Part, Question
1 1, 12 | we have seen, we keep in memory. But Paul, seeing ~the essence
2 1, 24 | evil works are recalled to memory." But divine energy belongs ~
3 1, 24 | it is firmly held in the memory, according to Prov. 3:3: "
4 1, 24 | material ~books to help the memory. Whence, the knowledge of
5 1, 24 | deeds will be ~recalled to memory, is spoken of as the book
6 1, 54 | Augustine says (De Trin. x), "Memory and understanding and ~will
7 1, 54 | have likewise a power of memory.~Aquin.: SMT FP Q[54] A[
8 1, 54 | through the senses. But ~memory can be allowed in the angels,
9 1, 59 | in the soul according to memory, understanding, and ~will.
10 1, 72 | because the fish is ~devoid of memory, as Basil upholds (Hom.
11 1, 77 | De Trin. x, 11), that "memory, understanding, and will
12 1, 77 | Augustine says that the memory, understanding, and the
13 1, 77 | Para. 1/1~OBJ 4: Further, memory is a power of the sensitive
14 1, 77 | Memor. et Remin. 1). But memory remains in the ~separated
15 1, 77 | Lk. 16:25). Therefore memory remains in the separated
16 1, 77 | Trin. x, 11; xiv, 7) places memory in the mind; not ~as a part
17 1, 55 | Augustine says (De Trin. x), "Memory and understanding and ~will
18 1, 55 | have likewise a power of memory.~Aquin.: SMT FP Q[54] A[
19 1, 55 | through the senses. But ~memory can be allowed in the angels,
20 1, 60 | in the soul according to memory, understanding, and ~will.
21 1, 71 | because the fish is ~devoid of memory, as Basil upholds (Hom.
22 1, 76 | De Trin. x, 11), that "memory, understanding, and will
23 1, 76 | Augustine says that the memory, understanding, and the
24 1, 76 | Para. 1/1~OBJ 4: Further, memory is a power of the sensitive
25 1, 76 | Memor. et Remin. 1). But memory remains in the ~separated
26 1, 76 | Lk. 16:25). Therefore memory remains in the separated
27 1, 76 | Trin. x, 11; xiv, 7) places memory in the mind; not ~as a part
28 1, 77 | the imagination and the memory are passions of the "first
29 1, 77 | against its subject. Therefore memory and ~imagination should
30 1, 77 | fact that the principle of memory in animals is found in some ~
31 1, 77 | formality of the past, which memory observes, is to be reckoned ~
32 1, 77 | power, man has not only memory, as other ~animals have
33 1, 77 | the imagination and the memory are ~called passions of
34 1, 78 | one in all?~(6) Whether memory is in the intellect?~(7)
35 1, 78 | intellect?~(7) Whether the memory be distinct from the intellect?~(
36 1, 78 | Thes. Para. 1/1~Whether memory is in the intellectual part
37 1, 78 | OBJ 1: It would seem that memory is not in the intellectual
38 1, 78 | to man and beast." ~But memory is common to man and beast,
39 1, 78 | body, ~and commit them to memory." Therefore memory does
40 1, 78 | them to memory." Therefore memory does not belong to the ~
41 1, 78 | Para. 1/1~OBJ 2: Further, memory is of the past. But the
42 1, 78 | regard to a fixed time. Memory, therefore, knows a thing
43 1, 78 | of the sense. Therefore memory is not in the intellectual
44 1, 78 | 1~OBJ 3: Further, in the memory are preserved the species
45 1, 78 | the species. Therefore the memory ~is not in the intellectual
46 1, 78 | says (De Trin. x, 11) that "memory, ~understanding, and will
47 1, 78 | is of the nature of the memory to preserve the ~species
48 1, 78 | not be possible to admit ~memory in the intellectual part.~
49 1, 78 | Thus, therefore, if we take memory only for the power ~of retaining
50 1, 78 | But if in the notion of memory we include its object as
51 1, 78 | something past, ~then the memory is not in the intellectual,
52 1, 78 | 1 Para. 1/1~Reply OBJ 1: Memory, if considered as retentive
53 1, 78 | way, then, the ~notion of memory, in as far as it regards
54 1, 78 | Whether the intellectual memory is a power distinct from
55 1, 78 | seem that the intellectual memory is distinct from the ~intellect.
