Part, Question

 3001   2, 31  |                 unnatural intercourse of man and beast, or other such
 3002   2, 32  |                  to knowledge; as when a man takes pleasure in knowing ~
 3003   2, 32  |               these words we gather that man rejoices and takes pleasure
 3004   2, 32  |                 at a fire is suitable to man in winter but not in summer. ~
 3005   2, 32  |              becomes ~pleasant), because man desires to know something
 3006   2, 32  |              good; wherefore so far as a man thinks that he has been ~
 3007   2, 32  |                 things; but in so far as man is ~delivered from them.
 3008   2, 32  |                by others, ~inasmuch as a man thus becomes aware of his
 3009   2, 32  |             power of love, which makes a man to regard his friend as ~
 3010   2, 32  |      illiberality ~is more connatural to man than prodigality." Now it
 3011   2, 32  |                from contrary causes. But man ~takes a natural pleasure
 3012   2, 32  |      consideration of the end; as when a man, from doing good to ~another,
 3013   2, 32  |                  either from God or from man: ~for hope is a cause of
 3014   2, 32  |                 so far as it arouses ~in man an imagination of abundant
 3015   2, 32  |               good. Another principle is man's habitual inclination ~
 3016   2, 32  |                 which reason the liberal man takes pleasure in giving
 3017   2, 32  |              motive: for instance when a man is moved by one ~whom he
 3018   2, 32  |                to one's own good, ~which man loves more than he hates
 3019   2, 32  |                   inasmuch as it makes a man to appreciate his own ~superiority.
 3020   2, 32  |                   ways. First, as making man imagine himself to be wise
 3021   2, 32  |                 is pleasant to ~an angry man to punish, in so far as
 3022   2, 32  |                previous hurt: for when a man ~is hurt by another, he
 3023   2, 32  |                 simply; for instance one man in ~respect of another,
 3024   2, 32  |                   to the excellence of a man's own good: because they
 3025   2, 32  |              result being that they give man an idea ~of his own excellence.
 3026   2, 32  |                 ruling and presiding, a ~man does good to others, which
 3027   2, 32  |                pleasure to the sorrowful man, though it ~be unlike sorrow,
 3028   2, 32  |               bears some likeness to the man that is sorrowful: ~because
 3029   2, 32  |                  Wherefore the sorrowful man ~seeks pleasure as making
 3030   2, 32  |          contrary to ~the proper good of man.~Aquin.: SMT FS Q[32] A[
 3031   2, 32  |                  a desire which comes to man ~when he sees an effect
 3032   2, 32  |               our ignorance. This is why man takes the greatest ~pleasure
 3033   2, 33  |            result of this apprehension, ~man perceives that he has attained
 3034   2, 33  |               order: and in this respect man's mind is said ~to be magnified
 3035   2, 33  |                  within itself. And thus man's affection is expanded
 3036   2, 33  |                the remainder: thus if a ~man is pleased with the first
 3037   2, 33  |          possessor, this ~happens when a man possesses a thing which
 3038   2, 33  |               table. This is why, when a man arrives at the point of
 3039   2, 33  |                for itself: when, to wit, man returns to that ~disposition,
 3040   2, 33  |                  of food in respect of a man who has eaten to repletion.~
 3041   2, 33  |               not as a physician makes a man healthy, but as health does": ~
 3042   2, 34  |                be evil in ~itself: since man's good is to be "in accord
 3043   2, 34  |                  that which the virtuous man shuns, and the man lacking ~
 3044   2, 34  |              virtuous man shuns, and the man lacking ~in virtue seeks,
 3045   2, 34  |                Ethic. x, 5 "the virtuous man is a kind of measure ~and
 3046   2, 34  |                   2:15): "The ~spiritual man judgeth all things." But
 3047   2, 34  |               seek pleasure: whereas the man who is master of ~himself
 3048   2, 34  |           reckoned as bad, and thus that man, being prone to ~immoderate
 3049   2, 34  |                  of the good in which a ~man reposes with pleasure. For
 3050   2, 34  |               Reply OBJ 2: The temperate man does not shun all pleasures,
 3051   2, 34  |                and good simply. But if a man's ~appetite repose in that
 3052   2, 34  |              respect of that ~particular man, then his pleasure will
 3053   2, 34  |               respect of such and such a man: and so too with regard
 3054   2, 34  |                  since it is the end of ~man's life. But Happiness is
 3055   2, 34  |                   of money. Accordingly, man's last end may be said to
 3056   2, 34  |              sense a certain pleasure of man may ~be said to be the greatest
 3057   2, 34  |                  pleasure. And therefore man is reckoned to be ~good
 3058   2, 34  |                  human will; since ~that man is good and virtuous, who
 3059   2, 34  |               works of virtue; ~and that man evil, who takes pleasure
 3060   2, 34  |                But the will of the ~good man takes pleasure in them in
 3061   2, 34  |              which the ~will of the evil man gives no heed.~Aquin.: SMT
 3062   2, 34  |                 or measure. Because that man is good, whose will rests
 3063   2, 34  |                  the true good: and that man evil, whose will rests in
 3064   2, 35  |                  of ~touch. Consequently man alone, who is a perfectly
 3065   2, 35  |                the other hand, "the evil man feels pain at having been ~
 3066   2, 35  |                pleasant: thus ~a thirsty man seeks more eagerly the pleasure
 3067   2, 35  |           Because by the ~mere fact that man mourns for his sins, or
 3068   2, 35  |               eternity. In like manner a man merits it when ~he shrinks
 3069   2, 35  |               certain annoyances; thus a man ~takes pleasure in drinking
 3070   2, 35  |             stronger the passion which a man resists according ~to reason,
 3071   2, 35  |                   ii, 3). But ~the brave man who resists the movement
 3072   2, 35  |              virtuous than the temperate man, who resists the movement
 3073   2, 35  |              happens accidentally that a man shuns sorrow more eagerly
 3074   2, 35  |                 1/1~Reply OBJ 3: A brave man is not praised because,
 3075   2, 35  |              pleasure. But the temperate man is praised for refraining
 3076   2, 35  |                  striking effects: since man dies sooner of outward pain
 3077   2, 35  |              likeness of a ~thing: for a man is not inwardly pained by
 3078   2, 36  |           pleasant; for instance, when a man has eaten ~to repletion,
 3079   2, 37  |                above ~(Q[35], A[7]). But man can learn while sorrowful.
