Part, Question

 2501   2, 5   |             another; because the ~more a man enjoys this Good the happier
 2502   2, 5   |             happier he is. Now, that one man enjoys ~God more than another,
 2503   2, 5   |               Him. And in this sense one man can be happier ~than another.~
 2504   2, 5   |            albeit imperfectly. Therefore man can be happy in ~this life.~
 2505   2, 5   |                  is written (Job 14:1): "Man born of a woman, living ~
 2506   2, 5   |              excludes ~misery. Therefore man cannot be happy in this
 2507   2, 5   |              satiated in ~this life. For man naturally desires the good,
 2508   2, 5   |                  to hold ~abidingly, for man naturally shrinks from death.
 2509   2, 5   |                the Divine Essence, which man cannot obtain in this life, ~
 2510   2, 5   |                of the latter. Since then man is, by his nature, changeable,
 2511   2, 5   |             Happiness is participated by man in a changeable manner.
 2512   2, 5   |               consequently it seems that man can lose Happiness.~Aquin.:
 2513   2, 5   |              from the operation ~whereby man is made happy: and thus
 2514   2, 5   |                  is made happy: and thus man will cease to be happy.~
 2515   2, 5   |        corresponds to the beginning. But man's ~Happiness has a beginning,
 2516   2, 5   |         Happiness has a beginning, since man was not always happy. Therefore
 2517   2, 5   |                  occupations, ~whereby a man is altogether withdrawn
 2518   2, 5   |                  active happiness: since man's will can be changed ~so
 2519   2, 5   |                an act of virtue, whereby man bears these trials in a ~
 2520   2, 5   |            certain Platonists, held that man can become unhappy after
 2521   2, 5   |                 good," it must needs set man's desire at rest and exclude ~
 2522   2, 5   |                 exclude ~every evil. Now man naturally desires to hold
 2523   2, 5   |                  for true Happiness that man ~have the assured opinion
 2524   2, 5   |                  above (Q[3], A[8]) that man's perfect ~Happiness consists
 2525   2, 5   |                  evident that the ~happy man cannot forsake Happiness
 2526   2, 5   |      unreasonable that as ~time goes on, man should pass from happiness
 2527   2, 5   |              Divine power, which raises ~man to the participation of
 2528   2, 5   |               evident from the fact that man is unable not to wish to ~
 2529   2, 5   |             participation of which makes man happy. Hence the beginning
 2530   2, 5   |                  Thes. Para. 1/1~Whether man can attain happiness by
 2531   2, 5   |                OBJ 1: It would seem that man can attain Happiness by
 2532   2, 5   |              nothing is so ~necessary to man as that by which he attains
 2533   2, 5   |                  human nature. Therefore man can attain Happiness by
 2534   2, 5   |                  1~OBJ 2: Further, since man is more noble than irrational
 2535   2, 5   |                  Much more therefore can man ~attain Happiness by his
 2536   2, 5   |               operations, is subject to ~man's natural power, whereby
 2537   2, 5   |               Para. 1/1~On the contrary, Man is naturally the principle
 2538   2, 5   |                the intellect and will of man; for the Apostle says (1
 2539   2, 5   |               entered into the ~heart of man, what things God hath prepared
 2540   2, 5   |               that love Him." ~Therefore man cannot attain Happiness
 2541   2, 5   |                life, can be ~acquired by man by his natural powers, in
 2542   2, 5   |                 further on ~(Q[63]). But man's perfect Happiness, as
 2543   2, 5   |         surpasses the nature not only of man, but also of every creature, ~
 2544   2, 5   |          substance. Consequently neither man, nor ~any creature, can
 2545   2, 5   |                  as nature does not fail man in necessaries, although ~
 2546   2, 5   |                   so neither did it fail man in things ~necessary, although
 2547   2, 5   |           operation, which is subject to man's natural power, is not
 2548   2, 5   |               perfect operation which is man's happiness: ~since operation
 2549   2, 5   |                  Thes. Para. 1/1~Whether man attains happiness through
 2550   2, 5   |                OBJ 1: It would seem that man can be made happy through
 2551   2, 5   |                 consists in the order of man to a good which is ~outside
 2552   2, 5   |            universe, i.e. God. Therefore man is made happy, through a ~
 2553   2, 5   |                that is actually hot. But man is ~potentially happy. Therefore
 2554   2, 5   |               But an angel can enlighten man's intellect as ~shown in
 2555   2, 5   |            Therefore an angel can make a man happy.~Aquin.: SMT FS Q[
 2556   2, 5   |           creature: but by God alone ~is man made happy, if we speak
 2557   2, 5   |               the order of the universe, man is indeed ~helped by the
 2558   2, 5   |            enlightens the intellect of a man or of a ~lower angel, as
 2559   2, 5   |                 works are necessary that man may receive happiness from ~
 2560   2, 5   |              would seem that no works of man are necessary that he may ~
 2561   2, 5   |            produce the whole effect. But man's works, since they are ~
 2562   2, 5   |                  He bestows Happiness on man without any previous ~works.~
 2563   2, 5   |                 that Happiness is of the man ~"to whom God reputeth justice
 2564   2, 5   |                    Therefore no works of man ~are necessary for attaining
 2565   2, 5   |               not prove that any work of man need precede his ~Happiness:
 2566   2, 5   |                 the angel, who ~is above man in the natural order, obtained
 2567   2, 5   |                 FP, Q[62], A[5]; whereas man obtains it by many movements
 2568   2, 5   |                   Works are necessary to man in order to gain Happiness;
 2569   2, 5   |                  Christ, who is God ~and Man, "Who," according to Heb.