56 1, 78 | 11) assigns to the soul memory, ~understanding, and will.
57 1, 78 | But it is clear that the memory is a distinct ~power from
58 1, 78 | the intellectual part. But memory in the ~sensitive part is
59 1, 78 | Q[78], A[4]). ~Therefore memory in the intellectual part
60 1, 78 | De Trin. x, 11; xi, 7), memory, ~understanding, and will
61 1, 78 | But this could not be if memory and intellect were the same
62 1, 78 | contrary, From its nature the memory is the treasury or ~storehouse
63 1, 78 | 6], ad 1). Therefore the memory is ~not another power from
64 1, 78 | Wherefore it is clear that memory is not ~a distinct power
65 1, 78 | said (3 Sent. D, 1) that memory, intellect, ~and will are
66 1, 78 | Trin. xiv) that "if we take memory, ~intelligence, and will
67 1, 78 | they seem to pertain to the memory only. And by ~intelligence
68 1, 78 | for three powers; but by memory he understands the soul'
69 1, 78 | Intelligence arises from memory, as act from habit; and
70 1, 83 | or when the act of the memory is hindered, as in the ~
71 1, 86 | s ~affections are in the memory by certain notions.~
72 1, 88 | previously known is an act of memory. Therefore ~the separated
73 1, 88 | remembrance, according as memory ~belongs to the sensitive
74 1, 92 | the species kept in the ~memory; secondly, the vision itself,
75 1, 92 | while the species in the memory, though not extrinsic to
76 1, 92 | which ~is preserved in the memory, but also from the imagination.
77 1, 92 | Trinity in the soul to "memory, understanding, and will."
78 1, 92 | proper to the mind, namely, memory, understanding, and will; ~
79 1, 92 | they are objects of our memory only, which, in ~his opinion,
80 1, 92 | consists in these three things, memory, understanding, ~and will.
81 1, 92 | habitual retention of the memory; ~although even thus the
82 1, 92 | Thus it is clear that ~memory, understanding, and will
83 1, 92 | the soul by reason of the ~memory, understanding, and will
84 1, 92 | sometimes present only in memory even after they begin to
85 1, 92 | image is taken from the memory, the ~understanding and
86 1, 106 | habitually, or in the memory, as Augustine says (De Trin.
87 1, 116 | particular things, the memory or experience of which he
88 2, 2 | that he was ~quoting from memory].~Aquin.: SMT FS Q[2] A[
89 2, 2 | in hope, or at least in memory. Now a fitting good, if
90 2, 12 | images retained ~in the memory, to the penetrating gaze
91 2, 29 | passage, probably ~from memory, as though it were an assertion: "
92 2, 30 | past, is the object of memory. For these particular conditions
93 2, 32 | pleasure?~(3) Whether hope and memory cause pleasure?~(4) Whether
94 2, 32 | Para. 1/1~Whether hope and memory causes pleasure?~Aquin.:
95 2, 32 | OBJ 1: It would seem that memory and hope do not cause pleasure.
