1-500 | 501-1000 | 1001-1500 | 1501-2000 | 2001-2500 | 2501-2974
Part, Question
501 1, 71 | both are bodies; on the ~part of one only, if one is a
502 1, 71 | birds move in the ~lower part of the air, and so are said
503 1, 73 | distinguished, and then each part adorned and ~filled, as
504 1, 73 | being the heaven, or highest part, the water, or ~middle part,
505 1, 73 | part, the water, or ~middle part, and the earth, or the lowest
506 1, 73 | the earth, or the lowest part. Thus the Pythagoreans ~
507 1, 73 | and the end. The first part, then, is distinguished
508 1, 73 | on the fourth, the middle part distinguished on the ~middle
509 1, 73 | the fifth, and the third part distinguished on ~the third
510 1, 73 | reckoned with the intermediate part, or water, especially as
511 1, 73 | especially as regards the ~lowest part of the air; or with the
512 1, 73 | a want of power on God's part, as requiring time in which
513 1, 73 | from its more important part, the day. And ~instance
514 1, 74 | the ~imperfection of the part, so that a hand can be called "
515 1, 74 | as the human ~soul is a part of human nature, it can
516 1, 74 | form; even though it be part of something. Nevertheless,
517 1, 74 | in the above ~sense, nor part of anything else. In this
518 1, 74 | the parts is through each part ~attributed to the whole.
519 1, 74 | origin of action, but on the part of the object; for the phantasm ~
520 1, 74 | species; while ~matter is part of the individual, and not
521 1, 74 | natural things the matter is ~part of the species; not, indeed,
522 1, 74 | indeed, the intellectual part which, in ~accordance with
523 1, 74 | sometimes the ~sensitive part with the body is called
524 1, 74 | so called, since it is a part of the human species.~Aquin.:
525 1, 74 | participate of primary matter, as part of itself.~Aquin.: SMT FP
526 1, 74 | entirety, or by virtue of some part of ~itself. If by virtue
527 1, 74 | is impossible ~that any part of it should be matter,
528 1, 74 | purely potentiality cannot be part of an act, since potentiality ~
529 1, 74 | be a ~form by virtue of a part of itself, then we call
530 1, 74 | itself, then we call that part the soul: and ~that matter,
531 1, 74 | participate of It not as a ~part of themselves, but by diffusion
532 1, 75 | the soul is wholly in each part of the body?~Aquin.: SMT
533 1, 75 | heals; or by virtue of a part, as a man sees by his eye;
534 1, 75 | or that intelligence is a part ~of Socrates. The first
535 1, 75 | therefore the body must be some part of man. It follows therefore ~
536 1, 75 | Socrates understands is a part of Socrates, ~so that in
537 1, 75 | although the ~action of a part be attributed to the whole,
538 1, 75 | never attributed to another part, except ~perhaps indirectly;
539 1, 75 | form by ~virtue of some part of itself, then that part
540 1, 75 | part of itself, then that part which is the form we call ~
541 1, 75 | that the intellect ~is a part or a power of the soul which
542 1, 75 | have been divided in ~each part are observed the operations
543 1, 75 | regard to the intellectual part, he seems to ~leave it in
544 1, 75 | accidentally; and man is not ~part of the definition of an
545 1, 75 | incorruptible which is on the ~part of the forms does not involve
546 1, 75 | Phys. viii, 5). But the part ~which moves is the soul.
