Part, Question

 6501   2, 39  |               are ~two ways in which one man may intend to harm another.
 6502   2, 39  |               secretly. In another way a man intends to ~hurt another
 6503   2, 39  |                 vengeance: for the angry man is not content to hurt secretly
 6504   2, 39  |                  strife, because, when a man resents another being preferred ~
 6505   2, 39  |             defect in the reason that a ~man designs to hurt another
 6506   2, 39  |                thereof, because when one man hates another it is beside ~
 6507   2, 39  |                  quarrel. But to hurt ~a man in a quarrel is the proper
 6508   2, 40  |                   Etym. x), "a seditious man is one ~who sows dissent
 6509   2, 40  |                   commission of a sin, a man sins by no other kind of
 6510   2, 40  |                 Reply OBJ 1: A seditious man is one who incites others
 6511   2, 40  |                 follows that a seditious man ~is one who creates discord,
 6512   2, 40  |         seditious, even as ~neither is a man to be called quarrelsome
 6513   2, 41  |               OBJ 4: Further, whatever a man does may be the occasion
 6514   2, 41  |              Para. 1/1~OBJ 5: Further, a man occasions his neighbor's
 6515   2, 41  |               along the spiritual way, a man may be ~disposed to a spiritual
 6516   2, 41  |                  so far, to ~wit, as one man by his injunction, inducement
 6517   2, 41  |               its very nature disposes a man to spiritual downfall, ~
 6518   2, 41  |                perfectly ~right, secures man against a fall, instead
 6519   2, 41  |                suggest itself to another man as an obstacle ~conducing
 6520   2, 41  |                 Thus, for instance, if a man were to "sit ~at meat in
 6521   2, 41  |                   might occasion another man's spiritual downfall. Hence
 6522   2, 41  |                  a sufficient cause of a man's spiritual downfall, which
 6523   2, 41  |                  will. Wherefore another man's words or deeds can only ~
 6524   2, 41  |           accidentally. Directly, when a man either ~intends, by his
 6525   2, 41  |                 or deed, to lead another man into sin, or, if ~he does
 6526   2, 41  |                sin: for instance, when a man publicly commits a sin or
 6527   2, 41  |             called "active scandal." One man's word or ~deed is the accidental
 6528   2, 41  |                  seeing the condition of man who fails to ~shield himself
 6529   2, 41  |                  a physician on seeing a man partaking of ~unsuitable
 6530   2, 41  |               food might say that such a man must needs injure his health, ~
 6531   2, 41  |                Para. 1/1~Reply OBJ 3: No man stumbles spiritually, without
 6532   2, 41  |                 another's word or deed a man may fall into any kind of
 6533   2, 41  |                sin: and the fact ~that a man takes occasion to sin from
 6534   2, 41  |             agent's intention, as when a man does not intend, by his
 6535   2, 41  |                 scandal is direct when a man intends, by his inordinate
 6536   2, 41  |                   sin, because thereby a man intends a special harm to
 6537   2, 41  |          fraternal correction, whereby a man intends the ~removal of
 6538   2, 41  |              from other sins, as ~when a man scandalizes his neighbor
 6539   2, 41  |                   mortal sin alone turns man away from God. Now scandal
 6540   2, 41  |                adherence to good. Now no man can be ~unsettled, who adheres
 6541   2, 41  |                 so called, occurs when a man ~says or does a thing which
 6542   2, 41  |                and it is evident that no man ought to ~commit a mortal
 6543   2, 41  |                  the order of charity, a man ought to love his own spiritual ~
 6544   2, 41  |              malice, for instance when a man wishes to ~hinder those
 6545   2, 41  |                  OBJ 2: With regard to a man's doctrine two points must
 6546   2, 41  |            venial sin does not deprive a man of ~grace which is his means
 6547   2, 41  |               written (Mt. ~5:40): "If a man will contend with thee in
 6548   2, 41  |                  the mind, ~namely, that man should be prepared, if it
 6549   2, 42  |                    Now God requires that man should love Him, according
 6550   2, 42  |               the spiritual life is that man be united to God, and this ~
 6551   2, 42  |             three things are required of man that he may love God. ~For
 6552   2, 42  |                 an evil conscience gives man ~a horror for God's justice,
 6553   2, 42  |               and an ~untrue faith draws man's affections to an untrue
 6554   2, 42  |             written (Lk. 15:26): "If any man ~come to Me, and hate not
 6555   2, 42  |              their objects. Since, then, man is bound to love four things
 6556   2, 42  |                body. "For however much a man may stray from the truth,
 6557   2, 42  |                  had to be prescribed to man, namely, that he should
 6558   2, 42  |                 fittingly commanded that man should love God with his
 6559   2, 42  |               unfittingly commanded that man should ~love God with his
 6560   2, 42  |               unfittingly commanded that man should love God with his ~
 6561   2, 42  |               First, actually, so that a man's whole heart be always ~
 6562   2, 42  |           Secondly, in ~the sense that a man's whole heart be habitually
 6563   2, 42  |                reply: and it consists in man renouncing, as much as possible,
 6564   2, 42  |              Para. 1/1~OBJ 2: Further, a man's strength whether spiritual
 6565   2, 42  |             follows that in this life no man can be without mortal sin, ~
 6566   2, 42  |                 given in order to direct man in the way of ~salvation,
 6567   2, 42  |                restrained by continence, man cannot love God with ~all
 6568   2, 42  |             intends by this precept that man should ~be entirely united
 6569   2, 42  |              Nevertheless on the way one man will fulfil it ~more perfectly
 6570   2, 42  |              perfection be prescribed to man, although no man attains
 6571   2, 42  |           prescribed to man, although no man attains it in ~this life?
