Part, Question
1 1, 5 | distinguishing primary matter from privation, said that ~matter was non-being,
2 1, 5 | non-being on account of the privation attaching to ~it, nevertheless,
3 1, 5 | 3: Further, evil is the privation of mode, species and order.
4 1, 9 | their matter can exist with ~privation of their substantial form,
5 1, 9 | subject to coexist with privation of accident; as, ~for example,
6 1, 9 | of the subject, then ~the privation of such an accident cannot
7 1, 9 | is ~not consistent with privation of form, because the form
8 1, 9 | subject is ~consistent with privation of this or that place. On
9 1, 9 | not ~consistent with the privation of this act; forasmuch as
10 1, 11 | is thus opposed to it as privation is to ~habit. But this appears
11 1, 11 | to "multitude" by way of privation; as the undivided is to
12 1, 11 | Para. 1/1~Reply OBJ 1: No privation entirely takes away the
13 1, 11 | of a thing, ~inasmuch as privation means "negation in the subject,"
14 1, 11 | viii). Nevertheless every privation takes away some ~being;
15 1, 11 | of its universality, the privation of ~being has its foundation
16 1, 11 | convertible ~with being, for the privation of good is founded in some
17 1, 11 | God, because it ~imports privation, and every privation is
18 1, 11 | imports privation, and every privation is an imperfection, which
19 1, 11 | another. And if this were a privation, one of them would ~not
20 1, 11 | although in God there is no privation, still, according to the ~
21 1, 11 | known to us by way only of privation and ~remotion. Thus there
22 1, 11 | reason why a certain kind of privation should ~not be predicated
23 1, 11 | is so called ~from the privation of division. But privation
24 1, 11 | privation of division. But privation cannot be greater or less. ~
25 1, 11 | 1~Reply OBJ 1: Although privation considered in itself is
26 1, 11 | subject to more or less, privation also can be considered itself
27 1, 12 | defect be taken ~to mean privation, as if it were without anything
28 1, 14 | potentiality does ~not know privation. But "evil is the privation
29 1, 14 | privation. But "evil is the privation of good," as Augustine ~
30 1, 14 | of evil that ~it is the privation of good, by the fact that
31 1, 14 | potentiality, does not know privation ~by privation existing in
32 1, 14 | does not know privation ~by privation existing in it; and this
33 1, 14 | indivisible thing are known by ~privation of division. This is because
34 1, 14 | they would not be known by privation. It is ~thus that simple
35 1, 14 | therefore ~knows evil, not by privation existing in Himself, but
36 1, 14 | nature of evil means the ~privation of good; therefore evil
37 1, 16 | Reply OBJ 3: Not-being and privation have no truth of themselves,
38 1, 17 | not-seeing or not-sitting. But privation asserts nothing, whereas
39 1, 17 | being. Hence, as every ~privation is founded in a subject,
40 1, 17 | and opposites by way of privation, are ~by nature about one
41 1, 19 | natural ~agent intends not privation or corruption, but the form
42 1, 19 | to which is ~annexed the privation of some other form, and
43 1, 19 | accompanies one good, is the privation of another good. Never ~
44 1, 19 | of which ~the evil is the privation. Now God wills no good more
45 1, 19 | evil of sin, which is the privation of right order towards the ~
46 1, 33 | privative ~sense, as every privation signifies imperfection in
47 1, 33 | which is ~the subject of privation, it follows that the Person
48 1, 33 | may be taken in a kind of ~privation sense, but not as implying
49 1, 33 | implying any imperfection. For privation can ~be taken in many ways;
50 1, 33 | things. In another sense, privation ~is so called when something
51 1, 33 | blind. In a ~third sense privation means the absence of what
52 1, 33 | to have; ~in which sense, privation imports an imperfection.
