 1, 55 | the lower angels. For the universal, seemingly, is ~what is
122 1, 55 | intellect are more or less universal.~Aquin.: SMT FP Q[55] A[
123 1, 55 | higher ~angels know by more universal species than the lower,
124 1, 55 | knows various things by one universal form, which the lower ~angel
125 1, 55 | the higher angel ~uses one universal form for knowing various
126 1, 55 | higher angels ~have a more universal knowledge than the lower.
127 1, 55 | higher angels have more universal forms.~Aquin.: SMT FP Q[
128 1, 55 | his ~forms must be more universal; each one of them, as it
129 1, 55 | It is accidental to the universal to be abstracted from ~particulars,
130 1, 55 | knowledge from things, the universal which it knows will not
131 1, 55 | order of causality, as the universal ideas of ~things are in
132 1, 55 | order of nature, as the ~universal ideas of things are in the
133 1, 55 | known, namely, that only the universal ~nature of the thing is
134 1, 55 | to know a thing in the ~universal; for the intellect, which
135 1, 55 | intellect, which by one universal medium can know each ~of
136 1, 55 | Just as in man, there is a universal prudence with ~respect to
137 1, 55 | The same applies to the ~universal form which is in the mind
138 1, 57 | either by ~singular or by universal species. It is not by singular
139 1, 57 | of species. Nor ~is it by universal species; since the universal
140 1, 57 | universal species; since the universal is not the sufficient ~principle
141 1, 57 | things are ~not known in the universal except potentially. Therefore
142 1, 57 | singulars, but in their universal causes, to which all particular
143 1, 57 | singular, merely in ~its universal causes, is not to know it
144 1, 57 | happen, knows it in the ~universal; yet he does not know it
145 1, 57 | whatever belongs to their universal nature, but ~likewise all
146 1, 57 | things, not only as to their ~universal natures, but also as to
147 1, 57 | things, not only as to their ~universal nature, but likewise in
148 1, 57 | thing abstracted becomes a universal. Such a ~manner of understanding
149 1, 57 | Angels know singulars by universal forms, which ~nevertheless
150 1, 57 | things both as to their universal, and as ~to their individuating
151 1, 57 | from ~things, but by innate universal species. But universal species
152 1, 57 | innate universal species. But universal species refer ~equally to
153 1, 58 | many remembrances, and one universal from ~many experiences,"
154 1, 59 | their intellect know the ~universal aspect of goodness, it is
155 1, 59 | without it, ~namely, the universal. Consequently the object
156 1, 59 | for He has within Himself universal being, and the universal
157 1, 59 | universal being, and the universal good. ~Therefore both intellect
158 1, 60 | Consequently, since God is the universal good, and under this good
159 1, 60 | but is ~absolutely the universal good; hence everything in
160 1, 60 | towards what is the absolutely universal good.~Aquin.: SMT FP Q[60]
161 1, 60 | in so far as He is the universal good, from Whom every ~natural
162 1, 60 | Since God's substance and universal goodness are one and ~the
163 1, 60 | according as it is the universal good. And because He is
164 1, 60 | all so far as He is the universal good, it is impossible that
165 1, 60 | nevertheless, so far as He is the universal good of all, every thing ~
166 1, 61 | as having an exalted and universal power ~over all corporeal
167 1, 63 | though he does not err in his universal judgment, but retains ~a
168 1, 63 | other things: but ~with the universal good no evil can be connected.