 2570   2, 5   |                  Para. 1/1~Whether every man desires happiness?~Aquin.:
 2571   2, 5   |                 desire Happiness. For no man can ~desire what he knows
 2572   2, 5   |              consider it impossible ~for man to see the Divine Essence;
 2573   2, 5   |                thus, of necessity, every man ~desires happiness. For
 2574   2, 5   |              will, the perfect good of a man is that which entirely satisfies
 2575   2, 5   |                 by some - "Happy is the ~man that has all he desires,"
 2576   2, 5   |         understand it simply of all that man desires by his ~natural
 2577   2, 5   |                  since nothing satisfies man's natural desire, except
 2578   2, 5   |                  it of those things that man ~desires according to the
 2579   2, 5   |                 have certain things that man desires; rather does ~it
 2580   2, 5   |                  of such things ~hinders man from having all that he
 2581   2, 6   |             HUMAN ACTS: ACTS PECULIAR TO MAN (QQ[6]-21)~OF THE VOLUNTARY
 2582   2, 6   |                  acts some are proper to man; others are common ~to man
 2583   2, 6   |               man; others are common ~to man and animals. And since Happiness
 2584   2, 6   |                   And since Happiness is man's proper good, those acts ~
 2585   2, 6   |                acts ~which are proper to man have a closer connection
 2586   2, 6   |                those which are common to man and the other animals. First,
 2587   2, 6   |                 acts which are proper to man; secondly, those acts which ~
 2588   2, 6   |                acts which ~are common to man and the other animals, and
 2589   2, 6   |             appetite, which is proper to man; we ~must consider acts
 2590   2, 6   |                 of human ~acts is not in man himself, but outside him:
 2591   2, 6   |                   but outside him: since man's appetite is ~moved to
 2592   2, 6   |                 But this ~is not true of man; for it is written (Jn.
 2593   2, 6   |            knowledge." ~Therefore, since man especially knows the end
 2594   2, 6   |                 1~Reply OBJ 3: God moves man to act, not only by proposing
 2595   2, 6   |                human acts are voluntary, man is said to be master of
 2596   2, 6   |            having apprehended the end, a man can, from ~deliberating
 2597   2, 6   |               Reply OBJ 2: The fact that man is master of his actions,
 2598   2, 6   |            impossible. In ~like manner a man may be dragged by force:
 2599   2, 6   |              will, can move the ~will of man, according to Prov. 21:1: "
 2600   2, 6   |                far as it is ~suitable to man by reason of some pleasurable
 2601   2, 6   |                 5) say. ~But sometimes a man suffers compulsion without
 2602   2, 6   |               will: for instance, when a man with a ~heavy body goes
 2603   2, 6   |                  goes upwards; or when a man contorts his limbs in a
 2604   2, 6   |               not simply, i.e. as to the man himself.~Aquin.: SMT FS
 2605   2, 6   |                  of Nyssa in his book on Man (Nemesius, De Nat. Hom.
 2606   2, 6   |               Further, just as the timid man through fear acts counter
 2607   2, 6   |       concupiscence, e.g. an incontinent man, does not retain his former
 2608   2, 6   |             nowise involuntary. ~For the man who yields to concupiscence
 2609   2, 6   |                  now; whereas ~the timid man acts counter to that which
 2610   2, 6   |                 to 1 Cor. 14:38: "If any man know not, he shall ~not
 2611   2, 6   |                 sadness: for instance, a man may kill a foe, whom he
 2612   2, 6   |                 example given ~(OBJ 3) a man did indeed wish to kill
 2613   2, 6   |                the ignorance: as when ~a man wishes not to know, that
 2614   2, 6   |                  and yet is the cause of man's ~willing what he would
 2615   2, 6   |               not will otherwise. Thus a man may be ignorant of ~some
 2616   2, 6   |            circumstance; for instance, a man, after taking proper precaution,
 2617   2, 6   |                 with ignorance of what a man is bound to know. The ~second,
 2618   2, 7   |         circumstances of the act. Thus a man becomes indictable, first,
 2619   2, 7   |                  human acts, inasmuch as man is thereby directed to Happiness. ~
 2620   2, 7   |       circumstance; for instance, that a man ~walk fast or slowly; that
 2621   2, 7   |                end. Thus, that a valiant man act "valiantly for the sake
 2622   2, 7   |         circumstance ~"what"; for that a man by pouring water on someone
 2623   2, 8   |                 time; for example when a man ~first wills to have health,
 2624   2, 8   |                intellect: for at first a man understands the principles
 2625   2, 8   |                  like manner ~whenever a man wills the means, by the
 2626   2, 9   |             written (James 1:14): "Every man is tempted by ~his own concupiscence,
 2627   2, 9   |             drawn away and allured." But man would not ~be drawn away
