Part, Question
1 1, 1 | by the natural light of intelligence, such as arithmetic ~and
2 1, 1 | of the weakness of our ~intelligence, "which is dazzled by the
3 1, 1 | to the weakness of human ~intelligence; yet the slenderest knowledge
4 1, 1 | but to the defect of our intelligence, which is more ~easily led
5 1, 2 | see that things which lack intelligence, such as natural bodies,
6 1, 2 | end. Now whatever ~lacks intelligence cannot move towards an end,
7 1, 2 | endowed with knowledge and intelligence; as the arrow is shot ~to
8 1, 3 | animals by his reason and intelligence; hence ~it is according
9 1, 3 | it is according to his intelligence and reason, which are incorporeal, ~
10 1, 3 | intellectual ~nature, and intelligence is compared to sense, as
11 1, 6 | to their ends by a higher intelligence.~Aquin.: SMT FP Q[6] A[2]
12 1, 10 | book, it is said that ~"intelligence is equal to eternity." In
13 1, 10 | they have changeableness of intelligence, of affections ~and of places
14 1, 12 | according to time" - i.e. by intelligence and ~affection. But the
15 1, 14 | His knowledge. He has ~"intelligence" as regards the knowledge
16 1, 14 | of vision, but of simple ~intelligence. This is so called because
17 1, 14 | knows each thing by simple intelligence, ~by understanding the essence
18 1, 15 | contained in the divine intelligence. ~Whilst, however, they
19 1, 16 | yet in His simple act of intelligence He judges ~of all things
20 1, 18 | to say that sensation and intelligence and ~the like, are sometimes
21 1, 26 | perfect, and to possess intelligence. Whence beatitude ~belongs
22 1, 27 | understood. Thus, ~as the divine intelligence is the very supreme perfection
23 1, 27 | it. But the divine act of intelligence is the very ~substance itself
24 1, 27 | actions are two, the acts of intelligence ~and of will. The act of
25 1, 30 | which proceeds by way of intelligence, as word, ~proceeds according
26 1, 33 | absolutely, in the order of our ~intelligence, come before proper terms;
27 1, 34 | that is, the ~messenger "of intelligence;" which is the second kind.
28 1, 37 | we were to call the Word "intelligence conceived," or "wisdom begotten."~
29 1, 40 | paternity in the order of intelligence.~Aquin.: SMT FP Q[40] A[
30 1, 40 | Further, in the order of intelligence every relation presupposes ~
31 1, 40 | Therefore in ~the order of intelligence, paternity is prior to generation.~
32 1, 40 | Ghost. For, ~in the order of intelligence, origin, in the passive
33 1, 40 | is prior ~in the order of intelligence to the non-personal relation
34 1, 40 | precedes, in the order of ~intelligence, the unnamed relative property
35 1, 40 | thus again in the order of ~intelligence it presupposes the notional
36 1, 40 | and so, in ~the order of intelligence, it precedes filiation,
37 1, 44 | contained in the divine intelligence." Therefore the exemplars
38 1, 45 | prop., iii) that ~"neither intelligence nor the soul gives us being,
39 1, 47 | Himself, produced the ~first intelligence; in which, forasmuch as
40 1, 47 | A[3]). And so the first intelligence, inasmuch as it ~understood
41 1, 47 | cause, produced the second intelligence; and in so ~far as it understood
42 1, 50 | intellectual creatures. Now intelligence cannot be the action of
43 1, 50 | properly realizing the force of intelligence, ~and failing to make a
44 1, 50 | which it is applied ~to intelligence and will. Therefore an angel
45 1, 50 | Causis, prop. 16) that "intelligence is finite ~from above,"
46 1, 54 | his substance his power of intelligence?~(4) Is there in the angels
47 1, 54 | Now a subsisting act of ~intelligence can be but one; just as
48 1, 54 | Whether an angel's power of intelligence is his essence?~Aquin.:
49 1, 54 | angel is his own power of intelligence.~Aquin.: SMT FP Q[54] A[
50 1, 54 | if the angel's power of intelligence be anything besides ~his
51 1, 54 | an angel his own power of intelligence.~Aquin.: SMT FP Q[54] A[
52 1, 54 | essence is not his power of ~intelligence: nor is the essence of any
53 1, 56 | in De Causis that "every intelligence knows ~what is above it,
54 1, 56 | in De Causis that "every intelligence knows the ~things which
55 1, 57 | said in De Causis, ~"an intelligence keeps pace with eternity,"
56 1, 58 | Causis it is stated that "an intelligence ~understands according to
57 1, 58 | substance." But the angel's ~intelligence has some admixture of potentiality.