53 1, 33 | attributed to the Father as a privation, but it may ~be so attributed
54 1, 45 | accidental form; and yet the privation of the substantial form, ~
55 1, 46 | non-existence, which results from privation of form. If therefore the ~
56 1, 48 | good are not opposed as privation and habit, but as contraries,
57 1, 48 | contrariety is habit and privation," as being verified in all ~
58 1, 48 | nature of good, so ~every privation, as such, has the nature
59 1, 48 | just as we do not find the privation of ~the substantial form
60 1, 48 | certain good joined to the privation of another good; as the ~
61 1, 48 | intemperate man is not the privation of the good of ~reason,
62 1, 48 | evil considered even as a privation is said to corrupt good,
63 1, 48 | is itself a corruption or privation of good. In another sense
64 1, 48 | of itself, that is, as a privation, but by virtue of ~the good
65 1, 48 | is either something, or a privation of something, that ~is a "
66 1, 48 | a pure negation, but a ~privation.~Aquin.: SMT FP Q[48] A[
67 1, 48 | with thing, and thus no privation is a being, and neither ~
68 1, 48 | the eye; or of any other privation. In this way even evil can
69 1, 48 | as, for ~instance, the privation of sight is called blindness.~
70 1, 48 | 2/2~Now, the subject of privation and of form is one and the
71 1, 48 | substantial form, and of ~privation of the opposite form; or
72 1, 48 | require a ~subject; but privation is negation in a subject,
73 1, 48 | good can coexist with the privation of another good.~Aquin.:
74 1, 48 | said above (A[3]) is the privation of good, ~which chiefly
75 1, 48 | will, evil, which is the privation of ~good, is found in a
76 1, 48 | OBJ 1: Because evil is the privation of good, and not a mere ~
77 1, 48 | 1/1~OBJ 3: Further, the privation of the end is a pain consisting
78 1, 48 | whereas the evil of fault is privation of ~the order to the end.
79 1, 48 | sense, consisting in the privation of corporeal goods, ~which
80 1, 48 | meaning, so as to include ~privation of grace or glory.~Aquin.:
81 1, 48 | the pain consists in the privation of ~something used by the
82 1, 48 | fault, inasmuch as this privation ~belongs to the action which
83 1, 49 | formal cause, rather is it a privation ~of form; likewise, neither
84 1, 49 | cause, but rather is it a ~privation of order to the proper end;
85 1, 49 | intended by the agent the privation of ~another form; as, for
86 1, 49 | fire there follows ~the privation of the form of air or of
87 1, 49 | fire does not ~aim at the privation of the form of water, but
88 1, 49 | 2 Para. 1/1~Reply OBJ 2: Privation and habit belong naturally
89 1, 49 | subject. ~Now the subject of privation is a being in potentiality,
90 1, 49 | Hence, since evil is privation of good, as appears ~from
91 1, 49 | form is a perfection, so privation removes a ~perfection. Hence
92 1, 49 | to the perfect term; but privation and evil by receding from ~
93 1, 49 | by participation, but by privation ~of participation. Hence
94 1, 53 | the matter ~was under the privation of the form of fire: but
95 1, 62 | away by the form, but the privation which is opposed to the
96 1, 63 | because the subject of ~privation is a being in potentiality.
97 1, 64 | intellect is darkened by privation of the knowledge ~of all
98 1, 64 | although they are darkened by privation of ~the light of grace,
99 1, 66 | it ~has both form and the privation of form; for want of a form
100 1, 66 | potentiality thereto is privation. But this condition implies ~
101 1, 66 | darkness is no creature, but a ~privation of light, it is a proof
102 1, 67 | since darkness is merely a privation of light. Light therefore
103 1, 75 | contrariety is habit, and privation thereof," as is written ~
104 1, 46 | accidental form; and yet the privation of the substantial form, ~
105 1, 47 | non-existence, which results from privation of form. If therefore the ~
106 1, 49 | good are not opposed as privation and habit, but as contraries,
107 1, 49 | contrariety is habit and privation," as being verified in all ~
108 1, 49 | nature of good, so ~every privation, as such, has the nature
109 1, 49 | just as we do not find the privation of ~the substantial form
110 1, 49 | certain good joined to the privation of another good; as the ~
111 1, 49 | intemperate man is not the privation of the good of ~reason,
112 1, 49 | evil considered even as a privation is said to corrupt good,
113 1, 49 | is itself a corruption or privation of good. In another sense
114 1, 49 | of itself, that is, as a privation, but by virtue of ~the good
115 1, 49 | is either something, or a privation of something, that ~is a "
116 1, 49 | a pure negation, but a ~privation.~Aquin.: SMT FP Q[48] A[
117 1, 49 | with thing, and thus no privation is a being, and neither ~
118 1, 49 | the eye; or of any other privation. In this way even evil can
119 1, 49 | as, for ~instance, the privation of sight is called blindness.~
120 1, 49 | 2/2~Now, the subject of privation and of form is one and the
121 1, 49 | substantial form, and of ~privation of the opposite form; or
122 1, 49 | require a ~subject; but privation is negation in a subject,
123 1, 49 | good ~can coexist with the privation of another good.~Aquin.:
124 1, 49 | said above (A[3]) is the privation of good, ~which chiefly
125 1, 49 | will, evil, which is the privation of ~good, is found in a
126 1, 49 | OBJ 1: Because evil is the privation of good, and not a mere ~
127 1, 49 | 1/1~OBJ 3: Further, the privation of the end is a pain consisting
128 1, 49 | whereas the evil of fault is privation of ~the order to the end.
