1-500 | 501-710
Part, Question
1 1, 3 | 3 Para. 1/1~Reply OBJ 3: Forms which can be received in
2 1, 3 | this" matter - the very forms being individualized of
3 1, 3 | themselves - it is ~necessary the forms themselves should be subsisting "
4 1, 4 | actuates all things, even their forms. Therefore it is not compared
5 1, 7 | in potentiality to many forms; but on receiving ~a form,
6 1, 7 | potentiality to many ~accidental forms, which is absolutely finite
7 1, 7 | manifest that those things, the forms of which are in matter,
8 1, 7 | If, however, any created forms ~are not received into matter,
9 1, 7 | inasmuch as such ~kinds of forms are not terminated, nor
10 1, 7 | extends only to natural forms.~Aquin.: SMT FP Q[7] A[3]
11 1, 8 | appears also in accidental forms which have ~accidental quantity;
12 1, 9 | mutable is variable. But forms are ~invariable; for it
13 1, 9 | substances, being subsistent forms which, although with ~respect
14 1, 9 | 3 Para. 1/1~Reply OBJ 3: Forms are called invariable, forasmuch
15 1, 11 | in privations of ~special forms, as of sight, or of whiteness
16 1, 12 | Hence as other ~intelligible forms which are not their own
17 1, 12 | of genus and difference, forms ~the idea of species; in
18 1, 13 | given to signify simple forms, signify a thing not as
19 1, 13 | likeness thereto, even as the forms of inferior bodies represent ~
20 1, 13 | order to ~understand God, forms conceptions proportional
21 1, 13 | produces manifold and various forms in ~all inferior things.
22 1, 13 | strength. On the other hand, forms which are ~individualized
23 1, 13 | themselves, as ~being subsisting forms, if understood as they are
24 1, 13 | understand simple self-subsisting forms as they really are, we understand ~
25 1, 13 | as compound things having forms in matter; therefore, as
26 1, 13 | comprehend simple subsisting forms, as ~they really are in
27 1, 14 | said above (Q[7], A[1]) ~forms according as they are the
28 1, 14 | because simple and indivisible forms are ~in our intellect not
29 1, 14 | causes attain to certain forms ~and powers which, however
30 1, 14 | God extends ~not only to forms, which are the source of
31 1, 14 | holds good with ~regard to forms that are separable from
32 1, 14 | can never be ~true. But in forms that are inseparable from
33 1, 15 | ideas are understood ~the forms of things, existing apart
34 1, 15 | thing, inasmuch as the ~forms of things knowable are said
35 1, 15 | Ideas ~are certain principal forms, or permanent and immutable
36 1, 15 | the likeness of which he forms the ~house in matter. Now,
37 1, 16 | although the essences or forms of things are many, yet ~
38 1, 16 | truth to falsity, for thus forms may be called ~mutable.
39 1, 19 | as when the ~predicate forms part of the definition of
40 1, 19 | the same when the ~subject forms part of the notion of the
41 1, 19 | formal causes. The rule in forms is this: that although a
42 1, 29 | the effects of substantial forms, and make them known. Likewise,
43 1, 30 | effected by opposite or diverse forms; and this kind of division
44 1, 32 | terms to signify simple forms; and to ~signify subsistent
45 1, 34 | For what the intellect forms in its conception is ~the
46 1, 37 | commonly denominated from its forms, as "white" from whiteness,
47 1, 40 | by abstract terms, ~being forms, as it were, of the persons.