58 1, 58 | concepts." But a simple intelligence is without composition and
59 1, 58 | iii, text. 41) that "the ~intelligence is always true." Augustine
60 1, 58 | true can be the object of intelligence" ~Therefore there can be
61 1, 62 | subtle natures and of ~keener intelligence in wisdom, were likewise
62 1, 64 | object of the habit of "intelligence"; ~whereas man by his reason
63 1, 75 | individual forms; whereas ~the intelligence receives absolute forms.
64 1, 75 | the potentiality of ~the intelligence is one thing and the potentiality
65 1, 75 | subjection and change. ~For the intelligence is subject to knowledge,
66 1, 75 | have simple and blessed intelligence, not gathering their knowledge
67 1, 76 | bodies; or is there one intelligence for all ~men?~(3) Whether
68 1, 76 | intellectual soul; or that intelligence is a part ~of Socrates.
69 1, 76 | between the ~sense and the intelligence - that a thing is perceived
70 1, 76 | sense of touch have the best intelligence. A sign of which is that
71 1, 77 | are for the ~sake of the intelligence, and not the other way about.
72 1, 77 | imperfect participation of the intelligence; ~wherefore, according to
73 1, 77 | they proceed from the ~intelligence as the imperfect from the
74 1, 77 | material with regard to the ~intelligence. On this account, the more
75 1, 77 | imagination, reason and intelligence, concupiscibility and irascibility."~
76 1, 77 | as their subject; as the intelligence and the ~will. These powers
77 1, 37 | we were to call the Word "intelligence conceived," or "wisdom begotten."~
78 1, 40 | paternity in the order of intelligence.~Aquin.: SMT FP Q[40] A[
79 1, 40 | Further, in the order of intelligence every relation presupposes ~
80 1, 40 | Therefore in ~the order of intelligence, paternity is prior to generation.~
81 1, 40 | Ghost. For, ~in the order of intelligence, origin, in the passive
82 1, 40 | is prior ~in the order of intelligence to the non-personal relation
83 1, 40 | precedes, in the order of ~intelligence, the unnamed relative property
84 1, 40 | thus again in the order of ~intelligence it presupposes the notional
85 1, 40 | and so, in ~the order of intelligence, it precedes filiation,
86 1, 45 | contained in the divine intelligence." Therefore the exemplars
87 1, 46 | prop., iii) that ~"neither intelligence nor the soul gives us being,
88 1, 48 | Himself, produced the ~first intelligence; in which, forasmuch as
89 1, 48 | A[3]). And so the first intelligence, inasmuch as it ~understood
90 1, 48 | cause, produced the second intelligence; and in so ~far as it understood
91 1, 51 | intellectual creatures. Now intelligence cannot be the action of
92 1, 51 | properly realizing the force of intelligence, ~and failing to make a
93 1, 51 | which it is applied ~to intelligence and will. Therefore an angel
94 1, 51 | Causis, prop. 16) that "intelligence is finite ~from above,"
95 1, 55 | his substance his power of intelligence?~(4) Is there in the angels
96 1, 55 | Now a subsisting act of ~intelligence can be but one; just as
97 1, 55 | Whether an angel's power of intelligence is his essence?~Aquin.:
98 1, 55 | angel is his own power of intelligence.~Aquin.: SMT FP Q[54] A[
99 1, 55 | if the angel's power of intelligence be anything besides ~his
100 1, 55 | an angel his own power of intelligence.~Aquin.: SMT FP Q[54] A[
101 1, 55 | essence is not his power of ~intelligence: nor is the essence of any
102 1, 57 | in De Causis that "every intelligence knows ~what is above it,
103 1, 57 | in De Causis that "every intelligence knows the ~things which
104 1, 58 | said in De Causis, ~"an intelligence keeps pace with eternity,"
105 1, 59 | Causis it is stated that "an intelligence ~understands according to
106 1, 59 | substance." But the angel's ~intelligence has some admixture of potentiality.