129 1, 49 | sense, consisting in the privation of corporeal goods, ~which
130 1, 49 | meaning, so as to include ~privation of grace or glory.~Aquin.:
131 1, 49 | the pain consists in the privation of ~something used by the
132 1, 49 | fault, inasmuch as this privation ~belongs to the action which
133 1, 50 | formal cause, rather is it a privation ~of form; likewise, neither
134 1, 50 | cause, but rather is it a ~privation of order to the proper end;
135 1, 50 | intended by the agent the privation of ~another form; as, for
136 1, 50 | fire there follows ~the privation of the form of air or of
137 1, 50 | fire does not ~aim at the privation of the form of water, but
138 1, 50 | 2 Para. 1/1~Reply OBJ 2: Privation and habit belong naturally
139 1, 50 | subject. ~Now the subject of privation is a being in potentiality,
140 1, 50 | Hence, since evil is privation of good, as appears ~from
141 1, 50 | form is a perfection, so privation removes a ~perfection. Hence
142 1, 50 | to the perfect term; but privation and evil by receding from ~
143 1, 50 | by participation, but by privation ~of participation. Hence
144 1, 54 | the matter ~was under the privation of the form of fire: but
145 1, 63 | away by the form, but the privation which is opposed to the
146 1, 64 | because the subject of ~privation is a being in potentiality.
147 1, 65 | intellect is darkened by privation of the knowledge ~of all
148 1, 65 | although they are darkened by privation of ~the light of grace,
149 1, 67 | it ~has both form and the privation of form; for want of a form
150 1, 67 | potentiality thereto is privation. But this condition implies ~
151 1, 67 | darkness is no creature, but a ~privation of light, it is a proof
152 1, 68 | since darkness is merely a privation of light. Light therefore
153 1, 74 | contrariety is habit, and privation thereof," as is written ~
154 1, 84 | indivisible is ~expressed as a privation." But privation is known
155 1, 84 | expressed as a privation." But privation is known secondarily. Therefore ~
156 1, 84 | secondarily, ~through the privation of divisibility. Wherefore
157 1, 84 | point is defined by ~way of privation "as that which has no parts";
158 1, 100 | A[3]). But ignorance is privation of knowledge. Therefore
159 1, 100 | Reply OBJ 2: Ignorance is privation of knowledge due at some
160 2, 18 | Further, since evil is a privation, it is a non-being. But ~
161 2, 18 | Reply OBJ 2: Evil implies privation, not absolute, but affecting
162 2, 18 | species. For ~evil is the privation of good, according to Augustine (
163 2, 18 | Augustine (Enchiridion xi). ~But privation and habit are immediate
164 2, 18 | 1 Para. 1/1~Reply OBJ 1: Privation is twofold. One is privation "
165 2, 18 | Privation is twofold. One is privation "as a result" ~[privatum
166 2, 18 | death, life. ~Between this privation and the contrary habit,
167 2, 18 | proper subject. The other is privation "in process" ~[privari]:
168 2, 18 | privari]: thus sickness is privation of health; not that it takes
169 2, 18 | And since this sort of privation leaves ~something, it is
170 2, 18 | In this way evil is a privation of good, as Simplicius says
171 2, 21 | good than ~right. For every privation of good, in whatever subject,
172 2, 22 | consists the very notion of privation and defect. Wherefore the
173 2, 23 | contrariety but of negation or privation.~Aquin.: SMT FS Q[23] A[
174 2, 25 | precedes evil; since evil is privation of ~good. Wherefore all
175 2, 35 | to be shunned as ~being a privation of good: and that which
176 2, 36 | Q[48], A[3], evil is the privation ~of good: and privation
177 2, 36 | privation ~of good: and privation is in reality nothing else
178 2, 36 | apprehension: and even a ~privation, as apprehended, has the
179 2, 36 | in this way evil, being a privation, is ~regarded as a "contrary."