 2628   2, 9   |                iii, 5): "According ~as a man is, such does the end seem
 2629   2, 9   |                  the sensitive appetite ~man is changed to a certain
 2630   2, 9   |                   Wherefore according as man is ~affected by a passion,
 2631   2, 9   |                thus that seems good to a man when ~angered, which does
 2632   2, 9   |                   but in respect of the ~man in whom a passion is predominant,
 2633   2, 9   |             great influence in disposing man so that something seems
 2634   2, 9   |               aid of counsel: for when a man ~wills to be healed, he
 2635   2, 9   |           heavenly bodies could not move man's will. ~Therefore the human
 2636   2, 9   |                  there is no reason why ~man should not be prone to anger
 2637   2, 9   |              Centiloquium v), ~"the wise man governs the stars"; which
 2638   2, 9   |                 done in order to deceive man, it must be the work of
 2639   2, 9   |                  higher than the will of man and below God, namely, the ~
 2640   2, 9   |            namely, the ~angel. Therefore man's will can be moved by an
 2641   2, 9   |               act of the intellect. ~But man's intellect is reduced to
 2642   2, 9   |                very good." If, therefore man's will were moved by God
 2643   2, 9   |              stone is moved upwards by a man, ~who is not the cause of
 2644   2, 9   |               light things. Accordingly ~man endowed with a will is sometimes
 2645   2, 9   |                 1: An angel is not above man in such a way as to be the
 2646   2, 9   |                 2 Para. 1/1~Reply OBJ 2: Man's intellect is moved by
 2647   2, 9   |             angelic light is proposed to man's ~knowledge. And in this
 2648   2, 9   |                 1~Reply OBJ 3: God moves man's will, as the Universal
 2649   2, 9   |                  this universal ~motion, man cannot will anything. But
 2650   2, 9   |                cannot will anything. But man determines himself by his ~
 2651   2, 10  |                 power, and to the entire man. Wherefore man ~wills naturally
 2652   2, 10  |                the entire man. Wherefore man ~wills naturally not only
 2653   2, 10  |                  the object be, it is in man's power not to think of ~
 2654   2, 10  |                  iii, 5, "according as a man is, such ~does the end seem
 2655   2, 10  |                to him." But it is not in man's power to cast aside a ~
 2656   2, 10  |                   Therefore it is not in man's power not to will that
 2657   2, 10  |            dominion over it." ~Therefore man's will is moved of necessity
 2658   2, 10  |             object: inasmuch as, to wit, man through being disposed in
 2659   2, 10  |               influence of a ~passion on man occurs in two ways. First,
 2660   2, 10  |             movement of the will in that man, and the passion alone holds ~
 2661   2, 10  |                 OBJ 2: Since there is in man a twofold nature, intellectual
 2662   2, 10  |                and ~sensitive; sometimes man is such and such uniformly
 2663   2, 10  |                 And in respect of ~this, man can either repel the passion
 2664   2, 10  |               when thus disposed, ~since man is variously disposed according
 2665   2, 10  |                Ecclus. 15:14): "God made man from the ~beginning, and
 2666   2, 10  |               does not of necessity move man's will.~Aquin.: SMT FS Q[
 2667   2, 11  |                 placed his last end in a man. ~Therefore to enjoy is
 2668   2, 11  |               Trin. x, 10). ~Therefore a man enjoys his enjoyment. But
 2669   2, 11  |           enjoyment. But the last end of man is not ~enjoyment, but the
 2670   2, 11  |                says (De Trin. x, 11): "A man does not enjoy ~that which
 2671   2, 11  |                 end ~alone is that which man does not desire for the
 2672   2, 11  |                 bore it, and ~another to man that enjoys it. To the tree
 2673   2, 12  |                called darkness because a man knows what ~he intends,
 2674   2, 12  |                Monte ii, 14,16,17) that ~man's intention cannot be directed
 2675   2, 12  |              what has been said, that a ~man can intend several things
 2676   2, 12  |                 intermediary end. ~Now a man intends at the same time,
 2677   2, 12  |                one another, thus ~also a man can intend several things
 2678   2, 12  |            evident ~from the fact that a man prefers one thing to another
 2679   2, 12  |           available: so that evidently a man can ~intend several things
 2680   2, 12  |              Augustine means to say that man cannot at the same time ~
 2681   2, 12  |                  above (Q[1], A[5]), one man cannot have several last ~
 2682   2, 12  |            wherefore nothing hinders the man who ~intends to acquire
 2683   2, 13  |             possible things?~(6) Whether man chooses of necessity or
 2684   2, 13  |                 by a ~superior: for if a man were to perform an act of
 2685   2, 13  |                 is from prudence that a ~man makes a good choice of means."