48 1, 40 | as ~"supposita," but as forms of "supposita." And so their
49 1, 41 | things only in which the ~forms are subsisting, and not
50 1, 41 | material distinction: since forms of one species are not multiplied ~
51 1, 44 | in regard to essential ~forms. Such transmutations they
52 1, 44 | are "such" by accidental ~forms, nor according as they are "
53 1, 44 | are "these" by substantial forms, but also ~according to
54 1, 44 | qu. 46), are "the master forms, which are ~contained in
55 1, 44 | nature receive determinate forms. This ~determination of
56 1, 44 | This ~determination of forms must be reduced to the divine
57 1, 44 | called ideas - i.e. exemplar forms existing in the divine mind (
58 1, 45 | change existing between two forms.~Aquin.: SMT FP Q[45] A[
59 1, 45 | subsists in its own being. But ~forms and accidents and the like
60 1, 45 | Therefore, as accidents and forms and the ~like non-subsisting
61 1, 45 | subject arises from the forms which, ~some said, do not
62 1, 45 | for they asserted that forms are latent. This ~arose
63 1, 45 | potentiality and act. For because forms pre-exist in ~matter, "in
64 1, 45 | however, said that the forms were given or caused by
65 1, 45 | it does not belong to forms to be made or ~to be created,
66 1, 45 | 1 Para. 1/1~Reply OBJ 1: Forms begin to be actual when
67 1, 45 | by virtue of substantial ~forms: and therefore the natural
68 1, 45 | necessary to say that their forms are created by a separate
69 1, 47 | comes from their proper ~forms. Therefore the distinction
70 1, 47 | accommodated to different forms.~Aquin.: SMT FP Q[47] A[
71 1, 47 | Metaph. viii, 10), the forms of things are like numbers
72 1, 48 | diminution in qualities and forms. The remission likewise ~
73 1, 50 | immateriality; because forms that exist in matter are
74 1, 50 | in matter are individual forms ~which the intellect cannot
75 1, 50 | in the sense that their forms are not received ~in anything
76 1, 50 | caused ~by distinction of forms; according as multitude
77 1, 50 | according as they ~are caused by forms of diverse degrees; for
78 1, 51 | the ~angels are not their forms. Yet the angels are moved
79 1, 55 | are ~enlightened by the forms of things." Therefore they
80 1, 55 | Therefore they know by the forms of ~things, and not by their
81 1, 55 | in so far as they are the forms of bodies: and consequently
82 1, 55 | could not reduce material forms to an intelligible ~condition,
83 1, 55 | the nature of imagined ~forms; which is impossible, since
84 1, 55 | knows by several special forms, it follows that the higher
85 1, 55 | angels have more universal forms.~Aquin.: SMT FP Q[55] A[
86 1, 55 | intelligences to know by many forms what God knows by one, and
87 1, 55 | by one, and by ~so many forms the more according as the
88 1, 55 | objects. Therefore his ~forms must be more universal;
89 1, 56 | there existed not only the forms of corporeal things, but ~
90 1, 56 | things, but ~likewise the forms of all spiritual creatures.
91 1, 56 | spiritual creatures, the forms of all things, both corporeal
92 1, 56 | himself by it; while the forms of ~other spiritual and
93 1, 57 | know singulars by universal forms, which ~nevertheless are
94 1, 58 | affirmative and negative forms of ~speech, shows that they
95 1, 58 | innate ideas, or ~by the forms of things existing in the
96 1, 61 | the angels ~are immaterial forms, as was shown above (Q[50],
97 1, 61 | But since the angels are ~forms, they do not derive their
98 1, 61 | Substances that are subsisting forms have no 'formal' cause ~
99 1, 62 | things according to seedlike forms, as Augustine says (Gen.
100 1, 62 | contended that the seedlike forms of all natural effects were
101 1, 63 | since they are subsisting forms. Therefore there can be
102 1, 65 | angels?~(4) Whether the forms of bodies are from the angels
103 1, 65 | by apprehending ~diverse forms, produces diverse works
104 1, 65 | Thes. Para. 1/1~Whether the forms of bodies are from the angels?~
105 1, 65 | It would seem that the forms of bodies come from the
106 1, 65 | says (De Trin. i): "From forms that are without matter
107 1, 65 | without matter come the ~forms that are in matter." But
108 1, 65 | that are in matter." But forms that are without matter
109 1, 65 | spiritual substances, and forms that are in matter are the
110 1, 65 | that are in matter are the forms of ~bodies. Therefore, the
111 1, 65 | bodies. Therefore, the forms of bodies are from spiritual
112 1, 65 | spiritual substances are forms ~essentially, whereas corporeal
113 1, 65 | corporeal creatures have forms by participation. ~Therefore
114 1, 65 | participation. ~Therefore the forms of corporeal things are
115 1, 65 | therefore, are material forms derived from spiritual ~
116 1, 65 | receives its form. Corporeal forms, then, are not from ~the
117 1, 65 | some that all corporeal forms are ~derived from spiritual
118 1, 65 | For Plato held that the forms ~of corporeal matter are
119 1, 65 | derived from, and formed by, forms immaterially ~subsisting,
120 1, 65 | received from these ~separate forms, by a kind of assimilation,
121 1, 65 | Platonists, the ~order of forms corresponds to the order
122 1, 65 | have maintained that ~the forms of corporeal things do not
123 1, 65 | Thus they say that from forms existing in the ~intellect
124 1, 65 | by us) proceed all the forms of corporeal matter, as
125 1, 65 | handiwork proceeds from the forms in the mind of the craftsman.
