Part, Question
1 1, 12 | through a vision of the ~imagination. For it is written: "I saw
2 1, 12 | originates from sense; for the ~imagination is moved by sense to act.
3 1, 12 | seen by the sense or the imagination, but only by the intellect.~
4 1, 12 | seen in a vision of the ~imagination; but the imagination receives
5 1, 12 | the ~imagination; but the imagination receives some form representing
6 1, 12 | first conceived; thus the imagination from the preconceived images ~
7 1, 12 | formed in ~the senses or imagination, according to some similitude
8 1, 12 | without ~the use of the imagination. But we cannot have an imagination
9 1, 12 | imagination. But we cannot have an imagination of God, Who ~is incorporeal.
10 1, 12 | reason only through the imagination; and the same applies to
11 1, 12 | the images in the human ~imagination are divinely formed, so
12 1, 12 | or divinely formed in the imagination, we have so much the more ~
13 1, 14 | power of ~thought or of imagination, or of any other manner
14 1, 14 | images received in the ~imagination and sense, yet its power
15 1, 17 | to the senses, but to the imagination.~Aquin.: SMT FP Q[17] A[
16 1, 17 | Falsity is attributed to the imagination, as it represents the likeness ~
17 1, 30 | than man, for they have no ~imagination, or feeling, or the like.
18 1, 34 | the ~signification or the imagination, as stated in De Anima ii,
19 1, 34 | called; and thirdly, the imagination of the vocal sound is called
20 1, 43 | vision, which belongs to the imagination, and not ~to the body, nor
21 1, 45 | objection proceeds from a false imagination, as if ~there were an infinite
22 1, 45 | plainly ~false. This false imagination comes from creation being
23 1, 50 | apprehended ~by sense and imagination. And because bodies alone
24 1, 50 | bodies alone fall under ~imagination, they supposed that no being
25 1, 51 | that is, according to imagination. But ~this is contrary to
26 1, 51 | is only in the beholder's imagination, and consequently ~is not
27 1, 54 | Therefore the power of the imagination is in the ~demons; and for
28 1, 55 | nature of a form in the imagination, ~which form is without
29 1, 55 | since the angel has no imagination, as was ~said above (Q[54],
30 1, 57 | apprehension of sense and of imagination, which does not ~exist in
31 1, 57 | manner neither does the imagination; ~for it apprehends only
32 1, 57 | than ~do the images in our imagination; because the former are
33 1, 57 | But the ~images in our imagination can be known by an angel
34 1, 57 | are known: because the imagination is a corporeal faculty.
35 1, 57 | s ~sensitive appetite or imagination, he knows what is in the
36 1, 57 | sensitive ~appetite or the imagination, but can make various uses
37 1, 63 | be itself. But herein the imagination plays ~us false; for one
38 1, 75 | able to rise above their imagination, supposed that the ~principle
39 1, 76 | to be ~distinct from the imagination. It seems, therefore, to
40 1, 77 | power, as the action of the ~imagination by the action of the senses.
41 1, 77 | taking with itself sense and ~imagination, reason and intelligence,
42 1, 77 | from ~the body. But the imagination is a power of the sensitive
43 1, 43 | vision, which belongs to the imagination, and not ~to the body, nor
44 1, 46 | objection proceeds from a false imagination, as if ~there were an infinite
45 1, 46 | plainly ~false. This false imagination comes from creation being
46 1, 51 | apprehended ~by sense and imagination. And because bodies alone
47 1, 51 | bodies alone fall under ~imagination, they supposed that no being
48 1, 52 | that is, according to imagination. But ~this is contrary to
49 1, 52 | is only in the beholder's imagination, and consequently ~is not
50 1, 55 | Therefore the power of the imagination is in the ~demons; and for
51 1, 56 | nature of a form in the imagination, ~which form is without
52 1, 56 | since the angel has no imagination, as was ~said above (Q[54],
53 1, 58 | apprehension of sense and of imagination, which does not ~exist in
54 1, 58 | manner neither does the imagination; ~for it apprehends only
55 1, 58 | than ~do the images in our imagination; because the former are
56 1, 58 | But the ~images in our imagination can be known by an angel
57 1, 58 | are known: because the imagination is a corporeal faculty.
58 1, 58 | s ~sensitive appetite or imagination, he knows what is in the
59 1, 58 | sensitive ~appetite or the imagination, but can make various uses
60 1, 64 | be itself. But herein the imagination plays ~us false; for one
61 1, 74 | able to rise above their imagination, supposed that the ~principle
62 1, 75 | to be ~distinct from the imagination. It seems, therefore, to
63 1, 76 | power, as the action of the ~imagination by the action of the senses.