 2686   2, 13  |               put together by the art of man. Now as ~artificial things
 2687   2, 13  |                  Ethic. iii, 2) that "no man ~chooses save what he can
 2688   2, 13  |           intervene; either in so far as man ~produces the thing which
 2689   2, 13  |              physician); or in so far as man, in some fashion, uses or
 2690   2, 13  |              action intervening ~whereby man either makes the thing which
 2691   2, 13  |                  to the end, inasmuch as man makes ~use of them for the
 2692   2, 13  |                  1/1~Reply OBJ 3: When a man chooses someone for a bishopric
 2693   2, 13  |                  he chooses to name that man to that post. Else, if ~
 2694   2, 13  |                  to the action whereby a man tends ~to the attainment
 2695   2, 13  |                  Thes. Para. 1/1~Whether man chooses of necessity or
 2696   2, 13  |                OBJ 1: It would seem that man chooses of necessity. For
 2697   2, 13  |              their principles. Therefore man is ~moved of necessity from (
 2698   2, 13  |             things are absolutely equal, man is not moved to ~one more
 2699   2, 13  |                  other; thus if a hungry man, as Plato says (Cf. De ~
 2700   2, 13  |                 Para. 1/1~I answer that, Man does not choose of necessity.
 2701   2, 13  |                 from a ~twofold power in man. For man can will and not
 2702   2, 13  |                twofold power in man. For man can will and not will, act
 2703   2, 13  |                 in any way. Consequently man wills Happiness of necessity,
 2704   2, 13  |             particular goods. ~Therefore man chooses not of necessity,
 2705   2, 13  |                not always necessitate in man ~the choosing of the means,
 2706   2, 14  |                 since counsel is of what man wills to do) - and ~as motive (
 2707   2, 14  |               from willing the end, that man is moved to take ~counsel
 2708   2, 14  |                 in ~things to be done by man there happens sometimes
 2709   2, 14  |                  and simple, so that one man ~by himself may be sufficient
 2710   2, 14  |              future events, in so far as man is induced to do or omit ~
 2711   2, 14  |             union of affection - thus a ~man is solicitous about what
 2712   2, 14  |                forbidden by God, or that man cannot live without suitable
 2713   2, 15  |                 Orth. ii, 22) that "if a man ~judge without affection
 2714   2, 15  |                22) that "after ~judging, man approves and embraces the
 2715   2, 15  |               Para. 1/1~Reply OBJ 3: The man who acts through passion
 2716   2, 15  |               the act of the intemperate man is his end, just as the ~
 2717   2, 15  |                 the ~act of the virtuous man is his end. But the intemperate
 2718   2, 15  |                 end. But the intemperate man consents to ~his own act.
 2719   2, 15  |             consent, takes place "when a man approves and ~embraces the
 2720   2, 15  |                  end ~of the intemperate man, and for sake of this delight
 2721   2, 15  |               youthful vigor ~perfects a man in his prime] (Ethic. x,
 2722   2, 15  |                   De ~Trin. xii, 7). But man often consents to an act
 2723   2, 15  |                    It is impossible ~for man to make up his mind to commit
 2724   2, 15  |                   Wherefore as long as a man is uncertain whether he
 2725   2, 16  |                  Fide Orth. ii, 22) that man "goes ~forward to the operation,
 2726   2, 16  |                 were ~made were made for man's use, because reason with
 2727   2, 16  |                because reason with which man is endowed ~uses all things
 2728   2, 16  |               Whoever enjoys, uses." But man enjoys ~the last end. Therefore
 2729   2, 16  |                 and properly speaking, a man enjoys money, because he ~
 2730   2, 16  |                 to the enjoyment which a man seeks in that ~end.~Aquin.:
 2731   2, 17  |                 intimates something to a man ~by moving him thereto;
 2732   2, 17  |                  Further, by commanding, man has an impulse towards an
 2733   2, 17  |              reason. But this is only in man. In irrational ~animals
 2734   2, 17  |               animals otherwise than ~in man. For the impulse of man
 2735   2, 17  |                  man. For the impulse of man to action arises from the
 2736   2, 17  |                of ~matter and form (e.g. man, who is one natural being,
 2737   2, 17  |                  Because ~the parts of a man can be separated from one
 2738   2, 17  |                can direct by ~commanding man to will. From this it is
 2739   2, 17  |                the powers too. Wherefore man, in ~so far as he is endowed
 2740   2, 17  |                  that "by his ~free-will man inquires, considers, judges,
 2741   2, 17  |             explains this by saying that man lusts, although he ~wills
 2742   2, 17  |               appetite is not subject to man's ~command.~Aquin.: SMT
 2743   2, 17  |              Para. 1/1~Reply OBJ 1: That man lusts, although he wills
 2744   2, 17  |                  as preceding it: thus a man may ~be disposed in one