126 1, 65 | sought for a cause of forms as though the form were
127 1, 65 | composite." Now, such are the ~forms of corruptible things that
128 1, 65 | composite"; since even forms have ~not being, but composites
129 1, 65 | composites have being through forms: for, according to a ~thing'
130 1, 65 | the cause ~of corporeal forms in any immaterial form,
131 1, 65 | by that fire. Corporeal forms, ~therefore, are caused,
132 1, 65 | further that even corporeal forms are derived from spiritual ~
133 1, 65 | seminal types of corporeal forms, must be referred to God
134 1, 65 | accordingly, the corporeal forms that bodies had when first
135 1, 65 | Reply OBJ 1: By immaterial forms Boethius understands the
136 1, 65 | But if by immaterial ~forms he understands the angels,
137 1, 65 | from them come material ~forms, not by emanation, but by
138 1, 65 | 2 Para. 1/1~Reply OBJ 2: Forms received into matter are
139 1, 65 | not to ~self-subsisting forms of the same type, as the
140 1, 65 | either to intelligible forms of the angelic intellect,
141 1, 65 | intellect, by which the seeds of forms are implanted in created
142 1, 66 | supervened the different forms that ~distinguish it. For
143 1, 66 | form. Thus the consequent forms would ~be merely accidents,
144 1, 66 | form, but under distinct forms. And so, if the ~formlessness
145 1, 66 | adaptability to a variety of forms. In this respect, then,
146 1, 66 | elements according to their forms, ~since both earth and water
147 1, 66 | itself, on which the other forms that ~distinguish bodies
148 1, 66 | disappearance of successive ~forms - that is to say, it would
149 1, 66 | in respect to all ~those forms to which it is common, and
150 1, 66 | potentiality to all ~other forms. And this is the case even
151 1, 66 | the case even where some forms are more perfect ~than others,
152 1, 66 | no other than the various forms by which bodies are ~distinguished,
153 1, 67 | is a cause of substantial forms of earthly bodies, ~and
154 1, 67 | First, because substantial forms are not of ~themselves objects
155 1, 67 | another; ~since substantial forms of their very nature constitute
156 1, 67 | towards producing ~substantial forms; and towards rendering colors
157 1, 67 | beginning with substantial forms, afterwards ~receiving those
158 1, 67 | formlessness did not precede forms in duration; and so we must
159 1, 68 | distinction and adornment to ~give forms to the elements that pre-exist.~
160 1, 69 | impression of celestial ~forms on formless matter, that
161 1, 69 | impression of elemental forms on ~formless matter is recorded,
162 1, 69 | that higher and spiritual ~forms, such as the angels and
163 1, 69 | being, whereas inferior forms are imperfect and mutable.
164 1, 69 | the ~impression of such forms is signified by the gathering
165 1, 70 | so therefore were their forms. It follows, then, that
166 1, 70 | in his proper parts ~and forms, and his adornment, in clothing
167 1, 70 | must therefore have nobler forms. Now the noblest of all
168 1, 70 | Now the noblest of all forms is the ~soul, as being the
169 1, 70 | regard to their ~respective forms, since their form perfects
170 1, 70 | in potentiality to other forms; whereas a soul does not
171 1, 71 | fishes ~all such intermediate forms as have special characters
172 1, 74 | denote the impression of forms upon corporeal matter. But
173 1, 74 | existing under the proper forms, and ~the works that follow
174 1, 74 | first under their proper ~forms, another explanation must
175 1, 75 | of matter and form, the forms of things would be received
176 1, 75 | sensitive powers which receive forms in a corporeal ~organ; since
177 1, 75 | is the principle by which forms are individualized. ~It
178 1, 75 | substance which has knowledge of forms absolutely, is exempt from ~
179 1, 75 | matter receives individual forms; whereas ~the intelligence
180 1, 75 | intelligence receives absolute forms. Hence the existence of
181 1, 75 | as accidents and material forms, acquire existence or lost ~
182 1, 75 | form, but are subsistent forms, it is ~clear that there
183 1, 75 | of its relation to divers forms; and even then ~there would
184 1, 75 | principle of the distinction of forms. But one ~matter cannot
185 1, 76 | advance in the nobility of forms, the more we find that ~