 3080   2, 37  |       Consequently if the pain be acute, man is prevented at the ~time
 3081   2, 37  |                  as long as ~it lasts, a man is unable to give his attention
 3082   2, 37  |                difference of love that a man has for learning or for
 3083   2, 37  |                 those ~things by which a man hopes to be freed from sorrow.
 3084   2, 37  |             moment of sexual pleasure, a man cannot understand anything." ~
 3085   2, 37  |                  the intention, ~so that man is unable to learn anything
 3086   2, 37  |              depression to sorrow. For a man is said to be depressed, ~
 3087   2, 37  |                 is paralyzed, so ~that a man becomes completely stupefied.~
 3088   2, 37  |                Sorrow is said to consume man, when the force of the ~
 3089   2, 37  |                  most excellent thing in man. Moreover, despair seems
 3090   2, 37  |               wood: so the sadness of a ~man consumeth the heart": and (
 3091   2, 37  |           because sorrow is repugnant to man's life in ~respect of the
 3092   2, 37  |               passions of the soul. ~For man's life consists in a certain
 3093   2, 37  |                  it will be repugnant to man's ~life in respect of the
 3094   2, 37  |            sorrow too sometimes deprives man of the use of reason: as
 3095   2, 38  |                Ethic. ix, 4, "the wicked man ~feels pain at having been
 3096   2, 38  |          prevails in the end. Now when a man is made sorrowful by ~those
 3097   2, 38  |                an action, ~that befits a man according to his actual
 3098   2, 38  |                  are actions befitting a man who is in sorrow ~or pain;
 3099   2, 38  |                 sorrow and the sorrowing man. For ~every effect is suited
 3100   2, 38  |               from the very fact that a ~man imagines himself to be doing
 3101   2, 38  |            reason ~if laughter escapes a man when he is so disposed that
 3102   2, 38  |                ourselves: so that when a man sees others saddened by
 3103   2, 38  |                 reason is because when a man's friends condole with ~
 3104   2, 38  |                 friendship, viz. when a ~man rejoices with the joyful,
 3105   2, 38  |                  because knowledge makes man acquainted with many things
 3106   2, 38  |          contemplation itself, ~which is man's good and naturally pleasant
 3107   2, 39  |                 11, ~"though the prudent man does not aim at pleasure,
 3108   2, 39  |              because the mere ~fact of a man's appetite being uneasy
 3109   2, 39  |                  a sign of goodness if a man is in ~sorrow or pain on
 3110   2, 39  |              good; for instance, when ~a man gives an alms sorrowfully. ~
 3111   2, 39  |             rectitude of his will, that ~man should will them in themselves:
 3112   2, 39  |                On the contrary, The wise man seeks only that which is
 3113   2, 39  |                 is useful ~as inducing a man to avoid sin: hence the
 3114   2, 39  |                 2: Further, happiness is man's greatest good, because
 3115   2, 39  |                 it is his last ~end. But man's Happiness consists in
 3116   2, 39  |                  8], ~OBJ[3]). Therefore man's greatest good consists
 3117   2, 39  |                 6,15). Therefore pain is man's ~greatest evil.~Aquin.:
 3118   2, 39  |                  body is pain. Therefore man's greatest good is to be
 3119   2, 39  |          Therefore sorrow or pain is not man's greatest evil. ~Aquin.:
 3120   2, 39  |                 any sorrow or pain to be man's ~greatest evil. For all
 3121   2, 39  |                any sorrow or pain to be ~man's greatest evil.~Aquin.:
 3122   2, 39  |          Consequently, a pleasure can be man's highest good, ~in the
 3123   2, 39  |                 whereas sorrow cannot be man's ~greatest evil.~Aquin.:
 3124   2, 40  |                confidence; hence when a ~man hopes he is said to be confident,
 3125   2, 40  |           possible good, there arises in man a ~twofold movement of hope;
 3126   2, 40  |            another's. Accordingly when a man hopes to ~obtain something
 3127   2, 40  |               its eye on the ~good which man intends to get, but also
 3128   2, 40  |                  1/1~Reply OBJ 2: When a man desires a thing and reckons
 3129   2, 40  |              things unseen: "for ~what a man seeth, why doth he hope
 3130   2, 40  |                  something possible to a man: or ~because it makes him
 3131   2, 40  |              everything that increases a man's power; e.g. riches, strength, ~
 3132   2, 40  |          experience: since by experience man acquires the ~faculty of
 3133   2, 40  |                 by everything that makes man think ~that he can obtain
 3134   2, 40  |               because just as it makes a man think possible ~what he
 3135   2, 40  |          conversely, experience ~makes a man consider as impossible that
 3136   2, 40  |           follows that by reason of hope man is ~intent on his action.
