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cod-al7b30_alalal-j23488.xml
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cod-al7b30_alalal-j23488.xml
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<?xml version="1.0" encoding="UTF-8"?>
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<teiHeader>
<fileDesc>
<titleStmt>
<title>Articulus 35</title>
<author ref="#Albert">Albertus Magnus</author>
<respStmt>
<name ref="#jeffreycwitt">Jeffrey C. Witt</name>
<resp>Transcription Editor</resp>
<resp>TEI Encoder</resp>
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<edition n="0.0.0-dev">
<title>Articulus 35</title>
<date when="2022-06-21">June 21, 2022</date>
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<witness xml:id="Bf" n="cod-al7b30">Paris 1894, v. 30</witness>
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<text xml:lang="la">
<front>
<div xml:id="starts-on">
<pb ed="#Bf" n="589"/>
</div>
</front>
<body>
<div xml:id="alalal-j23488"><!-- l4d44a35 -->
<head xml:id="alalal-j23488-Hd1e99">Articulus 35</head>
<head xml:id="alalal-j23488-Hd1e101" type="question-title">An anima patiatur in corpore, vel a
corpore ?</head>
<p xml:id="alalal-j23488-d1e104">
<lb ed="#Bf" n="73"/>ARTICULUS XXXV.
<lb ed="#Bf" n="74"/>An anima patiatur in corpore, vel a
<lb ed="#Bf" n="75"/>corpore ?
</p>
<p xml:id="alalal-j23488-d1e113">
<lb ed="#Bf" n="76"/>Deinde quaeritur de hoc quod dicit,
<lb ed="#Bf" n="77"/>ibi, E, in medio: <quote xml:id="alalal-j23488-Qd1e119"> Sicut anima cujus
<lb ed="#Bf" n="78"/>potentia corpus vivit, etc. </quote>
</p>
<p xml:id="alalal-j23488-d1e125">
<lb ed="#Bf" n="79"/>Ex hoc enim simili videtur Augustinus
<lb ed="#Bf" n="80"/>innuere prehabitum modum solutionis.
</p>
<p xml:id="alalal-j23488-d1e133">
<lb ed="#Bf" n="81"/>Ut tamem melius intelligatur,
quae<lb break="no" ed="#Bf" n="82"/>rantur hic duo, scilicet qualiter animus
<lb ed="#Bf" n="83"/>patiatur in corpore ?
</p>
<p xml:id="alalal-j23488-d1e142">
<lb ed="#Bf" n="84"/>Et secundo, Quare corpori damnato
<lb ed="#Bf" n="85"/>non potest attribui nisi alter modus
pas<lb break="no" ed="#Bf" n="86"/>sionis, cum duo sint modi passionis
ani<lb break="no" ed="#Bf" n="87"/>mati corporis ?
</p>
<p xml:id="alalal-j23488-d1e153">
<lb ed="#Bf" n="88"/>Ad primum sic objicitur:
<lb ed="#Bf" n="89"/>1.Omne agens fortius est patiente : sed
<pb ed="#Bf" n="590"/>
<cb ed="#Bf" n="a"/>
<lb ed="#Bf" n="1"/>nullum corpus fortius est animo patiente
<lb ed="#Bf" n="2"/>qui est spiritualis : ergo nullum
corpora<lb break="no" ed="#Bf" n="3"/>le potest agere in animum. Prima
ha<lb break="no" ed="#Bf" n="4"/>rum scribitur ab Augustino in libro XII
<lb ed="#Bf" n="5"/>super Genesim ad litteram: et secunda,
<lb ed="#Bf" n="6"/>et etiam conclusio.
</p>
<p xml:id="alalal-j23488-d1e177">
<lb ed="#Bf" n="7"/>2. Item, Corpus et animus se habent
<lb ed="#Bf" n="8"/>ut motor et mobile: et animus est motor,
<lb ed="#Bf" n="9"/>corpus autem est mobile: sed omnis
mo<lb break="no" ed="#Bf" n="10"/>tor agit in mobile, non patiens ab ipso
<lb ed="#Bf" n="11"/>secundum quod hujusmodi: ergo animus
<lb ed="#Bf" n="12"/>agit in corpus, non passus ab ipso
se<lb break="no" ed="#Bf" n="13"/>cundum quod hujusmodi : ergo non
pot<lb break="no" ed="#Bf" n="14"/>est pati in corpore, ut videtur.