 2745   2, 17  |                 consequent to it: thus a man becomes heated ~through
 2746   2, 17  |               power. For it is then that man can use his ~senses if he
 2747   2, 17  |              imaginative power. For that man is unable to imagine the ~
 2748   2, 17  |                Para. 1/1~OBJ 2: Further, man is called a "little world" [*
 2749   2, 17  |                 Therefore all that is in man, even the powers of the
 2750   2, 17  |                which God had bestowed on man, we ~must consider the natural
 2751   2, 18  |                Therefore some actions of man are evil.~Aquin.: SMT FS
 2752   2, 18  |              movement: ~wherefore if any man be lacking in any of these,
 2753   2, 18  |                 to be evil: thus a blind man is possessed of ~goodness
 2754   2, 18  |              deficient act. Thus a blind man has in act the power of ~
 2755   2, 18  |            Whether the good or evil of a man's action is derived from
 2756   2, 18  |            things which they loved." Now man becomes abominable to God
 2757   2, 18  |                 to the evil objects that man loves. And the same applies
 2758   2, 18  |                instance, if instead of a man, something else be ~generated);
 2759   2, 18  |                  Thes. Para. 1/1~Whether man's action is good or evil
 2760   2, 18  |                   ii, 3) that a virtuous man ~acts as he should, and
 2761   2, 18  |                  other hand, the vicious man, in the ~matter of each
 2762   2, 18  |                supervening accidents, as man does from shape, color,
 2763   2, 18  |                  an evil end, ~as when a man gives an alms from vainglory;
 2764   2, 18  |         difference in things; for a good man ~is specifically the same
 2765   2, 18  |           specifically the same as a bad man. Therefore neither do they
 2766   2, 18  |                  an evil action: ~thus a man is born of adulterous or
 2767   2, 18  |                   Nom. iv), "the good of man is to ~be in accordance
 2768   2, 18  |              genus; for instance, when a man commits a ~theft in order
 2769   2, 18  |               specifically good. Thus a ~man in regard to his species
 2770   2, 18  |                 happens sometimes that a man fails to ordain a ~specifically
 2771   2, 18  |                   something belongs to a man by reason of his individual
 2772   2, 18  |               the imagination, as when a man strokes his beard, or moves
 2773   2, 18  |                  by something else. Thus man, as far as his species is ~
 2774   2, 18  |              whiteness ~is superadded to man by other principles than
 2775   2, 18  |                Philosopher states that a man is evil, properly ~speaking,
 2776   2, 18  |                of some vice. ~Thus, if a man's action is directed to
 2777   2, 19  |                 is from ~the fact that a man wills that which is good.~
 2778   2, 19  |                can, in a certain way, be man's last ~end; nevertheless
 2779   2, 19  |                 will: for instance, if a man will, ~when he ought, where
 2780   2, 19  |                  when it is said that a ~man wills a good when he ought
 2781   2, 19  |             accidentally, in so far as a man by willing some ~particular
 2782   2, 19  |                  to say, in ~so far as a man ignores the circumstances
 2783   2, 19  |               malice. For instance, if a man's reason err in telling ~
 2784   2, 19  |                   On the other hand if a man's reason or conscience tells
 2785   2, 19  |               errs. In like manner ~if a man's reason or conscience tell
 2786   2, 19  |                 speaking the incontinent man is one who does not follow ~
 2787   2, 19  |               higher authority. But if a man were to believe the command
 2788   2, 19  |            emperor. In like manner ~if a man were to know that human
 2789   2, 19  |                 so that in such a case a man would be in a dilemma, and, ~
 2790   2, 19  |               negligence, by reason of a man not wishing to ~know what
 2791   2, 19  |                  if erring reason tell a man ~that he should go to another
 2792   2, 19  |                  he should go to another man's wife, the will that abides
 2793   2, 19  |                  bound to know. But if a man's reason, errs in ~mistaking
 2794   2, 19  |               follow too. Thus suppose a man to seek vainglory, he will ~
 2795   2, 19  |                In like manner, suppose a man's reason or conscience to ~
 2796   2, 19  |                in the ~will. Nor is this man in a dilemma: because he
 2797   2, 19  |                the end intended; since a man who wills to steal in order
 2798   2, 19  |             willed: for instance, when a man wills to fast for God's
 2799   2, 19  |                the will; for instance, a man may will to do ~something,
 2800   2, 19  |             cause of willing. For when a man wills to give an alms ~for
 2801   2, 19  |            Because on Mt. 12:35, "A good man ~out of the good treasure
 2802   2, 19  |                 good," ~a gloss says: "A man does as much good as he