547 1, 75 | soul. Therefore the other part must be such that it ~can
548 1, 75 | its motive ~power is the part which moves; and the animate
549 1, 75 | the animate body is the part moved.~Aquin.: SMT FP Q[
550 1, 75 | be ~necessary, for on the part of the soul would be required
551 1, 75 | move the body; and on the part of the body, a certain aptitude
552 1, 75 | Whether the soul is in each part of the body?~Aquin.: SMT
553 1, 75 | whole soul is not in each part of the ~body; for the Philosopher
554 1, 75 | for the soul to be in each part of the ~body; it suffices
555 1, 75 | parts to live, for each part has a natural movement of
556 1, 75 | organic ~body. But each part of the human body is not
557 1, 75 | whole soul is not in each part.~Aquin.: SMT FP Q[76] A[
558 1, 75 | that the relation ~of a part of the soul to a part of
559 1, 75 | a part of the soul to a part of the body, such as the
560 1, 75 | the whole soul is in each part of the ~body, it follows
561 1, 75 | body, it follows that each part of the body is an animal.~
562 1, 75 | the whole soul be in each part of the body, it ~follows
563 1, 75 | of the soul are in each part of the body; ~thus the sight
564 1, 75 | the whole soul is in each part of the body, each part ~
565 1, 75 | each part of the body, each part ~of the body is immediately
566 1, 75 | dependent on the soul. Thus one part would not ~depend on another;
567 1, 75 | on another; nor would one part be nobler than another;
568 1, 75 | the soul is not in each part of the body.~Aquin.: SMT
569 1, 75 | whole body, and in each part is entire."~Aquin.: SMT
570 1, 75 | say that it is not in each part of the ~body, but only in
571 1, 75 | the ~body, but only in one part through which it would move
572 1, 75 | whole body, and in each part thereof. For it is not an
573 1, 75 | only the whole, but each part of the whole. For since
574 1, 75 | whole, but also of each part. ~Therefore, on the withdrawal
575 1, 75 | withdrawal of the soul, no part of the body retains its
576 1, 75 | whole body, and in each part thereof.~Aquin.: SMT FP
577 1, 75 | That it is entire in each part thereof, may be concluded
578 1, 75 | whole surface and in each ~part of the surface; and, therefore,
579 1, 75 | whole ~surface and in each part thereof, it is necessary
580 1, 75 | whiteness is not in each part of the surface. The same
581 1, 75 | whiteness which is in a small part ~thereof. But if we mean
582 1, 75 | whole ~whiteness is in each part of a surface.~Aquin.: SMT
583 1, 75 | the whole soul is in each part of the body, by totality
584 1, 75 | power. For it is not in each part of ~the body, with regard
585 1, 75 | Thus the ~soul is not in a part. Whence it does not follow
586 1, 75 | it does not follow that a part of an animal ~is an animal.~
587 1, 75 | are not said to be in any part of the body. ~Other powers
588 1, 75 | soul is, but only in that part of the ~body, which is adapted
589 1, 75 | Para. 1/1~Reply OBJ 5: One part of the body is said to be
590 1, 75 | are the ~organs. For that part which is the organ of a
591 1, 75 | nobler power, is a nobler part of the body: as also is
592 1, 75 | the body: as also is that part which serves the same power
593 1, 76 | universal whole is in each part according to its entire
594 1, 76 | properly ~predicated of each part. But the integral whole
595 1, 76 | integral whole is not in each part, ~neither according to its
596 1, 76 | it be predicated of each part; yet in a way it is ~predicated,
597 1, 76 | potential whole is in each part according to its whole essence,
598 1, 76 | can be ~predicated of each part, but not so properly as
599 1, 76 | the soul itself. On the part of the soul, there is not
600 1, 76 | the soul is both on the part ~of the soul (which, though
601 1, 76 | certain order) and on the part of ~the objects, and furthermore
602 1, 76 | and furthermore on the part of the acts, as we have
603 1, 76 | the act of sense on the part of the object ~sensed. Thus
604 1, 76 | perhaps, by reason of a part of itself, as an animal
605 1, 76 | by itself, because one part thereof moves and another
606 1, 76 | powers of the sensitive part.~Aquin.: SMT FP Q[77] A[
607 1, 76 | are in the concupiscible part, which is a ~power of the
608 1, 76 | a power of the sensitive part. Therefore ~the power of
609 1, 76 | the power of the sensitive part remains in the separate
610 1, 76 | memory in the mind; not ~as a part of the sensitive soul.~Aquin.:
611 1, 77 | species of the vegetative part;~(3) The exterior senses;~(
612 1, 77 | answer that, The vegetative part has three powers. For the
613 1, 77 | powers. For the vegetative ~part, as we have said (A[1]),
614 1, 77 | immutation; ~either on the part of the object only, or likewise
615 1, 77 | only, or likewise on the part of the ~organ. On the part
616 1, 77 | part of the ~organ. On the part of the object we find natural
617 1, 77 | affected by heat. On the part ~of an organ, natural immutation
618 1, 77 | natural immutation on the part of the object; ~while local
619 1, 77 | power ~of the sensitive part. But the intellect knows
620 1, 77 | assign to the sensitive part a power, which they call