 6572   2, 42  |              results ~from it. Therefore man ought not to love his neighbor
 6573   2, 42  |                Para. 1/1~OBJ 3: Further, man loves himself, but not his
 6574   2, 42  |               This does not ~mean that a man must love his neighbor equally
 6575   2, 42  |                  of love, namely, that a man should ~not give way to
 6576   2, 42  |                   loving, namely, that a man should love his neighbor,
 6577   2, 42  |                 true" love: since when a man loves his neighbor for his
 6578   2, 42  |             precept does a wrong. But if man ~loves some one as much
 6579   2, 42  |               ought, and loves any other man more, he ~wrongs no man.
 6580   2, 42  |                  man more, he ~wrongs no man. Therefore he does not transgress
 6581   2, 42  |                 Para. 1/1~Reply OBJ 1: A man gratifies more the person
 6582   2, 42  |              given to understand ~that a man ought to love his neighbor
 6583   2, 42  |                of the faith," and when a man is blamed (1 Tim. ~5:8)
 6584   2, 43  |               Lib. Arb. ii, 19) that "no man makes ~bad use of the virtues."
 6585   2, 43  |                  of Divine things which ~man can acquire by his natural
 6586   2, 43  |                  A[1] Body Para. 2/2~Now man obtains this judgment through
 6587   2, 43  |                Cor. 2:15: "The spiritual man judgeth all things," because
 6588   2, 43  |                  end, by ~knowing which, man is said to be truly wise,
 6589   2, 43  |              last end, by knowing which, man is said to be wise unto
 6590   2, 43  |            presupposes faith, because "a man judges well what he knows" ~(
 6591   2, 43  |               same reason, because if a ~man fear and worship God, this
 6592   2, 43  |             about matters of chastity, a man after ~inquiring with his
 6593   2, 43  |                  9:23: "Let not the wise man glory in his wisdom." Therefore ~
 6594   2, 43  |                OBJ 2: Further, "The wise man sets things in order," as
 6595   2, 43  |                James 3:17) that the wise man ~"judges without dissimulation [*
 6596   2, 43  |               judge other men, yet every man is competent to direct and ~
 6597   2, 43  |     participating in the gift of wisdom, man ~attains to the sonship
 6598   2, 43  |              leads to ~peace. For when a man, by chastity, avoids the
 6599   2, 43  |                conditions required that ~man may be at peace with himself.
 6600   2, 43  |               himself. But in order that man may be at peace ~with others
 6601   2, 44  |                   1 Cor. 3:18): ~"If any man among you seem to be wise
 6602   2, 44  |             written (Jer. 10:14): "Every man is ~become a fool for knowledge,"
 6603   2, 44  |                   of meats, so is a wise man in discerning things and
 6604   2, 44  |              negation: since the fatuous man ~lacks the sense of judgment,
 6605   2, 44  |                dulled, ~whereas the wise man has the sense acute and
 6606   2, 44  |                 the same as folly. Yet a man would appear to be a ~fool
 6607   2, 44  |                  highest cause, for if a man fails in judgment ~about
 6608   2, 44  |                this evil wisdom, whereby man despises worldly things:
 6609   2, 44  |           however it is the result of a ~man's being simply stupid about
 6610   2, 44  |              shall destroy them." But no man is destroyed save for sin.
