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cod-al7b27_alalal-d18178.xml
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cod-al7b27_alalal-d18178.xml
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<title>Articulus 16</title>
<author ref="#Albert">Albertus Magnus</author>
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<name ref="#jeffreycwitt">Jeffrey C. Witt</name>
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<title>Articulus 16</title>
<date when="2022-06-21">June 21, 2022</date>
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<witness xml:id="Bc" n="cod-al7b27">Paris 1894, v. 27</witness>
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<div xml:id="alalal-d18178"><!-- l2d3a16 -->
<head xml:id="alalal-d18178-Hd1e99">Articulus 16</head>
<head xml:id="alalal-d18178-Hd1e101" type="question-title">Utrum scientia Angelorum sit
universalis vel particularis, scilicet quod
species vel forme per quas intelligunt,
sunt universales vel particulares ?</head>
<p xml:id="alalal-d18178-d1e104">
<lb ed="#Bc" n="56"/>ARTICULUS XVI.
<lb ed="#Bc" n="57"/>Utrum scientia Angelorum sit
universa<lb break="no" ed="#Bc" n="58"/>lis vel particularis, scilicet quod
spe<lb break="no" ed="#Bc" n="59"/>cies vel forme per quas intelligunt,
<lb ed="#Bc" n="60"/>sunt universales vel particulares ?
</p>
<p xml:id="alalal-d18178-d1e117">
<lb ed="#Bc" n="61"/>Secundo queritur, Utrum iste species
<lb ed="#Bc" n="62"/>vel forme sint particulares, vel
univer<lb break="no" ed="#Bc" n="63"/>sales ?
</p>
<p xml:id="alalal-d18178-d1e126">
<lb ed="#Bc" n="64"/>Et videtur, quod universales : quia
<lb ed="#Bc" n="65"/>1. Dicit Boetius, quod universale est
<lb ed="#Bc" n="66"/>quod intelligitur, singulare autem dum
<lb ed="#Bc" n="67"/>sentitur : Angeli autem non habent
sen<lb break="no" ed="#Bc" n="68"/>sum quo intellectus eorum
determine<lb break="no" ed="#Bc" n="69"/>tur: ergo remanent species semper
uni<lb break="no" ed="#Bc" n="70"/>versales.
</p>
<p xml:id="alalal-d18178-d1e145">
<lb ed="#Bc" n="71"/>2. Item, Philosophus vult, quod nihil
<lb ed="#Bc" n="72"/>intelligitur nisi simplex, quia oportet
<lb ed="#Bc" n="73"/>esse proportionem inter intelligibile et
<lb ed="#Bc" n="74"/>intellectum : intellectus autem est
sim<lb break="no" ed="#Bc" n="75"/>plex : ergo et intelligibile : non autem
<lb ed="#Bc" n="76"/>est simplex quamdiu accipitur in
parti<lb break="no" ed="#Bc" n="77"/>cularizantibus ipsum, quae sunt materia
<lb ed="#Bc" n="78"/>et individuantia: ergo intelligibile est
<lb ed="#Bc" n="79"/>remotum ab illis : ergo accipitur ut
ubi<lb break="no" ed="#Bc" n="80"/>que et semper : ergo ut universale: ergo
<lb ed="#Bc" n="81"/>quidquid intelligitur est universalis
spe<lb break="no" ed="#Bc" n="82"/>cies, ut videtur.