 3137   2, 40  |                for the things in which a man fears no ~hindrance, are
 3138   2, 41  |                QQ. 83, qu. 33) that "the man who is not distraught by
 3139   2, 41  |                 it is irresistible. Now ~man's evil, like his good, may
 3140   2, 41  |            arises "laziness," ~as when a man shrinks from work for fear
 3141   2, 41  |             external things may surpass ~man's faculty of resistance
 3142   2, 41  |                  when, that is to say, a man considers some great evil
 3143   2, 42  |                this way God is feared by man, inasmuch as He can ~inflict
 3144   2, 42  |               too, we fear the ~power of man; especially when it has
 3145   2, 42  |                  to do us a harm: thus a man fears another, who ~knows
 3146   2, 42  |                  are always ~threatening man. If therefore such like
 3147   2, 42  |                  were an object of fear, man ~would needs be always in
 3148   2, 42  |                of nature. Therefore if a man shrinks from such like evils ~
 3149   2, 42  |            escape; "but in order that a ~man be afraid, there must be
 3150   2, 42  |                    that "by ~chaste fear man fears to be severed from
 3151   2, 42  |           inclination, in that respect a man ~may fear the evil of sin,
 3152   2, 42  |                But, properly speaking, a man thus disposed, fears ~the
 3153   2, 42  |             through fear thereof: thus a man who fears ~to lose his health,
 3154   2, 42  |                its loss. If therefore a ~man be afraid of fear, he will
 3155   2, 42  |                   1/1~On the contrary, A man can love his own love, and
 3156   2, 42  |               the object of fear, i.e. a man ~may fear lest he should
 3157   2, 42  |                  obeys reason; wherefore man is able to drive ~fear away.
 3158   2, 42  |               Nothing, then, prevents a ~man from keeping himself from
 3159   2, 42  |             already alluded to ~(ad 2) a man's present fear may have
 3160   2, 42  |        Consequently whatever increases a man's power, is of a nature
 3161   2, 42  |                   experience increases a man's power of action, therefore,
 3162   2, 42  |                  contrary. Hence, when a man passes unexpectedly ~from
 3163   2, 42  |                 the other hand, the rich man who suddenly ~becomes poor,
 3164   2, 43  |              While ~that which renders a man so disposed that thing is
 3165   2, 43  |                 that whatever deprives a man of that good is an evil
 3166   2, 43  |               fear of God's punishments, man keeps His commandments, ~
 3167   2, 44  |       accumulated in the interior parts, man cries out, as may be seen ~
 3168   2, 44  |               result being that an angry man is quick and brave in attacking.
