1-500 | 501-1000 | 1001-1500 | 1501-2000 | 2001-2500 | 2501-3000 | 3001-3500 | 3501-4000 | 4001-4500 | 4501-5000 | 5001-5468
Part, Question
2001 2, 19 | the interior or exterior act does not depend on the quantity ~
2002 2, 19 | by the intensity of the act, as we shall show later
2003 2, 19 | makes even the external act to be meritorious in God'
2004 2, 19 | the object, as does every ~act. If therefore man is bound
2005 2, 19 | the species and form of an act ~are taken from the object
2006 2, 20 | and malice is first in the act of the will, or in ~the
2007 2, 20 | and malice of the interior act are the same as ~those of
2008 2, 20 | to that of ~the interior act?~(5) Whether the consequences
2009 2, 20 | action prior ~to being in the act of the will. For the will
2010 2, 20 | object of the interior act of the will: for a man is
2011 2, 20 | action, prior to being in the act of the will.~Aquin.: SMT
2012 2, 20 | the end. Now whereas the act of the will cannot be an
2013 2, 20 | Q[1], A[1], ad 2), the act of another power can be
2014 2, 20 | Therefore good is in the act of some other power prior
2015 2, 20 | power prior to being in the ~act of the will.~Aquin.: SMT
2016 2, 20 | 1/1~OBJ 3: Further, the act of the will stands in a
2017 2, 20 | action, prior to being in the act of the ~will.~Aquin.: SMT
2018 2, 20 | found first of all in the ~act of the will, whence it passes
2019 2, 20 | to ~the goodness of the act of the will: but if we consider
2020 2, 20 | prior to the good in the act of ~the will. But inasmuch
2021 2, 20 | Wherefore the goodness of the act of the will, as existing
2022 2, 20 | impossible for the ~interior act of the will to be good,
2023 2, 20 | differences of the moral act. Now differences make an
2024 2, 20 | 12). Since ~therefore an act is moral from being voluntary,
2025 2, 20 | goodness ~and malice in an act are derived from the will
2026 2, 20 | end, or by reason of the act ~willed, it follows that
2027 2, 20 | derives goodness from the act willed and from ~the end
2028 2, 20 | also when he wills an evil act.~Aquin.: SMT FS Q[20] A[
2029 2, 20 | not only to the interior act of the ~will, but also to
2030 2, 20 | the interior and external act.~Aquin.: SMT FS Q[20] A[
2031 2, 20 | as ~those of the interior act?~Aquin.: SMT FS Q[20] A[
2032 2, 20 | and malice of the interior act of ~the will are not the
2033 2, 20 | principle of the interior act is the interior apprehensive
2034 2, 20 | goodness of the interior ~act cannot be the same as that
2035 2, 20 | goodness of the ~interior act, which belongs to the commanding
2036 2, 20 | goodness of the interior act is the cause of ~the goodness
2037 2, 20 | above (Q[18], A[6]) that the act of the ~will is the form,
2038 2, 20 | the internal and external act.~Aquin.: SMT FS Q[20] A[
2039 2, 20 | 17], A[4]), the interior act of the ~will, and the external
2040 2, 20 | considered morally, are one act. Now it ~happens sometimes
2041 2, 20 | and the same individual act has several ~aspects of
2042 2, 20 | or malice of the interior act is ~the same as that of
2043 2, 20 | the ~same goodness of the act of the will which of itself
2044 2, 20 | through the medium of the ~act of the will. But when the
2045 2, 20 | circumstances passes ~into the act of the will, as stated above (
2046 2, 20 | virtue is ordained to ~the act of that virtue, which act
2047 2, 20 | act of that virtue, which act is the end, as it were,
2048 2, 20 | to that of the ~interior act?~Aquin.: SMT FS Q[20] A[
2049 2, 20 | to that of the interior act.~Aquin.: SMT FS Q[20] A[
2050 2, 20 | or malice of the interior act.~Aquin.: SMT FS Q[20] A[
2051 2, 20 | goodness of the interior act, and sometimes conversely,
2052 2, 20 | afterwards wills and does it, the act of his will is ~doubled
2053 2, 20 | which it has from the very act willed, to which it stands
2054 2, 20 | action and ~passion are one act. But the passion may be
2055 2, 20 | Therefore one and the same act can ~be both good and evil.~
2056 2, 21 | some rule. In things that act according to nature, this
2057 2, 22 | passive, according as the act of understanding is a ~kind
2058 2, 22 | this is essential to ~the act of the sensitive apprehension:
2059 2, 22 | change is ~accidental to the act of the sensitive apprehension;
2060 2, 22 | it is essential to the act of ~the sensitive appetite;
2061 2, 22 | more ~consistent with the act of the sensitive appetite,
2062 2, 22 | transmutation is ~found in the act of the sensitive appetite,
