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ahsh-l1p1i1t5s1q1m2c3.xml
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ahsh-l1p1i1t5s1q1m2c3.xml
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<?xml version="1.0" encoding="UTF-8"?><?xml-model href="https://raw.githubusercontent.com/lombardpress/lombardpress-schema/develop/src/out/critical.rng" type="application/xml" schematypens="http://relaxng.org/ns/structure/1.0"?><?xml-model href="https://raw.githubusercontent.com/lombardpress/lombardpress-schema/develop/src/out/critical.rng" type="application/xml" schematypens="http://purl.oclc.org/dsdl/schematron"?><TEI xmlns="http://www.tei-c.org/ns/1.0">
<teiHeader>
<fileDesc>
<titleStmt>
<title>I, P. 1, Inq. 1, Tract. 5, S. 1, Q. 1, M. 2, C. 3</title>
<author ref="#AlexanderOfHales">Alexander of Hales</author>
<respStmt>
<name xml:id="JW">Jeffrey C. Witt</name>
<resp>TEI encoder</resp>
</respStmt>
</titleStmt>
<editionStmt>
<edition n="0.0.0-dev">
<date when="2017-03-01">March 01, 2017</date>
</edition>
</editionStmt>
<publicationStmt>
<authority><ref target="https://www.earlyfranciscans.com">ERC Project 714427: Authority and Innovation in Early Franciscan Thought</ref></authority>
<availability status="free">
<p>Published under a
<ref target="http://creativecommons.org/licenses/by-nc-nd/3.0/">Creative Commons Attribution-NonCommercial-NoDerivs 3.0 License</ref>
</p>
</availability>
</publicationStmt>
<sourceDesc>
<listWit>
<witness xml:id="Q" n="quaracchi1924">Quaracchi 1924</witness>
<witness xml:id="V" n="vatlat701">Vat lat 701</witness>
<witness xml:id="B" n="borghlat359">Borgh. lat 359</witness>
<witness xml:id="U" n="urblat123">Urb lat 123</witness>
<witness xml:id="Pa" n="bnf15331">BnF 15331</witness>
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<revisionDesc status="draft">
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<change when="2017-03-01" status="draft" n="0.0.0">
<p>Created file for the first time.</p>
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<text xml:lang="la">
<front>
<div xml:id="starts-on">
<pb ed="#Q" n="248"/><cb ed="#Q" n="a"/>
</div>
</front>
<body>
<div xml:id="ahsh-l1p1i1t5s1q1m2c3">
<head xml:id="ahsh-l1p1i1t5s1q1m2c3-Hd1e3741">I, P. 1, Inq. 1, Tract. 5, S. 1, Q. 1, M. 2, C. 3</head>
<head xml:id="ahsh-l1p1i1t5s1q1m2c3-Hd1e3744" type="question-title">UTRUM DEUS COGNOSCAT PER UNUM VEL PER MULTA.</head>
<p xml:id="ahsh-l1p1i1t5s1q1m2c3-d1e3747">
<lb ed="#Q"/>Tertio quaeritur utrum cognoscat per unum vel
<lb ed="#Q"/>per plura.
</p>
<p xml:id="ahsh-l1p1i1t5s1q1m2c3-d1e3754">
<cb ed="#Q" n="b"/>
<lb ed="#Q"/>Quod per multa, videtur: 1. In libro <title>83 Quae<lb ed="#Q"/>stionum</title><!--5-->:
<quote>Nihil aliud est res esse in Dei scientia
<pb ed="#Q" n="a"/>
<cb ed="#Q" n="249"/>
<lb ed="#Q"/>quam rationes rerum esse in Dei scientia</quote>. Sed
<lb ed="#Q"/>ut dicit ipse in eodem<!--1-->: <quote>Omnia vel singula
<lb ed="#Q"/>sunt creata propriis rationibus; alia enim ratione
<lb ed="#Q"/>creatus est homo, alia equus</quote>. Ergo, singula pro<lb ed="#Q"/>prias
rationes habent; sed ipse scit per rationes;
<lb ed="#Q"/>ergo scit per multas.
</p>
<p xml:id="ahsh-l1p1i1t5s1q1m2c3-d1e3780">
<lb ed="#Q"/>2. Item, ens secundum omnem differentiam ha<lb ed="#Q"/>bet
esse in Deo; sed differentiae entis sunt unum
<lb ed="#Q"/>et multa; ergo ibi est exemplar unitatis et mul<lb ed="#Q"/>titudinis;
ergo sicut cognoscit unum per unum
<lb ed="#Q"/>exemplar, ita multa per multa exemplaria.
</p>
<p xml:id="ahsh-l1p1i1t5s1q1m2c3-d1e3794">
<lb ed="#Q"/>3. Item, aut cognoscit unum per unum aut unum
<lb ed="#Q"/>per multa. Si per multa: habeo propositum; si
<lb ed="#Q"/>per unum: ergo cum cognoscat omnia per mo<lb ed="#Q"/>dum
suum, in ipso autem sunt omnia unum,
<lb ed="#Q"/>ergo non cognoscit nisi unum.