107 1, 59 | concepts." But a simple intelligence is without composition and
108 1, 59 | iii, text. 41) that "the ~intelligence is always true." Augustine
109 1, 59 | true can be the object of intelligence" ~Therefore there can be
110 1, 63 | subtle natures and of ~keener intelligence in wisdom, were likewise
111 1, 65 | object of the habit of "intelligence"; ~whereas man by his reason
112 1, 74 | individual forms; whereas ~the intelligence receives absolute forms.
113 1, 74 | the potentiality of ~the intelligence is one thing and the potentiality
114 1, 74 | subjection and change. ~For the intelligence is subject to knowledge,
115 1, 74 | have simple and blessed intelligence, not gathering their knowledge
116 1, 75 | bodies; or is there one intelligence for all ~men?~(3) Whether
117 1, 75 | intellectual soul; or that intelligence is a part ~of Socrates.
118 1, 75 | between the ~sense and the intelligence - that a thing is perceived
119 1, 75 | sense of touch have the best intelligence. A sign of which is that
120 1, 76 | are for the ~sake of the intelligence, and not the other way about.
121 1, 76 | imperfect participation of the intelligence; ~wherefore, according to
122 1, 76 | they proceed from the ~intelligence as the imperfect from the
123 1, 76 | material with regard to the ~intelligence. On this account, the more
124 1, 76 | imagination, reason and intelligence, concupiscibility and irascibility."~
125 1, 76 | as their subject; as the intelligence and the ~will. These powers
126 1, 78 | powers?~(10) Whether the intelligence is distinct from the intellect?~(
127 1, 78 | Trin. x, 11) places the intelligence and will in the mind. ~Therefore
128 1, 78 | immateriality it has the power of ~intelligence. Wherefore it follows not
129 1, 78 | lowest in the ~order of intelligence and most remote from the
130 1, 78 | that "if we take memory, ~intelligence, and will as always present
131 1, 78 | the memory only. And by ~intelligence I mean that by which we
132 1, 78 | habit of ~retention; by intelligence, the act of the intellect;
133 1, 78 | 3 Para. 1/1~Reply OBJ 3: Intelligence arises from memory, as act
134 1, 78 | animals is reason, or mind, or intelligence ~or whatever appropriate
135 1, 78 | Thes. Para. 1/1 ~Whether intelligence is a power distinct from
136 1, 78 | It would seem that the intelligence is another power than the ~
137 1, 78 | intellect, and afterwards intelligence." ~But imagination and sense
138 1, 78 | Therefore also intellect ~and intelligence are distinct.~Aquin.: SMT
139 1, 78 | another, reason in another, intelligence ~in another." But intellect
140 1, 78 | Therefore, ~seemingly, intelligence is a distinct power from
141 1, 78 | says ~(De Anima ii, 4). But intelligence is an act separate from
142 1, 78 | first movement is called intelligence; but that intelligence which ~
143 1, 78 | called intelligence; but that intelligence which ~is about a certain
144 1, 78 | Therefore it seems that ~intelligence is some special power.~Aquin.:
145 1, 78 | De Anima iii, 6) that ~"intelligence is of indivisible things
146 1, 78 | the intellect. Therefore ~intelligence is not another power than
147 1, 78 | answer that, This word "intelligence" properly signifies the ~
148 1, 78 | intellects" or "minds." Thus ~intelligence is not distinct from intellect,
149 1, 78 | this authority is accepted, intelligence there means the ~act of
150 1, 78 | Reply OBJ 2: Boethius takes intelligence as meaning that act of the ~
151 1, 78 | belongs to the human race, as intelligence alone ~belongs to God, for
152 1, 78 | and this act is called "intelligence." Secondly, it ~directs
153 1, 83 | Causis it is said that "every intelligence is full of forms." Therefore ~
154 1, 83 | Reply OBJ 1: Man indeed has intelligence in common with the angels,
155 1, 83 | which he called the ~"active intelligence," from which, according
156 1, 83 | placed them in the "active ~intelligence." They differ, too, in this
157 1, 83 | aroused to turn to the "active intelligence" ~from which it receives
158 1, 83 | derived from the "active intelligence," it follows that at times ~
159 1, 83 | can turn to the ~active intelligence, either from the inclination
160 1, 83 | and not by a separate ~intelligence, as proximate cause, although
161 1, 84 | understands both its own act of intelligence, and the ~species by which
162 1, 85 | most far-seeing; for their intelligence is not burdened with cares, ~
163 1, 86 | hence the angel's act of ~intelligence is not completed by his
164 1, 86 | which is Its own act of ~intelligence, so that in God the understanding
165 1, 86 | the understanding of His intelligence, and ~the understanding
166 1, 88 | that which consists in intelligence. Therefore the soul can ~
167 1, 88 | has a ~greater freedom of intelligence, since the weight and care
168 1, 88 | upon the clearness of its intelligence in the present life.~Aquin.:
169 1, 88 | produced by Him in the angelic intelligence, as ~Augustine says (Gen.