2063 2, 22 | corporeal transmutation in the act of the intellectual appetite:
2064 2, 22 | is more properly in the act of the ~sensitive appetite,
2065 2, 24 | goodness of malice ~of an act?~(4) Whether any passion
2066 2, 24 | goodness or malice of an act?~Aquin.: SMT FS Q[24] A[
2067 2, 24 | the goodness of a moral act, consequently decreases
2068 2, 24 | the goodness ~of the moral act. But every passion hinders
2069 2, 24 | the goodness of a moral act.~Aquin.: SMT FS Q[24] A[
2070 2, 24 | lessens the ~goodness of an act; since the admixture of
2071 2, 24 | and do ~it in his external act; so also does it belong
2072 2, 24 | the goodness of the moral act depends, ~they diminish
2073 2, 24 | diminish the goodness of the act; for it is more praiseworthy
2074 2, 24 | passion, as the species of an act, can be considered from ~
2075 2, 24 | connection with the species of an act or passion. ~Secondly, according
2076 2, 24 | species as the ~external act.~Aquin.: SMT FS Q[24] A[
2077 2, 26 | are expressed by way of ~act or passion; and "charity"
2078 2, 26 | Moreover these three express act in different ways. For love
2079 2, 27 | cause of its movement or act. Therefore the ~cause of
2080 2, 27 | bears a resemblance to its act; since act is contained, ~
2081 2, 27 | resemblance to its act; since act is contained, ~in a manner,
2082 2, 27 | has ~the desire for its act; and it takes pleasure in
2083 2, 27 | bears a likeness to its act, as stated above.~Aquin.:
2084 2, 27 | likeness of potentiality to its act, ~the illiberal man loves
2085 2, 28 | 3: Further, the sense in act is the sensible in act,
2086 2, 28 | in act is the sensible in act, and the ~intellect in act
2087 2, 28 | act, and the ~intellect in act is the thing actually understood.
2088 2, 28 | understood. But the lover in act ~is not the beloved in act.
2089 2, 28 | act ~is not the beloved in act. Therefore union is the
2090 2, 28 | the senses, and in every act of a power of the soul that
2091 2, 28 | from love. Wherefore every act proceeds from any passion,
2092 2, 30 | God's commandments is an act of concupiscence, according
2093 2, 31 | is twofold. One is ~"the act of something imperfect,
2094 2, 31 | Another movement is "the act of something perfect, i.e.
2095 2, 31 | of something ~existing in act," e.g. to understand, to
2096 2, 31 | as it is ~also upon every act of the intellect and contemplation."
2097 2, 31 | God rejoices by one simple act": and Dionysius says at
2098 2, 31 | transformed; for "movement is the act produced by ~the mover in
2099 2, 31 | intellect reflects on ~its own act more than sense does. Moreover
2100 2, 31 | which is an imperfect act: wherefore sensible pleasures
2101 2, 32 | Because ~wonder is the act of one who is ignorant of
2102 2, 32 | the ~proper and connatural act of the reason, as the Philosopher
2103 2, 32 | more ~inclined by desire to act intensely in things that
2104 2, 33 | that is ~taken in the very act of reason, as when one takes
2105 2, 33 | pleasure does not hinder the act ~of reason, but helps it;
2106 2, 33 | attending ~to a contrary act of the other part.~Aquin.:
2107 2, 33 | because it hinders the act of the imagination and of
2108 2, 33 | pleasure that hinders the act of reason, ~but only bodily
2109 2, 33 | this arises, not from the act of reason, ~but from the
2110 2, 33 | of reason, ~but from the act of the concupiscible faculty,
2111 2, 33 | concupiscible faculty, which act is intensified ~by pleasure.
2112 2, 33 | pleasure that arises from the act of ~reason, strengthens
2113 2, 34 | are evil, are found in the act of taking ~pleasure; men
2114 2, 34 | pleasures ~which result from an act of reason, that hinder the
2115 2, 34 | ad 2); but also in the act of contemplation, ~by making
2116 2, 35 | not as though it were an ~act of the sensitive power;
2117 2, 35 | not because pain is an act of the natural appetite,
2118 2, 35 | the higher reason, whose act is ~to give itself to contemplation,
2119 2, 35 | takes pleasure in the ~very act of contemplating. And thus,
2120 2, 35 | pleasure taken in the very act of contemplation; ~nor is
2121 2, 35 | not caused by ~the very act of intellectual contemplation,
2122 2, 37 | hinder the reason from the act of ~consideration, wherefore
2123 2, 39 | rejection of the ~evil is the act of the will, well disposed
2124 2, 40 | apprehensive power knows its ~own act better than that of the
2125 2, 40 | appetite of dumb ~animals, who act from a certain natural instinct.