96 2, 32 | ii, ~12). But hope and memory regard what is absent: since
97 2, 32 | regard what is absent: since memory is of the ~past, and hope
98 2, 32 | of the future. Therefore memory and hope do not cause ~pleasure.~
99 2, 32 | belongs to the pleasure of ~memory, which has only the conjunction
100 2, 32 | 1~Reply OBJ 1: Hope and memory are indeed of things which,
101 2, 32 | and ~also in preference to memory, which is of that which
102 2, 32 | and as existing in the memory: and in both ways sadness
103 2, 33 | secondly, as existing in the memory. Again thirst, ~or desire,
104 2, 33 | but as ~existing in the memory, thus it has of itself a
105 2, 33 | from that disposition, the memory of that ~pleasure does not
106 2, 33 | distaste: for instance, the ~memory of food in respect of a
107 2, 35 | beloved object to one's memory, and makes one feel one'
108 2, 38 | more ~strongly than the memory of the past, and since love
109 2, 40 | past: and therefore since memory is of the past, and hope
110 2, 46 | dwells ~some time in the memory; this belongs to {menis} [
111 2, 47 | more is it fixed in our memory. Again if a man does not ~
112 2, 48 | Now it is evident that memory is weakened by ~time; for
113 2, 48 | ago easily slip from our memory. But ~anger is caused by
114 2, 48 | anger is caused by the memory of a wrong done. Consequently
115 2, 48 | cause of love is in the memory alone; wherefore the ~Philosopher
116 2, 50 | whereby man has a facility of memory, thought or ~imagination:
117 2, 50 | conduces much to a good memory": the reason of which is
118 2, 51 | the cogitative power, with memory and imagination. With regard
119 2, 51 | firmly impressed on the memory. And so the Philosopher ~
120 2, 51 | meditation strengthens memory." Bodily ~habits, however,
121 2, 56 | imagination, of cogitation, and of memory [*Cf. FP, Q[78], A[4]] act
122 2, 56 | Rhetor. ii) says that memory is a part. Therefore also
123 2, 56 | Therefore also in the power of ~memory there can be a virtue: and
124 2, 56 | acquires by use, in his memory and other sensitive powers
125 2, 56 | 3 Para. 1/1~Reply OBJ 3: Memory is not a part of prudence,
126 2, 56 | is of a genus, ~as though memory were a virtue properly so
127 2, 56 | required for prudence is a good memory; so that, in a fashion, ~
128 2, 57 | parts of prudence; viz. "memory of the past, understanding
129 2, 57 | Para. 1/1 ~Reply OBJ 4: Memory, understanding and foresight,
130 2, 67 | powers of imagination and memory. Now these ~powers cease
131 2, 100 | sanctification of the Sabbath in ~memory of the creation of all things.~
132 2, 100 | Divine favor, either in memory of past favors, or in ~sign
133 2, 100 | celebration of the Passover in memory of the past favor of the
134 2, 100 | should be retained in the ~memory: for it is written (Prov.
135 2, 100 | fitting that mention of the memory should be ~made in the third
136 2, 100 | celebration of the ~Sabbath in memory of the Divine favor.~Aquin.:
137 2, 100 | the Sabbath was made in memory of a ~past blessing. Wherefore
138 2, 100 | Wherefore special mention of the memory is made therein. ~Or again,
139 2, 102 | were put on the table ~in memory of the twelve tribes. And
140 2, 102 | Sabbath," ~celebrated in memory of the work of the creation
141 2, 102 | month, and was ~observed in memory of the work of the Divine
142 2, 102 | feast of "Trumpets," in memory ~of the delivery of Isaac,
143 2, 102 | feast of "Expiation," in memory of the blessing whereby,
144 2, 102 | them to take a ~red cow in memory of the sin they had committed
145 2, 102 | calf ~for his own sins, in memory of Aaron's sin in fashioning
146 2, 102 | had been sacrificed, in ~memory of the blood of the lamb
147 2, 102 | offered: a ~calf, for sin, in memory of Aaron's sin in fashioning
148 2, 102 | ram, for a holocaust, in memory of the sacrifice of Abraham,
149 2, 102 | was a peace-offering, in memory of the delivery form ~Egypt
150 2, 102 | and a basket of bread, in memory of ~the manna vouchsafed
151 2, 103 | Thomas probably quoting from memory, ~substituted them for 2:
152 2, 103 | and other solemnities, in memory of other Divine favors,
153 2, 106 | Thomas, quoting perhaps from memory, omits the ~"et" (and),
154 2, 113 | they were present to his memory; and this ~movement cooperates
155 2, 15 | preservation is effected by the memory, and, as regards this, the ~
156 2, 17 | regards the ~mind in which is memory, intellect and will, as
157 2, 17 | therefore it is neither in the memory, nor in the ~intellect,
158 2, 24 | thoughts in the present, the memory of past ~good, and the hope
159 2, 28 | pleasure results from hope and memory of good ~things, so does
160 2, 30 | that he may ~live in the memory of man whose respect he
161 2, 42 | mind" as pointing to the ~memory. And again, according to
162 2, 45 | sense, which is perfected by memory and experience so as to ~
163 2, 45 | forgetfulness is contrary to memory, it seems that ~prudence
164 2, 45 | prudence results not from memory ~alone, but also from the
165 2, 46 | parts of ~prudence, namely, "memory," "understanding" and "foresight."