180 2, 36 | one contrary includes the privation of the other, as stated ~
181 2, 40 | opposition to movement as a privation thereof. But despair seems
182 2, 40 | Despair implies not only privation of hope, but also a ~recoil
183 2, 42 | inasmuch as an evil causes privation of ~good. Now a thing is
184 2, 42 | the very fact that it is a privation of ~some good. Wherefore,
185 2, 42 | not merely from ~being a privation of the good of nature, but
186 2, 45 | is opposed to fear, as a privation: while daring is ~opposed
187 2, 45 | And as contrariety implies privation, so ~daring implies safety.~
188 2, 45 | it comes after good, as privation comes after habit; consequently ~
189 2, 54 | Again, evil, since it is a privation ~and a non-being, cannot
190 2, 54 | of habits ~is not a pure privation, but something determinate
191 2, 72 | Further, evil, being a privation, differs specifically according ~
192 2, 72 | OBJ 2: Sin is not a pure privation but an act deprived of its
193 2, 72 | so far as negation and ~privation may have a species. But
194 2, 72 | respect it is a negation or privation, but by that to ~which it
195 2, 72 | OBJ 1: Evil, as such, is a privation, and so it has different ~
196 2, 72 | take its species from the privation or ~aversion, as stated
197 2, 73 | at sin on the side of the privation ~only, in so far, to wit,
198 2, 73 | considering simply that no privation admits of more or less,
199 2, 73 | that there are two kinds of privation. For there is a simple ~
200 2, 73 | there is a simple ~and pure privation, which consists, so to speak,
201 2, 73 | corrupted; ~thus death is privation of life, and darkness is
202 2, 73 | of life, and darkness is privation of light. Such ~like privations
203 2, 73 | There is, however, another ~privation which is not simple, but
204 2, 73 | like sickness which is a privation of the due commensuration ~
205 2, 73 | sins: because in them the ~privation of the due commensuration
206 2, 73 | as though it were a pure ~privation.~Aquin.: SMT FS Q[73] A[
207 2, 75 | same way as a negation or ~privation can have a cause. Now two
208 2, 75 | tendency, consequently causes a privation of ~cold. The first of these
209 2, 75 | simple negation, but ~the privation of that which something
210 2, 75 | which consists in a certain privation, has a deficient cause,
211 2, 75 | Sin signifies not only the privation of good, which ~privation
212 2, 75 | privation of good, which ~privation is its inordinateness, but
213 2, 75 | which is the subject of that privation, which has the nature of
214 2, 76 | non-being, ~since it is a privation of knowledge. Therefore
215 2, 76 | sinful act; because it is a privation of knowledge ~perfecting
216 2, 76 | than to knowledge. ~Now privation of grace is not a sin, but
217 2, 76 | Therefore ignorance which is privation of knowledge is not a sin.~
218 2, 76 | hand, ignorance denotes privation of knowledge, i.e. lack
219 2, 76 | 1~Reply OBJ 2: Although privation of grace is not a sin in
220 2, 76 | remains, according as it is a privation of knowledge, ~nevertheless
221 2, 78 | Now evil is merely the privation of some good; and so a ~
222 2, 79 | their species from the privation itself, wherein consists
223 2, 79 | some object, to which that privation is united: and so ~this
224 2, 81 | remained subject to God. Now privation of original justice is ~
225 2, 82 | so that original sin is a privation. But privation is ~opposed
226 2, 82 | sin is a privation. But privation is ~opposed to habit. Therefore
227 2, 82 | bodily sickness is partly a privation, in so far as it ~denotes
228 2, 82 | original sin denotes the privation of original justice, and ~
229 2, 82 | Consequently it is not a pure privation, but a corrupt habit.~Aquin.:
230 2, 82 | is one only, viz. the ~privation of original justice, removing
231 2, 82 | inordinate. Accordingly the privation of original ~justice, whereby
232 2, 82 | concupiscence, materially, but privation of original justice, formally.~
233 2, 82 | original sin: one is the ~privation of original justice; the
234 2, 82 | is the relation of this ~privation to the sin of our first
235 2, 84 | the head. But ~sin implies privation of order. Therefore sin
236 2, 84 | Natura ~Boni iv), is "the privation of mode, species and order."