186 1, 76 | the highest and noblest of forms. ~Wherefore it excels corporeal
187 1, 76 | with other ~non-subsistent forms. For this reason the human
188 1, 76 | it is not so with ~other forms.~Aquin.: SMT FP Q[76] A[
189 1, 76 | agent according to divers forms ~produces divers actions;
190 1, 76 | as, according to divers forms of things with ~regard to
191 1, 76 | according to different forms, are likened to the same ~
192 1, 76 | denominated by various forms are not absolutely one;
193 1, 76 | are derived from ~various forms are predicated of one another,
194 1, 76 | either accidentally, (if the ~forms are not ordered to one another,
195 1, 76 | essential predication, ~(if the forms are ordered one to another,
196 1, 76 | accidentally, supposing these two forms not to be ordered to one ~
197 1, 76 | differences of species and ~forms. For we observe that the
198 1, 76 | observe that the species and forms of things differ from ~one
199 1, 76 | Para. 1/1~Reply OBJ 2: Not forms, but composites, are classified
200 1, 76 | which is on the ~part of the forms does not involve a generic
201 1, 76 | and to other ~animals, it forms thence the notion of the "
202 1, 76 | 3: Further, the order of forms depends on their relation
203 1, 76 | among the most imperfect forms ~which inhere to matter
204 1, 76 | corruption. ~Therefore the forms of the elements must remain
205 1, 76 | and ~these are substantial forms. Therefore in the human
206 1, 76 | there are other ~substantial forms besides the intellectual
207 1, 76 | virtually contain ~all inferior forms, and itself alone does whatever
208 1, 76 | does whatever the imperfect forms do ~in other things. The
209 1, 76 | universally of all more ~perfect forms with regard to the imperfect.~
210 1, 76 | held that the substantial forms of the elements ~remain
211 1, 76 | impossible, because the various forms of the elements must necessarily ~
212 1, 76 | Averroes maintained that the forms of elements, by reason of
213 1, 76 | accidental and substantial forms, and ~so can be "more" or "
214 1, 76 | Gener. i, ~10), that the forms of the elements remain in
215 1, 76 | power of the elementary forms. This ~quality of the mixture
216 1, 76 | OBJ 2: Further, various forms of one species require various
217 1, 76 | before the substantial forms, which are many belonging
218 1, 76 | belongs to the inferior forms; ~therefore while remaining
219 1, 76 | as receptive of different forms according to the ~further
220 1, 76 | totality does not apply to forms, except perhaps accidentally;
221 1, 76 | and then ~only to those forms, which have an indifferent
222 1, 76 | and essentially belongs to forms: and likewise the virtual
223 1, 77 | But because substantial forms, which in themselves are
224 1, 77 | intellectual soul excels all other forms in power. Therefore above
225 1, 77 | substantial and accidental forms ~differ, because, since
226 1, 37 | commonly denominated from its forms, as "white" from whiteness,
227 1, 40 | by abstract terms, ~being forms, as it were, of the persons.
228 1, 40 | as ~"supposita," but as forms of "supposita." And so their
229 1, 41 | things only in which the ~forms are subsisting, and not
230 1, 41 | material distinction: since forms of one species are not multiplied ~
231 1, 45 | in regard to essential ~forms. Such transmutations they
232 1, 45 | are "such" by accidental ~forms, nor according as they are "
233 1, 45 | are "these" by substantial forms, but also ~according to
234 1, 45 | qu. 46), are "the master forms, which are ~contained in
235 1, 45 | nature receive determinate forms. This ~determination of
236 1, 45 | This ~determination of forms must be reduced to the divine
237 1, 45 | called ideas - i.e. exemplar forms existing in the divine mind (
238 1, 46 | change existing between two forms.~Aquin.: SMT FP Q[45] A[
239 1, 46 | subsists in its own being. But ~forms and accidents and the like
240 1, 46 | Therefore, as accidents and forms and the ~like non-subsisting
241 1, 46 | subject arises from the forms which, ~some said, do not
242 1, 46 | for they asserted that forms are latent. This ~arose
243 1, 46 | potentiality and act. For because forms pre-exist in ~matter, "in
244 1, 46 | however, said that the forms were given or caused by