166 2, 46 | whole. Now the intellective ~memory or intelligence, reason,
167 2, 46 | addition of a seventh, viz. "memory" mentioned by ~Tully; and {
168 2, 46 | cognitive virtue, namely, "memory," "reasoning," ~"understanding," "
169 2, 46 | of the past, is called "memory," if of the present, whether ~
170 2, 47 | eight points of inquiry:~(1) Memory;~(2) Understanding or Intelligence;~(
171 2, 47 | Thes. Para. 1/1~Whether memory is a part of prudence?~Aquin.:
172 2, 47 | OBJ 1: It would seem that memory is not a part of prudence.
173 2, 47 | a part of prudence. For memory, ~as the Philosopher proves (
174 2, 47 | Ethic. vi, ~5). Therefore memory is not a part of prudence.~
175 2, 47 | by experience, ~whereas memory is in us from nature. Therefore
176 2, 47 | us from nature. Therefore memory is not a part of ~prudence.~
177 2, 47 | Para. 1/1~OBJ 3: Further, memory regards the past, whereas
178 2, 47 | Ethic. ~vi, 2,7. Therefore memory is not a part of prudence.~
179 2, 47 | Invent. Rhet. ii, 53) places memory among the ~parts of prudence.~
180 2, 47 | therefore prudence requires the memory of many things. Hence memory ~
181 2, 47 | memory of many things. Hence memory ~is fittingly accounted
182 2, 47 | requisite for prudence, ~and memory is one of them.~Aquin.:
183 2, 47 | Arte Rhet. iii, 16,24], memory not only arises ~from nature,
184 2, 47 | whereby a man perfects his memory. First, when a ~man wishes
185 2, 47 | objects. For this reason memory is ~assigned to the sensitive
186 2, 47 | wishes to retain in his memory he must carefully consider
187 2, 47 | may pass easily from one memory to another. Hence the ~Philosopher
188 2, 47 | from ~the past; wherefore memory of the past is necessary
189 2, 51 | thoughtlessness"; lack of docility, memory, or reason is referable
190 2, 51 | in orderly fashion are ~"memory" of the past, "intelligence"
191 2, 66 | devised as an aid to the human memory of the ~past. But an accusation
192 2, 66 | are apt to escape one's memory, the judge would be unable
193 2, 68 | the frailty of the human memory, ~a man sometimes thinks
194 2, 79 | and ~'cultivate']: a man's memory or presence: we even speak
195 2, 99 | give homage ~to those whose memory or presence we honor."~Aquin.:
196 2, 104 | shown should be held in memory, as the Philosopher says (
197 2, 122 | authority thus to ~honor the memory of those holy women [*Cf.