64 1, 76 | taking with itself sense and ~imagination, reason and intelligence,
65 1, 76 | from ~the body. But the imagination is a power of the sensitive
66 1, 77 | Memor. et Remin. i), ~the imagination and the memory are passions
67 1, 77 | subject. Therefore memory and ~imagination should not be assigned as
68 1, 77 | from the action of the ~imagination. Therefore either we must
69 1, 77 | be made distinct from the imagination.~Aquin.: SMT FP Q[78] A[
70 1, 77 | which is an action of the imagination or phantasy; and ~intellectual,
71 1, 77 | and intellect, besides the imagination.~Aquin.: SMT FP Q[78] A[
72 1, 77 | common sense, phantasy, imagination, and the ~estimative and
73 1, 77 | forms, the "phantasy" or "imagination" is appointed; which are
74 1, 77 | the ~same, for phantasy or imagination is as it were a storehouse
75 1, 77 | namely, the common sense, the imagination, and the estimative and ~
76 1, 77 | another. In this way the imagination and the memory are ~called
77 1, 78 | comes to our aid, then ~imagination, then reason, then the intellect."
78 1, 78 | distinct from the intellect, as imagination is from sense.~Aquin.: SMT
79 1, 78 | opinion rises ~from the imagination: then the mind by judging
80 1, 78 | comes to our aid, then ~imagination, then reason, then intellect,
81 1, 78 | afterwards intelligence." ~But imagination and sense are distinct powers.
82 1, 78 | considers ~man in one way, imagination in another, reason in another,
83 1, 78 | is ~a distinct power from imagination or sense.~Aquin.: SMT FP
84 1, 78 | spirit of your mind" - or the imagination, whence imaginary vision
85 1, 80 | guides, but also by the imagination and sense. ~Whence it is
86 1, 80 | form the phantasms of the imagination.~
87 1, 83 | these images - namely, the imagination - is "common to us and beasts."~
88 1, 83 | senses, may be present to the imagination, as ~when we are asleep
89 1, 83 | the opinion of Plato, the ~imagination has an operation which belongs
90 1, 83 | images are impressed on the imagination, ~not by bodies but by the
91 1, 83 | the above opinion, in the imagination there must needs be not
92 1, 83 | that the action of the imagination, is an action of ~the "composite,"
93 1, 83 | first impression of the ~imagination is through the agency of
94 1, 83 | 1/1~OBJ 2: Further, the imagination is more dependent on the
95 1, 83 | than the ~intellect on the imagination. But the imagination can
96 1, 83 | the imagination. But the imagination can actually imagine in ~
97 1, 83 | incorporeal things: for the imagination ~does not transcend time
98 1, 83 | corporeal organ. Now sense, ~imagination and the other powers belonging
99 1, 83 | need for the act of ~the imagination and of the other powers.
100 1, 83 | For when the act of the ~imagination is hindered by a lesion
101 1, 83 | through the senses and ~the imagination. And, therefore, for the
102 1, 83 | individual thing; ~wherefore the imagination does not need any further
103 1, 83 | suspended, but also the ~imagination, so that there are no phantasms;
104 1, 83 | are gifted with a strong imagination. If the ~evaporation be
105 1, 83 | slight, not only does the imagination retain its ~freedom, but
106 1, 83 | according as sense and imagination are ~free, so is the judgment
107 1, 84 | formation, inasmuch as the imagination forms for itself an image
108 1, 84 | action of the senses and the imagination. Now in a material thing ~
109 1, 85 | figures that are not in the imagination, except in a general ~way
110 1, 85 | influence of ~demons, when the imagination is moved regarding the future
111 1, 85 | heavenly bodies causes the ~imagination to be affected, and so,
112 1, 85 | many ~future events, the imagination receives certain images
113 1, 85 | movements produce in the imagination ~images from which the future
114 1, 85 | have no power above the imagination wherewith ~to regulate it,
115 1, 85 | reason, and therefore their imagination ~follows entirely the influence
116 1, 87 | not fall under sense and imagination, ~cannot first and "per
117 1, 88 | tied, and by a distracted imagination, as explained above ~(Q[
118 1, 88 | destroys the senses and imagination, as we ~have shown above (