 3169   2, 44  |                  the result being that a man ~who is afraid is not quick
 3170   2, 44  |                 that is in pain, whether man or animal, it is ~natural
 3171   2, 44  |          Therefore fear does not ~make a man suitable for counsel.~Aquin.:
 3172   2, 44  |               Para. 1/3~I answer that, A man of counsel may be taken
 3173   2, 44  |               Body Para. 2/3~Secondly, a man of counsel means one who
 3174   2, 44  |                 counsel. ~Because when a man is affected by a passion,
 3175   2, 44  |                  hindrance is it ~to the man who is swayed by it. Consequently,
 3176   2, 44  |      Consequently, when fear is intense, man ~does indeed wish to take
 3177   2, 44  |                 slight, so as to make a ~man wish to take counsel, without
 3178   2, 44  |             Reply OBJ 3: Hope also makes man a good counsellor: because,
 3179   2, 44  |                  says (Rhet. ii, 5), "no man takes counsel in matters
 3180   2, 44  |                 the body. If, therefore, man trembles in his outward ~
 3181   2, 44  |                more apt to ~fail: thus a man who walks on a plank placed
 3182   2, 44  |                 Para. 1/2~I answer that, Man's exterior actions are caused
 3183   2, 44  |                  solicitude, and makes a man take counsel and work with
 3184   2, 44  |                will to do that whereby a man ~escapes from what he fears.~
 3185   2, 45  |                   since the reason why a man despairs is ~because he
 3186   2, 45  |                 estimation of the daring man, the good of victory is
 3187   2, 45  |                 of help, especially if a man trust in the ~Divine assistance:
 3188   2, 45  |             instance, by the fact that a man has not enemies, through
 3189   2, 45  |               and again through making a man think greatly ~of himself.~
 3190   2, 45  |                ii, 5) that "anger makes ~man bold." Therefore when man
 3191   2, 45  |                man bold." Therefore when man is in the midst of danger
 3192   2, 45  |                  it is ~impossible for a man to take note in an instant
 3193   2, 46  |                 Rhet. ii, 2), "the angry man hopes to punish; since he
 3194   2, 46  |               when we understand ~what a man is; secondly, by way of
 3195   2, 46  |        understand that whiteness is in a man. Consequently in each of
 3196   2, 46  |              same with anger; for when a man is angry, he wishes ~to
 3197   2, 46  |                but one object, as when a man is said to love ~wine or
 3198   2, 46  |               character of evil: for the man who hates, wishes evil to ~
 3199   2, 46  |                 Because ~it is proper to man to be by nature a gentle
 3200   2, 46  |                 altogether ~unnatural to man.~Aquin.: SMT FS Q[46] A[
 3201   2, 46  |              things are ~more natural to man than vengeance. Therefore
 3202   2, 46  |           pleasures are ~more natural to man than vengeance.~Aquin.:
 3203   2, 46  |                  nature of an individual man may be considered ~either
 3204   2, 46  |                  i.e. the nature of this man considered as an animal;
 3205   2, 46  |                very generic ~nature that man is inclined to desire those
 3206   2, 46  |                  i.e. the nature of this man as a ~rational being; then
 3207   2, 46  |                 anger is more natural to man than desire, in so far ~
 3208   2, 46  |               anger "is more ~natural to man than meekness": for it is
 3209   2, 46  |                tendencies result from ~a man's individual temperament.
 3210   2, 46  |                OBJ 1: We may consider in man both the natural temperament
 3211   2, 46  |               the bodily temperament, ~a man, considered specifically,
 3212   2, 46  |                however, it is natural to man, both to be angry and to
 3213   2, 46  |                   in so far as the angry man ~"does not listen perfectly
 3214   2, 46  |                 belongs to the nature of man: wherefore from ~the very
 3215   2, 46  |                  in a manner, natural to man.~Aquin.: SMT FS Q[46] A[
 3216   2, 46  |                 to suffer it. But when a man hates, he is contented if
 3217   2, 46  |                  evil: whereas the angry man is not satisfied unless ~
 3218   2, 46  |                hates, so ~does the angry man wish evil to him with whom
 3219   2, 46  |                 evil, ~whereas the angry man wishes evil to him with
 3220   2, 46  |               the estimate of ~the angry man, then he has mercy. Wherefore
 3221   2, 46  |                   ii, 4) that "the angry man is appeased if many evils
 3222   2, 46  |                As stated above, an angry man wishes evil to someone,
 3223   2, 46  |                    Consequently an angry man desires this, that the person
 3224   2, 46  |                  from a disposition in a man, by reason ~of which he
 3225   2, 46  |              there is no justice between man and ~irrational beings.
 3226   2, 46  |                   v, 6). But sometimes a man is angry ~with himself;
 3227   2, 46  |                  injustice can be of one man towards an ~entire class,
 3228   2, 46  |           vengeance sought by the ~angry man, it is evident that anger
 3229   2, 46  |           rational action. Since then in man ~there is both reason and
 3230   2, 46  |                 anger can be ~aroused in man in two ways. First, when
 3231   2, 46  |                injury: and, in this way, man is aroused to a movement
 3232   2, 46  |               above all, what ~the angry man seeks in those with whom
 3233   2, 46  |                  and injustice between a man and ~himself," in so far
 3234   2, 46  |                soul. And in this sense a man is said to be avenged on ~
 3235   2, 46  |                  the nature of things, a man is never angry with himself.~
 3236   2, 46  |                 of that which the ~angry man seeks, viz. vengeance; and
 3237   2, 47  |                one who is angry. Because man, by sinning, can do ~nothing
 3238   2, 47  |                  of ~as being angry with man on account of sin, according
 3239   2, 47  |                 done against him, that a man is angry.~Aquin.: SMT FS
 3240   2, 47  |           Philosopher says (Rhet. ii, 2) man is angry ~especially with
 3241   2, 47  |              other no harm. Therefore ~a man is not always provoked to
 3242   2, 47  |                done to us, for we hate a man simply because we think
 3243   2, 47  |                anyone does not ~affect a man unless in some way it be
 3244   2, 47  |             Consequently the motive of a man's anger is always something
 3245   2, 47  |             choice. Then, most of all, a man ~does an injustice, when
 3246   2, 47  |                 a slight is opposed to a man's excellence: ~because "
 3247   2, 47  |                contempt, through which a man ~suffers an injury, takes
 3248   2, 47  |                in our memory. Again if a man does not ~hesitate by his
 3249   2, 47  |                Thes. Para. 1/1~Whether a man's excellence is the cause
 3250   2, 47  |                  1: It would seem that a man's excellence is not the
 3251   2, 47  |               excellence is a cause of a man being angry.~Aquin.: SMT
 3252   2, 47  |             savors of excellence makes a man agreeable and ~hopeful.