169 1, 64 | while the will seeks the ~universal good, as was said above (
170 1, 65 | though this good is not universal, but partial and limited,
171 1, 65 | in things is always more universal than that which ~informs
172 1, 65 | it; thus, being is more universal than living, ~living than
173 1, 75 | only one proof, based on universal and certain principles,
174 1, 75 | substance. But it is not a universal ~substance. Therefore it
175 1, 75 | 1: The First Act is the universal principle of all acts; ~
176 1, 76 | knowledge of immaterial and ~universal objects, but only of individuals,
177 1, 76 | 3) that the relation of ~universal causes to universals is
178 1, 76 | impedes ~the knowledge of the universal. For as every action is
179 1, 76 | will be knowledge of the universal. Nor does it matter, as
180 1, 77 | being midway between the universal whole, and the integral
181 1, 77 | integral whole. For the ~universal whole is in each part according
182 1, 77 | but not so properly as the universal whole. In ~this sense, Augustine
183 1, 77 | powers. But ~man can acquire universal and perfect goodness, because
184 1, 77 | of itself regards a more universal ~formality of the object
185 1, 39 | predicated of ~another as the universal of a particular.~Aquin.:
186 1, 39 | for it to stand for the universal ~human nature. So it is
187 1, 39 | because in God there is no universal and singular. Hence, ~as
188 1, 40 | intellect is twofold - when the ~universal is abstracted from the particular,
189 1, 40 | the abstraction of the universal from the particular, that
190 1, 40 | Now, although there is no universal nor particular in God, ~
191 1, 40 | the abstraction of the ~universal from the particular, the
192 1, 40 | the particular, the common universal essence remains in ~the
193 1, 42 | or than one. But in God a universal whole exists, and a part;
194 1, 42 | In God relation is not a universal whole, although it is ~predicated
195 1, 42 | irreconcilable with the idea of universal, ~the parts of which are
196 1, 42 | Persons likewise is not a ~universal term in God as we have seen
197 1, 45 | they attributed to certain universal causes, ~such as the oblique
198 1, 45 | matter is created by the ~universal cause of things. ~Aquin.:
199 1, 45 | their ~emanation from the universal principle of being; from
200 1, 45 | understanding. For we ~abstract universal ideas by force of the active
201 1, 46 | emanation of all being from the universal cause, which is God; and
202 1, 46 | the emanation of the whole universal ~being from the first principle
203 1, 46 | is from God, Who is the universal cause of all being. Hence
204 1, 46 | first emanation from the universal principle of ~things.~Aquin.:
205 1, 46 | production of all being by the ~universal cause of all beings, which
206 1, 46 | emanation of all being from the Universal Being, as was ~said above (
207 1, 46 | God alone. For ~the more universal effects must be reduced
208 1, 46 | must be reduced to the more universal and ~prior causes. Now among
209 1, 46 | among all effects the most universal is being itself: ~and hence
210 1, 46 | effect of the first and most universal ~cause, and that is God.
211 1, 46 | is the proper act of the ~universal cause, still some inferior
212 1, 46 | of imperfect animals, a universal agent ~suffices, and this
213 1, 46 | generation of perfect animals the universal agent does ~not suffice,
214 1, 47 | something else, and the universal agent, who ~produces the
215 1, 47 | time after time. ~But the universal agent who produces the thing
216 1, 50 | failed to consider ~the universal cause of all being, and
217 1, 50 | particular causes to the universal common cause; and therefore ~
218 1, 51 | Therefore, he asserts the universal ~matter of spiritual and
219 1, 53 | and essence, which is the universal cause of all things, is ~
220 1, 53 | compared as one thing to God's universal power, so is one particular ~
221 1, 55 | included ~in the idea of a more universal object, namely, truth and
222 1, 56 | higher angels know by more universal species than the lower ~
223 1, 56 | object of the intellect is universal being or universal ~truth.
224 1, 56 | intellect is universal being or universal ~truth. The angel's essence,
225 1, 56 | essence, as in ~the first and universal operative power, from which
226 1, 56 | angels understand by more universal species than the ~lower
227 1, 56 | not understand by more ~universal species than the lower angels.
228 1, 56 | the lower angels. For the universal, seemingly, is ~what is
229 1, 56 | intellect are more or less universal.~Aquin.: SMT FP Q[55] A[
230 1, 56 | higher ~angels know by more universal species than the lower,
231 1, 56 | knows various things by one universal form, which the lower ~angel
232 1, 56 | the higher angel ~uses one universal form for knowing various
233 1, 56 | higher angels ~have a more universal knowledge than the lower.