621 1, 77 | organ, namely, the middle part of the head: for it compares
622 1, 77 | powers of the sensitive ~part - namely, the common sense,
623 1, 77 | proper to the sensitive part; but to a ~certain affinity
624 1, 78 | power of the intellectual part?~(13) Whether the conscience
625 1, 78 | power of the intellectual part?~Aquin.: SMT FP Q[79] A[
626 1, 78 | powers of the vegetative part are active; yet they are
627 1, 78 | therefore assign on the ~part of the intellect some power
628 1, 78 | clear that in ~the nutritive part all the powers are active,
629 1, 78 | whereas in the sensitive ~part all are passive: but in
630 1, 78 | but in the intellectual part, there is something ~active
631 1, 78 | intellectual but only in part. Moreover it reaches to ~
632 1, 78 | memory is in the intellectual part of the soul?~Aquin.: SMT
633 1, 78 | not in the intellectual part of the ~soul. For Augustine
634 1, 78 | 3,8) that to the higher part of ~the soul belongs those
635 1, 78 | belong to the ~intellectual part of the soul.~Aquin.: SMT
636 1, 78 | not in the intellectual part, but only ~in the sensitive.~
637 1, 78 | not in the intellectual part.~Aquin.: SMT FP Q[79] A[
638 1, 78 | happen in the sensitive part, as to some powers, ~inasmuch
639 1, 78 | preserved in the intellectual part that is ~not actually understood:
640 1, 78 | memory in the intellectual part.~Aquin.: SMT FP Q[79] A[
641 1, 78 | it is in the intellectual part. ~But if in the notion of
642 1, 78 | but only in the sensitive ~part, which apprehends individual
643 1, 78 | retained in the ~sensitive part of the soul only, but rather
644 1, 78 | together in the sensitive part, which ~apprehends something
645 1, 78 | concerns the intellectual part, the past is accidental,
646 1, 78 | and is not in ~itself a part of the object of the intellect.
647 1, 78 | past, or future. But on the part of the act, the ~condition
648 1, 78 | powers in the ~sensitive part is the same as in the intellectual
649 1, 78 | same as in the intellectual part. But memory in the ~sensitive
650 1, 78 | memory in the ~sensitive part is distinct from sense,
651 1, 78 | memory in the intellectual part is distinct from the intellect.~
652 1, 78 | Trinity is in the higher part of the reason, and not in
653 1, 78 | 1) that "the ~scientific part" of the soul, by which the
654 1, 78 | another principle, and another part from the "opinionative"
655 1, 78 | opinionative" and ~"reasoning" part by which it knows contingent
656 1, 78 | calls ~the "scientific" part must be the same as the
657 1, 78 | reasoning" or "opinionative" part is the same as the lower
658 1, 78 | OBJ 3: The "scientific" part, of which the Philosopher
659 1, 78 | opinionative" and "ratiocinative" part is more limited than the ~
660 1, 78 | Further, in the intellectual part, the practical intellect
661 1, 78 | power in the sensitive part. But the estimative differs
662 1, 78 | reason as ~to its higher part, as Augustine says (De Trin.
663 1, 78 | any ~investigation on the part of reason, as from an immovable
664 1, 79 | distinction in the appetitive part: for since ~the appetite
665 1, 79 | distinction in the appetitive part.~Aquin.: SMT FP Q[80] A[
666 1, 80 | hatred is in the irascible part: for Jerome says on Mt. ~
667 1, 80 | is in the concupiscible part. Therefore ~the concupiscible
668 1, 80 | needs be in the sensitive part two ~appetitive powers -
669 1, 80 | powers of the sensitive part there ~is an estimative
670 1, 80 | inferior to the rational part ~of the soul, so also is
671 1, 80 | power. But the sensitive part of ~the soul does not obey
672 1, 80 | Orth. ii, 12) that "the part of ~the soul which is obedient
673 1, 80 | powers obey ~the higher part, in which are the intellect
674 1, 80 | sensitive appetite rather on the part of the act, to which ~they
675 1, 81 | end or the agent. On the part ~of the end, as when without
676 1, 81 | sometimes also "utility." On the part of the agent, a thing must
677 1, 81 | powers of the vegetative part, which are not subject to
678 1, 81 | desire], and the ~irascible part from "irasci" [to be angry].
679 1, 81 | of vice in the irascible part." Therefore we ~should distinguish
680 1, 81 | and hope in the irascible part. But they cannot be in the
681 1, 81 | power to the ~intellectual part.~Aquin.: SMT FP Q[82] A[
682 1, 81 | power of the ~sensitive part belongs to the soul alone,
683 1, 81 | says "that ~the irrational" part of the soul is divided into
684 1, 81 | while in ~the irrational part of the soul are concupiscence
685 1, 81 | just as neither on the part of the ~intellect are the
686 1, 81 | although they are on ~the part of the senses.~Aquin.: SMT
687 1, 82 | may be in the intellectual part, or in the body ~and its
688 1, 82 | which is in the intellectual part, he naturally ~desires his
689 1, 82 | 82], AA[1],2). But on the part of the body and its ~powers
690 1, 82 | affect the intellectual part, ~since it is not the act
691 1, 82 | on Morals in the second part of this work (FS, Q[85],
692 1, 82 | concur in ~choice: one on the part of the cognitive power,
693 1, 82 | power, the other on the part of ~the appetitive power.