2126 2, 41 | stand in relation to the act ~of the intellect, as laziness
2127 2, 42 | nature, ~i.e. as a voluntary act; for considered in this
2128 2, 42 | and so, hope may be of an act ~of virtue, which lies within
2129 2, 42 | is not fear of ~the very act of sin, but of the disgrace
2130 2, 44 | Further, counsel is an act of reason, in thinking and ~
2131 2, 46 | anger is accompanied by an act of reason?~(5) Whether anger
2132 2, 46 | appetitive power follows an act of ~the apprehensive power.
2133 2, 46 | Whether anger requires an act of reason?~Aquin.: SMT FS
2134 2, 46 | anger does not require an act of reason. For, ~since anger
2135 2, 46 | anger does not require an act of reason.~Aquin.: SMT FS
2136 2, 46 | anger does not require an act of reason.~Aquin.: SMT FS
2137 2, 46 | anger does not require an act of reason.~Aquin.: SMT FS
2138 2, 46 | draw an inference is an act of reason. Therefore anger,
2139 2, 46 | a fashion, ~requires an act of reason.~Aquin.: SMT FS
2140 2, 46 | appetitive power may follow an act of ~reason in two ways.
2141 2, 46 | therefore, requires an act of reason; and ~yet proves
2142 2, 46 | since those things ~that act according to reason, are
2143 2, 46 | reason, are not said to act according to nature. ~Now "
2144 2, 46 | Now "anger requires an act of reason, but desire does
2145 2, 46 | fact that anger requires an act of reason, it follows that
2146 2, 46 | unjust: since vengeance is an act of justice, and wrong-doing ~
2147 2, 46 | and wrong-doing ~is an act of injustice. Therefore
2148 2, 46 | anger, though it follows an ~act of reason, can nevertheless
2149 2, 48 | that which presupposes an act of reason, does not seem
2150 2, 48 | bodily ~organ in its proper act, yet, since it needs certain
2151 2, 48 | for ~the execution of its act, the acts of which powers
2152 2, 48 | anger both follows ~an act of reason, and hinders the
2153 2, 49 | habit implies an order to an act?~(4) Of the necessity of
2154 2, 49 | regard a thing which is in act; ~and this either deeply
2155 2, 49 | habit implies order to an act?~Aquin.: SMT FS Q[49] A[
2156 2, 49 | does not imply order to an act. For ~everything acts according
2157 2, 49 | acts according as it is in act. But the Philosopher says (
2158 2, 49 | relation of a principle to an act.~Aquin.: SMT FS Q[49] A[
2159 2, 49 | be ~the principle of an act belongs to power essentially.
2160 2, 49 | also is a ~principle of act, it follows that it is posterior
2161 2, 49 | indicate relation to an act. Therefore it is not ~essential
2162 2, 49 | habit to be a principle of act.~Aquin.: SMT FS Q[49] A[
2163 2, 49 | habit is that whereby we act when we will."~Aquin.: SMT
2164 2, 49 | To have relation to an act may belong to habit, both
2165 2, 49 | to ~have relation to an act. For it is essential to
2166 2, 49 | principally relation to an act. For, ~as we have said,
2167 2, 49 | this very relation to an act, it follows that the habit ~
2168 2, 49 | principally implies relation to an act. Now it is clear that the
2169 2, 49 | should be a principle of act. ~Wherefore every habit
2170 2, 49 | principally ~relation to an act.~Aquin.: SMT FS Q[49] A[
2171 2, 49 | Reply OBJ 1: Habit is an act, in so far as it is a quality:
2172 2, 49 | Wherefore habit is called first ~act, and operation, second act;
2173 2, 49 | act, and operation, second act; as it is explained in De
2174 2, 49 | nature is a ~principle of act, it consequently implies
2175 2, 49 | consequently implies a relation to act. Wherefore ~the Philosopher
2176 2, 49 | habit implies relation to an act. But power implies ~sufficiently
2177 2, 49 | sufficiently a principle of act: for even the natural powers,
2178 2, 49 | as power does not always act, so neither does habit.
2179 2, 49 | it as potentiality is to act. Whence, if there is a ~
2180 2, 49 | composed of potentiality and act, and whose ~substance is
2181 2, 49 | due relation to such an act. Wherefore if a heavenly
2182 2, 50 | habit is that whereby we act when we ~will." But bodily
2183 2, 50 | of the incomplete, and as act takes precedence of ~potentiality.
2184 2, 50 | precedence of ~potentiality. For act is naturally prior to potentiality,
2185 2, 50 | first, according as they act from natural instinct: secondly,
2186 2, 50 | secondly, according ~as they act at the command of reason.