237 2, 85 | consequence of sin.~(4) Whether privation of mode, species and order
238 2, 85 | Thes. Para. 1/1~Whether privation of mode, species and order
239 2, 85 | OBJ 1: It would seem that privation of mode, species and order
240 2, 85 | But sin itself is the ~"privation of mode, species and order,"
241 2, 85 | Natura ~Boni iv). Therefore privation of mode, species and order
242 2, 85 | different sins. ~Therefore privation of mode, species and order
243 2, 85 | species and order, the privation of ~which is essentially
244 2, 85 | is clear both how sin is privation of ~mode, species and order,
245 2, 86 | something ~positive, or a pure privation. If it be something positive,
246 2, 86 | Again, neither is it ~a pure privation. Because all sins agree
247 2, 86 | the part of aversion and ~privation of grace: and so it would
248 2, 86 | nor ~does it denote a pure privation: it denotes a privation
249 2, 86 | privation: it denotes a privation of the soul's ~brightness
250 2, 86 | like a shadow, which is the privation of ~light through the interposition
251 2, 86 | something private, ~viz. the privation of union with the Divine
252 2, 87 | Q[48], A[5]. Now evil is privation of good. And since man's
253 2, 88 | deserve to be punished by the privation of seeing God, to which
254 2, 113 | generation, which is from privation to form; and thus ~justification
255 2, 6 | that, Lifelessness is a privation. Now it must be noted that ~
256 2, 6 | Now it must be noted that ~privation is sometimes essential to
257 2, 6 | its proper species: ~thus privation of the due equilibrium of
258 2, 6 | what is not the cause of privation, ~cannot be assigned as
259 2, 6 | the thing to which that privation ~belongs as being essential
260 2, 6 | deformity denotes not only privation of a due ~form, but also
261 2, 10 | of ~view, in fact it is a privation. We must therefore reply
262 2, 14 | bodily blindness is the privation of the ~principle of bodily
263 2, 14 | blindness of mind is the privation of the ~principle of mental
264 2, 14 | forfeit from the soul. This privation is blindness, and is a punishment, ~
265 2, 14 | punishment, ~in so far as the privation of the light of grace is
266 2, 14 | mind implies the complete privation of the knowledge ~of such
267 2, 18 | in so far as it is the ~privation of some particular good,
268 2, 44 | fatuity denotes ~entire privation of the spiritual sense.
269 2, 51 | in two ways, first, as a ~privation, secondly, as a contrary.
270 2, 51 | without any sin. Taken as a privation, imprudence denotes lack
271 2, 105 | Now every deficiency or privation takes its ~species from
272 2, 116 | consists in the corruption or privation of some good: while, in
273 2, 116 | however, corruption or privation of good is the formal ~element
274 2, 134 | loved than the good the privation of which causes the ~sorrow
275 2, 136 | lack of pleasure is a pure privation. Wherefore, ~according to
276 2, 145 | hardships resulting from privation of pleasure of touch, ~belongs
277 2, 152 | takes ~its name from being a privation of chastity. But all kinds
278 2, 162 | favor bestowed on him the privation of that favor is a punishment
279 2, 162 | two ways. First, as the ~privation of life, and thus death
280 2, 162 | be felt, since it is the ~privation of sense and life. In this
281 2, 162 | which ends in the aforesaid privation. Now we may speak of ~corruption
282 2, 184 | watchings, bodily toil, privation, ~reading, and other acts
283 2, 184 | to give as not to suffer privation." Hence in like manner ~
284 2, 186 | and thirst, than by the privation of clothing, which pertains
285 2, 186 | Scriptures, poverty, and privation of all one's possessions
286 2, 186 | Body Para. 2/6~Now the privation of one's possessions, or
287 2, 186 | attempted to practice the privation of all means of ~livelihood,
288 3, 10 | as it were, matter with privation of form as ~is said Phys.