 6611   2, 44  |                the sovereign good. Now a man may in this respect contract ~
 6612   2, 44  |                 Cor. 2:14, "The ~sensual man perceiveth not these things
 6613   2, 44  |               things have no savor for a man whose taste is infected
 6614   2, 44  |                 1~Reply OBJ 2: Though no man wishes to be a fool, yet
 6615   2, 44  |              other sins; for the lustful man desires pleasure, ~without
 6616   2, 44  |            judging spiritual things. Now man's sense is plunged into
 6617   2, 44  |                  is part of folly that a man should have a distaste for ~
 6618   2, 45  |               says (Etym. x): "A prudent man is one who sees ~as it were
 6619   2, 45  |                 Reply OBJ 2: The prudent man considers things afar off,
 6620   2, 45  |                   5,7,9) ~that a prudent man "takes good counsel." But
 6621   2, 45  |                  Wisdom is prudence to a man." Now wisdom consists chiefly
 6622   2, 45  |                Ethic. vi, 5) "a prudent ~man is one who is capable of
 6623   2, 45  |                   prudence is wisdom for man," but ~not wisdom absolutely.~
 6624   2, 45  |                 practical reason. But no man can conveniently ~apply
 6625   2, 45  |                necessary for the prudent man to know both the ~universal
 6626   2, 45  |                 virtue since they direct man to good materially, that
 6627   2, 45  |               wherefore in order that a ~man may make right use of his
 6628   2, 45  |                  a kind of comparison, a man may ~be said to act prudently
 6629   2, 45  |                  This saying of the wise man does not mean that prudence ~
 6630   2, 45  |                ourselves, even as a wise man ~decides." Now right reason
 6631   2, 45  |                Para. 1/1~OBJ 2: Further, man surpasses irrational beings
 6632   2, 45  |           Accordingly the other parts of man ~are in relation to his
 6633   2, 45  |             relation to his reason, what man is in relation to irrational ~
 6634   2, 45  |               irrational ~creatures. Now man is the end of irrational
 6635   2, 45  |         Therefore all the other parts of man are directed to reason ~
 6636   2, 45  |             reason . . . ~even as a wise man decides."~Aquin.: SMT SS
 6637   2, 45  |                  temperance intends that man should ~not stray from reason
 6638   2, 45  |                 this end is appointed to man according to natural ~reason,
 6639   2, 45  |                manner and by ~what means man shall obtain the mean of
 6640   2, 45  |                vi, 5) that "the prudent ~man takes good counsel." Now "
 6641   2, 45  |                   x) that "a ~solicitous man is a restless man." Now
 6642   2, 45  |             solicitous man is a restless man." Now motion belongs chiefly
 6643   2, 45  |                  iv, 3) the "magnanimous man ~is slow and leisurely."
 6644   2, 45  |                  to Isidore (Etym. x), a man is said to be ~solicitous
 6645   2, 45  |                  citus], in so far as ~a man through a certain shrewdness
 6646   2, 45  |             Reply OBJ 3: The magnanimous man is said to be "slow and
 6647   2, 45  |                 to be related only to a ~man's own good. Therefore the
 6648   2, 45  |                because they thought that man is not ~bound to seek other
 6649   2, 45  |                 Secondly, because, since man is a part of the home and ~
 6650   2, 45  |            virtue is the ~same in a good man and in a good ruler." Now
 6651   2, 45  |           prudence is a virtue of a good man, it seems that prudence
 6652   2, 45  |                    it belongs to ~a good man to be able to rule well
 6653   2, 45  |          wherefore the ~virtue of a good man includes also that of a
 6654   2, 45  |                 even as the virtue ~of a man and of a woman, as stated
 6655   2, 45  |           counsel." But prudence makes a man take good counsel ~(Ethic.
 6656   2, 45  |              therefore it is proper to a man to ~reason and be prudent
 6657   2, 45  |                  2~Since, however, every man, for as much as he is rational,
 6658   2, 45  |               Reply OBJ 3: By prudence a man commands not only others,
 6659   2, 45  |           counsel is the work of prudent man especially." Now many sinners
 6660   2, 45  |                  it is ~impossible for a man be prudent unless he be
 6661   2, 45  |                  Now no inner is a ~good man. Therefore no sinner is
 6662   2, 45  |           prudence. For since a prudent ~man is one who disposes well
 6663   2, 45  |                  but in appearance. Thus man is called "a good robber," ~
 6664   2, 45  |          particular affair; thus when a ~man devises fitting ways of
 6665   2, 45  |               act of prudence, as when a man takes counsel ~aright, and
 6666   2, 45  |               respect of the good end of man's whole ~life: and this
 6667   2, 45  |                OBJ 2: Further, a prudent man is one who takes good counsel,
 6668   2, 45  |                  1/1~On the contrary, No man has grace unless he be virtuous.
 6669   2, 45  |            unless he be virtuous. Now no man can ~be virtuous without
 6670   2, 45  |               than sufficient, whereby a man is ~able to make provision
 6671   2, 45  |          prudence are more connatural to man; for as the Philosopher
 6672   2, 45  |               that which is according to man": whereas the secondary ~
 6673   2, 45  |                 those means cannot be in man naturally, although, by
 6674   2, 45  |                 natural disposition, one man has a greater aptitude than
 6675   2, 45  |                But this is impossible in man, on account of his reason, ~
 6676   2, 45  |                one of command, whereby a man applies the knowledge he ~
 6677   2, 46  |                  the prudence whereby ~a man rules himself, and the prudence
 6678   2, 46  |               and the prudence whereby a man governs a multitude, ~which
 6679   2, 47  |               Now in such like matters a man can be directed, not ~by
 6680   2, 47  |                are four things whereby a man perfects his memory. First,
 6681   2, 47  |               his memory. First, when a ~man wishes to remember a thing,
 6682   2, 47  |               soul. Secondly, whatever a man ~wishes to retain in his
 6683   2, 47  |                 One should do evil to no man," as shown ~above (Q[47],
 6684   2, 47  |                 infinite variety, no one man can consider them all sufficiently;
 6685   2, 47  |                  in ~matters of prudence man stands in very great need
 6686   2, 47  |                 2 Para. 1/1~Reply OBJ 2: Man has a natural aptitude for
 6687   2, 47  |                 Reply OBJ 3: By prudence man makes precepts not only
 6688   2, 47  |                 some ~respects, since no man is altogether self-sufficient
 6689   2, 47  |                  Etym. x): "A solicitous man is one who is ~shrewd and
 6690   2, 47  |                  docility consists in a ~man being well disposed to acquire
 6691   2, 47  |               right opinion from another man, so ~shrewdness is an apt
 6692   2, 47  |               what should be done. Now a man may take ~good counsel,
 6693   2, 47  |              matters ~whatsoever wherein man is said to conjecture the
 6694   2, 47  |             requisite for ~prudence that man should be an apt reasoner.