</p>
<p xml:id="alalal-j23488-d1e197">
<lb ed="#Bf" n="15"/>3. Item, Quod nullius est susceptibile
<lb ed="#Bf" n="16"/>transmutalionis, nullius est susceptibile
<lb ed="#Bf" n="17"/>passionis : sed anima nullius
susceptibi<lb break="no" ed="#Bf" n="18"/>lis est transmutationis: ergo nullius
sus<lb break="no" ed="#Bf" n="19"/>ceptibilis est passionis: ergo nec a
cor<lb break="no" ed="#Bf" n="20"/>pore patitur, nec ab aliquo alio. Prima
<lb ed="#Bf" n="21"/>constat : quia omnis passio est secundum
<lb ed="#Bf" n="22"/>aliquam transmutationem. Secunba
scri<lb break="no" ed="#Bf" n="23"/>bitur in primo de Anima, ubi
Philoso<lb break="no" ed="#Bf" n="24"/>phus reprobat dicta Platonis.
</p>
<p xml:id="alalal-j23488-d1e221">
<lb ed="#Bf" n="25"/>4, Item, Quod nullum omnino habet
<lb ed="#Bf" n="26"/>contrarium, impossibile est pati omnino:
<lb ed="#Bf" n="27"/>sed anima nullum habet contrarium :
<lb ed="#Bf" n="28"/>ergo impossibile est eam pati, sive in
<lb ed="#Bf" n="29"/>corpore, sive extra corpus.
</p>
<p xml:id="alalal-j23488-d1e235">
<lb ed="#Bf" n="30"/>Ty conrrarium hujus est, quod
</p>
<p xml:id="alalal-j23488-d1e240">
<lb ed="#Bf" n="31"/>1. Nos experimur timores et tristitias
<lb ed="#Bf" n="32"/>quas non experiuntur non habentia
ani<lb break="no" ed="#Bf" n="33"/>mas sensibiles : ergo anima subjaccre
<lb ed="#Bf" n="34"/>videtur passionibus.
</p>
<p xml:id="alalal-j23488-d1e251">
<lb ed="#Bf" n="35"/>2. Item, Damascenus dicit, quod
<lb ed="#Bf" n="36"/>
<quote xml:id="alalal-j23488-Qd1e257"> anima compatitur corpori, licet non
<lb ed="#Bf" n="37"/>commoriatur corpori: </quote> ergo patitur.
</p>
<p xml:id="alalal-j23488-d1e263">
<lb ed="#Bf" n="38"/>3. Item, Vult Philosophus, quod in
<lb ed="#Bf" n="39"/>quibusdam corporis motus perveniunt ad
<lb ed="#Bf" n="40"/>animam et transmutant ipsam : ergo
<lb ed="#Bf" n="41"/>etiam corpus imprimit passiones
anima<lb break="no" ed="#Bf" n="42"/>bus.
</p>
<p xml:id="alalal-j23488-d1e276">
<lb ed="#Bf" n="43"/>Responsio. Dicendum_ quod in veritate
<lb ed="#Bf" n="44"/>itaest, et Augustinus videtur ita
deter<lb break="no" ed="#Bf" n="45"/>minare, quod anima non patiatur a
cor<lb break="no" ed="#Bf" n="46"/>pore incorpore: sed passione facta in
<lb ed="#Bf" n="47"/>corpore anima punit seipsam affectu
do<lb break="no" ed="#Bf" n="48"/>loris et compassionis.
</p>
<p xml:id="alalal-j23488-d1e292">
<cb ed="#Bf" n="b"/>
<lb ed="#Bf" n="49"/>Quod qualiter sit ad intelligendum,
<lb ed="#Bf" n="50"/>sciendum quod nullus motus, vel passio
<lb ed="#Bf" n="51"/>affectionis alicujus sit in anima, nisi fiat
<lb ed="#Bf" n="52"/>prius apprehensio de re faciente illam
<lb ed="#Bf" n="53"/>passionem, sive affectionem :
apprehen<lb break="no" ed="#Bf" n="54"/>sio autem per acceptionem speciei est
<lb ed="#Bf" n="55"/>sensibilis per sensum vel imaginationem :
<lb ed="#Bf" n="56"/>et ideo in corpore non fit passio doloris,
<lb ed="#Bf" n="57"/>nisi per sensum vel imaginationem : hoc
<lb ed="#Bf" n="58"/>autem quod est in sensu, sive in
imagi<lb break="no" ed="#Bf" n="59"/>natione animz, est species spiritualis
<lb ed="#Bf" n="60"/>simplex et non forma corporalis: unde
<lb ed="#Bf" n="61"/>immediatum faciens dolorem in anima,
<lb ed="#Bf" n="62"/>est intentio spiritualis rei contristantis
<lb ed="#Bf" n="63"/>accepta in vi aliqua anime : et ideo dicit
<lb ed="#Bf" n="64"/>Augustinus, quod non patitur a corpore,
<lb ed="#Bf" n="65"/>sed a seipsa accipiente hujusmodi
spe<lb break="no" ed="#Bf" n="66"/>ciem rei contristantis.