694 1, 82 | appetitive power. On the part of the cognitive power,
695 1, 82 | to another: and on ~the part of the appetitive power,
696 1, 82 | Therefore, ~also on the part of the intellectual appetite,
697 1, 82 | A[2]). Now, as on the ~part of the intellectual apprehension
698 1, 82 | intellect and reason, so on ~the part of the intellectual appetite
699 1, 82 | In like ~manner on the part of the appetite to "will"
700 1, 83 | the acts of the appetitive part of the soul come under the ~
701 1, 83 | treat of them ~in the second part of this work, to which the
702 1, 83 | acts of the intellectual part we shall treat ~now.~Aquin.:
703 1, 83 | such images the soul gives part of its substance, just as
704 1, 83 | not that the soul or some part of the soul be ~turned into
705 1, 83 | intellect." And he says that the part which is informed with ~
706 1, 83 | whole is larger than the part, and such like. And ~especially
707 1, 83 | operations of the sensitive part. Since, therefore, it ~is
708 1, 83 | operations of the sensitive part are caused ~by the impression
709 1, 83 | this opinion, then, on the part of the phantasms, ~intellectual
710 1, 83 | belonging to the sensitive part, make ~use of a corporeal
711 1, 84 | power of the sensitive ~part can only have knowledge
712 1, 84 | and that matter is not part of the species. If that
713 1, 84 | just ~as the sensitive part acquires a greater power
714 1, 84 | conjunction with ~the intellectual part, so by the power of the
715 1, 84 | operations in the sensitive part. One, in ~regard of impression
716 1, 84 | But ~the more universal is part of the definition of the
717 1, 84 | universal, as ~"animal" is part of the definition of "man."
718 1, 84 | as the whole, and as the part. As the whole, considering
719 1, 84 | man" but ~also "horse." As part, considering that the less
720 1, 84 | animal" considered as ~part of the same idea.~Aquin.:
721 1, 84 | Para. 1/1~Reply OBJ 3: A part can be known in two ways.
722 1, 84 | taken ~from the sensitive part, whereas the notion of man
723 1, 84 | taken from the ~intellectual part. Thus it is that the ultimate
724 1, 84 | Wherefore something on the part of the thing corresponds
725 1, 84 | whole is predicated of its part: for the genus is ~derived
726 1, 84 | of an organ; but on the part of the ~composition affecting
727 1, 84 | of understanding on the part of him who ~understands;
728 1, 84 | But the indivisible is part of the definition of ~the
729 1, 85 | apprehension of ~the sensitive part, as is said De Anima iii,
730 1, 85 | successive consideration of one part after another, as is ~clear
731 1, 88 | from it, being an essential part of human ~nature; and every
732 1, 88 | human ~nature; and every part of a whole is more perfect
733 1, 88 | forgetfulness" on the part of ~the memorative power,
734 1, 88 | and "deception" on the part of a false argument. ~But
735 1, 88 | quoted, "Now, I know in part."~Aquin.: SMT FP Q[89] A[
736 1, 88 | corruption of knowledge on the ~part of the sensitive powers.~
737 1, 88 | belongs to the sensitive part, but not as belonging in
738 1, 89 | held that the soul ~was part of that light bound up with
739 1, 89 | supposed man's soul to be part ~of that one soul, as man
740 1, 89 | that one soul, as man is a part of the whole world; for
741 1, 89 | matter. But ~the soul is in part material, since it is not
742 1, 89 | form, and is naturally a part of human nature, the above
743 1, 89 | required. Now the soul, as ~a part of human nature, has its
744 1, 90 | that a heavenly body ~had part in its production.~Aquin.:
745 1, 90 | plants. For ~man's superior part, his head, is turned towards
746 1, 90 | turned towards the superior part of the ~world, and his inferior
747 1, 90 | world, and his inferior part is turned towards the inferior
748 1, 90 | Plants have the superior part turned towards the lower
749 1, 90 | mouth; and their inferior part towards the ~upper world.