 6695   2, 47  |                  above all requires that man be an apt reasoner, so that
 6696   2, 47  |            Isidore (Etym. x), "a prudent man ~is one who sees from afar [
 6697   2, 47  |            actions which can be ~done by man for an end. Now the past
 6698   2, 47  |                 they can be directed by ~man to the end of human life,
 6699   2, 47  |                  Now foresight enables a man to look on distant things. ~
 6700   2, 47  |             caution is required. Now no ~man makes evil use of virtue,
 6701   2, 47  |               OBJ 3: Further, no prudent man strives for the impossible.
 6702   2, 47  |               for the impossible. But no man ~can take precautions against
 6703   2, 47  |                OBJ 3: Of the evils which man has to avoid, some are of
 6704   2, 47  |               grasped by reason, ~nor is man able to take precautions
 6705   2, 48  |                the prudence with which a man rules ~himself (Q[47], seqq.),
 6706   2, 48  |                 3 Para. 1/1~Reply OBJ 3: Man directs himself by prudence
 6707   2, 49  |                 Lib. Arb. ii, 18,19) "no man ~makes evil use of virtue."
 6708   2, 49  |              good. Now among the acts of man, it ~is proper to him to
 6709   2, 49  |                speculative life is above man, as stated in Ethic. x. ~
 6710   2, 49  |                 implies perfection. For ~man needs to be perfected by
 6711   2, 49  |                according to ~the mode of man, who is unable by simple
 6712   2, 49  |              other ~hand, every virtuous man takes good counsel in those
 6713   2, 49  |             Ethic. ~vi, 5), the "prudent man is, seemingly, one who takes
 6714   2, 49  |                 different causes ~that a man acquires good counsel, good
 6715   2, 49  |           deliberating well) which makes man take good counsel must ~
 6716   2, 49  |               from prudence, which makes man command well. ~And since
 6717   2, 49  |                in this that every wicked man errs. If therefore {synesis} (
 6718   2, 49  |          according to common law). For a man is said, in respect of {
 6719   2, 49  |               have good judgment. Now no man ~can be said to have good
 6720   2, 50  |              purpose of ~taking counsel, man is sufficiently perfected
 6721   2, 50  |                 your brother ~Simon is a man of counsel." Therefore counsel
 6722   2, 50  |             acquired or infused, directs man in the research of counsel
 6723   2, 50  |                 deliberating well) makes man take good counsel either
 6724   2, 50  |                 the research of counsel, man requires to be directed
 6725   2, 50  |                gift of counsel, ~whereby man is directed as though counseled
 6726   2, 50  |                  1/1~Reply OBJ 2: That a man be of such good counsel
 6727   2, 50  |             gratuitous grace; but that a man be counselled by God as ~
 6728   2, 50  |                Div. Nom. vii), even as a man comes into contact with
 6729   2, 50  |                 the gift of counsel that man ~should be directed by God,
 6730   2, 50  |                  of an end, since there ~man possesses the last end.