 2803   2, 19  |              Therefore the goodness of a man's will ~is according to
 2804   2, 19  |                  good will. Therefore a ~man's will is good, according
 2805   2, 19  |              Further, in evil actions, a man sins in proportion to his ~
 2806   2, 19  |                 his ~intention: for if a man were to throw a stone with
 2807   2, 19  |                  object, by ~reason of a man willing or doing a good
 2808   2, 19  |                  the act, according as a man wills or acts ~intensely;
 2809   2, 19  |                  end; for instance, if a man ~were to give ten pounds,
 2810   2, 19  |                  remove: for instance, a man intends to go to ~Rome,
 2811   2, 19  |          speaking: for instance, ~when a man does not will with as much
 2812   2, 19  |                 as its object: as when a man ~intends to will intensely,
 2813   2, 19  |                   And hence it is that a man does ~not merit as much
 2814   2, 19  |             Because it is impossible for man's ~will to be conformed
 2815   2, 19  |                that it is impossible for man's will to be good. ~Which
 2816   2, 19  |                 said, because "He wishes man to be upright and to ~tend
 2817   2, 19  |                 Therefore, in order that man's will be good it needs
 2818   2, 19  |           Further, God wills to damn the man whom He foresees about to
 2819   2, 19  |                 mortal sin. If therefore man were bound to conform his
 2820   2, 19  |                   it would follow that a man ~is bound to will his own
 2821   2, 19  |            against filial piety. ~But if man were to will what God wills,
 2822   2, 19  |                 filial piety. Therefore ~man is not bound to conform
 2823   2, 19  |           upright," a gloss ~says: "That man has an upright heart, who
 2824   2, 19  |                 every ~act. If therefore man is bound to conform his
 2825   2, 19  |                 view. And therefore if a man's will wills a thing to
 2826   2, 19  |                  and the will of another man, who ~wills that thing not
 2827   2, 19  |                 10] Body Para. 3/5~But a man's will is not right in willing
 2828   2, 19  |            Consequently, in order that a man will some ~particular good
 2829   2, 19  |                  customary to say that a man's will, in this respect,
 2830   2, 19  |             formal cause, ~consisting in man's willing something from
 2831   2, 19  |                  will the damnation of a man, considered ~precisely as
 2832   2, 19  |            precisely as damnation, nor a man's death, considered precisely
 2833   2, 19  |                  things it ~suffices for man to will the upholding of
 2834   2, 19  |                it should be said ~that a man who conforms his will to
 2835   2, 19  |                 God wills, more than the man, who conforms his ~will
 2836   2, 19  |                and the same aspect, one ~man wills a thing which another
 2837   2, 20  |          interior act of the will: for a man is said to will to ~commit
 2838   2, 20  |                 Para. 1/1~Reply OBJ 2: A man sins by his will, not only
 2839   2, 20  |            according ~to the judgment of man. Therefore the external
 2840   2, 20  |              number; if, for instance, a man ~wishes to do something
 2841   2, 20  |         extension: when, for instance, a man wishes to do something for ~
 2842   2, 20  |               obstacle, whereas another ~man perseveres in the movement
 2843   2, 20  |              reward or punishment, if ~a man through simple involuntariness
 2844   2, 20  |             speaking of the case where a man's will is ~complete, and
 2845   2, 20  |                 up, and he ~shall kill a man or a woman, then the ox
 2846   2, 20  |                shut up, had not killed a man. Therefore ~the consequences
 2847   2, 20  |                 1/1~OBJ 4: Further, if a man do something which may cause
 2848   2, 20  |                 evil. For instance, if a man ~give an alms to a poor
 2849   2, 20  |                   give an alms to a poor man who makes bad use of the
 2850   2, 20  |               and, in like manner, ~if a man bear patiently a wrong done
 2851   2, 20  |          goodness or ~malice. For when a man foresees that many evils
 2852   2, 20  |              consequences for which that man is ordered to be ~punished,
 2853   2, 20  |                and bad: for ~instance, a man may go to church continuously,
 2854   2, 21  |                is through his will ~that man has dominion over his actions,
 2855   2, 21  |               the artist as such, but as man. Consequently ~for the former
 2856   2, 21  |                 latter he is blamed as a man. On the other hand, in moral
 2857   2, 21  |                 of human life. Wherefore man is blamed for such ~a sin,
 2858   2, 21  |                 for such ~a sin, both as man and as a moral being. Hence
 2859   2, 21  |          voluntary evils, is subject to ~man's power: wherefore it neither
 2860   2, 21  |                  he is master: thus if a man destroys what ~belongs to
 2861   2, 21  |                 belongs ~to another. But man is master of his own actions.