 3253   2, 47  |               The cause of anger, in the man who is angry, may be taken ~
 3254   2, 47  |            excellence ~is the cause of a man being easily angered. Because
 3255   2, 47  |               that the ~more excellent a man is, the more unjust is a
 3256   2, 47  |                 for instance, ~a wealthy man in his riches, or an orator
 3257   2, 47  |               the cause of anger, in the man who is angry, may be considered ~
 3258   2, 47  |             evident that nothing moves a man to anger except a hurt that ~
 3259   2, 47  |              Para. 1/1~Reply OBJ 2: If a man be despised in a matter
 3260   2, 47  |                no one thinks little of a man through his being friendly ~
 3261   2, 47  |              Rhet. ii, 2) that "the rich man ~is angry with the poor
 3262   2, 47  |                   is angry with the poor man, if the latter despise him;
 3263   2, 47  |                For ~just as the higher a man's position is, the more
 3264   2, 47  |            insulted by a peasant; a wise man, if by a ~fool; a master,
 3265   2, 48  |                may gather that the angry man derives pleasure from vengeance,
 3266   2, 48  |             becomes present to the angry man in two ways: in one ~way,
 3267   2, 48  |           pleasant. Accordingly an angry man takes pleasure in thinking
 3268   2, 48  |                 1~Reply OBJ 1: The angry man does not grieve and rejoice
 3269   2, 48  |                 12). Consequently when a man ~suffers from a hurt done
 3270   2, 48  |             weakened. ~Consequently if a man being already angry with
 3271   2, 48  |                hindered, the less does a man ~show his thoughts. But
 3272   2, 48  |                  vii, 6) that "an ~angry man is not cunning but is open."
 3273   2, 48  |                  1~Reply OBJ 2: An angry man is said to be open, not
 3274   2, 48  |                  says of the magnanimous man (Ethic. iv, 3) that "he
 3275   2, 48  |                  voluptuousness, wherein man wishes not to be seen. But
 3276   2, 48  |                as matters of ~vengeance, man seeks to be in the open.~
 3277   2, 48  |             increases ~anger. For when a man who is possessed of honor
 3278   2, 48  |                  failing to obey reason, man sometimes breaks out ~into
 3279   2, 48  |            compassed with walls, so is a man that cannot ~refrain his
 3280   2, 49  |                 in one way, ~inasmuch as man, or any other thing, is
 3281   2, 49  |           relation: as, ~for instance, a man is said to have a companion
 3282   2, 49  |                between ~clothing and the man who is clothed."~Aquin.:
 3283   2, 49  |                  1], ~ad 3). Wherefore a man is not said to be disposed
 3284   2, 49  |              shape, or heat, or cold, ~a man is not said to be well or
 3285   2, 49  |                  just as a boy becomes a man. ~Secondly, they may be
 3286   2, 49  |             changeable: ~for supposing a man to have a science imperfectly,
 3287   2, 49  |                Hist. Animal. x, 1), that man, or one of his ~members,
 3288   2, 49  |                  operation of a ~healthy man." And the same applies to
 3289   2, 50  |                  higher nature, of which man may become a partaker, ~
 3290   2, 50  |               and beauty. But whereas by man's reason brutes are ~disposed
 3291   2, 50  |                of certain habits whereby man has a facility of memory,
 3292   2, 50  |                   But the ~operations of man are common to soul and body,
 3293   2, 50  |                 since every operation of man is to a certain extent ~
 3294   2, 50  |               the body ~cooperates, that man is rendered apt to understand.