750 1, 90 | disposition, for the ~superior part of the animal is that by
751 1, 90 | food, and the ~inferior part that by which it rids itself
752 1, 90 | the body, since each is a part of human nature. This is ~
753 1, 92 | else we may say that a part is not rightly divided against
754 1, 92 | but ~only against another part. Wherefore, when we say
755 1, 92 | that the universe in ~any part is not to God's image, but
756 1, 92 | body, and again, in ~every part, as God is in regard to
757 1, 92 | God as existing in ~every part of man.~Aquin.: SMT FP Q[
758 1, 92 | the trinity in ~the lower part of the soul, in relation
759 1, 92 | first assignation ~were in part deficient.~Aquin.: SMT FP
760 1, 92 | same passage. But in that part of the reason ~which is
761 1, 94 | in ~their act, or on the part of the matter. If such imperfection
762 1, 94 | degree ~of merit on the part of grace, which would have
763 1, 95 | men seems to arise, on the part of God, from ~the fact that
764 1, 95 | punishes others; and on the part of ~nature, from the fact
765 1, 95 | inequality could be on the part of God; not ~indeed that
766 1, 95 | might also arise on the part of nature as ~above described,
767 1, 96 | three ways. First, on the ~part of matter - that is to say,
768 1, 96 | be incorruptible on the part of ~its efficient cause;
769 1, 96 | degree of the cutting out ~of part of his body. ~Aquin.: SMT
770 1, 96 | heat, the body might lose part of its ~humid qualities;
771 1, 96 | attends nutriment, on the ~part of the food changed into
772 1, 97 | beget offspring, on the part of the naturally ~corruptible
773 1, 97 | corruptible body. But on the part of the soul, which is incorruptible,
774 1, 98 | there inept matter on the part of the woman, it seems ~
775 1, 101 | situated in the most excellent part of the ~earth. Now the east
776 1, 101 | would be required on the part either of the soul or of
777 1, 101 | of the body. If ~on the part of the soul, the place would
778 1, 101 | implanted in ~all. On the part of the body, there was no
779 1, 102 | which make up the greater part of the world do not ~move,
780 1, 102 | three ways. First, ~on the part of the end itself; and in
781 1, 102 | may be considered on the part of those things by ~means
782 1, 103 | imply an ~action on God's part; but a mere cessation of
783 1, 103 | accidents have no matter as part of ~themselves. But at some
784 1, 103 | nothingness; not ~that any part of them survives, but that
785 1, 105 | changed in ~two ways; on the part of the object, and on the
786 1, 105 | of the object, and on the part of the power. On the ~part
787 1, 105 | part of the power. On the ~part of the object, both the
788 1, 105 | Body Para. 2/2~But on the part of the power the will cannot
789 1, 106 | except ~accidentally on the part of the phantasms, which
790 1, 106 | is ordered to him on the part of ~another; and this is
791 1, 107 | the principality on the part of the ~multitude ordered
792 1, 107 | hierarchies distinguished on ~the part of the multitude of subjects.~
793 1, 107 | considers principality on the part of the ~ruler, inasmuch
794 1, 107 | nature is the material part of an order; whilst that
795 1, 108 | ordering of the demons on the part of ~God Who orders them,
796 1, 108 | for Himself; ~but on the part of the demons' will it is
797 1, 108 | an enlightenment on the part of the ~demons, for these
798 1, 110 | Hence the angels have some part ~in the enlightenment of
799 1, 110 | two ways. First, on the part of the object understood;
800 1, 110 | to him. ~Secondly, on the part of the principle; and thus
801 1, 111 | Further, to minister is the part of an inferior; hence it
802 1, 111 | corporeal creature; which is part of the execution of the ~
803 1, 112 | Secondly, inasmuch ~as a man is part of a community, and thus
804 1, 112 | certain intimate tie, is still part ~of her: just as the fruit
805 1, 112 | while hanging on the tree is part of the tree. ~And therefore
806 1, 113 | this reason the angels take part in all ~our good works:
807 1, 113 | for ~this. One is on the part of God's clemency; for as
808 1, 114 | as Aristotle says [*De Part. Animal. ii, 7: ~De Sens.
809 1, 114 | said above ~(A[4]); and in part presents some difficulty.