2187 2, 50 | reason. According as they act from natural ~instinct,
2188 2, 50 | but ~according as they act at the command of reason,
2189 2, 50 | powers of dumb animals do not act at the ~command of reason;
2190 2, 50 | themselves, such animals act ~from natural instinct:
2191 2, 50 | except according as they act at the command of the reason. ~
2192 2, 50 | powers also are moved to act at the command of the reason.~
2193 2, 50 | the intellect is not an act of ~the body (De Anima iii,
2194 2, 50 | form without matter, is act ~only: whereas what is composed
2195 2, 50 | matter, has potentiality and ~act at the same time. Therefore
2196 2, 50 | potentiality at the same time as act, being a ~sort of medium
2197 2, 50 | well or ill disposed to an act of the intellect is ~due
2198 2, 50 | some power which is the act of some part of the ~body.~
2199 2, 50 | when it is ~reduced to act in respect of singulars
2200 2, 50 | then ~it is said to be in act, as the knower is said to
2201 2, 50 | knower is said to be in act; and this ~happens when
2202 2, 50 | happens when the intellect can act of itself," i.e. by considering: "
2203 2, 50 | to consider is the proper act of the ~intellect. Therefore
2204 2, 50 | which is principle of the act, and ~not in that which
2205 2, 50 | R.O. 1 Para. 2/2~Now the act of understanding is not
2206 2, 50 | potentiality and perfect act.~Aquin.: SMT FS Q[50] A[
2207 2, 50 | understands. But the will does not act by ~means of species. Therefore
2208 2, 50 | be variously directed to act, needs ~a habit whereby
2209 2, 50 | is well disposed to its act. Now since the will is a ~
2210 2, 50 | be variously directed to act. And therefore in the ~will
2211 2, 50 | is well disposed to ~its act. Moreover, from the very
2212 2, 50 | to its object; for ~the act of the appetitive power
2213 2, 50 | in them (for to be pure act ~belongs to God alone),
2214 2, 50 | intelligible things, but as an act; not indeed as pure act (
2215 2, 50 | act; not indeed as pure act (for this ~belongs to God
2216 2, 50 | but so far as it is in act, through its own essence ~
2217 2, 50 | potentiality in regard to that Pure Act. Wherefore ~Dionysius says (
2218 2, 51 | habit can be caused by one act?~(4) Whether any habits
2219 2, 51 | are ~necessary in order to act well, as we have stated
2220 2, 51 | it would have to be the act of ~all things, which belongs
2221 2, 51 | it was the likeness and act of all things. Wherefore
2222 2, 51 | that which produces the act that causes the quality,
2223 2, 51 | in anything by its own act, it would follow that the
2224 2, 51 | habit is more noble than the act which precedes the habit;
2225 2, 51 | cannot be caused by an act which precedes the habit.~
2226 2, 51 | active principle ~of its act: for instance in fire there
2227 2, 51 | cannot be caused by its own act: ~for which reason natural
2228 2, 51 | passive principle of its act, as ~we see in human acts.
2229 2, 51 | to that principle of the act, which principle is a mover ~
2230 2, 51 | Para. 1/1~Reply OBJ 3: The act which precedes the habit,
2231 2, 51 | habit can be caused by one act?~Aquin.: SMT FS Q[51] A[
2232 2, 51 | habit can be caused by one act. For ~demonstration is an
2233 2, 51 | For ~demonstration is an act of reason. But science,
2234 2, 51 | habit can be caused ~by one act.~Aquin.: SMT FS Q[51] A[
2235 2, 51 | acts. Therefore also if an act be very intense, it can
2236 2, 51 | healed or becomes ill, by one act. Therefore one act can cause
2237 2, 51 | by one act. Therefore one act can cause a ~habit.~Aquin.:
2238 2, 51 | habits, is not caused by one act.~Aquin.: SMT FS Q[51] A[
2239 2, 51 | 2]), habit is caused by act, ~because a passive power
2240 2, 51 | appetitive ~power in one act: because the appetitive
2241 2, 51 | reason judges in a single act, what should be ~willed
2242 2, 51 | cannot be caused by one act, but only by many.~Aquin.:
2243 2, 51 | entirely overcome, by one act, the power of its passive ~