 6731   2, 51  |                  not voluntary, since no man wishes to be imprudent. ~
 6732   2, 51  |                but original sin comes to man with his birth. But ~imprudence
 6733   2, 51  |                 But ~imprudence comes to man with his birth, wherefore
 6734   2, 51  |             imprudent [Douay: 'foolish'] man shall spend it." Therefore ~
 6735   2, 51  |                of that ~prudence which a man can and ought to have, and
 6736   2, 51  |                  is a sin by reason of a man's negligence in striving
 6737   2, 51  |            taking counsel, the imprudent man despises ~counsel, and the
 6738   2, 51  |                it is not ~possible for a man to act against prudence,
 6739   2, 51  |                 a mortal ~sin, as when a man acts precipitately through
 6740   2, 51  |                Para. 1/1~Reply OBJ 1: No man desires the deformity of
 6741   2, 51  |                imprudence, but the rash ~man wills the act of imprudence,
 6742   2, 51  |            species: for instance, if one man were to take another's property
 6743   2, 51  |             Therefore imprudence leads a man to ~fall or to be precipitate.~
 6744   2, 51  |                  due order, whereas if a man is rushed ~into action by
 6745   2, 51  |                  2 Paral ~20:12: else if man, instead of doing what he
 6746   2, 51  |              Para. 1/1~OBJ 3: Further, a man would seem to be inconstant
 6747   2, 51  |                is in the appetite, for a man ~does not withdraw from
 6748   2, 51  |                the act of command. For a man is stated to be inconstant ~
 6749   2, 51  |                reason. For the continent man suffers evil ~concupiscences,
 6750   2, 51  |      concupiscences, and the persevering man suffers grievous sorrows (
 6751   2, 51  |                  firm, in ~the continent man, against concupiscence,
 6752   2, 51  |                   and in the persevering man, ~against sorrow. Hence
 6753   2, 51  |             James 1:8): "A double-minded man is ~inconstant in all his
 6754   2, 51  |                Ethic. vii, 6) ~that "the man who is incontinent through
 6755   2, 52  |               indifferent things (for no man is accused of negligence
 6756   2, 52  |                   Etym. x) ~"a negligent man is one who fails to choose [
 6757   2, 52  |               regards. Yet the negligent man fails in regard to this
 6758   2, 52  |           otherwise ~than the inconstant man: for the inconstant man
 6759   2, 52  |                  man: for the inconstant man fails in commanding, ~being
 6760   2, 52  |         something, whereas the negligent man fails ~through lack of a
 6761   2, 52  |                 but because fear incites man to ~acts of reason. Wherefore
 6762   2, 52  |                 1 Para. 1/1~Reply OBJ 1: Man may be said to love God
 6763   2, 52  |               which sense we ~say that a man loves God less when he loves
 6764   2, 52  |               out of pure love, cleanses man not only from ~venial but
 6765   2, 53  |                  love the flesh, "for no man ever ~hated his own flesh" (
 6766   2, 53  |                  OBJ 3: Further, just as man is tempted by the flesh,
 6767   2, 53  |                  1/1~On the contrary, No man is an enemy to God save
 6768   2, 53  |               properly the prudence of a man who looks upon carnal ~goods
 6769   2, 53  |                it involves a disorder in man with respect to his last
 6770   2, 53  |                  its end. If, however, a man place his last end in a
 6771   2, 53  |                    A[2], ad 1; A[13]), a man is said ~to be prudent in
 6772   2, 53  |                   particular end; thus a man is said to be prudent in
 6773   2, 53  |                 signification, so that a man ~place the last end of his
 6774   2, 53  |                happens sometimes that ~a man has an inordinate affection
 6775   2, 53  |                  of the flesh. But ~if a man actually refers the care
 6776   2, 53  |               carnal prudence whereby a ~man places the end of his whole
 6777   2, 53  |               crafty [Douay: ~'prudent'] man doth all things with counsel."
 6778   2, 53  |                  simplicity ~of the just man is laughed to scorn," says (
 6779   2, 53  |                 whether good or ~evil, a man uses means that are not
 6780   2, 53  |             among ~those signs whereby a man signifies something to another
 6781   2, 53  |           signifies something to another man, as ~Augustine states (De
 6782   2, 53  |            pertain to craftiness. For a ~man does not deserve praise
 6783   2, 53  |                 of craftiness; and yet a man deserves praise for allowing ~
 6784   2, 53  |                Acts 5:1) that "a certain man named ~Ananias with Saphira
 6785   2, 53  |                   1/1~OBJ 3: Further, no man employs craftiness against
 6786   2, 53  |                Shall he be deceived as a man, with your fraudulent [Douay: ~'
 6787   2, 53  |                 to the Divine ~ordering, man is placed over temporal
 6788   2, 53  |                his feet," etc. Therefore man should be ~solicitous about
 6789   2, 53  |                   Now it is lawful for a man to work for the temporal
 6790   2, 53  |                  2 Thess. 3:10): "If any man ~will not work, neither
 6791   2, 53  |              mercy; for instance, when a man is solicitous to watch over
 6792   2, 53  |                  the result being that a man is drawn away from spiritual
 6793   2, 53  |               much fear, when, to wit, a man fears to lack necessary ~
 6794   2, 53  |               favors ~bestowed by God on man, independently of his solicitude,
 6795   2, 53  |                without the assistance of man, according ~to the requirements
 6796   2, 53  |          Temporal goods are subjected to man that he may use them ~according
 6797   2, 53  |               OBJ 2: The solicitude of a man who gains his bread by bodily
 6798   2, 53  |                 autumn. Accordingly if a man were solicitous about the
 6799   2, 53  |        solicitude about the future, if a man ~were to seek temporal things,
 6800   2, 53  |                 in so far as she carries man away suddenly, just as ~
 6801   2, 53  |             cozen the wits of the wisest man" [*Cf. Iliad xiv, ~214-217].~
 6802   2, 53  |     pusillanimity: because a magnanimous man wishes to act openly, as
 6803   2, 53  |               hatred, because ~the angry man desires to harm manifestly,
 6804   2, 54  |          Therefore it needed to instruct man perfectly in all matters
 6805   2, 54  |                  its end, so it behooved man ~to be instructed by the
 6806   2, 54  |                 to injustice, as when ~a man uses guile and fraud in
 6807   2, 55  |            justice, before all, subjects man to God: for Augustine ~says (
 6808   2, 55  |             aright all things subject to man." Now right [jus] ~does
 6809   2, 55  |                other ~virtues, to direct man in his relations with others:
 6810   2, 55  |               the other virtues ~perfect man in those matters only which
 6811   2, 55  |            relation to others. Because a man's work is said to be just
 6812   2, 55  |                  is administered, thus a man is said to appear "in jure" [*
 6813   2, 55  |              further, we say even that a man, who has the office of exercising ~
 6814   2, 55  |       Nevertheless justice tends to make man repay God as much as he
 6815   2, 55  |                  the ~human will, else a man's will could not be unjust.