 3295   2, 51  |                any habits are infused in man by God? ~(tm)Aquin.: SMT
 3296   2, 51  |                  laughing is natural to ~man, and it is natural to fire
 3297   2, 51  |          principle. For instance, when a man is healed by himself, his ~
 3298   2, 51  |                  from nature; but when a man is healed by means of ~medicine,
 3299   2, 51  |               human ~species, so that no man can be without it. And this
 3300   2, 51  |              there are natural habits in man, so that they be entirely
 3301   2, 51  |                 There are, therefore, in man certain natural habits,
 3302   2, 51  |               the intellectual soul that man, having once grasped what ~
 3303   2, 51  |              beginning, in so far as one man, from the disposition of
 3304   2, 51  |                  belong to the nature of man.~Aquin.: SMT FS Q[51] A[
 3305   2, 51  |                   But it happens that a ~man is healed or becomes ill,
 3306   2, 51  |                 nor a short time ~make a man blessed and happy." But "
 3307   2, 51  |                any habits are infused in man by God?~Aquin.: SMT FS Q[
 3308   2, 51  |              that no habit is infused in man by God. For God ~treats
 3309   2, 51  |                 are ~naturally caused in man by acts, as we have said
 3310   2, 51  |                not cause habits to be in man except by acts.~Aquin.:
 3311   2, 51  |                any habit be infused into man by God, man can by that ~
 3312   2, 51  |                 infused into man by God, man can by that ~habit perform
 3313   2, 51  |                same ~species in the same man, one acquired, the other
 3314   2, 51  |                habit is not infused into man by God.~Aquin.: SMT FS Q[
 3315   2, 51  |                  habits are infused into man by God.~Aquin.: SMT FS Q[
 3316   2, 51  |                  are infused by God into man, for two reasons.~Aquin.:
 3317   2, 51  |                 are some habits by which man is ~disposed to an end which
 3318   2, 51  |                 and perfect happiness of man, as stated above (Q[5],
 3319   2, 51  |            proportion with that to which man is ~disposed by them, therefore
 3320   2, 51  |              such habits can never be in man except by Divine infusion,
 3321   2, 51  |                  power, He infuses ~into man even those habits which
 3322   2, 51  |                  of ~medicine given to a man who is naturally health,
 3323   2, 52  |             quantity is reputed great in man, which is not ~reputed great
 3324   2, 52  |                 say cold ~increases in a man who, after being cold in
 3325   2, 52  |                science increases in that man. Yet a man's science increases,
 3326   2, 52  |             increases in that man. Yet a man's science increases, as
 3327   2, 52  |              intensity, in so far as one man is ~quicker and readier
 3328   2, 53  |                  Moreover, by ~sinning a man loses a habit of virtue:
 3329   2, 53  |                 of moral virtue ~makes a man ready to choose the mean
 3330   2, 53  |                and passions. And when a ~man fails to make use of his
 3331   2, 53  |        intellectual habits, which render man ready to judge aright of
 3332   2, 53  |                  imagination. Hence when man ceases to ~make use of his
 3333   2, 53  |                his ~intellectual habits, man becomes less fit to judge
 3334   2, 55  |                our actions: ~otherwise a man would merit continually,
 3335   2, 55  |             powers, ~which are proper to man, are not determinate to
 3336   2, 55  |               virtue; for instance, if a man can carry a hundredweight
 3337   2, 55  |                 the ~best thing to which man needs to be disposed by
 3338   2, 55  |                  A[2] Body Para. 2/2~Now man is so constituted that the
 3339   2, 55  |                  form. The body, indeed, man has in common with other ~
 3340   2, 55  |               rational forces, belong to man alone. And therefore, human ~
 3341   2, 55  |                to being is not proper to man; but ~only that virtue which
 3342   2, 55  |             reason, which are proper ~to man.~Aquin.: SMT FS Q[55] A[
 3343   2, 55  |                  the highest likeness of man ~to God is in respect of
 3344   2, 55  |              happiness or bliss by which man is made most perfectly ~
 3345   2, 55  |               without us." For virtue is man's goodness, since virtue
 3346   2, 55  |                Para. 1/1~OBJ 6: Further, man is justified by virtue.
 3347   2, 56  |                  possessor good: since a man is not said to be ~a good
 3348   2, 56  |                is not said to be ~a good man on account of his science
 3349   2, 56  |                 so far as by the habit a man acquires an aptness to a ~
 3350   2, 56  |                  by the habit of grammar man has the aptness to ~speak
 3351   2, 56  |                  grammar does not make a man always speak correctly: ~
 3352   2, 56  |                   justice not only gives man the prompt will to do just ~
 3353   2, 56  |               habits of the latter sort, man is said simply to do ~good,
 3354   2, 56  |              gifted in science or art, a man ~is said to be good, not
 3355   2, 56  |                 A[4]): and ~therefore if man do well actually, this is
 3356   2, 56  |                 the virtue which makes a man to do well actually, and
 3357   2, 56  |                 the ~other powers: for a man considers something actually,
 3358   2, 56  |               what is of ~faith: for "no man believeth, unless he will" [*
 3359   2, 56  |                  condition ~thereof that man be rightly disposed in regard
 3360   2, 56  |                 to their ends, to which ~man is rightly disposed by the
 3361   2, 56  |          speaking of virtue as proper to man, since for ~this reason
 3362   2, 56  |              good of virtue cannot be in man's body: for the ~Apostle
 3363   2, 56  |          entirely due to his soul that a man make good use ~of his body: "
 3364   2, 56  |               reason, they are proper to man. And in this way they can ~
 3365   2, 56  |             accord with reason." Yet, in man, that ~which he acquires
 3366   2, 56  |             virtue perfecting it. But if man's will is ~confronted with
 3367   2, 56  |           virtues as ~those which direct man's affections to God or to
 3368   2, 56  |              proper good of this or that man: and in these cases there
 3369   2, 57  |                 is a virtue necessary to man?~(6) Whether "eubulia," "
 3370   2, 57  |              about those things by which man is made happy ~or blessed:
 3371   2, 57  |             other human goods, by ~which man acquires happiness, but