119 1, 88 | possess organs of sense and imagination ~which are necessary for
120 1, 89 | unable ~to rise above their imagination, supposed that nothing but
121 1, 92 | that is, the faculty of imagination, informed by the ~species;
122 1, 92 | memory, but also from the imagination. For these ~reasons the
123 1, 93 | lower faculty, such as the imagination or the like. Hence we see ~
124 1, 93 | anything presented to the imagination or sense of the ~first man,
125 1, 110 | Whether he can change man's imagination?~(4) Whether he can change
126 1, 110 | the phantasms. But as the imagination which serves ~the intellect
127 1, 110 | an angel can change man's imagination?~Aquin.: SMT FP Q[111] A[
128 1, 110 | angel cannot change man's imagination. For ~the phantasy, as is
129 1, 110 | since the forms in the imagination are spiritual, they ~are
130 1, 110 | cannot impress forms on the imagination, and so he cannot change
131 1, 110 | be mingled with the human imagination, nor that the imagination ~
132 1, 110 | imagination, nor that the imagination ~can receive the knowledge
133 1, 110 | angel ~cannot change the imagination.~Aquin.: SMT FP Q[111] A[
134 1, 110 | vision, by changing the imagination.~Aquin.: SMT FP Q[111] A[
135 1, 110 | Therefore an angel can move the imagination. ~Aquin.: SMT FP Q[111]
136 1, 110 | power ~can move the human imagination. This may be explained as
137 1, 110 | The first principle of the imagination is from the sense in ~act.
138 1, 110 | Sometimes, however, the imagination is informed in such a way
139 1, 110 | 2: An angel changes the imagination, not indeed by the ~impression
140 1, 110 | angelic spirit with the human ~imagination is not a mingling of essences,
141 1, 110 | which he produces in the imagination in the way above stated;
142 1, 110 | things only appear in the ~imagination; but neither then is deception
143 1, 113 | demon can work on man's imagination and even on his corporeal
144 1, 113 | Dei xviii, 18): "Man's imagination, which whether thinking
145 1, 113 | understood as though the imagination itself or the images ~formed
146 1, 113 | forms an image in a man's ~imagination, can offer the same picture
147 1, 114 | the moon, disturb ~man's imagination, when they observe that
148 1, 116 | when the soul is of strong ~imagination, it can change corporeal
149 1, 116 | to say, that by a strong imagination the (corporeal) spirits ~
150 2, 9 | relation to the will, as the imagination in representing ~the appetible
151 2, 9 | sensitive appetite. But the imagination, does ~not remove the sensitive
152 2, 9 | appetite: indeed sometimes our imagination ~affects us no more than
153 2, 9 | Reply OBJ 2: Just as the imagination of a form without estimation
154 2, 13 | by its sense or by its ~imagination, is offered something to
155 2, 15 | things present; for the ~imagination apprehends the similitude
156 2, 17 | apprehended by sense or imagination. But it is not always in ~
157 2, 17 | apprehend something by sense or imagination. Therefore the ~act of the
158 2, 17 | the apprehension of the imagination, being a particular ~apprehension,
159 2, 17 | an apprehension of the ~imagination of sense. And then such
160 2, 17 | the apprehension of the imagination is ~subject to the ordering
161 2, 17 | far as the ~intellect and imagination represent such things as
162 2, 18 | but from some ~act of the imagination, as when a man strokes his
163 2, 30 | medium of the particular imagination.~Aquin.: SMT FS Q[30] A[
164 2, 32 | as it arouses ~in man an imagination of abundant good existing
165 2, 33 | expansion arising from the ~imagination of the thing desired; but
166 2, 33 | requires the due use of the imagination ~and of the other sensitive
167 2, 33 | it hinders the act of the imagination and of the other sensitive ~
168 2, 35 | the intellect or of the imagination. Now the interior ~apprehension
169 2, 35 | caused by some evil in the imagination. Since, therefore, life
170 2, 35 | interior apprehension, of the imagination or of the reason.~Aquin.:
171 2, 35 | apprehension of reason and ~imagination is of a higher order than
172 2, 35 | sense may be ~apprehended by imagination and reason, but not conversely.