 2862   2, 21  |                 own actions. Therefore a man does ~not merit punishment
 2863   2, 21  |                 1/1~OBJ 3: Further, if a man acquire some good for himself,
 2864   2, 21  |                  be benefited by another man: and the same applies ~to
 2865   2, 21  |                 is his evil. Therefore a man does not ~merit or demerit,
 2866   2, 21  |                 10,11): "Say to the just man that ~it is well; for he
 2867   2, 21  |                 justice is rendered to a man, by reason of his having
 2868   2, 21  |               hurts the hand, hurts ~the man. When, therefore, anyone
 2869   2, 21  |             whole of society. Now when a man ordains his action directly
 2870   2, 21  |                  society. Whereas when a man does that which conduces
 2871   2, 21  |               resemblance, in so ~far as man is said to be just to himself.~
 2872   2, 21  |                 Para. 1/1~Reply OBJ 1: A man's good or evil actions,
 2873   2, 21  |                 2 Para. 1/1~Reply OBJ 2: Man is master of his actions;
 2874   2, 21  |               very good or evil, which a man does to himself by his ~
 2875   2, 21  |                OBJ 1: It would seem that man's actions, good or evil,
 2876   2, 21  |              harm done to another. But a man's action, good or evil,
 2877   2, 21  |           belongs ~to the user. Now when man acts he is the instrument
 2878   2, 21  |                 whom it is drawn?" where man ~while acting is evidently
 2879   2, 21  |                 an instrument. Therefore man merits ~or demerits nothing
 2880   2, 21  |               Himself, inasmuch as He is man's last end; and it is our
 2881   2, 21  |               anything by the ~action of man: but man, for his part,
 2882   2, 21  |                  the ~action of man: but man, for his part, takes something
 2883   2, 21  |                 2 Para. 1/1~Reply OBJ 2: Man is so moved, as an instrument,
 2884   2, 21  |                 3 Para. 1/1~Reply OBJ 3: Man is not ordained to the body
 2885   2, 21  |              body politic. But all that ~man is, and can, and has, must
 2886   2, 21  |               therefore every ~action of man, whether good or bad, acquires
 2887   2, 22  |                God or the ~angels, or to man in respect of his intellectual
 2888   2, 24  |              good and evil are proper to man: since "morals are ~properly
 2889   2, 24  |                   properly predicated of man," as Ambrose says (Super
 2890   2, 24  |               passions are not proper to man, for he has them in common
 2891   2, 24  |             Further, the good or evil of man consists in "being in accord,
 2892   2, 24  |                themselves, are common to man ~and other animals: but,
 2893   2, 24  |              reason, they are proper to ~man.~Aquin.: SMT FS Q[24] A[
 2894   2, 24  |             Hence he continues: "For the man who fears or is angry, is
 2895   2, 24  |                       or blamed, but the man who is angry in a certain
 2896   2, 24  |               OBJ 2: Further, the more a man's action is like to God,
 2897   2, 24  |             belongs to the perfection of man's good that his passions
 2898   2, 24  |          moderated by ~reason. For since man's good is founded on reason
 2899   2, 24  |               more things ~pertaining to man. Wherefore no one questions
 2900   2, 24  |                just as it is better that man should both will good and
 2901   2, 24  |          perfection of moral ~good, that man should be moved unto good,
 2902   2, 24  |                 choice; when, to ~wit, a man, by the judgment of his
 2903   2, 24  |            animals. But moral good is in man alone. Therefore no passion
 2904   2, 25  |               done to us; when the angry man ~has achieved this he rejoices.
 2905   2, 26  |            appetite," which, however, in man, has a certain share of ~
 2906   2, 26  |                   But it is possible for man to tend to God by love, ~
 2907   2, 26  |                  the same ~division; for man is not a member of the same
 2908   2, 26  |                 we desire ~them: thus "a man is said to love wine, on
 2909   2, 26  |                 towards the good which a man wishes to someone (to himself
 2910   2, 26  |                  some good. Accordingly, man has love ~of concupiscence
 2911   2, 26  |                usefulness or pleasure, a man ~does indeed wish his friend
 2912   2, 27  |                   It is in this way that man ~"loves iniquity," inasmuch
 2913   2, 27  |                 knowledge ~requires that man should know distinctly all
 2914   2, 27  |                is a science that enables man to ~persuade others; and
 2915   2, 27  |                 Confess. iv, 14) that "a man loves in ~another that which
 2916   2, 27  |                 love; for in that case a man would love in another, ~
 2917   2, 27  |                have it ~not: thus a sick man loves health, and a poor
 2918   2, 27  |                 loves health, and a poor man loves riches. But in so ~
 2919   2, 27  |              good that he desires. But a man loves himself more than
 2920   2, 27  |                 Reply OBJ 2: Even when a man loves in another what he
 2921   2, 27  |                  its act, ~the illiberal man loves the man who is liberal,
 2922   2, 27  |                  illiberal man loves the man who is liberal, in so far
 2923   2, 27  |                  The same applies to the man who is ~constant in his
 2924   2, 27  |                  of which principles the man who is not virtuous loves
 2925   2, 27  |             virtuous loves the virtuous ~man, as being in conformity
 2926   2, 27  |                 1/1 ~Reply OBJ 1: When a man loves a thing for the pleasure
 2927   2, 28  |                   In ~like manner when a man loves another with the love
 2928   2, 28  |               Hence a friend is called a man's "other self" (Ethic. ~
 2929   2, 28  |                love; because love ~moves man to desire and seek the presence
 2930   2, 28  |                the apprehensive power, a man is said to be placed outside