234 1, 56 | higher angels have more universal forms.~Aquin.: SMT FP Q[
235 1, 56 | his ~forms must be more universal; each one of them, as it
236 1, 56 | It is accidental to the universal to be abstracted from ~particulars,
237 1, 56 | knowledge from things, the universal which it knows will not
238 1, 56 | order of causality, as the universal ideas of ~things are in
239 1, 56 | order of nature, as the ~universal ideas of things are in the
240 1, 56 | known, namely, that only the universal ~nature of the thing is
241 1, 56 | to know a thing in the ~universal; for the intellect, which
242 1, 56 | intellect, which by one universal medium can know each ~of
243 1, 56 | Just as in man, there is a universal prudence with ~respect to
244 1, 56 | The same applies to the ~universal form which is in the mind
245 1, 58 | either by ~singular or by universal species. It is not by singular
246 1, 58 | of species. Nor ~is it by universal species; since the universal
247 1, 58 | universal species; since the universal is not the sufficient ~principle
248 1, 58 | things are ~not known in the universal except potentially. Therefore
249 1, 58 | singulars, but in their universal causes, to which all particular
250 1, 58 | singular, merely in ~its universal causes, is not to know it
251 1, 58 | happen, knows it in the ~universal; yet he does not know it
252 1, 58 | whatever belongs to their universal nature, but ~likewise all
253 1, 58 | things, not only as to their ~universal natures, but also as to
254 1, 58 | things, not only as to their ~universal nature, but likewise in
255 1, 58 | thing abstracted becomes a universal. Such a ~manner of understanding
256 1, 58 | Angels know singulars by universal forms, which ~nevertheless
257 1, 58 | things both as to their universal, and as ~to their individuating
258 1, 58 | from ~things, but by innate universal species. But universal species
259 1, 58 | innate universal species. But universal species refer ~equally to
260 1, 59 | many remembrances, and one universal from ~many experiences,"
261 1, 60 | their intellect know the ~universal aspect of goodness, it is
262 1, 60 | without it, ~namely, the universal. Consequently the object
263 1, 60 | for He has within Himself universal being, and the universal
264 1, 60 | universal being, and the universal good. ~Therefore both intellect
265 1, 61 | Consequently, since God is the universal good, and under this good
266 1, 61 | but is ~absolutely the universal good; hence everything in
267 1, 61 | towards what is the absolutely universal good.~Aquin.: SMT FP Q[60]
268 1, 61 | in so far as He is the universal good, from Whom every ~natural
269 1, 61 | Since God's substance and universal goodness are one and ~the
270 1, 61 | according as it is the universal good. And because He is
271 1, 61 | all so far as He is the universal good, it is impossible that
272 1, 61 | nevertheless, so far as He is the universal good of all, every thing ~
273 1, 62 | as having an exalted and universal power ~over all corporeal
274 1, 64 | though he does not err in his universal judgment, but retains ~a
275 1, 64 | other things: but ~with the universal good no evil can be connected.
276 1, 65 | while the will seeks the ~universal good, as was said above (
277 1, 66 | though this good is not universal, but partial and limited,
278 1, 66 | in things is always more universal than that which ~informs
279 1, 66 | it; thus, being is more universal than living, ~living than
280 1, 74 | only one proof, based on universal and certain principles,
281 1, 74 | substance. But it is not a universal ~substance. Therefore it
282 1, 74 | 1: The First Act is the universal principle of all acts; ~
283 1, 75 | knowledge of immaterial and ~universal objects, but only of individuals,
284 1, 75 | 3) that the relation of ~universal causes to universals is
285 1, 75 | impedes ~the knowledge of the universal. For as every action is
286 1, 75 | will be knowledge of the universal. Nor does it matter, as
287 1, 76 | being midway between the universal whole, and the integral
288 1, 76 | integral whole. For the ~universal whole is in each part according
289 1, 76 | but not so properly as the universal whole. In ~this sense, Augustine
290 1, 76 | powers. But ~man can acquire universal and perfect goodness, because
291 1, 76 | of itself regards a more universal ~formality of the object
292 1, 77 | higher a power is, the more universal is the object to ~which
293 1, 77 | which genus regards a ~more universal object - namely, every sensible
294 1, 77 | genus regards a still more universal object - namely, not ~only
295 1, 77 | sensible body, but all being in universal. Wherefore it is ~evident
296 1, 77 | the most common object - universal being. Secondly, forasmuch
297 1, 77 | more excellent and more ~universal manner; for that which is
298 1, 77 | most perfect, and the most ~universal of all the senses. After
299 1, 77 | intellectual reason compares universal ~intentions. As to the memorative
300 1, 77 | affinity and proximity to the universal reason, which, so to ~speak,
301 1, 78 | operation ~extending to universal being. We may therefore
302 1, 78 | relation of the intellect to universal being. For we find an intellect ~
303 1, 78 | intellect ~whose relation to universal being is that of the act
304 1, 78 | in relation to the whole universal ~being; otherwise it would
305 1, 78 | in regard to the ~whole universal being: while the vegetative
306 1, 78 | natural things, besides the universal active causes, each ~one
307 1, 78 | powers derived from those universal ~causes: for the sun alone
308 1, 78 | perceive that we abstract universal ~forms from their particular
309 1, 78 | true light enlightens as a universal cause, from which ~the human
310 1, 78 | intellect is the cause of the universal, ~which is one in many.