2244 2, 51 | can be caused by a single act of the reason, so far as ~
2245 2, 51 | however, can be caused by one act, if the active principle
2246 2, 52 | addition?~(3) Whether each act increases the habit?~Aquin.:
2247 2, 52 | by an agent which is in act, something is made actually
2248 2, 52 | Para. 1/1~Whether every act increases its habit?~Aquin.:
2249 2, 52 | It would seem that every act increases its habit. For
2250 2, 52 | increase a habit, every act should increase ~it.~Aquin.:
2251 2, 52 | increased by like. But any act is like the habit ~whence
2252 2, 52 | proceeds. Therefore every act increases the habit.~Aquin.:
2253 2, 52 | Therefore it is not ~every act that increases a habit.~
2254 2, 52 | may fail to use it or may act contrary ~to it; so may
2255 2, 52 | the habit by performing an act that is not ~in proportion
2256 2, 52 | if the ~intensity of the act correspond in proportion
2257 2, 52 | even surpass it, every such act either increases the habit
2258 2, 52 | grow. If, however, the act falls short of the intensity
2259 2, 52 | intensity of the habit, ~such an act does not dispose to an increase
2260 2, 53 | wherefore it is pleasant to act ~from habit. Now so long
2261 2, 53 | prove an ~obstacle to the act of science; in so far as
2262 2, 53 | as the intellect, in its act, ~has need of the sensitive
2263 2, 53 | subject or cause, but of the act: because the use of ~virtue
2264 2, 53 | through mere cessation from ~act?~Aquin.: SMT FS Q[53] A[
2265 2, 53 | through ~mere cessation from act. For habits are more lasting
2266 2, 53 | diminished by ~cessation from act: for whiteness is not lessened
2267 2, 53 | corrupted through cessation from act.~Aquin.: SMT FS Q[53] A[
2268 2, 53 | therefore cessation from act does ~not imply a moving
2269 2, 53 | corrupted through cessation from act.~Aquin.: SMT FS Q[53] A[
2270 2, 53 | destroyed through cessation from act.~Aquin.: SMT FS Q[53] A[
2271 2, 53 | through ~cessation from act, in so far, to wit, as we
2272 2, 53 | cease from exercising an act ~which overcame the causes
2273 2, 53 | by long cessation from act, as is clearly seen in the
2274 2, 53 | lessened through cessation from act. The same applies to the ~
2275 2, 53 | destroyed by cessation from act.~Aquin.: SMT FS Q[53] A[
2276 2, 53 | Reply OBJ 2: Cessation from act is a moving cause, conducive
2277 2, 54 | compared to the ~determinate act of any species, as matter
2278 2, 54 | one active object to an act ~specifically one. Wherefore,
2279 2, 54 | disposition of a power to an act as to its ultimate term. ~
2280 2, 54 | so far as perchance one act is comprised in another;
2281 2, 54 | 3: Further, wherever the act is the same, the object
2282 2, 54 | the same. ~But the same act can belong to different
2283 2, 54 | done ~for God's sake, is an act of charity; while, if it
2284 2, 54 | to ~pay a debt, it is an act of justice. Therefore the
2285 2, 54 | one which disposes to an act suitable to the agent's
2286 2, 54 | one which disposes to an act unsuitable to nature. Thus, ~
2287 2, 54 | one habit disposes to an act that is suitable to a lower
2288 2, 54 | another habit disposes to an act befitting a higher nature.
2289 2, 54 | virtue, which disposes to an act befitting human nature,
2290 2, 54 | virtue, which disposes to an act ~befitting some higher nature.~
2291 2, 54 | conclusion suffices both for an act and for a habit ~of scientific
2292 2, 55 | use of ~free-will is an act. Therefore virtue is not
2293 2, 55 | virtue is not a habit, but an act.~Aquin.: SMT FS Q[55] A[
2294 2, 55 | But the ~end of power is act. Wherefore power is said
2295 2, 55 | it is determinate to its act.~Aquin.: SMT FS Q[55] A[
2296 2, 55 | to its object, or to its act: for ~instance, we give
2297 2, 55 | which we believe, or to the act ~of believing, as also to
2298 2, 55 | directed as to its proper act. For the act of virtue is
2299 2, 55 | its proper act. For the act of virtue is nothing else ~
2300 2, 55 | themselves determinate to one act: ~not so the rational powers.