 3372   2, 57  |                power or habit. For if a ~man possess a habit of speculative
 3373   2, 57  |               about those things whereby man is made happy; except perhaps,
 3374   2, 57  |             about those things whereby a man is made happy; ~both because
 3375   2, 57  |             these things depends, not on man's ~appetitive faculty being
 3376   2, 57  |                 the art: even ~as when a man lies, while knowing the
 3377   2, 57  |               Reply OBJ 2: In order that man may make good use of the
 3378   2, 57  |             subjection to the ~soul, and man, as regards his soul, is
 3379   2, 57  |                 things to be done, ~that man be well disposed with regard
 3380   2, 57  |                by art is not the good of man's appetite, but the good
 3381   2, 57  |                 art are all external to ~man: hence they do not cause
 3382   2, 57  |                  about matters regarding man's ~entire life, and the
 3383   2, 57  |                 is a virtue necessary to man?~Aquin.: SMT FS Q[57] A[
 3384   2, 57  |                  of which ~we judge of a man's life: for prudence is
 3385   2, 57  |                 is prudence necessary to man in order to ~lead a good
 3386   2, 57  |              stated in Ethic. vi, 5. But man can act not only from his
 3387   2, 57  |                  good counsel. Therefore man does not need prudence in ~
 3388   2, 57  |                  matters not only what a man does, but also how he does
 3389   2, 57  |           ordained ~to that due end. Now man is suitably directed to
 3390   2, 57  |                 ordained to the due ~end man needs to be rightly disposed
 3391   2, 57  |                prudence is ~necessary to man, that he may lead a good
 3392   2, 57  |            merely that he ~may be a good man.~Aquin.: SMT FS Q[57] A[
 3393   2, 57  |                  1/1~Reply OBJ 2: When a man does a good deed, not of
 3394   2, 57  |              respect of anything done by man: the first of ~these is
 3395   2, 57  |                to command in things that man cannot do. Now it ~is evident
 3396   2, 57  |           evident that in things done by man, the chief act is that of
 3397   2, 57  |                  matter of action that a man's judgment ~is sound, while
 3398   2, 58  |             human ~virtue is directed to man's good, it must be in accord
 3399   2, 58  |               accord with reason: since ~man's good "consists in that
 3400   2, 58  |                13): "When we speak of a ~man's morals, we do not say
 3401   2, 58  |                   a science ~which makes man to be faithful and to do
 3402   2, 58  |         appointed by reason as a prudent man ~would appoint it." Now
 3403   2, 58  |                the ~active principles in man are subordinate to reason
 3404   2, 58  |                  If this ~were true, for man to act well it would suffice
 3405   2, 58  |             virtue is a habit perfecting man in view of ~his doing good
 3406   2, 58  |               maintained that as long as man is in possession ~of knowledge,
 3407   2, 58  |                politic power," whereby a man rules over subjects ~that
 3408   2, 58  |               Socrates that so long as a man is in possession of knowledge
 3409   2, 58  |              Para. 3/3~Accordingly for a man to do a good deed, it is
 3410   2, 58  |             virtue is a habit perfecting man in view of his ~doing good
 3411   2, 58  |                doing good deeds. Now, in man there are but two principles
 3412   2, 58  |                principles of movement in man as stated in De Anima iii,
 3413   2, 58  |               Accordingly if it perfects man's speculative or ~practical
 3414   2, 58  |                continent and persevering man, which would not be the
 3415   2, 58  |                continent and persevering man. Nor again can an action ~
 3416   2, 58  |                 for they ~are virtues of man as sharing in the grace
 3417   2, 58  |                knowledge. Therefore in a man there may be a ~moral virtue
 3418   2, 58  |             means of intellectual virtue man obtains perfect use ~of
 3419   2, 58  |                 due end. ~Secondly, that man take rightly those things
 3420   2, 58  |                 Para. 1/1~Reply OBJ 2: A man may be virtuous without
 3421   2, 58  |                in so far as it ~inclines man to that which is, according
 3422   2, 58  |          universal principles of action, man is rightly disposed ~by
 3423   2, 58  |                not ~enough in order that man may reason aright about
 3424   2, 58  |             understanding or of science, man is made to be rightly disposed ~
 3425   2, 58  |               connatural, as it were, to man to judge aright to the end.
 3426   2, 58  |                 virtue: for the virtuous man judges aright of the end
 3427   2, 58  |                 virtue, ~because "such a man is, such does the end seem
 3428   2, 58  |                 viz. prudence, ~requires man to have moral virtue.~Aquin.:
 3429   2, 59  |            themselves good or ~evil. For man's good or evil is something
 3430   2, 59  |                  by reason as a ~prudent man would appoint it."~Aquin.:
 3431   2, 59  |            understand a habit perfecting man so that he bestows pity ~
 3432   2, 59  |                Topic. iv) that "a gentle man is one who is not ~passionate;
 3433   2, 59  |                passionate; but a patient man is one who is passionate
 3434   2, 59  |                 be in a wise or virtuous man: whereas the ~Peripatetics,
 3435   2, 59  |                be in a wise or ~virtuous man if they arose deliberately:
 3436   2, 59  |                for ~them to be in a wise man, if they arose suddenly:
 3437   2, 59  |               disturb the mind of a wise man, so that he is slightly
 3438   2, 59  |                  cannot be in a virtuous man, so that he consent to them
 3439   2, 59  |                they can be in a virtuous man, in so far as they ~are
 3440   2, 59  |              that when he says "a gentle man is not passionate," ~we
 3441   2, 59  |                  in the mind of the wise man there are three {eupatheiai},
 3442   2, 59  |                be ~in the mind of a wise man, for two reasons.~Aquin.:
 3443   2, 59  |                evil can happen to a wise man: for they thought that,
 3444   2, 59  |              they thought that, just ~as man's only good is virtue, and
 3445   2, 59  |              bodily goods are no good to man; so ~man's only evil is
 3446   2, 59  |                  are no good to man; so ~man's only evil is vice, which
 3447   2, 59  |                  cannot be in a virtuous man. But this is ~unreasonable.