810 1, 117 | sensitive soul itself nor any part thereof is actually in the
811 1, 117 | actually in the semen, for ~no part of the sensitive soul is
812 1, 117 | is elsewhere than in some part of the body; ~while in the
813 1, 117 | nor is it the soul or a part of the soul, ~save virtually;
814 1, 117 | which the body takes no part whatever. It is ~therefore
815 1, 117 | the passage quoted, the part is put instead of the ~whole,
816 1, 117 | operation of the sensitive part: whereas this cannot be
817 1, 117 | voluntary nor natural on the part of the ~soul, then it must
818 1, 118 | inquiry:~(1) Whether any part of the food is changed into
819 1, 118 | Para. 1/1~Whether some part of the food is changed into
820 1, 118 | determinate to this or that ~part.~Aquin.: SMT FP Q[119] A[
821 1, 118 | is ~limited to a certain part of the body, it would not
822 1, 118 | only the nature ~of that part. Unless one were to say
823 1, 118 | retains the nature of each part. Thus ~the semen would be
824 2 | SECOND PART~
825 2 | Prologue Para. 1/1 - FIRST PART OF THE SECOND PART (FS) (
826 2 | FIRST PART OF THE SECOND PART (FS) (QQ[1]-114)~TREATISE
827 2, 2 | happiness, or from some part of happiness; since the
828 2, 2 | of corporeal matter, that part of ~the soul which is independent
829 2, 2 | it, is perfect: hence the part is for the whole, as for
830 2, 2 | then the last end of a part thereof is not the whole
831 2, 2 | which man is compared ~as part to whole, is not the last
832 2, 3 | only of the ~intellectual part?~(4) If it be an operation
833 2, 3 | operation of the intellectual part, whether it is an ~operation
834 2, 3 | operation of the sensitive part, or of the ~intellective
835 2, 3 | or of the ~intellective part only?~Aquin.: SMT FS Q[3]
836 2, 3 | perfected, in the ~lower part of his nature, by an overflow
837 2, 3 | perfection of the lower part to the perfection of the
838 2, 3 | perfection of the higher part.~Aquin.: SMT FS Q[3] A[4]
839 2, 3 | happiness is in the intellective part, it is an operation of ~
840 2, 3 | It avails nothing to take part in the feasts of men, if
841 2, 3 | men, if we ~fail to take part in the feasts of angels";
842 2, 3 | happiness. But we can take part in the feasts of the angels
843 2, 3 | Reply OBJ 1: We shall take part in the feasts of the angels,
844 2, 4 | as to his ~intellective part, wherein there are no other
845 2, 4 | since it is naturally a part ~of human nature, and every
846 2, 4 | human nature, and every part is imperfect while separated
847 2, 4 | just as ~neither has a part, while separate from its
848 2, 4 | perfection of the soul on the part of the ~intellect, in respect
849 2, 4 | that of any individual ~part: wherefore, either the part
850 2, 4 | part: wherefore, either the part ceases altogether to be,
851 2, 4 | actual being, just as a ~part of a line has another being
852 2, 4 | But the body has not part in this ~operation, as shown
853 2, 4 | Although the body has not part in that operation of the ~
854 2, 4 | shall treat in the Third Part of this ~work (SS, Q[82],
855 2, 5 | evils; to ignorance on the part of ~the intellect; to inordinate
856 2, 5 | inordinate affection on the part of the appetite, and ~to
857 2, 5 | to many penalties on the part of the body; as Augustine
858 2, 5 | two causes. First, on the part of the object of Happiness,
859 2, 5 | imperfection may be on the part of the ~participator, who
860 2, 5 | disposition or action on the ~part of the creature, but made
861 2, 5 | special aspects, either on the part of the ~operation itself,
862 2, 5 | operation itself, or on the part of the operating power,
863 2, 5 | operating power, or on the part ~of the object; and thus
864 2, 5 | amiss": although the first part suffices if rightly ~understood,
865 2, 7 | orator. But oratory is not a part of theology. Therefore it
866 2, 7 | Further, circumstances are not part of the substance of an act. ~
867 2, 7 | which touches the act on the part of the end, viz. the circumstance ~"
868 2, 7 | Although the end is not part of the substance of the
869 2, 9 | first of these is on the part of the subject, which is
870 2, 9 | while the other is on the part of the ~object, by reason
871 2, 9 | appetite moves the will, on the part of the object.~Aquin.: SMT
872 2, 9 | intellect it is moved on the part of the object: whereas ~
873 2, 9 | movement of the will is on the part of the object offered from
874 2, 9 | from without: ~not on the part of an inward instigation.~
875 2, 9 | moved by an angel, on the part of the ~object, which by
876 2, 10 | for it might look at that part of the ~object which is
877 2, 10 | either because the sensitive part is wholly subject to this ~
878 2, 11 | being at rest. First ~on the part of the object; by reason
879 2, 11 | something else: secondly on the part of the one who desires ~
880 2, 12 | is the beginning of one part of the movement, ~and the
881 2, 12 | sometimes in respect of a part.~Aquin.: SMT FS Q[12] A[
882 2, 13 | aright; but ~it is not the part of virtue, but of some other
883 2, 15 | act belongs to the higher part of the soul ~only?~Aquin.:
884 2, 15 | only to the apprehensive part ~of the soul. For Augustine (
885 2, 15 | belongs only to the higher part of the soul?~Aquin.: SMT
886 2, 16 | excellence ~is required on the part of use: because to direct
887 2, 17 | whole, ~nothing hinders one part from preceding another.