2301 2, 55 | not only in reference ~to act, but also in reference to
2302 2, 55 | is referred not only to act, but also to being.~Aquin.:
2303 2, 55 | and power in reference to act; the perfection of each ~
2304 2, 55 | whereas power in reference to act, ~is on the part of the
2305 2, 55 | acts in so far as it is in act.~Aquin.: SMT FS Q[55] A[
2306 2, 55 | to being, but rather to act. Consequently it is ~essential
2307 2, 55 | a thing is, such is its act. And therefore, since virtue
2308 2, 55 | As God's substance is His act, the highest likeness of
2309 2, 55 | principle of ~action, so that an act of virtue be evil.~Aquin.:
2310 2, 56 | known by their acts. But one act proceeds in various way
2311 2, 56 | Para. 1/1~Reply OBJ 1: One act cannot belong to several
2312 2, 56 | may be directed to a good act in two ~ways. First, in
2313 2, 56 | acquires an aptness to a ~good act; for instance, by the habit
2314 2, 56 | confer not only aptness to act, but also the right use
2315 2, 56 | actions, but also makes him act justly.~Aquin.: SMT FS Q[
2316 2, 56 | to know truth is the good act of the ~intellect. Whence
2317 2, 56 | Further, "the principal act of moral virtue is choice" (
2318 2, 56 | 13). Now choice is not an act of the irascible and concupiscible ~
2319 2, 56 | the principle of a human act. And to these powers we
2320 2, 56 | concupiscible powers. Because an act, which proceeds from one
2321 2, 56 | be well disposed to the act: for instance, the act of
2322 2, 56 | the act: for instance, the act of a craftsman ~cannot be
2323 2, 56 | instrument be well ~disposed to act. Therefore in the matter
2324 2, 56 | instrument of a virtuous act, inasmuch as being moved
2325 2, 56 | powers are well disposed to act.~Aquin.: SMT FS Q[56] A[
2326 2, 56 | memory [*Cf. FP, Q[78], A[4]] act at ~the command of reason.
2327 2, 56 | hindered or helped in its act, by the sensitive appetite,
2328 2, 56 | which consummates the good act. But the knowledge of truth
2329 2, 56 | by it. And therefore the act of ~the appetitive power
2330 2, 56 | 18). And ~therefore the act of knowledge is terminated
2331 2, 56 | virtues ordained to the same act, which ~seems unreasonable.
2332 2, 56 | the power in reference to act, ~then does the power need
2333 2, 57 | ordained to the interior act of the intellect ~which
2334 2, 57 | power ~or habit by one same act, there is no distinction
2335 2, 57 | Ethic. vi, 5. But man can act not only from his own, but
2336 2, 57 | even as movement ~is the act of the thing moved: and
2337 2, 57 | of the craftsman that his act be a good act, but that
2338 2, 57 | craftsman that his act be a good act, but that his ~work be good.
2339 2, 57 | necessary for the thing made to act well ~(e.g. that a knife
2340 2, 57 | proper to such things to act, rather than to be acted
2341 2, 57 | seem to be the one whose act is judgment. Now ~"{synesis}"
2342 2, 57 | ordained to the highest act. Now there ~are three acts
2343 2, 57 | things done by man, the chief act is that of command, ~to
2344 2, 57 | as though its ~immediate act consisted in being of good
2345 2, 57 | it perfects ~the latter act by means of a subordinate
2346 2, 58 | 1/1~Reply OBJ 2: Every act of virtue can be done from
2347 2, 58 | above that choice is an act of the ~appetitive faculty (
2348 2, 58 | to move the faculties to act is the proper function of
2349 2, 58 | this ~were true, for man to act well it would suffice that
2350 2, 58 | reason in this individual act of choice.~Aquin.: SMT FS
2351 2, 59 | sin which ~is a vicious act, nothing hinders a passion
2352 2, 59 | hand, from concurring in an act of virtue; in so far as
2353 2, 59 | to be a virtue, i.e. an act of virtue, in so ~far as "
2354 2, 59 | applies the will to its proper act, which is not a passion. ~
2355 2, 59 | Nevertheless, joy results from the act of justice; at least in
2356 2, 60 | measure ~of the external act is destroyed: while some
2357 2, 60 | general virtue through its act of command: since it directs
2358 2, 61 | as ~existing in the very act of reason: and thus we have
2359 2, 61 | good which exists in the act of reason, is found ~chiefly
2360 2, 61 | causes good in reason's act of ~consideration, may be
2361 2, 61 | should possess the habit and act with firmness and ~steadfastness."