245 1, 46 | it does not belong to forms to be made or ~to be created,
246 1, 46 | 1 Para. 1/1~Reply OBJ 1: Forms begin to be actual when
247 1, 46 | by virtue of substantial ~forms: and therefore the natural
248 1, 46 | necessary to say that their forms are created by a separate
249 1, 48 | comes from their proper ~forms. Therefore the distinction
250 1, 48 | accommodated to different forms.~Aquin.: SMT FP Q[47] A[
251 1, 48 | Metaph. viii, 10), the forms of things are like numbers
252 1, 49 | diminution in qualities and forms. The remission likewise ~
253 1, 51 | immateriality; because forms that exist in matter are
254 1, 51 | in matter are individual forms ~which the intellect cannot
255 1, 51 | in the sense that their forms are not received ~in anything
256 1, 51 | caused ~by distinction of forms; according as multitude
257 1, 51 | according as they ~are caused by forms of diverse degrees; for
258 1, 52 | the ~angels are not their forms. Yet the angels are moved
259 1, 56 | are ~enlightened by the forms of things." Therefore they
260 1, 56 | Therefore they know by the forms of ~things, and not by their
261 1, 56 | in so far as they are the forms of bodies: and consequently
262 1, 56 | could not reduce material forms to an intelligible ~condition,
263 1, 56 | the nature of imagined ~forms; which is impossible, since
264 1, 56 | knows by several special forms, it follows that the higher
265 1, 56 | angels have more universal forms.~Aquin.: SMT FP Q[55] A[
266 1, 56 | intelligences to know by many forms what God knows by one, and
267 1, 56 | by one, and by ~so many forms the more according as the
268 1, 56 | objects. Therefore his ~forms must be more universal;
269 1, 57 | there existed not only the forms of corporeal things, but ~
270 1, 57 | things, but ~likewise the forms of all spiritual creatures.
271 1, 57 | spiritual creatures, the forms of all things, both corporeal
272 1, 57 | himself by it; while the forms of ~other spiritual and
273 1, 58 | know singulars by universal forms, which ~nevertheless are
274 1, 59 | affirmative and negative forms of ~speech, shows that they
275 1, 59 | innate ideas, or ~by the forms of things existing in the
276 1, 62 | the angels ~are immaterial forms, as was shown above (Q[50],
277 1, 62 | But since the angels are ~forms, they do not derive their
278 1, 62 | Substances that are subsisting forms have no 'formal' cause ~
279 1, 63 | things according to seedlike forms, as Augustine says (Gen.
280 1, 63 | contended that the seedlike forms of all natural effects were
281 1, 64 | since they are subsisting forms. Therefore there can be
282 1, 66 | angels?~(4) Whether the forms of bodies are from the angels
283 1, 66 | by apprehending ~diverse forms, produces diverse works
284 1, 66 | Thes. Para. 1/1~Whether the forms of bodies are from the angels?~
285 1, 66 | It would seem that the forms of bodies come from the
286 1, 66 | says (De Trin. i): "From forms that are without matter
287 1, 66 | without matter come the ~forms that are in matter." But
288 1, 66 | that are in matter." But forms that are without matter
289 1, 66 | spiritual substances, and forms that are in matter are the
290 1, 66 | that are in matter are the forms of ~bodies. Therefore, the
291 1, 66 | bodies. Therefore, the forms of bodies are from spiritual
292 1, 66 | spiritual substances are forms ~essentially, whereas corporeal
293 1, 66 | corporeal creatures have forms by participation. ~Therefore
294 1, 66 | participation. ~Therefore the forms of corporeal things are
295 1, 66 | therefore, are material forms derived from spiritual ~
296 1, 66 | receives its form. Corporeal forms, then, are not from ~the
297 1, 66 | some that all corporeal forms are ~derived from spiritual
298 1, 66 | For Plato held that the forms ~of corporeal matter are
299 1, 66 | derived from, and formed by, forms immaterially ~subsisting,
300 1, 66 | received from these ~separate forms, by a kind of assimilation,
301 1, 66 | Platonists, the ~order of forms corresponds to the order
302 1, 66 | have maintained that ~the forms of corporeal things do not
303 1, 66 | Thus they say that from forms existing in the ~intellect
304 1, 66 | by us) proceed all the forms of corporeal matter, as
305 1, 66 | handiwork proceeds from the forms in the mind of the craftsman.