311 1, 78 | intellect is the cause of the universal, by ~abstracting it from
312 1, 78 | from which it abstracts the universal, ~with respect to which
313 1, 78 | respect to which things the universal is one. And this befits
314 1, 79 | them as standing under ~the universal; as when it desires something
315 1, 79 | that hatred can regard a ~universal, as when "we hate every
316 1, 80 | and moved according to the universal reason: wherefore in ~syllogistic
317 1, 80 | conclusions are drawn from universal ~propositions. Therefore
318 1, 80 | Therefore it is clear that the universal reason directs the ~sensitive
319 1, 80 | particular conclusions ~from universal principles is not the work
320 1, 80 | for by applying certain universal ~considerations, anger or
321 1, 80 | cogitative power ~which the universal reason guides, but also
322 1, 81 | of the ~will regards the universal and perfect good, its capacity
323 1, 81 | power which regards the universal end moves the powers which
324 1, 81 | heaven, which aims at the universal preservation of ~things
325 1, 81 | ways: as ~apprehensive of universal being and truth, and as
326 1, 81 | to say, as appetitive of universal good - and as a ~determinate
327 1, 81 | the senses apprehend the universal. And therefore the ~parts
328 1, 83 | of understanding has a ~universal extension, and is subject
329 1, 83 | knowledge which is immaterial, universal, and necessary.~Aquin.:
330 1, 83 | things created, being the universal principle of ~all.~Aquin.:
331 1, 83 | fashion they proceed from ~universal self-evident principles
332 1, 83 | the teacher proceed from universal principles to ~conclusions
333 1, 83 | in order to ~perceive the universal nature existing in the individual.
334 1, 84 | first understands the more universal?~(4) Whether our intellect
335 1, 84 | understood by ~abstraction of the universal from the particular, which
336 1, 84 | mean by abstracting the universal from the ~particular, or
337 1, 84 | the natures of things in ~universal, and, nevertheless, understands
338 1, 84 | manner the words "abstract universal" imply two ~things, the
339 1, 84 | abstracted or considered as universal is only in individuals;
340 1, 84 | abstracted or considered as universal is in the intellect. ~We
341 1, 84 | consequently considered as universal, occurs to humanity ~inasmuch
342 1, 84 | Para. 1/1 ~Whether the more universal is first in our intellectual
343 1, 84 | would seem that the more universal is not first in our ~intellectual
344 1, 84 | definition. But ~the more universal is part of the definition
345 1, 84 | the definition of the less universal, as ~"animal" is part of
346 1, 84 | We must proceed from the universal to the singular and ~individual" (
347 1, 84 | object, and intellect has the universal for its object, it follows
348 1, 84 | knowledge not only of ~the universal whole, which contains parts
349 1, 84 | what is contained in the universal ~whole is to know the less
350 1, 84 | holds in comparing any more universal idea with the less universal.~
351 1, 84 | universal idea with the less universal.~Aquin.: SMT FP Q[85] A[
352 1, 84 | to the knowledge of the universal; as sensible ~knowledge
353 1, 84 | Para. 1/2~Reply OBJ 1: The universal can be considered in two
354 1, 84 | in two ways. First, the ~universal nature may be considered
355 1, 84 | intellectual abstraction, the ~universal thus considered is a secondary
356 1, 84 | De Anima i, 1) that the "universal animal is either nothing
357 1, 84 | universals are ~subsistent, the universal considered thus would be
358 1, 84 | Para. 2/2~Secondly, the universal can be considered in the
359 1, 84 | Reply OBJ 2: The more common universal may be compared to the less ~
360 1, 84 | considering that in ~the more universal is potentially contained
361 1, 84 | contained not only the less universal, ~but also other things,
362 1, 84 | Para. 1/1~Reply OBJ 4: The universal, as understood with the
363 1, 84 | accidents. ~Wherefore the universal thus considered, according
364 1, 84 | the intellect ~whereby the universal whole is predicated of its
365 1, 85 | Phys. i, 5), that "the universal ~is known by reason; and
366 1, 85 | individual matter is the universal. Hence our intellect knows
367 1, 85 | intellect knows directly ~the universal only. But indirectly, and
368 1, 85 | Therefore ~it understands the universal directly through the intelligible
369 1, 85 | directly concluded ~from a universal proposition, except through
370 1, 85 | proposition. Therefore the universal principle of the practical
371 1, 85 | abstract, which is to know the universal.~Aquin.: SMT FP Q[86] A[