170 1, 88 | above ~all as regards simple intelligence of "what a thing is." But
171 1, 88 | 2: The different mode of intelligence is produced by the ~different
172 1, 89 | potentiality to the act of intelligence - acquires its knowledge ~
173 1, 92 | being and life, but ~also in intelligence, as above explained (A[2]);
174 1, 104 | the Giver ~of the power of intelligence, as stated above (A[3]),
175 1, 107 | an angel; because simple intelligence belongs to an angel ~as
176 1, 109 | which he called the "active intelligence."~Aquin.: SMT FP Q[110]
177 2, 5 | thus it is said of ~the intelligence (De Causis; Prop. viii)
178 2, 46 | intellective ~memory or intelligence, reason, sense and docility,
179 2, 46 | called "understanding" or "intelligence." ~Secondly, the acquiring
180 2, 47 | Memory;~(2) Understanding or Intelligence;~(3) Docility; ~(4) Shrewdness;~(
181 2, 47 | Rhet. ii, 53] accounts ~"intelligence" a part of prudence, and
182 2, 47 | differ essentially from the ~intelligence, as stated above (FP, Q[
183 2, 47 | 79], A[8]). If therefore ~intelligence be reckoned a part of prudence,
184 2, 47 | 1~Reply OBJ 3: Although intelligence and reason are not different
185 2, 47 | after different acts. For intelligence takes its name ~from being
186 2, 51 | for ~instance, reason, intelligence docility, and so on, as
187 2, 51 | improvidence, lack of intelligence and of shrewdness, ~belong
188 2, 51 | memory" of the past, "intelligence" of the present, "shrewdness"
189 2, 80 | the will arises from the intelligence." Consequently meditation
190 2, 93 | could nowise admit that ~intelligence can be an evil." But some
191 2, 93 | to ~pertain to a certain intelligence of the truth. Therefore
192 2, 124 | Celts, through lack of ~intelligence, fear nothing." [*"A man
193 2, 165 | the capacity of his ~own intelligence, since by so doing men easily
194 3, 5 | transgression, on account of its intelligence it is ~worse than the body.
195 3, 10 | said to know by simple intelligence, as was shown in the FP,
196 3, 10 | by ~knowledge of simple intelligence; and thus in Himself God
197 3, 10 | certain knowledge of simple intelligence, and ~not by a knowledge
198 3, 10 | the ~knowledge of simple intelligence; yet God knows more by this
199 3, 13 | the knowledge of simple intelligence; although it ~knows all
200 3, 15 | way through sensation and intelligence, as was ~said in the FS,
201 3, 75 | intelligible form, and also an ~intelligence; for all forms separated
202 Suppl, 36| since to read without intelligence is "negligence,"* as Cato
203 Suppl, 70| reason, ~understanding and intelligence, the concupiscible and irascible
204 Suppl, 70| namely ~understanding and intelligence, and some radically, as
205 Suppl, 70| who are endowed with keen intelligence, would ~think it possible
206 Suppl, 76| surpass other animals ~in intelligence, because the sensitive power
207 Suppl, 89| intellect ~than any angel or intelligence. Now according to Avicenna (
208 Suppl, 89| the existence of an intelligence in our intellect does not
209 Suppl, 89| case our knowledge of ~the intelligence would be a substance and
210 Suppl, 89| contrary in his book On ~the Intelligence, as the Commentator attests (
211 Suppl, 89| or ~"knowledge of simple intelligence." Now it is impossible for
212 Suppl, 89| demonstration one who is quick of ~intelligence sees more conclusions than
213 Suppl, 89| than one who is slow of intelligence. ~Since then the extent
214 Suppl, 89| the knowledge of simple intelligence, because those things ~will
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