 6816   2, 55  |               thing can be adjusted to a man in two ways: first by its ~
 6817   2, 55  |                   very nature, as when a man gives so much that he may
 6818   2, 55  |                 consent, when, to wit, a man deems himself satisfied,
 6819   2, 55  |               always and everywhere. But man's nature is changeable, ~
 6820   2, 55  |                 that which is natural to man may sometimes fail. Thus
 6821   2, 55  |                it happens sometimes that man's will is ~unrighteous there
 6822   2, 55  |                 not be restored, ~lest a man of unrighteous will make
 6823   2, 55  |              their justice is ~hidden to man, and partly are made just
 6824   2, 55  |                 it should belong to one ~man more than to another, but
 6825   2, 55  |                of one and not of another man, ~as the Philosopher shows (
 6826   2, 55  |               Now it belongs not only to man but also to other animals
 6827   2, 55  |                  this same is natural to man in respect of ~natural reason
 6828   2, 55  |                fact that this particular man ~should be a slave rather
 6829   2, 55  |                slave rather than another man, is based, not on natural ~
 6830   2, 55  |                that it is useful to this man ~to be ruled by a wiser
 6831   2, 55  |                   to be ruled by a wiser man, and to the latter to be
 6832   2, 55  |              being presupposed: for if a man gives ~himself his due,
 6833   2, 55  |                yet each, considered as a man, is something ~having separate
 6834   2, 55  |                far as ~each of them is a man, there is justice towards
 6835   2, 56  |                 is a habit which makes a man "capable of doing ~what
 6836   2, 56  |              Isidore says (Etym. ~x), "a man is said to be just because
 6837   2, 56  |            justice is a habit ~whereby a man renders to each one his
 6838   2, 56  |             justice is a habit whereby a man ~is said to be capable of
 6839   2, 56  |              subject, because, to wit, a man ~wills to do a certain thing
 6840   2, 56  |                one could scarcely find a man willing to act unjustly
 6841   2, 56  |              concern the dealings of one man with another. ~Neither therefore
 6842   2, 56  |                  belongs to justice that man should direct to the service
 6843   2, 56  |                   appetite is subject to man, according to Gn. 4:7, where
 6844   2, 56  |                Para. 1/1~OBJ 4: Further, man's dealings with himself
 6845   2, 56  |               dealings with another. Now man's dealings are rectified
 6846   2, 56  |              implies relationship of one man to another. Therefore justice
 6847   2, 56  |                  the hand strikes, but a man with his hand, ~nor that
 6848   2, 56  |             consequently is only in ~one man towards another. Nevertheless
 6849   2, 56  |         Nevertheless in one and the same man we may ~speak metaphorically
 6850   2, 56  |       metaphorically in one and the same man there is said to ~be justice
 6851   2, 56  |                  far as to each ~part of man is ascribed what is becoming
 6852   2, 56  |             which may be found even in a man who lives all by himself.~
 6853   2, 56  |                 4 Para. 1/1~Reply OBJ 4: Man's dealings with himself
 6854   2, 56  |         meritorious. But ~to render to a man what belongs to him, as
 6855   2, 56  |                  renders a human act and man ~himself good" [*Ethic.
 6856   2, 56  |               applied to justice. For a ~man's act is made good through
 6857   2, 56  |                  evident that it renders man's operations good, ~and,
 6858   2, 56  |                  1/1~Reply OBJ 1: When a man does what he ought, he brings
 6859   2, 56  |                 an ~end, when, to wit, a man is unable to achieve the
 6860   2, 56  |                not remove merit, ~when a man does voluntarily that which
 6861   2, 56  |                rendering his due to each man cannot ~proceed from the
 6862   2, 56  |              stated above (A[2]) directs man in his ~relations with other
 6863   2, 56  |                  general, in so far as a man who serves a community,
 6864   2, 56  |               whether such virtue direct man in relation to himself,
 6865   2, 56  |                  in so far as it directs man to the common good. It is
 6866   2, 56  |                justice," because thereby man is in harmony with the law
 6867   2, 56  |                  the ~virtue of the good man is not strictly the same
 6868   2, 56  |              general justice, whereby a ~man Is directed to the common
 6869   2, 56  |                is general in relation to man and horse and ~the like:
 6870   2, 56  |                  general justice directs man sufficiently in all his ~
 6871   2, 56  |                legal justice directs one man to another in matters ~relating
 6872   2, 56  |                 of justice directing one man to another in matters ~relating
 6873   2, 56  |               domestic justice directing man to the ~common good of a
 6874   2, 56  |              legal justice which directs man ~immediately to the common
 6875   2, 56  |             particular virtues to direct man in relation to himself,
 6876   2, 56  |             particular justice to direct man in his relations to other
 6877   2, 56  |               justice does indeed direct man sufficiently in his ~relations
 6878   2, 56  |           particular justice to direct a man ~immediately to the good
 6879   2, 56  |                 Further, justice directs man sufficiently in matters
 6880   2, 56  |               relating to ~others. Now a man can be directed to others
 6881   2, 56  |                 external things of which man can make use. And yet it
 6882   2, 56  |                 that the relation of one man to another is ~to be considered;
 6883   2, 56  |               passions that we ~consider man's rectitude in himself.