</p>
<p xml:id="alalal-j23488-d1e337">
<lb ed="#Bf" n="67"/>Et per hoc patet solutio ad primum :
<lb ed="#Bf" n="68"/>quia licet primum agens sit corpus,
ta<lb break="no" ed="#Bf" n="69"/>men proximum est intentio spiritualis ab
<lb ed="#Bf" n="70"/>anima apprehensa.
</p>
<p xml:id="alalal-j23488-d1e348">
<lb ed="#Bf" n="71"/>Ad aliud dicendum, quod anima a
cor<lb break="no" ed="#Bf" n="72"/>pore ut est corpus non movetur: tamen
<lb ed="#Bf" n="73"/>motus corporis pertingunt ad ipsam per
<lb ed="#Bf" n="74"/>anime operationem, hoc modo quo
ope<lb break="no" ed="#Bf" n="75"/>ratio quaedam est apprehendere rerum
<lb ed="#Bf" n="76"/>circumstantium formas.
</p>
<p xml:id="alalal-j23488-d1e364">
<lb ed="#Bf" n="77"/>Ad aliud dicendum, quod anima
se<lb break="no" ed="#Bf" n="78"/>cundum se accepta, id est, denudata a
<lb ed="#Bf" n="79"/>corpore,naturaliter non habet
transmuta<lb break="no" ed="#Bf" n="80"/>tionem aliquam : sed in corpore
trans<lb break="no" ed="#Bf" n="81"/>mutatur per accidens, scilicet
transmu<lb break="no" ed="#Bf" n="82"/>tatione facta in corpore. Transmutatur
<lb ed="#Bf" n="83"/>autem modo predicto : et hoc modo non
<lb ed="#Bf" n="84"/>negat Aristoteles, sed potius probat,
<lb ed="#Bf" n="85"/>quod anima movetur per. se.
</p>
<p xml:id="alalal-j23488-d1e386">
<lb ed="#Bf" n="86"/>Ad aliud dicendum, quod anima
se<lb break="no" ed="#Bf" n="87"/>cundum se non habet contrarium, neque
<lb ed="#Bf" n="88"/>secundum se patitur, in quantum tamen
<lb ed="#Bf" n="89"/>est forma et motor conjuncti, accipit ut
<lb ed="#Bf" n="90"/>contrarium id quod dissolvit conjunctum:
<lb ed="#Bf" n="91"/>et in illus specie apprehensa punitur et
<lb ed="#Bf" n="92"/>dolet.
</p>
<p xml:id="alalal-j23488-d1e404">
<lb ed="#Bf" n="93"/>Ejus autem quod objicitur in
contra<lb break="no" ed="#Bf" n="94"/>rium, patet solutio per se. Tamen
scien<lb break="no" ed="#Bf" n="95"/>dum, quod licetista solutio sit secundum
<lb ed="#Bf" n="96"/>Augustinum, est tamen aliquantulum
<lb ed="#Bf" n="97"/>contra dicta Aristotelis: quia ipse non
<pb ed="#Bf" n="591"/>
<cb ed="#Bf" n="a"/>
<lb ed="#Bf" n="1"/>vult, quod apprehendere sit agere, sed
<lb ed="#Bf" n="2"/>potius pati : et secundum eum addendum
<lb ed="#Bf" n="3"/>est, quod motus qui fit per corpus,
mate<lb break="no" ed="#Bf" n="4"/>nialiter se habet ad animam, et non ut
<lb ed="#Bf" n="5"/>agens : sed quia ministrat materiam
co<lb break="no" ed="#Bf" n="6"/>enitionis, et anima adhibet formam, ideo
<lb ed="#Bf" n="7"/>verum est quod dictum est in solutione
<lb ed="#Bf" n="8"/>per totum. Hoc etiam supra notatum
<lb ed="#Bf" n="9"/>est.
</p>
</div>
</body>
</text>
</TEI>