2362 2, 61 | third, that a man should act ~for the sake of a due end,
2363 2, 62 | principles which enable him to act well according to his ~capacity,
2364 2, 63 | as they are brought into act by the agent.~Aquin.: SMT
2365 2, 63 | A[3]): ~and one sinful act does not destroy a habit
2366 2, 63 | virtue, since it ~is not an act but a habit, that is directly
2367 2, 63 | known by their acts. But the act of infused ~and acquired
2368 2, 63 | blind an eye for the same act as the ~act for which other
2369 2, 63 | for the same act as the ~act for which other eyes are
2370 2, 64 | mean is observed in the act itself of reason, as though ~
2371 2, 64 | reason, as though ~the very act of reason were made to observe
2372 2, 64 | virtue perfects not the act of reason, but the act of
2373 2, 64 | the act of reason, but the act of the ~appetitive power,
2374 2, 64 | mean as being in the very act of reason, ~while the third
2375 2, 64 | if we refer them to the ~act of the mind, there is something
2376 2, 65 | OBJ 1: In order that the act of a lower power be perfect,
2377 2, 65 | finds it ~difficult to act in accordance with the habit,
2378 2, 65 | pleasure and complacency in the act, on account of some impediment ~
2379 2, 65 | the principle of such an ~act, have the perfect character
2380 2, 65 | charity. For, since the act of faith is to believe in
2381 2, 65 | ought, will not be a perfect act of faith. To will as one
2382 2, 65 | applies to hope. Because the act of hope consists in looking
2383 2, 65 | God for future bliss. This act is perfect, if it is based
2384 2, 65 | time, will be an imperfect act; and this is ~possible without
2385 2, 66 | inclination to the virtuous act, one may be readier to perform
2386 2, 66 | be readier to perform the act of ~one virtue, than the
2387 2, 66 | of ~one virtue, than the act of another virtue, and this
2388 2, 66 | admirable readiness for the ~act of one virtue than for the
2389 2, 66 | one virtue than for the act of another virtue.~Aquin.:
2390 2, 66 | virtue in its relation to act, then moral virtue, ~which
2391 2, 66 | move the other ~powers to act, as stated above (Q[9],
2392 2, 66 | Para. 1/1~Reply OBJ 1: The act of liberality needs to be
2393 2, 66 | needs to be founded on an act of ~justice, for "a man
2394 2, 66 | perfect happiness in the act of ~wisdom: but as, in this
2395 2, 66 | but as, in this life, the act of wisdom is imperfect in
2396 2, 66 | God, it follows that the act of wisdom ~is a beginning
2397 2, 67 | evident what will be its act ~in that life, viz. "to
2398 2, 67 | incorruptible; and because its act will ~not change, as stated.~
2399 2, 67 | it may perform its proper act well. Now there seems to
2400 2, 67 | Now there seems to be no act of the ~intellect after
2401 2, 67 | possible intellect is in act when it is ~identified with
2402 2, 67 | subject, since it is "the act of that ~which is in potentiality
2403 2, 67 | potentiality is brought into act, the movement ceases; for
2404 2, 67 | perfection of happiness, as the act of hope is; except perhaps,
2405 2, 67 | has two acts: one is an act of ~reverence to God, and
2406 2, 67 | and with regard to this act, it remains: the other is ~
2407 2, 67 | remains: the other is ~an act of fear lest we be separated
2408 2, 67 | God, and as regards this act, it ~does not remain. Because
2409 2, 67 | yet he cannot exercise the act. Now the ~object of faith
2410 2, 68 | of God, as regards the act: and in this way moral and
2411 2, 69 | gifts, not ~as habit, but as act from habit.~Aquin.: SMT
2412 2, 69 | be taken as denoting the act of meekness: ~and the same
2413 2, 69 | beatitude is assigned to the act of ~contemplation, for all
2414 2, 69 | e.g. to counsel is the act of counsel, and to judge, ~
2415 2, 69 | counsel, and to judge, ~the act of knowledge: but, on the
2416 2, 70 | operation is the second act of the ~operator, and gives
2417 2, 71 | worse, a vice or a vicious act?~(4) Whether a vicious act
2418 2, 71 | act?~(4) Whether a vicious act is compatible with virtue?~(
2419 2, 71 | virtue is directed is a good act, as was shown ~above (Q[
2420 2, 71 | sin denotes an inordinate ~act; even as an act of virtue
2421 2, 71 | inordinate ~act; even as an act of virtue is an ordinate
2422 2, 71 | virtue is an ordinate and due act: in respect of ~that which
2423 2, 71 | operates according as it is in act: so that a ~thing needs
2424 2, 71 | is compared to vice, as act to habit, as stated ~above (
2425 2, 71 | is worse than a vicious act?~Aquin.: SMT FS Q[71] A[
2426 2, 71 | than a sin, ~i.e. a bad act. For, as the more lasting
2427 2, 71 | is worse than a vicious act.~Aquin.: SMT FS Q[71] A[
2428 2, 71 | is worse than a vicious act.~Aquin.: SMT FS Q[71] A[
2429 2, 71 | is more potent than its act, both in goodness and in ~
2430 2, 71 | justly punished for a vicious act; but not for ~a vicious
2431 2, 71 | vicious habit, so long as no act ensues. Therefore a vicious
2432 2, 71 | midway between power and act. Now it is ~evident that
2433 2, 71 | both in good and in evil, act precedes power, as stated
2434 2, 71 | midway between power and act, so that, to wit, even as
2435 2, 71 | below the corresponding act. This is also made ~clear
2436 2, 71 | induces to a good or bad act: wherefore a habit is called
2437 2, 71 | goodness or badness of its act: so that an act ~surpasses
2438 2, 71 | badness of its act: so that an act ~surpasses its habit in
2439 2, 71 | from the very nature ~of act and habit, that act surpasses
2440 2, 71 | of act and habit, that act surpasses habit both in
2441 2, 71 | habit is more lasting than act, is ~accidental to them,
2442 2, 71 | transient movement. Consequently act simply excels in goodness
2443 2, 71 | prove that habit ~precedes act simply, both in goodness
2444 2, 71 | Reply OBJ 3: Habit causes act by way of efficient causality:
2445 2, 71 | efficient causality: but act ~causes habit, by way of
2446 2, 71 | good and evil. Consequently act surpasses habit both in ~
2447 2, 71 | would seem that a vicious act, i.e. sin, is incompatible
2448 2, 71 | worse than vice, i.e. evil act than evil habit. ~But vice
2449 2, 71 | causes." Now one virtuous act does ~not cause a virtue,
2450 2, 71 | consequently, one ~sinful act does not corrupt virtue.