888 2, 17 | Body Para. 2/3~Now whatever part the power of the soul takes
889 2, 17 | be some obstacle on the part of ~the organ. On the other
890 2, 17 | the acts of the sensitive ~part, that are ordained to the
891 2, 18 | inasmuch as they are ~not part of its essence; but they
892 2, 18 | Now that which is on the part of the will is formal in
893 2, 18 | to that ~which is on the part of the external action:
894 2, 18 | diversity of species on the part of the ~external actions;
895 2, 18 | unity of species on the part of the internal action.~~
896 2, 18 | one same species on the part of its object, can be ordained
897 2, 19 | due end presupposes on the part of ~reason a right apprehension
898 2, 19 | in another, viz. on the part of the object, as stated
899 2, 19 | twofold quantity: one, on the part of the object, by ~reason
900 2, 19 | and this is more on the part of the agent.~Aquin.: SMT
901 2, 19 | natural appetite of ~each part is ordained to the common
902 2, 21 | society is, in a fashion, a part and member of the ~whole
903 2, 21 | community, forasmuch as he is a part of society: although ~retribution
904 2, 21 | community, of which he forms part, he merits ~or demerits,
905 2, 21 | the sight of God. On the part ~of God Himself, inasmuch
906 2, 21 | as our last end. On the part of the whole ~community
907 2, 21 | of man: but man, for his part, takes something from God,
908 2, 22 | than in the apprehensive ~part?~(3) Whether passion is
909 2, 22 | than in the apprehensive part?~Aquin.: SMT FS Q[22] A[
910 2, 22 | passion is in the apprehensive part of the ~soul rather than
911 2, 22 | being in the appetitive part: for the ~appetitive part
912 2, 22 | part: for the ~appetitive part is not affected unless there
913 2, 22 | passion in the ~apprehensive part. Therefore passion is in
914 2, 22 | passion is in the apprehensive part more ~than in the appetitive.~
915 2, 22 | passion. Now the appetitive part is more active than the ~
916 2, 22 | active than the ~apprehensive part. Therefore it seems that
917 2, 22 | more in the ~apprehensive part.~Aquin.: SMT FS Q[22] A[
918 2, 22 | the sensitive apprehensive part.~Aquin.: SMT FS Q[22] A[
919 2, 22 | not to the apprehensive part. ~Therefore the passions
920 2, 22 | than in the ~apprehensive part.~Aquin.: SMT FS Q[22] A[
921 2, 22 | than with the apprehensive ~part. ~Aquin.: SMT FS Q[22] A[
922 2, 22 | movements of the appetitive part, is the natural change of
923 2, 23 | passions of the concupiscible part are different from ~those
924 2, 23 | those of the irascible part?~(2) Whether the contrariety
925 2, 23 | passions in the irascible part is based ~on the contrariety
926 2, 23 | passions of the concupiscible part are different from those ~
927 2, 23 | those ~of the irascible part?~Aquin.: SMT FS Q[23] A[
928 2, 23 | are in the concupiscible part. Therefore all ~the passions
929 2, 23 | are in the concupiscible part, and not some in the ~irascible,
930 2, 23 | others in the concupiscible part.~Aquin.: SMT FS Q[23] A[
931 2, 23 | virtue, in ~the concupiscible part." But hatred is in the concupiscible
932 2, 23 | those of the ~concupiscible part.~Aquin.: SMT FS Q[23] A[
933 2, 23 | passions of the irascible part differ in species from ~
934 2, 23 | objects of the appetitive part. But ~a passion having good
935 2, 24 | movement of the appetitive part ~they call will, while they
936 2, 24 | to wit, when the higher part of the soul ~is intensely
937 2, 24 | moved to anything, the lower part also follows that ~movement:
938 2, 25 | movement of the appetitive part is in ~proportion, not to
939 2, 26 | concupiscible power, being a part ~of the sensitive appetite,
940 2, 26 | though it were himself or part of himself. Hence it is
941 2, 28 | accident to subject, and a part to the whole, or to ~another
942 2, 28 | the whole, or to ~another part in order to make up the
943 2, 29 | two ~ways. First, on the part of the good which a man
944 2, 29 | hatred is in the intellectual part, since it arises ~from the