306 1, 66 | sought for a cause of forms as though the form were
307 1, 66 | composite." Now, such are the ~forms of corruptible things that
308 1, 66 | composite"; since even forms have ~not being, but composites
309 1, 66 | composites have being through forms: for, according to a ~thing'
310 1, 66 | the cause ~of corporeal forms in any immaterial form,
311 1, 66 | by that fire. Corporeal forms, ~therefore, are caused,
312 1, 66 | further that even corporeal forms are derived from spiritual ~
313 1, 66 | seminal types of corporeal forms, must be referred to God
314 1, 66 | accordingly, the corporeal forms that bodies had when first
315 1, 66 | Reply OBJ 1: By immaterial forms Boethius understands the
316 1, 66 | But if by immaterial ~forms he understands the angels,
317 1, 66 | from them come material ~forms, not by emanation, but by
318 1, 66 | 2 Para. 1/1~Reply OBJ 2: Forms received into matter are
319 1, 66 | not to ~self-subsisting forms of the same type, as the
320 1, 66 | either to intelligible forms of the angelic intellect,
321 1, 66 | intellect, by which the seeds of forms are implanted in created
322 1, 67 | supervened the different forms that ~distinguish it. For
323 1, 67 | form. Thus the consequent forms would ~be merely accidents,
324 1, 67 | form, but under distinct forms. And so, if the ~formlessness
325 1, 67 | adaptability to a variety of forms. In this respect, then,
326 1, 67 | elements according to their forms, ~since both earth and water
327 1, 67 | itself, on which the other forms that ~distinguish bodies
328 1, 67 | disappearance of successive ~forms - that is to say, it would
329 1, 67 | in respect to all ~those forms to which it is common, and
330 1, 67 | potentiality to all ~other forms. And this is the case even
331 1, 67 | the case even where some forms are more perfect ~than others,
332 1, 67 | no other than the various forms by which bodies are ~distinguished,
333 1, 68 | is a cause of substantial forms of earthly bodies, ~and
334 1, 68 | First, because substantial forms are not of ~themselves objects
335 1, 68 | another; ~since substantial forms of their very nature constitute
336 1, 68 | towards producing ~substantial forms; and towards rendering colors
337 1, 68 | beginning with substantial forms, afterwards ~receiving those
338 1, 68 | formlessness did not precede forms in duration; and so we must
339 1, 69 | distinction and adornment to ~give forms to the elements that pre-exist.~
340 1, 70 | impression of celestial ~forms on formless matter, that
341 1, 70 | impression of elemental forms on ~formless matter is recorded,
342 1, 70 | that higher and spiritual ~forms, such as the angels and
343 1, 70 | being, whereas inferior forms are imperfect and mutable.
344 1, 70 | the ~impression of such forms is signified by the gathering
345 1, 71 | so therefore were their forms. It follows, then, that
346 1, 71 | in his proper parts ~and forms, and his adornment, in clothing
347 1, 71 | must therefore have nobler forms. Now the noblest of all
348 1, 71 | Now the noblest of all forms is the ~soul, as being the
349 1, 71 | regard to their ~respective forms, since their form perfects
350 1, 71 | in potentiality to other forms; whereas a soul does not
351 1, 71 | fishes ~all such intermediate forms as have special characters
352 1, 73 | denote the impression of forms upon corporeal matter. But
353 1, 73 | existing under the proper forms, and ~the works that follow
354 1, 73 | first under their proper ~forms, another explanation must
355 1, 74 | of matter and form, the forms of things would be received
356 1, 74 | sensitive powers which receive forms in a corporeal ~organ; since
357 1, 74 | is the principle by which forms are individualized. ~It
358 1, 74 | substance which has knowledge of forms absolutely, is exempt from ~
359 1, 74 | matter receives individual forms; whereas ~the intelligence
360 1, 74 | intelligence receives absolute forms. Hence the existence of
361 1, 74 | as accidents and material forms, acquire existence or lost ~
362 1, 74 | form, but are subsistent forms, it is ~clear that there
363 1, 74 | of its relation to divers forms; and even then ~there would
364 1, 74 | principle of the distinction of forms. But one ~matter cannot
365 1, 75 | advance in the nobility of forms, the more we find that ~
366 1, 75 | the highest and noblest of forms. ~Wherefore it excels corporeal
367 1, 75 | with other ~non-subsistent forms. For this reason the human
368 1, 75 | it is not so with ~other forms.~Aquin.: SMT FP Q[76] A[
