-
Notifications
You must be signed in to change notification settings - Fork 2
/
ahsh-l1p1i1t5s1q1m3c6.xml
180 lines (179 loc) · 10.1 KB
/
ahsh-l1p1i1t5s1q1m3c6.xml
1
2
3
4
5
6
7
8
9
10
11
12
13
14
15
16
17
18
19
20
21
22
23
24
25
26
27
28
29
30
31
32
33
34
35
36
37
38
39
40
41
42
43
44
45
46
47
48
49
50
51
52
53
54
55
56
57
58
59
60
61
62
63
64
65
66
67
68
69
70
71
72
73
74
75
76
77
78
79
80
81
82
83
84
85
86
87
88
89
90
91
92
93
94
95
96
97
98
99
100
101
102
103
104
105
106
107
108
109
110
111
112
113
114
115
116
117
118
119
120
121
122
123
124
125
126
127
128
129
130
131
132
133
134
135
136
137
138
139
140
141
142
143
144
145
146
147
148
149
150
151
152
153
154
155
156
157
158
159
160
161
162
163
164
165
166
167
168
169
170
171
172
173
174
175
176
177
178
179
180
<?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. 3, C. 6</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="2017-03-08">March 08, 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>
</listWit>
</sourceDesc>
</fileDesc>
<encodingDesc>
<schemaRef n="lbp-critical-1.0.0" url="https://raw.githubusercontent.com/lombardpress/lombardpress-schema/develop/src/out/critical.rng"/>
<editorialDecl>
<p>Encoding of this text has followed the recommendations of the LombardPress 1.0.0
guidelines for a critical edition.</p>
</editorialDecl>
</encodingDesc>
<revisionDesc status="draft">
<listChange>
<change when="2017-03-08" status="draft" n="0.0.0">
<p>Created file for the first time.</p>
</change>
</listChange>
</revisionDesc>
</teiHeader>
<text xml:lang="la">
<front>
<div xml:id="starts-on">
<pb ed="#Q" n="256"/><cb ed="#Q" n="a"/>
</div>
</front>
<body>
<div xml:id="ahsh-l1p1i1t5s1q1m3c6">
<head xml:id="ahsh-l1p1i1t5s1q1m3c6-Hd1e3741">I, P. 1, Inq. 1, Tract. 5, S. 1, Q. 1, M. 3, C. 6</head>
<head xml:id="ahsh-l1p1i1t5s1q1m3c6-Hd1e3744" type="question-title">UTRUM SCIENTIA DEI SIT SINGULARIUM.</head>
<p xml:id="ahsh-l1p1i1t5s1q1m3c6-d1e3747">
<lb ed="#Q"/>Consequenter quaeritur utrum scientia Dei sit
<lb ed="#Q"/>singularium<!--1-->.
</p>
<p xml:id="ahsh-l1p1i1t5s1q1m3c6-d1e3754">
<lb ed="#Q"/>Ad quod sic: 1. Intellectus humanus non est
<lb ed="#Q"/>singularium, sed solum universalium<!--2-->. Et ratio
<lb ed="#Q"/>huius est<!--a-->, quoniam intellectus humanus<!--b--> imma<lb ed="#Q"/>terialis
est et abstractus a loco et tempore, sin<lb ed="#Q"/>gulare
vero est hic et nunc. Cum ergo intellec<lb ed="#Q"/>tus
divinus sit maxime<!--c--> immaterialis et abstrac<lb ed="#Q"/>tus
a loco et tempore, non potest habere scien<lb ed="#Q"/>tiam
singularium.
</p>
<p xml:id="ahsh-l1p1i1t5s1q1m3c6-d1e3774">
<lb ed="#Q"/>2. Item, ostenditur ab <name>Aristotele</name>, in <title>Prima
<lb ed="#Q"/>Philosophia</title><!--3-->, quod Deus non cognoscit alia a
<lb ed="#Q"/>se, quoniam sic intellectus eius vilesceret.
</p>
<p xml:id="ahsh-l1p1i1t5s1q1m3c6-d1e3784">
<lb ed="#Q"/>3. Item, <name>Augustinus</name>, in <title>Enchiridion</title><!--d--><!--4-->: <quote>Me<lb ed="#Q"/>lius
est quaedam nescire quam scire</quote>, ut vi<lb ed="#Q"/>lia.
Si ergo ista sunt vilia respectu divinae scien<lb ed="#Q"/>tiae
et bonitatis, melius est ignorare ista quam
<lb ed="#Q"/>scire.
</p>
<p xml:id="ahsh-l1p1i1t5s1q1m3c6-d1e3797">
<lb ed="#Q"/>Contra: a. <name ref="#Augustine">Augustinus</name>, <title>XI De civitate Dei</title><!--5-->:
<quote>A terrenis usque ad caelestia, a visibilibus usque
<lb ed="#Q"/>ad invisibilia, sunt aliqua bona, aliqua meliora,
<lb ed="#Q"/>ad hoc inaequalia ut essent omnia; Deus au<lb ed="#Q"/>tem
ita est artifex in magnis ut minor non sit
<lb ed="#Q"/>in parvis</quote>. Ergo ipse Deus aequaliter est artifex<!--e-->
<lb ed="#Q"/>magnorum et parvorum; ergo in arte sua ae<lb ed="#Q"/>qualiter
cognoscit magna et parva.
</p>
<p xml:id="ahsh-l1p1i1t5s1q1m3c6-d1e3815">
<lb ed="#Q"/>b. Item, quod potest cognoscere creatura, non
<lb ed="#Q"/>potest Deus ignorare. Si ergo creatura potest co<lb ed="#Q"/>gnoscere
singularia, Deus non potest ignorare
<lb ed="#Q"/>singularia. — Quod concedendum est.