</p>
<p xml:id="ahsh-l1p1i1t5s1q1m2c3-d1e3807">
<lb ed="#Q"/>Contra: a. <name>Dionysius</name>, <title>De divinis nomini<lb ed="#Q"/>bus</title><!--2-->:
<quote>In tota omnium causa</quote>, id est perfecta
<lb ed="#Q"/>omnium causa, <quote>omnes naturae singulorum sunt
<lb ed="#Q"/>convolutae per unam inconfusam<!--a--> unitatem</quote>; et
<lb ed="#Q"/>ponit exemplum de unitate et centro. Ergo per
<lb ed="#Q"/>unitatem unam<!--b--> cognoscuntur omnes naturae sin<lb ed="#Q"/>gulorum.
</p>
<p xml:id="ahsh-l1p1i1t5s1q1m2c3-d1e3825">
b. Item, in libro <title>De divinis nominibus</title><!--3-->: <quote>Co<lb ed="#Q"/>gnoscit
universaliter multa uno</quote>; dicit enim sic:
<quote>Divina sapientia cognoscens se ipsam, cogno<lb ed="#Q"/>scit
omnia et universaliter multa<!--c--> uno</quote>.
</p>
<p xml:id="ahsh-l1p1i1t5s1q1m2c3-d1e3832">
<lb ed="#Q"/>Respondeo: Cognoscit omnia se ipso, et cogno<lb ed="#Q"/>scit
omnia per unum. Et ratio huius est: quia
<lb ed="#Q"/>perfectius est cognoscere multa et unum uno
<lb ed="#Q"/>quam multa per multa et unum per unum; et
<lb ed="#Q"/>quod est-perfectius est Deo tribuendum; cogno<lb ed="#Q"/>scit
ergo unum et multa per unum. Et est exem<lb ed="#Q"/>plum
de<!--d--> unitate: detur enim<!--e--> intellectus unitati,
<lb ed="#Q"/>intellectus, inquam, suae essentiae et suae virtutis
<lb ed="#Q"/>et sui respectus, similiter et centro<!--4-->. Si sic: unitas,
<cb ed="#Q" n="b"/>
<lb ed="#Q"/>intelligendo se, intelligeret<!--f--> unitatem et etiam
<lb ed="#Q"/>suam virtutem; et cum sua virtus sit quod ex<!--g-->
<lb ed="#Q"/>eius multiplicatione surgit omnis numerus, ipsa,
<lb ed="#Q"/>intelligendo suam virtutem, intelligeret omnem
<lb ed="#Q"/>numerum. Similiter Deus, intelligendo se, omnia
<lb ed="#Q"/>intelligit. Eodem modo patet in centro: si intellige<lb ed="#Q"/>ret
se et suam virtutem, uno simplici intellectu in<lb ed="#Q"/>telligeret
infinitas lineas quae possunt duci ab ipso.
</p>
<p xml:id="ahsh-l1p1i1t5s1q1m2c3-d1e3874">
<lb ed="#Q"/>[Ad obiecta]: 1. Quod ergo obicitur quod
<quote>singula propriis rationibus creata sunt</quote>: dicen<lb ed="#Q"/>dum
quod haec argumentatio non valet: <mentioned>multae
<lb ed="#Q"/>sunt rationes, et per rationes cognoscit, ergo per
<lb ed="#Q"/>multa cognoscit</mentioned>; nam rationes et multae sunt
<lb ed="#Q"/>et una: ratio enim habet comparationem ad illud
<lb ed="#Q"/>cuius est et ad illa respectu quorum est. In com<lb ed="#Q"/>paratione
autem ad illa quorum est<!--h-->, rationes
<lb ed="#Q"/>multae sunt; sed in comparatione ad illud cuius
<lb ed="#Q"/>est, una est tantum. Sicut patet in respectu puncti
<lb ed="#Q"/>ad lineas: respectus<!--i--> enim puncti, secundum quod
<lb ed="#Q"/>puncti<!--k-->, unus est et simplex; in comparatione<!--l-->
<lb ed="#Q"/>ad plures lineas multi sunt. Est ergo sophisma
<lb ed="#Q"/>accidentis in argumentatione illa<!--m-->: nam secun<lb ed="#Q"/>dum
quod illa per se<!--n--> cognoscit, non sunt mul<lb ed="#Q"/>tae
rationes, sed una tantum.
</p>
<p xml:id="ahsh-l1p1i1t5s1q1m2c3-d1e3909">
<lb ed="#Q"/>2. Ad aliud dicendum quod Deus se uno
<lb ed="#Q"/>cognoscit unum et multa; unum autem est exem<lb ed="#Q"/>plar
unitatis et multitudinis: sed unum secundum
<lb ed="#Q"/>actum consideratum est exemplar unitatis, unum
<lb ed="#Q"/>consideratum secundum potentiam est<!--o--> exemplar
<lb ed="#Q"/>multitudinis.
</p>
<p xml:id="ahsh-l1p1i1t5s1q1m2c3-d1e3926">
<lb ed="#Q"/>3. Ad aliud quod obicitur <mentioned>cognoscit secun<lb ed="#Q"/>dum
quod sunt in ipso, sed secundum quod in
<lb ed="#Q"/>ipso sunt, sunt<!--p--> unum, ergo non cognoscit nisi
<lb ed="#Q"/>unum</mentioned>: dicendum quod non valet, sed deberet
<lb ed="#Q"/>inferri: <mentioned>ergo non cognoscit nisi ut unum</mentioned>; nec
<lb ed="#Q"/>sequitur ulterius: <mentioned>ergo non cognoscit nisi unum</mentioned>.
</p>
</div>
</body>
</text>
</TEI>