369 1, 75 | agent according to divers forms ~produces divers actions;
370 1, 75 | as, according to divers forms of things with ~regard to
371 1, 75 | according to different forms, are likened to the same ~
372 1, 75 | denominated by various forms are not absolutely one;
373 1, 75 | are derived from ~various forms are predicated of one another,
374 1, 75 | either accidentally, (if the ~forms are not ordered to one another,
375 1, 75 | essential predication, ~(if the forms are ordered one to another,
376 1, 75 | accidentally, supposing these two forms not to be ordered to one ~
377 1, 75 | differences of species and ~forms. For we observe that the
378 1, 75 | observe that the species and forms of things differ from ~one
379 1, 75 | Para. 1/1~Reply OBJ 2: Not forms, but composites, are classified
380 1, 75 | which is on the ~part of the forms does not involve a generic
381 1, 75 | and to other ~animals, it forms thence the notion of the "
382 1, 75 | 3: Further, the order of forms depends on their relation
383 1, 75 | among the most imperfect forms ~which inhere to matter
384 1, 75 | corruption. ~Therefore the forms of the elements must remain
385 1, 75 | and ~these are substantial forms. Therefore in the human
386 1, 75 | there are other ~substantial forms besides the intellectual
387 1, 75 | virtually contain ~all inferior forms, and itself alone does whatever
388 1, 75 | does whatever the imperfect forms do ~in other things. The
389 1, 75 | universally of all more ~perfect forms with regard to the imperfect.~
390 1, 75 | held that the substantial forms of the elements ~remain
391 1, 75 | impossible, because the various forms of the elements must necessarily ~
392 1, 75 | Averroes maintained that the forms of elements, by reason of
393 1, 75 | accidental and substantial forms, and ~so can be "more" or "
394 1, 75 | Gener. i, ~10), that the forms of the elements remain in
395 1, 75 | power of the elementary forms. This ~quality of the mixture
396 1, 75 | OBJ 2: Further, various forms of one species require various
397 1, 75 | before the substantial forms, which are many belonging
398 1, 75 | belongs to the inferior forms; ~therefore while remaining
399 1, 75 | as receptive of different forms according to the ~further
400 1, 75 | totality does not apply to forms, except perhaps accidentally;
401 1, 75 | and then ~only to those forms, which have an indifferent
402 1, 75 | and essentially belongs to forms: and likewise the virtual
403 1, 76 | But because substantial forms, which in themselves are
404 1, 76 | intellectual soul excels all other forms in power. Therefore above
405 1, 76 | substantial and accidental forms ~differ, because, since
406 1, 77 | the apprehension of those ~forms which the senses perceive,
407 1, 77 | perception ~of sensible forms comes by an immutation caused
408 1, 77 | the reception of sensible forms, the "proper sense" ~and
409 1, 77 | and preservation of ~these forms, the "phantasy" or "imagination"
410 1, 77 | it were a storehouse of forms ~received through the senses.
411 1, 77 | observe that as to sensible forms there is no difference ~
412 1, 77 | combines and divides imaginary forms: as when from the ~imaginary
413 1, 78 | immaterial nature suffices for forms to ~be received into it
414 1, 78 | Plato supposed that the forms of ~natural things subsisted
415 1, 78 | immaterial. And he called such forms "species or ideas"; ~from
416 1, 78 | Aristotle did not allow that forms of natural things ~exist
417 1, 78 | apart from matter, and as forms existing in matter are not
418 1, 78 | follows that the natures of forms of the sensible things ~
419 1, 78 | that we abstract universal ~forms from their particular conditions,
420 1, 78 | corporeal matter holds the forms which ~it receives, not
421 1, 79 | Para. 2/2~Therefore, as forms exist in those things that
422 1, 79 | above the manner of natural forms; so must there be in ~them
423 1, 83 | certain separate ~immaterial forms?~(5) Whether our soul sees
424 1, 83 | senses ~which receive the forms of sensible things without
425 1, 83 | images, and from which it forms them.~Aquin.: SMT FP Q[84]
426 1, 83 | knowledge, held that the forms of things known subsist
427 1, 83 | in the soul natures and forms of each individual result, ~
428 1, 83 | that are not receptive of forms save materially, have no
429 1, 83 | intelligence is full of forms." Therefore ~the soul also
430 1, 83 | created by God under the forms to ~which it has potentiality.