945 2, 30 | 12) that "the ~irrational part which is subject and amenable
946 2, 30 | This is the irrational part of ~the soul, passive and
947 2, 30 | the craving in the higher part of the soul being so ~vehement
948 2, 30 | concupiscible, but in the irascible part. Therefore concupiscence
949 2, 30 | powers of the sensitive part, ~which regards particular
950 2, 31 | that "holy men often take part in the angelic delights." ~
951 2, 31 | perceived ~all at once, but some part of them is passing away,
952 2, 31 | passing away, while some other part ~is looked forward to as
953 2, 31 | reason is the principal ~part of man's nature, since in
954 2, 31 | animals, especially that part of man which does not obey ~
955 2, 31 | corruption may be either on the ~part of the body - from some
956 2, 31 | and the like; or on the ~part of the soul; thus from custom
957 2, 32 | in summer. ~Again, on the part of the pleasing good which
958 2, 32 | becomes pleasant. On the part of the knowledge itself (
959 2, 32 | is pleasant, so that one part may pass and another succeed, ~
960 2, 33 | One of ~these is on the part of the apprehensive power,
961 2, 33 | for pleasure ~is on the part of the appetitive power,
962 2, 33 | contrary to desire, on the part of the object: since desire ~
963 2, 33 | and this may be on the part of the thing possessed, ~
964 2, 33 | thing possessed, ~or on the part of the possessor. On the
965 2, 33 | of the possessor. On the part of the thing possessed,
966 2, 33 | is pleased with the first part of a verse, he desires to
967 2, 33 | desires to hear the ~second part, as Augustine says (Confess.
968 2, 33 | pleasures of the table. On the part of the possessor, this ~
969 2, 33 | contrary to reason; but ~on the part of the body it always implies
970 2, 33 | intent on the action of one part, it is hindered from attending ~
971 2, 33 | contrary act of the other part.~Aquin.: SMT FS Q[33] A[
972 2, 35 | rather to the ~apprehensive part: for Augustine says (De
973 2, 35 | apprehension; although, on the part ~of the objects, pleasure
974 2, 35 | it. And therefore on the part of the subject ~every pleasure
975 2, 35 | two ways: first, on the part of an organ, ~secondly,
976 2, 35 | the apprehension. On the part of an ~organ, sorrow or
977 2, 35 | powers of the sensitive part, which have a bodily organ; ~
978 2, 35 | noble object; or on the part of the object contemplated,
979 2, 35 | three reasons. First, on the part of the ~apprehension. Because,
980 2, 35 | to it. Secondly, on the part of the cause of sorrow or
981 2, 35 | the ~body. Thirdly, on the part of the effect: namely, in
982 2, 35 | like manner also on ~the part of apprehension: because
983 2, 35 | matter may be taken on the part of the cause or the ~object,
984 2, 35 | so as to affect the first part only, by ~excluding flight:
985 2, 36 | twofold cause; one, on ~the part of the end, the other, on
986 2, 36 | the end, the other, on the part of the principle of movement. ~
987 2, 36 | movement. ~Thus, on the part of the end, the cause of
988 2, 36 | appetitive movement, on the part of the end, is the ~object
989 2, 38 | And ~consequently, on the part of the disposition of the
990 2, 38 | should be applied to the part ~which ails. But contemplation
991 2, 38 | will. Accordingly, on the part of the things known, knowledge ~
992 2, 38 | causes sorrow: but on the part of the contemplation of
993 2, 38 | not move the mind on the ~part of the thing contemplated:
994 2, 38 | contemplated: but on the part of contemplation itself, ~
995 2, 38 | which is in the higher part, overflows so as to mitigate ~
996 2, 39 | speaking of sorrow on the ~part of the evil that causes
997 2, 39 | causes it, but not on the part of the subject that ~feels
998 2, 39 | greatest good of the better part: ~while the supreme evil
999 2, 39 | greatest evil of the inferior part. But ~wisdom is the greatest
1000 2, 41 | chiefly in ~the irascible part. But fear is also in the
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