 6884   2, 56  |                 object, in so far as one man is related to another through ~
 6885   2, 56  |                 entire order between one man and another."~Aquin.: SMT
 6886   2, 56  |                 Para. 1/1~Reply OBJ 3: A man's internal passions which
 6887   2, 56  |           themselves directed to another man, which belongs to the ~specific
 6888   2, 56  |                being directed to another man. Consequently it does not
 6889   2, 56  |                the means of rectifying a man's operations in ~relation
 6890   2, 56  |                  in ~relation to another man. Now such like operations
 6891   2, 56  |                because justice ~is about man's relations with another,
 6892   2, 56  |              belong to justice, since "a man is not ~just unless he rejoice
 6893   2, 56  |              defect in the other. Thus a man may steal another's ~property,
 6894   2, 56  |            through the will ~to hurt the man; or vice versa, a man may
 6895   2, 56  |                the man; or vice versa, a man may covet another's property ~
 6896   2, 56  |                internal passions whereby man is ~disposed in some way
 6897   2, 56  |                 comparison with the very man who is the subject ~of those
 6898   2, 56  |             comparison with the virtuous man himself, so that with them
 6899   2, 56  |            related by ~justice. Now each man's own is that which is due
 6900   2, 56  |                 gives its name to a good man."~Aquin.: SMT SS Q[58] A[
 6901   2, 56  |                  1: Although the liberal man gives of his own, yet he
 6902   2, 56  |                  virtue, ~while the just man gives to another what is
 6903   2, 56  |              liberality which gives of a man's ~own is based on justice,
 6904   2, 56  |              whereby one renders to each man what is his.~Aquin.: SMT
 6905   2, 57  |                  is proper to the unjust man to do unjust deeds?~(3)
 6906   2, 57  |            person and ~another, when one man wishes to have more goods,
 6907   2, 57  |                Thes. Para. 1/1~Whether a man is called unjust through
 6908   2, 57  |                  1: It would seem that a man is called unjust through
 6909   2, 57  |                  the unjust. Therefore a man should be ~called just through
 6910   2, 57  |                 maintain that it is in a man's power to do suddenly an ~
 6911   2, 57  |            unjust thing, and that a just man is no less capable of doing
 6912   2, 57  |                is ~unjust than an unjust man. But this opinion would
 6913   2, 57  |                were proper to the unjust man to do what is unjust. Therefore
 6914   2, 57  |              what is unjust. Therefore a man is to ~be deemed unjust
 6915   2, 57  |               says (Ethic. v, 6) that "a man may do ~an unjust thing
 6916   2, 57  |               happen in two ways that ~a man who does an unjust thing,
 6917   2, 57  |               the intention. ~Hence if a man do that which is unjust,
 6918   2, 57  |                habit, because whenever a man has ~a habit, whatever befits
 6919   2, 57  |                 is proper ~to the unjust man, in which sense the unjust
 6920   2, 57  |                in which sense the unjust man is one who has the habit ~
 6921   2, 57  |               habit ~of injustice: but a man may do what is unjust, unintentionally
 6922   2, 57  |                   It is not easy for any man to do an unjust thing from ~
 6923   2, 57  |            entirely on proportion to the man himself. ~Consequently what
 6924   2, 57  |               stated above (A[2]). Now a man by injuring ~himself, departs
 6925   2, 57  |           injuring another. Therefore a ~man can do an injustice to himself,
 6926   2, 57  |               involuntarily. Therefore a man can ~voluntarily suffer
 6927   2, 57  |                   1/1~OBJ 2: Further, no man is punished by the civil
 6928   2, 57  |               Ethic. v, 11). Therefore a man can do himself an ~injustice,
 6929   2, 57  |        consequently it may happen that a man suffers injustice ~voluntarily.~
 6930   2, 57  |                   1/1~OBJ 3: Further, no man does an injustice save to
 6931   2, 57  |                 But it may happen that a man does an injustice to one
 6932   2, 57  |                it is worth. ~Therefore a man may happen to suffer an
 6933   2, 57  |                  are ~contraries. Now no man does an injustice against
 6934   2, 57  |          Therefore on ~the other hand no man suffers an injustice except
 6935   2, 57  |            proper principle of action in man is the will, wherefore ~
 6936   2, 57  |                  is the will, wherefore ~man does properly and essentially
 6937   2, 57  |                 and on the ~other hand a man suffers properly what he
 6938   2, 57  |                 and strictly speaking no man can do an injustice ~except
 6939   2, 57  |                 involuntarily (as when a man does ~anything unintentionally),
 6940   2, 57  |          suffered voluntarily (as when a man ~voluntarily gives to another
 6941   2, 57  |                  1~Reply OBJ 1: When one man gives voluntarily to another