173 2, 38 | saddens us is present to the ~imagination. But the image of that which
174 2, 42 | fear is caused by ~the "imagination of a future evil which is
175 2, 42 | since fear arises "from ~the imagination of future evil," as the
176 2, 42 | whatever removes the imagination of the future evil, removes
177 2, 42 | passion resulting from the imagination of an imminent evil. In ~
178 2, 44 | that fear arises from the imagination ~of some threatening evil
179 2, 44 | Wherefore from the very imagination ~that causes fear there
180 2, 44 | an animal is moved by the imagination of death, it experiences
181 2, 44 | suffers a ~disturbance of his imagination, through fear of the fall
182 2, 44 | that is pictured ~to his imagination.~Aquin.: SMT FS Q[44] A[
183 2, 45 | is the presence in the imagination of the hope that the means
184 2, 46 | they are moved by ~their imagination to something like rational
185 2, 46 | there is both reason and imagination, the movement of anger can
186 2, 46 | ways. First, when only his imagination denounces ~the injury: and,
187 2, 50 | facility of memory, thought or ~imagination: wherefore also the Philosopher
188 2, 51 | cogitative power, with memory and imagination. With regard then to ~the
189 2, 52 | things, ~which come under the imagination. Now in corporeal quantities,
190 2, 53 | that are pictured by his imagination. Hence when man ceases to ~
191 2, 53 | opposition to them, arise in his imagination; so that unless those ~fancies
192 2, 56 | reason: for the powers of ~imagination, of cogitation, and of memory [*
193 2, 60 | is apprehended by sense, ~imagination, or reason, and again, according
194 2, 67 | organs, viz. in the powers of imagination and memory. Now these ~powers
195 2, 74 | other, ~e.g. goodness of the imagination is a disposition to science
196 2, 74 | does the ~reason excel the imagination. Now sometimes man proceeds
197 2, 74 | apprehension of the power of imagination, without any deliberation
198 2, 74 | apprehension of the power of imagination is sudden and ~indeliberate:
199 2, 75 | remote, on the part of the imagination or sensitive appetite.~Aquin.:
200 2, 77 | inordinate apprehension of ~the imagination and judgment of the estimative
201 2, 77 | the apprehension of the ~imagination and the judgment of the
202 2, 77 | do not easily turn their imagination away from ~the object of
203 2, 77 | respect of the apprehension or imagination, or some similar ~mode of
204 2, 80 | darkness is due to the ~imagination and sensitive appetite.
205 2, 80 | seems to be confined to the imagination and sensitive appetite,
206 2, 80 | presenting certain forms to the imagination; and he is able to ~incite
207 2, 80 | representation of forms to the ~imagination is due, sometimes, to local
208 2, 80 | so ~it happens that man's imagination is brought into play.~Aquin.:
209 2, 80 | what is put ~before the imagination, is judged, as being something
210 2, 80 | are represented to the ~imagination: because "all our knowledge
211 2, 80 | the devil can move man's imagination, as stated above (A[2]);
212 2, 80 | altogether, by ~moving the imagination and the sensitive appetite;
213 2, 80 | apprehended by the senses or the imagination ~does not move the will,
214 2, 85 | his youth" [*Vulgate: 'The imagination and ~thought of man's heart
215 2, 102 | and appearing, to the ~imagination, to be the very seat of
216 2, 11 | or some ~illusion of the imagination (which gives rise to error,
217 2, 12 | words suggested ~by his imagination, without heeding to the
218 2, 49 | disposition of their power of imagination, which has ~a facility in
219 2, 58 | Eccles. 1:15), "for the imagination and thought of man's ~heart
220 2, 93 | while awake recur to his imagination while ~asleep. A such like
221 2, 93 | formation of a movement in the ~imagination consistent with that disposition;
222 2, 93 | so far as the sleeper's imagination is ~affected either by the
223 2, 152 | the images ~formed by his imagination as though they were real,
224 2, 152 | superfluities are formed in the imagination. ~Accordingly if this excess
225 2, 152 | more ~easily led in his imagination to consent to acts productive
226 2, 163 | suggestion, at least, man's ~imagination is changed by the devil [*
227 2, 170 | take place in the human imagination through the ~impression
228 2, 170 | their causes, whereby their imagination ~is moved more than man'
229 2, 170 | than man's, because man's imagination, especially in ~waking,
230 2, 171 | senses, secondly to the imagination, ~thirdly to the passive
231 2, 171 | active intellect. Now in the imagination there are the ~forms of
232 2, 171 | judging of things seen ~in imagination by others, as in the case
233 2, 171 | colors were imprinted on the imagination of one ~blind from birth),