372 1, 85 | general ~way and in their universal principles; and this is
373 1, 85 | Moreover it can know the universal, which ~is abstracted from
374 1, 85 | principle: whereas the ~universal comes from the abstraction
375 1, 85 | itself and directly has the universal for its object; while the
376 1, 85 | the ~intellect; while the universal and necessary principles
377 1, 85 | objects ~of science in their universal principles, then all science
378 1, 85 | of ~future things may be universal; and thus they may enter
379 1, 85 | knowledge which is drawn from ~universal causal principles; from
380 1, 85 | its nature would know the ~universal causes of all effects, and
381 1, 86 | the intellect is something universal, namely, ~"being" and "the
382 1, 88 | nevertheless are fewer ~and more universal and bestow a deeper comprehension
383 1, 88 | species, ~which are less universal, and bestow a lower degree
384 1, 88 | perfect knowledge through the universal ~conceptions of those who
385 1, 88 | determinate than ~knowledge of the universal. But the separated soul
386 1, 88 | as God knows ~all things, universal and singular, by His Essence,
387 1, 88 | Essence, as the cause of ~universal and individual principles (
388 1, 91 | depends on God, Who is the universal Author of nature. Therefore, ~
389 1, 92 | incorruptible are differences of universal beings. But likeness may
390 1, 95 | whereas man possesses a universal prudence as ~regards all
391 1, 95 | to ~what is essential and universal. Therefore the subjection
392 1, 98 | not against the purpose of universal nature, as above explained ~(
393 1, 100 | which men are guided by universal ~principles of right; and
394 1, 100 | their ~knowledge of other universal principles.~Aquin.: SMT
395 1, 102 | particular good; while the universal end of ~all things is the
396 1, 102 | end of ~all things is the Universal Good; Which is good of Itself
397 1, 102 | being, but of the whole universal being, as proved ~above (
398 1, 102 | outside the order of the universal ~cause. The reason of this
399 1, 102 | be reduced to the first universal cause; as indigestion ~may
400 1, 102 | till we come to the first universal cause. ~Therefore as God
401 1, 102 | Therefore as God is the first universal cause, not of one genus
402 1, 102 | order which depends on the universal cause of all things.~
403 1, 104 | the Divine power is the universal cause of all things. Therefore
404 1, 104 | Obj. 3 Para. 1/1~OBJ 3: As universal being depends on the first
405 1, 104 | being depends on the first universal cause, so ~determinate being
406 1, 104 | particular and not only the universal natures of all forms, it
407 1, 104 | the will extends to the universal good; for its object is
408 1, 104 | for its object is the ~universal good; just as the object
409 1, 104 | of the intellect is the universal ~being. But every created
410 1, 104 | good; God alone is the ~universal good. Whereas He alone fills
411 1, 104 | object of the will, which is universal good. But to incline towards ~
412 1, 104 | to incline towards ~the universal good belongs to the First
413 1, 104 | nearer ~to the First and Universal Cause; and because in all
414 1, 104 | is properly the cause of universal being which is innermost
415 1, 105 | knowledge of truth by a kind of universal ~conception, to receive
416 1, 105 | which he possesses in the universal. This ~is thus expressed
417 1, 105 | moves the will save the ~universal good, and that is God. And
418 1, 105 | superior angels have a more universal knowledge; and the ~inferior
419 1, 105 | more is ~contained under a universal knowledge than under a particular
420 1, 105 | angels is said to be more ~universal as regards the more eminent
421 1, 107 | superior angels have a more universal knowledge of the truth than
422 1, 107 | the inferior angels. This universal knowledge has three grades
423 1, 107 | preceding ~from God as the first universal principle, which mode of
424 1, 107 | these types depend on the universal created ~causes which in
425 1, 107 | Himself; the second in the ~universal causes; and third in their
426 1, 107 | the middle one belongs the universal disposition of what is ~
427 1, 109 | governed and ruled by the ~universal power; as, for example,
428 1, 109 | inferior ~possess a more universal knowledge. Now it is manifest
429 1, 109 | angels who have the ~less universal forms, are ruled by the
430 1, 109 | and that some were more universal than ~others; and so he
431 1, 109 | something higher and more universal; and so he did not ~attribute
432 1, 109 | bodies, but only ~over the universal agents, the heavenly bodies.