431 1, 83 | but ~is in potentiality to forms which it has not: whereas
432 1, 83 | soul from certain ~separate forms?~Aquin.: SMT FP Q[84] A[
433 1, 83 | soul from some separate forms. For whatever is such by
434 1, 83 | caused by some separate forms.~Aquin.: SMT FP Q[84] A[
435 1, 83 | can be nothing else than forms ~separate from matter. Therefore
436 1, 83 | Therefore the intelligible forms of our intellect ~are derived
437 1, 83 | derived from certain separate forms or substances. And this ~
438 1, 83 | said (A[1]), held that the forms of ~sensible things subsist
439 1, 83 | said therefore ~that these forms are participated both by
440 1, 83 | he held that the sensible forms, which are in corporeal
441 1, 83 | sensible things that their ~forms should subsist without matter,
442 1, 83 | derived from certain separate forms; but these Plato held ~to
443 1, 83 | not derived from separate ~forms.~Aquin.: SMT FP Q[84] A[
444 1, 83 | by means of the sensible forms and material things, from ~
445 1, 83 | said above (A[4]), that the forms of things subsist of themselves ~
446 1, 83 | seems contrary to faith that forms of things themselves, outside ~
447 1, 83 | by separate intelligible ~forms being participated by the
448 1, 83 | synthesis and analysis ~forms images of various things,
449 1, 83 | understand ~something, he forms certain phantasms to serve
450 1, 83 | before him, from which he forms phantasms for ~the purpose
451 1, 84 | as it really is. Now ~the forms of material things do not
452 1, 84 | inasmuch as the imagination forms for itself an image of an ~
453 1, 84 | intellect thus informed forms a definition, or a ~division,
454 1, 84 | that which the intellect forms for ~itself for the purpose
455 1, 84 | nothing to prevent different forms not opposed ~to each other
456 1, 84 | at the same time by many forms of one genus and ~diverse
457 1, 84 | impossible for opposite forms to exist at ~the same time
458 1, 84 | subject, but neither can any forms belonging to ~the same genus,
459 1, 84 | is in man. ~But different forms cause different species.
460 1, 84 | individuals have different forms, diversified ~according
461 1, 84 | certain separate ~indivisible (forms), as the Platonists maintained,
462 1, 85 | the phantasm. And thus it ~forms the proposition "Socrates
463 1, 86 | participating separate intelligible forms, it would ~understand itself
464 1, 87 | that immaterial subsisting forms, which he called ~"Ideas,"
465 1, 87 | immaterial substances the forms and ~species of these material
466 1, 88 | it would follow that two forms of the ~same species would
467 1, 89 | soul is created, ~all other forms also are created. Thus no
468 1, 89 | also are created. Thus no forms would come into existence ~
469 1, 89 | however, is not true of other forms. The reason is because,
470 1, 89 | said of all non-subsistent forms. Therefore, properly ~speaking,
471 1, 89 | rational soul and other forms.~Aquin.: SMT FP Q[90] A[
472 1, 90 | in nature through various forms come under their ~knowledge.
473 1, 90 | indeed, supposed that the forms which are in corporeal matter
474 1, 90 | derived ~from some immaterial forms; but the Philosopher refutes
475 1, 90 | vii), for the reason that forms cannot be made in themselves, ~
476 1, 103 | creatures are subsistent forms, ~as we have said of the
477 1, 103 | Para. 1/1~OBJ 3: Further, forms and accidents have no matter
478 1, 103 | 3 Para. 1/1~Reply OBJ 3: Forms and accidents are not complete
479 1, 104 | own form. Therefore the forms of things are produced by ~
480 1, 104 | matter; not by imprinting forms in matter, but by making
481 1, 104 | universal natures of all forms, it follows ~that He can
482 1, 104 | as it were applying their forms and powers to operation,
483 1, 104 | gives created agents their forms and ~preserves them in being.
484 1, 104 | also as ~preserving the forms and powers of things; just
485 1, 109 | now"; whereas immaterial forms are ~absolute and intelligible.
486 1, 109 | have the ~less universal forms, are ruled by the superior;
487 1, 109 | also said, he held that the forms of these ~sensible things
488 1, 109 | 218] asserted that the forms which are in matter are
489 1, 109 | are caused by immaterial ~forms, because they said that
490 1, 109 | they said that the material forms are participations of ~immaterial
491 1, 109 | participations of ~immaterial forms. Avicenna followed them
492 1, 109 | extent, ~for he said that all forms which are in matter proceed
493 1, 109 | dispose [matter] for ~the forms. They seem to have been
494 1, 109 | bodies follows on their forms. But the ~angels do not
495 1, 109 | angels do not cause the forms of natural bodies, as stated
496 1, 109 | those ~which result from the forms; for instance, the ebb and
497 1, 110 | OBJ 2: Further, since the forms in the imagination are spiritual,
498 1, 110 | they ~are nobler than the forms existing in sensible matter.
499 1, 110 | an angel ~cannot impress forms upon sensible matter (Q[
500 1, 110 | Therefore he ~cannot impress forms on the imagination, and
1-500 | 501-710 |