234 2, 171 | results from ~pictures in the imagination, by the aid of the prophetic
235 2, 171 | from these pictures in the imagination by means ~of the enlightenment
236 2, 171 | kinds of pictures in the imagination, by simply considering these ~
237 2, 171 | coordination of pictures in the imagination, and by the ~outward presentation
238 2, 171 | conveyed by images in the ~imagination, abstraction from the senses
239 2, 171 | the things ~thus seen in imagination be taken for objects of
240 2, 171 | outwardly from those he sees in imagination. ~Hence Augustine says (
241 2, 172 | another by the ~soul's imagination, a third by the eyes of
242 2, 172 | powers, which are sense, imagination, and ~intellect, and then
243 2, 172 | imprinting ~of pictures on the imagination he mentions three, namely "
244 2, 172 | prophecy ~that extends to the imagination is greater than that which
245 2, 172 | things in the vision of the ~imagination.~Aquin.: SMT SS Q[174] A[
246 2, 172 | things presented to the imagination.~Aquin.: SMT SS Q[174] A[
247 2, 174 | prophetic light, and the imagination ~with the imaginary vision,
248 2, 178 | The first belongs to "the ~imagination alone," and consists in
249 2, 178 | The ~second is in "the imagination guided by reason," and consists
250 2, 178 | the reason based on the imagination"; when, to wit, from the ~
251 2, 178 | things invisible of which the imagination has no cognizance. The fifth
252 2, 178 | senses, nor even of the imagination, as happens in rapture; ~
253 3, 5 | body, but by visions in the imagination, as is ~plain from Is. 60:
254 3, 5 | real ~body, but only in imagination.~Aquin.: SMT TP Q[5] A[1]
255 3, 13 | the stronger the soul's imagination, as ~was said in the FP,
256 3, 13 | strength as regards both the imagination and the other powers. ~Therefore
257 3, 13 | 1/1~Reply OBJ 3: If the imagination be strong, the body obeys
258 3, 13 | set on high, since the ~imagination was formed to be a principle
259 3, 13 | moved, naturally follow the imagination, and thus by commotion of
260 3, 13 | natural relation to the imagination are not transmuted by ~the
261 3, 13 | are not transmuted by ~the imagination, however strong it is, e.g.
262 3, 15 | apprehended by the reason or the imagination, as was said in ~the FS,
263 3, 15 | fear springing from the imagination of something great"; and
264 3, 30 | bodily vision: just ~as the imagination is a higher power than the
265 3, 30 | eyes, than what is in our imagination. Thus Chrysostom says (Hom.
266 3, 30 | Para. 1/1~Reply OBJ 2: The imagination is indeed a higher power
267 3, 39 | was ~formed in Christ's imagination by the Divine power and
268 3, 72 | of the proximity of the ~imagination, and because the (vital)
269 3, 72 | which is the site ~of the imagination. But a simple priest can
270 3, 76 | the senses, nor under the ~imagination, but solely under the intellect,
271 3, 76 | by the sense nor by the imagination, but only by the ~intellect,
272 Suppl, 32| heart without an act of the ~imagination which is a movement proceeding
273 Suppl, 58| exist ~save only in the imagination of the common people, who
274 Suppl, 58| because, ~owing to a vivid imagination, certain shapes such as
275 Suppl, 58| by the demon ~on a man's imagination, whereby he is deprived
276 Suppl, 70| all with itself, sense and imagination, reason, ~understanding
277 Suppl, 70| irascible powers." ~Now sense, imagination, concupiscible and irascible
278 Suppl, 70| with these" (namely the imagination, and the concupiscible and
279 Suppl, 70| to its merits." But the imagination, the ~concupiscible, and
280 Suppl, 70| separated soul is affected with ~imagination and other like powers, not
281 Suppl, 70| in the body through the imagination and other like ~powers:
282 Suppl, 70| like ~powers: so that the imagination and such like powers are
283 Suppl, 70| sleeper uses the organ of imagination wherein corporeal ~images
284 Suppl, 70| designate that part of the imagination which pertains to the intellective ~
285 Suppl, 70| may result ~from a false imagination, as Augustine observes (
286 Suppl, 79| thereof existing in the imagination or ~reason, if the organ
287 Suppl, 79| external things, but by the ~imagination or other higher powers,
288 Suppl, 79| powerful influence of the imagination) have real ~sensations,
289 Suppl, 81| proceeds from an error in ~the imagination; for it is imagined that
290 Suppl, 81| This is an error of the ~imagination, because each part of a
291 Suppl, 94| like images being in his ~imagination. Even Augustine seems to
292 Suppl, 94| unreasonable statement. For the imagination is a power that makes use
293 Suppl, 94| for such visions of the ~imagination to occur in the soul separated
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