2451 2, 71 | compared to virtue, as evil act to good habit. ~Now the
2452 2, 71 | is ~incompatible with the act of a contrary form: thus
2453 2, 71 | is incompatible ~with the act of cooling, and lightness
2454 2, 71 | habit, or produce a contrary act; and so a man ~having a
2455 2, 71 | a virtue may produce an act of sin. And this sinful
2456 2, 71 | of sin. And this sinful act, so long ~as there is but
2457 2, 71 | virtue, if we compare the act to the ~virtue itself as
2458 2, 71 | is not engendered by one ~act, so neither is it destroyed
2459 2, 71 | neither is it destroyed by one act as stated above (Q[63],
2460 2, 71 | if we compare the sinful act to the cause of the virtues,
2461 2, 71 | destroyed by one sinful act. For ~every mortal sin is
2462 2, 71 | charity being banished by ~one act of mortal sin, it follows
2463 2, 71 | are not destroyed by one ~act of any kind of sin.~Aquin.:
2464 2, 71 | itself, but by ~reason of its act. Hence sin is incompatible
2465 2, 71 | is incompatible with the act, but not with ~the habit,
2466 2, 71 | even as sin to ~virtuous act: and so vice excludes virtue,
2467 2, 71 | OBJ 3: The natural powers act of necessity, and hence
2468 2, 71 | sin can be found in the act. On the other ~hand, the
2469 2, 71 | voluntary, save ~through an act of the will. Therefore every
2470 2, 71 | Therefore every sin implies an act.~Aquin.: SMT FS Q[71] A[
2471 2, 71 | if sin could be without act, it would follow that a
2472 2, 71 | there is no sin without an act.~Aquin.: SMT FS Q[71] A[
2473 2, 71 | to do" does ~not imply an act. Therefore sin can be without
2474 2, 71 | Therefore sin can be without act.~Aquin.: SMT FS Q[71] A[
2475 2, 71 | of omission there is some act, either interior or ~exterior -
2476 2, 71 | not necessarily suppose an act: for the mere fact of not ~
2477 2, 71 | sometimes with an interior act, as when a man ~wills "not
2478 2, 71 | sometimes it will be without any act ~at all, whether interior
2479 2, 71 | necessity ~include some act. For there is no sin of
2480 2, 71 | needs always include some act, at least the interior act ~
2481 2, 71 | act, at least the interior act ~of the will: which act
2482 2, 71 | act ~of the will: which act sometimes bears directly
2483 2, 71 | and in ~this case this act, of its very nature, belongs
2484 2, 71 | Sometimes, however, the act of ~the will bears directly
2485 2, 71 | morning. In this case ~the act, interior or exterior, is
2486 2, 71 | of omission has indeed an act united with, ~or preceding
2487 2, 71 | omission, but that this act is accidental to the sin
2488 2, 71 | a sin can be without any act; else the circumstantial ~
2489 2, 71 | can be no merit without act, whereas there ~can be sin
2490 2, 71 | there ~can be sin without act.~Aquin.: SMT FS Q[71] A[
2491 2, 71 | only to that on which ~the act of the will is brought to
2492 2, 71 | always. Hence, by omitting to act, a man ~sins only for the
2493 2, 71 | affirmative precept binds him to act.~Aquin.: SMT FS Q[71] A[
2494 2, 71 | and "desire" imply an act; whereas not every sin implies
2495 2, 71 | not every sin implies an act, ~as stated above (A[5]).
2496 2, 71 | far as desire denotes any act of the appetite. Therefore
2497 2, 71 | sin denotes a bad human act, as was explained above ~(
2498 2, 71 | nothing else than a bad ~human act. Now that an act is a human
2499 2, 71 | human act. Now that an act is a human act is due to
2500 2, 71 | Now that an act is a human act is due to its being voluntary, ~
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