 6942   2, 57  |          injustice nor inequality. For a man's ~ownership depends on
 6943   2, 57  |                   Secondly, this or that man ~may be considered as belonging
 6944   2, 57  |           creature and image; and thus a man who kills ~himself, does
 6945   2, 57  |                   1 Cor. ~3:17): "If any man violate the temple of God,
 6946   2, 57  |                injustice suffered by one man and injustice done by another
 6947   2, 57  |                injustice done by another man always ~accompany one another,
 6948   2, 57  |             speak in the ~formal sense a man can do an injustice with
 6949   2, 57  |             injustice, and yet the other man does not suffer an injustice,
 6950   2, 57  |                  and on the other hand a man can suffer an ~injustice
 6951   2, 57  |              against his will, while the man who ~does the injury unknowingly,
 6952   2, 57  |           therefrom: ~for instance, if a man take an apple or some such
 6953   2, 57  |                 such thing from another ~man, in which case it is probable
 6954   2, 58  |               Cor. 2:15): "The spiritual man ~judgeth all things." Now
 6955   2, 58  |                 judgeth all things." Now man is made spiritual chiefly
 6956   2, 58  |            matter, because "the virtuous man is the rule and measure
 6957   2, 58  |                to be found in every just man. Since then judges are ~
 6958   2, 58  |               Reply OBJ 2: The spiritual man, by reason of the habit
 6959   2, 58  |                 wisdom: even as the just man pronounces judgment ~through
 6960   2, 58  |               The other virtues regulate man in himself, whereas justice ~
 6961   2, 58  |               whereas justice ~regulates man in his dealings with others,
 6962   2, 58  |                above (Q[58], A[2]). ~Now man is master in things concerning
 6963   2, 58  |                  than that of a virtuous man, taking ~judgment in its
 6964   2, 58  |               thou that judgest ~another man's servant. To his own lord
 6965   2, 58  |                  of all. Therefore to no man is it lawful to judge.~Aquin.:
 6966   2, 58  |                   1/1~OBJ 3: Further, no man is sinless, according to
 6967   2, 58  |                  Thou art inexcusable, O man, ~whosoever thou art, that
 6968   2, 58  |               judgest." ~Therefore to no man is it lawful to judge.~Aquin.:
 6969   2, 58  |               unjust": ~secondly, when a man judges about matters wherein
 6970   2, 58  |               lacks certainty, as when a man, without any solid motive,
 6971   2, 58  |                  the same sin as another man, we should groan ~together
 6972   2, 58  |               through acting thus that a man condemns himself so as ~
 6973   2, 58  |              Para. 1/1~OBJ 2: Further, a man does his neighbor an injury
 6974   2, 58  |          consists in nothing more than a man's ~opinion, and consequently
 6975   2, 58  |                to the injury of ~another man. Therefore judgment based
 6976   2, 58  |             three ~causes. First, from a man being evil in himself, and
 6977   2, 58  |              Secondly, this is ~due to a man being ill-disposed towards
 6978   2, 58  |              towards another: for when a man hates or ~despises another,
 6979   2, 58  |               The first degree is when a man ~begins to doubt of another'
 6980   2, 58  |             temptation without which ~no man can go through this life,"
 6981   2, 58  |                  second degree is when a man, from slight ~indications,
 6982   2, 58  |             indications, esteems another man's wickedness as certain.
 6983   2, 58  |                  so far as to condemn a ~man on suspicion: this pertains
 6984   2, 58  |                From the very fact that a man thinks evil of another ~
 6985   2, 58  |               imagination and thought of man's ~heart are prone to evil
 6986   2, 58  |                Para. 1/1~OBJ 3: Further, man should love his neighbor
 6987   2, 58  |               with regard ~to himself, a man should interpret doubtful
 6988   2, 58  |               from the very fact ~that a man thinks ill of another without
 6989   2, 58  |                and ~despises him. Now no man ought to despise or in any
 6990   2, 58  |                  any way injure another ~man without urgent cause: and,
 6991   2, 58  |                thinking well of a wicked man, than to err less frequently ~
 6992   2, 58  |                an evil opinion of a good man, because in the latter case ~
 6993   2, 58  |           judgment, to aim at judging a ~man good, unless there is evident
 6994   2, 58  |              force, because neither ~can man's will change nature. Hence
 6995   2, 58  |              enacted for the welfare ~of man." In such cases even the
 6996   2, 58  |               thou that judgest ~another man's servant?"~Aquin.: SMT
 6997   2, 58  |                  would be unjust for one man to force another to observe
 6998   2, 58  |                so too it is unjust, if a man compels ~another to submit
 6999   2, 58  |          Egyptian in order to defend the man who was unjustly attacked,
 7000   2, 58  |                off a blow from a ~fellow man when he can, is as much