</p>
<p xml:id="alalal-d18178-d1e174">
<lb ed="#Bc" n="83"/>3. Si dicas, quod hoc non videtur
ve<lb break="no" ed="#Bc" n="84"/>rum : quia etiam nos intelligimus res in
<lb ed="#Bc" n="85"/>propria natura, et accipimus universale
<lb ed="#Bc" n="86"/>in se, etin esse secundum quod est in hoc
<lb ed="#Bc" n="87"/>vel in illo: et cum Angelus sit potentior
<pb ed="#Bc" n="94"/>
<cb ed="#Bc" n="a"/>
<lb ed="#Bc" n="1"/>in intelligendo quam nos, Angelus
ha<lb break="no" ed="#Bc" n="2"/>bebit illum modum potentius quam nos :
<lb ed="#Bc" n="3"/>hoc nihil est: quia nos non possumus
<lb ed="#Bc" n="4"/>intelligere universale secundum esse,
<lb ed="#Bc" n="5"/>nisi per apparitionem individuantium et
<lb ed="#Bc" n="6"/>materia : et haec individuatio non fit per
<lb ed="#Bc" n="7"/>intentiones universales: quia ratio
albe<lb break="no" ed="#Bc" n="8"/>dinis nihil individuat, nec etiam ratio
<lb ed="#Bc" n="9"/>loci vel materia, sed haec albedo, et hic
<lb ed="#Bc" n="10"/>locus : ergo etiam determinatio nostri
in<lb break="no" ed="#Bc" n="11"/>tellectus ad hujusmodi particularia, erit
<lb ed="#Bc" n="12"/>per reflexionem ad partes sensibilis
ani<lb break="no" ed="#Bc" n="13"/>mae in quibus sunt ille particulares
spe<lb break="no" ed="#Bc" n="14"/>cies, et per reflexionem adsensus. Cum
<lb ed="#Bc" n="15"/>igitur tales potenti non sint in Angelo,
<lb ed="#Bc" n="16"/>impossibile est suum intellectum ad
par<lb break="no" ed="#Bc" n="17"/>ticularia determinari.
</p>
<p xml:id="alalal-d18178-d1e229">
<lb ed="#Bc" n="18"/>4. Si dicas, ut quidam dicunt, quod
<lb ed="#Bc" n="19"/>intellectus in Angelis habet vicem sensus
<lb ed="#Bc" n="20"/>et intellectus in nobis, et ideo aequaliter
<lb ed="#Bc" n="21"/>est utriusque, scilicet universalis, et
par<lb break="no" ed="#Bc" n="22"/>ticularis : hocnullo modo esse potest, ut
<lb ed="#Bc" n="23"/>videtur : oportet enim esse
proportio<lb break="no" ed="#Bc" n="24"/>nem inter cognoscens et cognitum, sicut
<lb ed="#Bc" n="25"/>inter potentiam et actum, ut vult
Philo<lb break="no" ed="#Bc" n="26"/>sophus in IT] de Anima : sed universale
<lb ed="#Bc" n="27"/>est simplex pure, particulare autem cum
<lb ed="#Bc" n="28"/>materia et individuantibus : ergo impos~
<lb ed="#Bc" n="29"/>sibile est, quod idem et eodem modo se
<lb ed="#Bc" n="30"/>habens, proportionetur utrique.
</p>
<p xml:id="alalal-d18178-d1e260">
<lb ed="#Bc" n="31"/>5: Si autem tu dicas, quod idem non
<lb ed="#Bc" n="32"/>eodem modo se habens, proportionetur
<lb ed="#Bc" n="33"/>eis : tune redimus ad totam difficultatem
<lb ed="#Bc" n="34"/>questionis : quia tune quero, quid facit
<lb ed="#Bc" n="35"/>ipsum diversimode se habere ad illud,
<lb ed="#Bc" n="36"/>cum desint sibi potentie affixe organis
<lb ed="#Bc" n="37"/>que proportionantur particulari ?
</p>
<p xml:id="alalal-d18178-d1e278">
<lb ed="#Bc" n="38"/>Si avrem dicas, quod Angelus non
<lb ed="#Bc" n="39"/>cognoscit nisi universale, sequitur ma-~
<lb ed="#Bc" n="40"/>ximum inconveniens : quia
</p>
<p xml:id="alalal-d18178-d1e287">
<lb ed="#Bc" n="41"/>4. Particularia non possunt inferri ex
<lb ed="#Bc" n="42"/>universalibus, .eo quod non sunt in illo
<lb ed="#Bc" n="43"/>nisi potentia : ergo Angeli res
particu<lb break="no" ed="#Bc" n="44"/>lares non cognoscent, quod est contra
<lb ed="#Bc" n="45"/>Dionysium supra inductum.
</p>
<p xml:id="alalal-d18178-d1e301">
<lb ed="#Bc" n="46"/>2. Item, Secundum hoc peribit totum
<lb ed="#Bc" n="47"/>officium custodie quod faciunt circa
<lb ed="#Bc" n="48"/>nos : quia nos sumus particulares, et
<cb ed="#Bc" n="b"/>
<lb ed="#Bc" n="49"/>opera nostra particularia, et nihil valet
<lb ed="#Bc" n="50"/>nobis custodiri speciem hominis, nis;
<lb ed="#Bc" n="51"/>nos in individuo custodiamur.