433 1, 109 | has a higher and more ~universal power than any kind of corporeal
434 1, 110 | superior angel divides his universal concept of the truth according
435 1, 110 | however, cannot grasp the universal truth itself ~unveiled;
436 1, 111 | because, ~since He is the universal agent, His power reaches
437 1, 112 | passions of the soul. Likewise ~universal natural knowledge of the
438 1, 112 | in the application of the universal principles of law to ~particular
439 1, 112 | God guards ~man as his universal instructor, Whose precepts
440 1, 112 | kind of ~guardianship is universal, multiplied according to
441 1, 112 | different orders. ~For the more universal an agent is, the higher
442 1, 112 | but some orders have a universal guardianship, greater or ~
443 1, 114 | absolute and ~as it were universal; wherefore he said that
444 1, 114 | agent, but ~that it is not a universal agent. For in proportion
445 1, 114 | agent indeterminate and universal: but to the fact that it ~
446 1, 114 | above; but from being a universal agent, forasmuch as a ~form
447 1, 114 | at the beginning, as in "universal causes." Thirdly, they are ~
448 1, 114 | of time, are produced by ~universal causes, for instance in
449 1, 114 | effects, as the primordial universal causes to the first effects
450 1, 114 | that by reason of ~their universal power, whatever is generated
451 1, 115 | the word proves. But the universal cause that ~of itself effects
452 1, 116 | intellect, through which certain universal principles of ~all the sciences
453 1, 116 | when anyone applies these universal principles to certain ~particular
454 1, 116 | before him certain less universal ~propositions, of which
455 2, 1 | the end and the good in ~universal. Consequently there can
456 2, 1 | they cannot apprehend the universal; but they ~have a natural
457 2, 1 | particular causes are moved by a ~universal cause: thus the governor
458 2, 1 | will which extends to the ~universal good, namely by the Divine
459 2, 1 | object ~of the will is the universal good, which is the end of
460 2, 2 | OBJ 3: Further, the more universal a thing is, the higher the
461 2, 2 | independent of matter, knows the universal, which is ~abstracted from
462 2, 2 | otherwise the will, is for the ~universal good. And any good inherent
463 2, 2 | man's appetite, is the ~universal good; just as the object
464 2, 2 | of the intellect is the universal ~true. Hence it is evident
465 2, 2 | lull man's will, save the ~universal good. This is to be found,
466 2, 2 | but reaches out to the universal fount itself of good, which
467 2, 3 | by being united to the universal source of ~all good; not
468 2, 4 | does not attain to the ~universal good, but to some particular
469 2, 4 | intellect ~apprehends the universal good, the attainment of
470 2, 4 | objects: and there are two universal objects, the ~true and the
471 2, 5 | intellect ~can apprehend the universal and perfect good, and because
472 2, 5 | knowledge whatever of the universal, whereas the reason ~has
473 2, 9 | art or power to which the universal end belongs, moves to ~their
474 2, 9 | particular ends ~included in the universal end. Thus the leader of
475 2, 9 | first formal principle is ~universal "being" and "truth," which
476 2, 9 | intellect, is ~included in the universal good, as a particular good.
477 2, 9 | aspect as contained in the universal true. It is therefore ~evident
478 2, 9 | particular power can produce a universal effect. But ~the sensitive
479 2, 9 | will, which movement is universal, as following the universal ~
480 2, 9 | universal, as following the universal ~apprehension of the intellect.~
481 2, 9 | power more formal and ~more universal than any corporeal things
482 2, 9 | will is ordained to the universal good. Wherefore nothing
483 2, 9 | God Himself, Who is the universal good: while ~every other
484 2, 9 | particular cause does not give a universal inclination. Hence ~neither
485 2, 9 | moves man's will, as the Universal Mover, to the ~universal
486 2, 9 | Universal Mover, to the ~universal object of the will, which
487 2, 9 | is good. And without this universal ~motion, man cannot will
488 2, 10 | powers are ordained to a universal object, as stated ~above (
489 2, 10 | Para. 1/1~OBJ 3: Further, a universal cause is not applied to
490 2, 10 | particular cause: wherefore the universal reason ~does not move save
491 2, 10 | Anima iii, 11. But as the universal reason is to the particular ~
492 2, 10 | is moved not only by the universal good ~apprehended by the
493 2, 11 | and the good, but also the universal formality of the end and
494 2, 13 | apprehends something under ~the universal notion of good: but the
495 2, 14 | whereas in necessary and universal things, our view is ~brought
496 2, 14 | the knowledge of things ~universal and necessary; but it is
497 2, 15 | the ~intellect apprehends universal ideas, which it can apprehend ~
498 2, 17 | apprehension of reason, which is ~universal; just as a particular active
499 2, 17 | power is regulated by a universal ~active power. Consequently
500 2, 18 | Secondly, that the more universal an agent ~is, the more universal
1-500 | 501-722 |