 2931   2, 28  |                higher knowledge; thus, a man is said to suffer ~ecstasy,
 2932   2, 28  |              state of debasement; thus a man may be said to suffer ecstasy, ~
 2933   2, 28  |                 the appetitive ~power, a man is said to suffer ecstasy,
 2934   2, 28  |               the love of friendship, ~a man's affection goes out from
 2935   2, 28  |                   effect of zeal, that a man refuses to share the object
 2936   2, 28  |                  is intense, it causes a man to be moved against ~everything
 2937   2, 28  |                 good. In this respect, a man is said ~to be zealous on
 2938   2, 28  |               good. In this way, too, ~a man is said to be zealous on
 2939   2, 28  |                up," a gloss says that "a man is eaten up with a good
 2940   2, 28  |                  3: The very fact that a man hates whatever is opposed
 2941   2, 28  |                  worsens him. ~Wherefore man is perfected and bettered
 2942   2, 28  |                 above (Q[26], A[2]). But man does not do ~everything
 2943   2, 28  |         Therefore not everything ~that a man does, is done from love.~
 2944   2, 28  |                If, therefore, whatever a man ~does is done from love,
 2945   2, 29  |                 than love?~(4) Whether a man can hate himself?~(5) Whether
 2946   2, 29  |              hate himself?~(5) Whether a man can hate the truth?~(6)
 2947   2, 29  |             shown by their effects. But ~man insists more on repelling
 2948   2, 29  |                Thes. Para. 1/1~Whether a man can hate himself? ~Aquin.:
 2949   2, 29  |                  1: It would seem that a man can hate himself. For it
 2950   2, 29  |              work evil. But ~sometimes a man wishes and works evil to
 2951   2, 29  |                  evil to himself, e.g. a man who kills ~himself. Therefore
 2952   2, 29  |                ii) that "avarice makes a man ~hateful"; whence we may
 2953   2, 29  |                says (Eph. 5:29) that "no man ever hated ~his own flesh."~
 2954   2, 29  |                   it is impossible for a man to hate ~himself. For everything
 2955   2, 29  |                 Nom. iv). Now to love a ~man is to will good to him,
 2956   2, 29  |                  A[4]). Consequently, ~a man must, of necessity, love
 2957   2, 29  |               and it is impossible for a man to ~hate himself, properly
 2958   2, 29  |           accidentally it happens that a man hates himself: and this
 2959   2, 29  |                 part of the good which a man wills to himself. For it ~
 2960   2, 29  |                 evil; and in this way, a man accidentally wills evil ~
 2961   2, 29  |              state. Now it is clear that man is principally the mind
 2962   2, 29  |                  principally the mind of man. ~And it happens that some
 2963   2, 29  |                Para. 1/1~Reply OBJ 2: No man wills and works evil to
 2964   2, 29  |                hate himself: thus a sick man hates his sickness ~for
 2965   2, 29  |                  say that avarice ~makes man hateful to others, but not
 2966   2, 29  |          self-love, in respect of which, man desires temporal goods for ~
 2967   2, 29  |                Thes. Para. 1/1~Whether a man can hate the truth?~Aquin.:
 2968   2, 29  |                  1: It would seem that a man cannot hate the truth. For
 2969   2, 29  |             being are convertible. But a man cannot hate good. Neither, ~
 2970   2, 29  |               always in it. Therefore no man can hate the truth.~Aquin.:
 2971   2, 29  |              this save ~truth. Therefore man loves the truth naturally.
 2972   2, 29  |               cause and origin. And thus man sometimes hates a particular
 2973   2, 29  |                according as ~truth is in man's knowledge, which hinders
 2974   2, 29  |                the intellect of another ~man: as, for instance, when
 2975   2, 29  |                 as, for instance, when a man wishes to remain hidden
 2976   2, 29  |                  consider ~the universal man, and another to consider
 2977   2, 29  |                and another to consider a man as man. If, therefore, ~
 2978   2, 29  |             another to consider a man as man. If, therefore, ~we take
 2979   2, 30  |                  ii, ~5. If therefore in man there is a concupiscence
 2980   2, 30  |                 3 Para. 1/1~Reply OBJ 3: Man has not only universal reason,
 2981   2, 30  |                  finite and fixed. Hence man never desires ~infinite
 2982   2, 30  |          instance, after getting food, a man ~may desire food yet again;
 2983   2, 30  |             Reply OBJ 3: In order that a man be delighted, there is no
 2984   2, 31  |                Thus the ~fact of being a man is not essentially something
 2985   2, 31  |                in ~this respect, to be a man is in time.~Aquin.: SMT
 2986   2, 31  |                  sensible pleasures. For man takes much more delight
 2987   2, 31  |                  because it is proper to man to ~apprehend knowledge
 2988   2, 31  |                knowledge, are ~proper to man: whereas pleasures of the
 2989   2, 31  |                  in Phys. ii, 1. Now, in man, nature can be taken ~in
 2990   2, 31  |                is the principal ~part of man's nature, since in respect
 2991   2, 31  |                 may be called natural to man, ~which are derived from
 2992   2, 31  |                from things pertaining to man in respect of his reason: ~
 2993   2, 31  |               instance, it is natural to man to take pleasure in contemplating
 2994   2, 31  |              virtue. Secondly, nature in man may be taken ~as contrasted
 2995   2, 31  |                  that which is common to man ~and other animals, especially
 2996   2, 31  |                  especially that part of man which does not obey ~reason.
 2997   2, 31  |         intercourse, are said to ~afford man natural pleasure. Under
 2998   2, 31  |                  which is not natural to man, ~either in regard to reason,
 2999   2, 31  |            connatural to this individual man, on account of there being
 3000   2, 31  |                  some ailment; thus to a man suffering from fever, ~sweet