</p>
<p xml:id="alalal-d18178-d1e319">
<lb ed="#Bc" n="52"/>Si autem dicas, quod falsum est quod
<lb ed="#Bc" n="53"/>dicunt Philosophi, quod intellectus sit
<lb ed="#Bc" n="54"/>universalium, sed potius est etiam par-:
<lb ed="#Bc" n="55"/>ticularium : hoc nihil est : quia licet jam
<lb ed="#Bc" n="56"/>non esset dictum Philosophi, probatum
<lb ed="#Bc" n="57"/>est illud esse verum. in precedentibus
<lb ed="#Bc" n="58"/>rationibus, per hoc quod oportet esse
<lb ed="#Bc" n="59"/>proportionem inter cognoscens et
cogni<lb break="no" ed="#Bc" n="60"/>tum.
</p>
<p xml:id="alalal-d18178-d1e341">
<lb ed="#Bc" n="61"/>Souvutio, Prenotandum, quod
difficul<lb break="no" ed="#Bc" n="62"/>tatem istius questionis ostendunt diverse
<lb ed="#Bc" n="63"/>sententie etiam Auctorum. Unde Isaae.
<lb ed="#Bc" n="64"/>et Rabbi Moyses, Philosophi Judeorum,
<lb ed="#Bc" n="65"/>hac difficultate coacti, auferebant ab”
<lb ed="#Bc" n="66"/>Angelis quos secundum legem coacti
<lb ed="#Bc" n="67"/>sunt ponere, notitiam particularium, et
<lb ed="#Bc" n="68"/>dicebant ipsos Angelos esse intelligentias
<lb ed="#Bc" n="69"/>moventes orbes, et non cognoscere
par<lb break="no" ed="#Bc" n="70"/>ticularia, sed potius influere orbibus vel -
<lb ed="#Bc" n="71"/>motoribus orbium formas simplices, quae
<lb ed="#Bc" n="72"/>ad particularia determinantur per
diver<lb break="no" ed="#Bc" n="73"/>sitatem motus et materie et accidentium:
<lb ed="#Bc" n="74"/>materi : et ideo diversitas particularium
<lb ed="#Bc" n="75"/>neque descendit ab intelligentia, mec:
<lb ed="#Bc" n="76"/>scitur ab ea nisi per accidens, scilicet in
<lb ed="#Bc" n="77"/>quantum est causata per motum orbis,
<lb ed="#Bc" n="78"/>et non utest haec vel illa. Alii autem ;
<lb ed="#Bc" n="79"/>magis errantes, dixerunt Angelos non
<lb ed="#Bc" n="80"/>esse circa nos, sed tantum circa Deum,
<lb ed="#Bc" n="81"/>et accipere revelationes universales, et
<lb ed="#Bc" n="82"/>secundum preceptum obedire eis mate
<lb ed="#Bc" n="83"/>riam ut fiat hoc vel illud.
</p>
<p xml:id="alalal-d18178-d1e393">
<lb ed="#Bc" n="84"/>Sed omnia haec in. fide refutamus no-.
<lb ed="#Bc" n="85"/>stra, et oportet nos querere viam
com<lb break="no" ed="#Bc" n="86"/>petentem fidei : et ideo dici potest, quod.
<lb ed="#Bc" n="87"/>ille species neque sunt universales, ne-.