 3448   2, 59  |                 unreasonable. For, since man is composed of soul and
 3449   2, 59  |                the body, is some good to man; yet not ~his supreme good,
 3450   2, 59  |               this good can be in a wise man, and can cause him moderate ~
 3451   2, 59  |               Again, although a virtuous man can be without grave sin,
 3452   2, 59  |               without grave sin, yet no ~man is to be found to live without
 3453   2, 59  |             reason is because a virtuous man, though not actually in
 3454   2, 59  |                  present to the virtuous man, as we have just stated;
 3455   2, 59  |              quoted proves that the wise man is not made ~sorrowful by
 3456   2, 59  |                 acts. For every virtuous man rejoices in acts of virtue,
 3457   2, 59  |                 1/1~On the contrary, "No man is just who rejoices not
 3458   2, 59  |                  angels, as ~there is in man. Consequently good operation
 3459   2, 59  |           whereas the good ~operation of man is with passion, even as
 3460   2, 60  |               operations, no matter ~how man may be affected towards
 3461   2, 60  |               depend on the way in which man is affected to them. And
 3462   2, 60  |                 when ~through anger, one man strikes another, justice
 3463   2, 60  |               the virtue which directs a man's actions to one man only. ~
 3464   2, 60  |           directs a man's actions to one man only. ~Therefore diversity
 3465   2, 60  |                     not according as how man is ~affected towards such
 3466   2, 60  |               pertains to justice that a man give another his due. Wherefore
 3467   2, 60  |              virtue, piety which directs man to the good of his ~country.
 3468   2, 60  |               that justice which directs man to the common good is a ~
 3469   2, 60  |          Moreover since the reason rules man's lower powers in a ~certain
 3470   2, 60  |                of virtues. ~Consequently man's good which is the object
 3471   2, 60  |                  good may be directed to man's ~good in himself, either
 3472   2, 60  |               body or in his soul, or to man's good in ~relation to other
 3473   2, 60  |                  power, and belonging to man in himself, is like money
 3474   2, 60  |          condition, and are ~becoming to man in so far as he has something
 3475   2, 60  |                Body Para. 5/6~As regards man's good in relation to other
 3476   2, 60  |                  may be pleasurable to a man in his behavior towards ~
 3477   2, 60  |            reason as the former. Now one man behaves towards another
 3478   2, 60  |              affability." ~Secondly, one man behaves towards another
 3479   2, 61  |                  rank and perfection, as man in respect of other animals.
 3480   2, 61  |            theological virtues are above man, as stated above ~(Q[58],
 3481   2, 61  |                danger or toil: and ~then man needs to be strengthened
 3482   2, 61  |                call it fortitude, when a man conquers himself, and is
 3483   2, 61  |                 are first of all "that a man should have knowledge; ~
 3484   2, 61  |                 to temperance, whereby a man, holding his passions on
 3485   2, 61  |                choice; the third, that a man should act ~for the sake
 3486   2, 61  |                  of the mind, ~whereby a man does what he ought in any
 3487   2, 61  |             would be inconsistent ~for a man to be unbroken by fear,
 3488   2, 61  |                 virtues are those of the man "who flies from human affairs ~
 3489   2, 61  |                 praise, but wicked for a man to say that he despises
 3490   2, 61  |                  the ~merciful, the just man does not shut up his good
 3491   2, 61  |              Body Para. 2/3~Again, since man by his nature is a social [*
 3492   2, 61  |                   by reason of them that man behaves himself well in
 3493   2, 61  |                  But since it behooves a man to do his utmost to strive
 3494   2, 62  |                 which is Divine is above man's ~nature. Therefore the
 3495   2, 62  |             virtues are not virtues of a man.~Aquin.: SMT FS Q[62] A[
 3496   2, 62  |              virtues are not virtues ~of man.~Aquin.: SMT FS Q[62] A[
 3497   2, 62  |                  of his reason and will, man is directed to his ~first
 3498   2, 62  |                 Para. 1/1~I answer that, Man is perfected by virtue,
 3499   2, 62  |                  above (Q[5], A[7]). Now man's ~happiness is twofold,
 3500   2, 62  |                 happiness, to wit, which man can obtain ~by means of