289 3, 26 | and are the results of the privation ~of original justice (Q[
290 3, 26 | of ~original sin, because privation of grace can only be in
291 3, 34 | either by negation or by privation: thus white is made either
292 3, 34 | not-holy as man, not indeed by privation, as though He ~were at some
293 3, 50 | For death is a sort of privation, since it is the ~privation
294 3, 50 | privation, since it is the ~privation of life. But privation has
295 3, 50 | privation of life. But privation has not any power of activity,
296 3, 50 | since death is a kind of ~privation of one's own life, the effect
297 3, 52 | be taken as implying the ~privation of longed-for glory: in
298 3, 52 | delivered by Christ from their privation of glory, but ~not from
299 3, 56 | Further, since death is the privation of life, then to destroy ~
300 3, 62 | a form does not ~exclude privation save by informing the subject.~
301 3, 70 | precede those that denote privation, although ~it is the reverse
302 3, 70 | form does ~not remove a privation save by informing the subject.~
303 3, 71 | that darkness consists in privation of the ~vision of God, which
304 3, 80 | natural fast, which implies privation ~of everything taken before-hand
305 3, 87 | one consisting ~in the privation of something required for
306 3, 87 | soul, in one way, by the privation of the beauty of grace through
307 3, 88 | stain resulting from the privation of grace, ~and the debt
308 Suppl, 1 | receives perfection when privation is removed. ~Now sorrow
309 Suppl, 1 | 2~Reply OBJ 2: When the privation is removed from matter,
310 Suppl, 2 | himself of virtue. ~But privation of virtue is a punishment.
311 Suppl, 3 | inasmuch as it consists in privation of the greatest good, the
312 Suppl, 12| the cause of evil or of privation (according as it ~has a
313 Suppl, 12| to ~uproot the causes of privation and of evil than to remove
314 Suppl, 21| third, consisting in the privation of communion with the ~faithful,
315 Suppl, 21| above ~definition includes privation of the sacraments in the
316 Suppl, 21| given which expresses the privation of both kinds ~of acts,
317 Suppl, 21| Excommunication is the privation of all ~lawful communion
318 Suppl, 21| of excommunication is the privation of a spiritual good, which ~
319 Suppl, 22| of an excommunication is ~privation of the sacraments of the
320 Suppl, 22| Further, excommunication is privation of divine things and of
321 Suppl, 22| 1~Reply OBJ 2: Although privation does not receive more or
322 Suppl, 72| is no natural return from privation to habit. But ~death is
323 Suppl, 72| to habit. But ~death is privation of life. Therefore the resurrection
324 Suppl, 79| impassibility is a negation or privation of passibility. Therefore
325 Suppl, 79| denotes a mere negation or privation, it is not subject to be
326 Suppl, 81| the other ~being a pure privation, since between affirmation
327 Suppl, 81| affirmation and negation or ~privation there is no fixed distance:
328 Suppl, 83| too death, which is the privation of life, is painful simply,
329 Suppl, 89| same as matter subject to privation, as stated in Phys. iii.
330 Suppl, 89| properly so called denotes a privation and thus ~it is a punishment:
331 Suppl, 93| since it ~denotes a kind of privation; and privations are not
332 Suppl, 95| aspect of ~good, but is pure privation of good. Secondly, it may
333 Suppl, 96| A[1]]: and consequently privation ~of being cannot be the
334 Appen1, 1| to aversion, namely ~the privation of original justice, and
335 Appen1, 1| due to him, besides the privation of that end to which the ~
336 Appen1, 1| pain of loss, which is the privation of the divine ~vision, even
337 Appen1, 1| incompatible with grace; because privation of ~grace has the character,
338 Appen1, 1| and the reason for this privation, and ~that nevertheless
|