<lb ed="#Bc" n="88"/>que particulares, sed ad universale et
par<lb break="no" ed="#Bc" n="89"/>ticulare cognoscendum : et hoc sic
pa<lb break="no" ed="#Bc" n="90"/>tet : Universale et particulare dividunt:
<lb ed="#Bc" n="91"/>speciem abstractam : quoniam si
accipia<lb break="no" ed="#Bc" n="92"/>tur are cum materia et his quae
particu<lb break="no" ed="#Bc" n="93"/>lant eam, dicimus eam esse hujus, et
<lb ed="#Bc" n="94"/>particularis : si autem accipiatur sine
<lb ed="#Bc" n="95"/>his, tunc accipitur prout: est una apud_
<pb ed="#Bc" n="95"/>
<cb ed="#Bc" n="a"/>
<lb ed="#Bc" n="1"/>omnes, et sic est ubique et semper
ea<lb break="no" ed="#Bc" n="2"/>dem et in omni preterito et in omni
fu<lb break="no" ed="#Bc" n="3"/>turo, et tunc dicimus eam esse
universa<lb break="no" ed="#Bc" n="4"/>lem. Sed est etiam forma non
abstra<lb break="no" ed="#Bc" n="5"/>ctionis, sed compositionis, et haec duplex
<lb ed="#Bc" n="6"/>est. Est enim quaedam procedens ab
ar<lb break="no" ed="#Bc" n="7"/>tifice in artificiatum, et hane absque
du<lb break="no" ed="#Bc" n="8"/>bio necesse est esse simplicem,
secun<lb break="no" ed="#Bc" n="9"/>dum quod est in mente artificis : et
sic<lb break="no" ed="#Bc" n="10"/>ut egreditur, ita accipit conditiones
ma<lb break="no" ed="#Bc" n="11"/>terie et materiam, et talis est forma artis
<lb ed="#Bc" n="12"/>humane. Alia est secundum modum
ar<lb break="no" ed="#Bc" n="13"/>tificis primi, cujus nihil fit in materia,
<lb ed="#Bc" n="14"/>nec sustantia sua, nec species quae est in
<lb ed="#Bc" n="15"/>ipso : sed species quae ipse est, et in ipso
<lb ed="#Bc" n="16"/>est, est ratio regulans et faciens hance
<lb ed="#Bc" n="17"/>speciem quae producitur sua virtute in
<lb ed="#Bc" n="18"/>materia : et huic similes secundum
ali<lb break="no" ed="#Bc" n="19"/>quid ponimus species Angelorum quibus
<lb ed="#Bc" n="20"/>cognoscunt : sunt enim regulares sibi ad
<lb ed="#Bc" n="21"/>cognoscendum res, sive sint universales,
<lb ed="#Bc" n="22"/>sive particulares : sed non sunt aliquid
<lb ed="#Bc" n="23"/>particularium, vel universalium : et ideo
<lb ed="#Bc" n="24"/>patet, quod non competit eis divisio per
<lb ed="#Bc" n="25"/>universale et particulare, sicut nec idew
<lb ed="#Bc" n="26"/>prime.
</p>
<p xml:id="alalal-d18178-d1e482">
<lb ed="#Bc" n="27"/>Et tunc non restat nobis solvere, nisi
<lb ed="#Bc" n="28"/>duo, scilicet quae proportio sit inter
in<lb break="no" ed="#Bc" n="29"/>tellectum et speciem, et utrum una sit
<lb ed="#Bc" n="30"/>universalis et particularis ?
</p>
<p xml:id="alalal-d18178-d1e493">
<lb ed="#Bc" n="31"/>Ad primum dico, quod est proportio
<lb ed="#Bc" n="32"/>simplicis ad simplex : quia species in
ip<lb break="no" ed="#Bc" n="33"/>so est secundum effluxum a Deo in
crea<lb break="no" ed="#Bc" n="34"/>tione, et tune habet simplicitatem non
<lb ed="#Bc" n="35"/>depuratam a particulantibus, sed quae
<lb ed="#Bc" n="36"/>est per imitationem idex prime
quan<lb break="no" ed="#Bc" n="37"/>tum potest.
</p>
<p xml:id="alalal-d18178-d1e512">
<lb ed="#Bc" n="38"/>Ad aliud dicendum, quod particularis
<lb ed="#Bc" n="39"/>et universalis illius quod non dividitur
<lb ed="#Bc" n="40"/>nisi sola divisione materia est una
nume<lb break="no" ed="#Bc" n="41"/>ro Species in cognitione Angeli : sed alia
<lb ed="#Bc" n="42"/>est species universalis, quae dividitur di--
<lb ed="#Bc" n="43"/>visione formali per differentias, ut
gene<lb break="no" ed="#Bc" n="44"/>ralissimum, et subalternum.
</p>
<p xml:id="alalal-d18178-d1e530">
<lb ed="#Bc" n="45"/>Quid autem individuet et determinet
<lb ed="#Bc" n="46"/>ad hoc et illud cognoscendum, jam erit
<lb ed="#Bc" n="47"/>questio.
</p>
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