198 2, 152 | apparently quoting from memory, as ~the passage is given
199 2, 156 | remains too long in a man's ~memory, the result being that it
200 2, 173 | to man to utter." Now the memory belongs ~to the sensitive
201 2, 182 | They shall publish the memory ~. . . of Thy sweetness,"
202 2, 186 | They shall publish the memory of . . . Thy sweetness,"
203 3, 8 | on Job 18:17, "Let ~the memory of him perish from the earth,"
204 3, 25 | intercessors. Wherefore in memory of them we ought to ~honor
205 3, 31 | wicked Jezabel, therefore his memory is ~omitted down to the
206 3, 42 | Thomas, probably quoting from memory, combines Mt. 10:27 ~with
207 3, 66 | name of the Trinity, but in memory of Christ's death, and with
208 3, 73 | committed most deeply to memory; since then especially ~
209 3, 80 | Lk. 22:19): "Do this in memory of ~Me." But by the precept
210 3, 80 | sacrament is celebrated in memory of our Lord's ~Passion,
211 3, 82 | wonderfully performed in ~memory of Christ: but it is not
212 3, 83 | offer ~it up every day in memory of His death?" Secondly
213 3, 83 | with, and honoring the memory," etc. Thirdly, he concludes
214 3, 83 | so it is impressed on the memory. ~Hence, if a man pays attention
215 3, 83 | thing is presented to ~the memory under the formality of the
216 3, 84 | evidently ~quoting from memory, and omits the words in
217 3, 85 | the proper object of the memory, according ~to the Philosopher (
218 3, 85 | penance is subjected in the ~memory.~Aquin.: SMT TP Q[85] A[
219 3, 85 | Para. 1/1~Reply OBJ 3: The memory is a power that apprehends
220 3, 85 | Wherefore penance is not in the ~memory, but presupposes it.~Aquin.:
221 Suppl, 2 | so that it ~escapes the memory altogether, and then one
222 Suppl, 2 | that it escapes from the memory in part, and in part remains,
223 Suppl, 2 | particular, and then I search my memory in order to discover it. ~
224 Suppl, 2 | sin ~has escaped from his memory altogether, then he is excused
225 Suppl, 2 | the sin is recalled to his memory, then he ~is bound to have
226 Suppl, 9 | mortal sin, which escaped his memory ~while confessing, and that
227 Suppl, 67| is apparently quoted from memory.] Therefore hatred is not
228 Suppl, 70| 1/1~OBJ 4: Further, the memory is a power of the sensitive
229 Suppl, 70| Sent. i, D, 3, qu. 4), memory ~has a twofold signification.
230 Suppl, 70| this way the ~act of the memory will not be in the separated
231 Suppl, 70| remembers not." In another way memory is used to ~designate that
232 Suppl, 70| De Trin. xiv, 11). Taking memory in this sense the ~separated
233 Suppl, 71| Moreover, the dead live in the memory of the living: wherefore ~
234 Suppl, 84| the treasure house ~of the memory. Now after the resurrection
235 Suppl, 84| have escaped ~the sinner's memory, and he will be unable to
236 Suppl, 84| the ~treasure house of his memory. Therefore after rising
237 Suppl, 84| sins which we recall to memory is ~charity. Since then
238 Suppl, 84| if they recall ~them to memory: yet this is impossible,
239 Suppl, 84| recall ~their own sins to memory.~Aquin.: SMT XP Q[87] A[
240 Suppl, 84| demerits will have escaped our ~memory, yet there will be none
241 Suppl, 92| Trinity in respect of ~the memory, understanding, and will.
242 Suppl, 92| something ~corresponding to the memory, since fruition regards
243 Suppl, 92| fruition regards not the memory but ~the will.~Aquin.: SMT
244 Suppl, 92| 1 Para. 1/1~Reply OBJ 1: Memory and understanding have but
245 Suppl, 92| understanding is itself an act of memory, or - if understanding denote
246 Suppl, 92| denote a ~power - because memory does not proceed to act
247 Suppl, 92| since it belongs to the memory to retain knowledge. ~Consequently
248 Suppl, 92| knowledge, corresponding to ~memory and understanding: wherefore
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