</p>
<p xml:id="ahsh-l1p1i1t5s1q1m3c6-d1e3826">
<lb ed="#Q"/>[Ad obiecta]: 1. Ad primum dicunt quidam
<lb ed="#Q"/>quod hoc est ex imperfectione intellectus nostri
<lb ed="#Q"/>quod non potest intelligere singulare, non autem
<lb ed="#Q"/>ex eius immaterialitate. Aliter tamen dicendum
<lb ed="#Q"/>et verius quod intellectus humanus intelligit sin<lb ed="#Q"/>gularia;
intellectus enim accipit speciem rei et
<lb ed="#Q"/>intelligit rem ipsam: <quote>lapis enim non est in anima,
<lb ed="#Q"/>sed species lapidis</quote><!--6-->, qua quidem intelligitur ipse
<lb ed="#Q"/>lapis. Quod ergo insinuat<!--f--> <name>Boethius</name><!--7-->, quod
<lb ed="#Q"/>non intelligitur singulare, sed universale, hoc in<lb ed="#Q"/>telligitur
quantum ad speciem acceptam in intel<lb ed="#Q"/>lectu,
quae, in quantum huiusmodi, rationem habet
<cb ed="#Q" n="b"/>
<lb ed="#Q"/><sic>bet</sic> universalis, qua quidem specie intelligitur res
<lb ed="#Q"/>cuius est species, scilicet singulare.
</p>
<p xml:id="ahsh-l1p1i1t5s1q1m3c6-d1e3863">
<lb ed="#Q"/>Nota<!--g--> igitur quod intellectus humanus intelli<lb ed="#Q"/>git
singulare per speciem vel<!--h--> similitudinem eius
<lb ed="#Q"/>acceptam adminiculo sensus; angelicus intellectus
<lb ed="#Q"/>accipit singulare per speciem vel similitudinem
<lb ed="#Q"/>eius non acceptam adminiculo sensus: virtus enim
<lb ed="#Q"/>intellectus angelici tantum potest in cognitione
<lb ed="#Q"/>universalis et singularis per intellectum, quantum
<lb ed="#Q"/>potest cognitio animae rationalis divisa per sen<lb ed="#Q"/>sum
ad cognitionem singularis et per intellectum
<lb ed="#Q"/>ad cognitionem universalis. Tam igitur humanus
<lb ed="#Q"/>intellectus quam angelicus intelligit singularia per
<lb ed="#Q"/>speciem sive similitudinem quae est in ipso, quae
<lb ed="#Q"/>non est ipse intelligens; sed in hoc differenter,
<lb ed="#Q"/>quod hic manuductione a sensu, ille per se. In<lb ed="#Q"/>tellectus
divinus intelligit singulare non admini<lb ed="#Q"/>culo
sensus nec per speciem sive similitudinem
<lb ed="#Q"/>quae sit alia ab intelligente, sed se ipso sive
<lb ed="#Q"/>similitudine quae est ipse.
</p>
<p xml:id="ahsh-l1p1i1t5s1q1m3c6-d1e3907">
<lb ed="#Q"/>Ad hoc igitur quod obicitur quod <mentioned>intellectus
<lb ed="#Q"/>humanus non est singularium, quia est immate<lb ed="#Q"/>rialis</mentioned>:
respondendum est per interemptionem<!--8-->
<lb ed="#Q"/>et addendum est quod immaterialitas non est ra<lb ed="#Q"/>tio
quare non intelligitur singulare, quia tunc an<lb ed="#Q"/>gelus
non intelligeret; sed immaterialitas est causa
<lb ed="#Q"/>quare species sive similitudo rei accepta in in<lb ed="#Q"/>tellectu,
ut huiusmodi, non est singularis, sed
<lb ed="#Q"/>potius universalis, in quantum est exemplar sive
<lb ed="#Q"/>similitudo multorum consimilium.
</p>
<p xml:id="ahsh-l1p1i1t5s1q1m3c6-d1e3932">
<lb ed="#Q"/>2. Ad secundum vero dicendum quod illud
<lb ed="#Q"/>quod dicit <name ref="#Aristotle">Philosophus</name> quod <mentioned>Deus non po<lb ed="#Q"/>test
cognoscere aliud a se, nisi. vilescat</mentioned>: dicen<lb ed="#Q"/>dum
quod non intendit per hoc quod ipse non
<lb ed="#Q"/>cognoscat alia a se, sed quod<!--i--> non cognoscat
<lb ed="#Q"/>ea extra se, sed in se, causa ipsorum<!--k-->, et co<lb ed="#Q"/>gnoscendo
se<!--l-->, causam omnium, cognoscat omnia,
<lb ed="#Q"/>et ideo sua cognitio non dependet a rebus scibi<lb ed="#Q"/>libus
quemadmodum cognitio humana: ut<!--m--> si
<lb ed="#Q"/>punctus vel centrum haberet intellectum sui a
<lb ed="#Q"/>quo ducerentur multae lineae, cognoscendo se,
<lb ed="#Q"/>causam et principium omnium linearum, cogno<lb ed="#Q"/>sceret
omnes illas<!--n--> lineas<!--9-->.
</p>
<p xml:id="ahsh-l1p1i1t5s1q1m3c6-d1e3963">
<pb ed="#Q" n="257"/>
<cb ed="#Q" n="a"/>
<lb ed="#Q"/>3. Ad tertium dicendum quod <name ref="#Augustine">Augustinus</name>
<lb ed="#Q"/>in illa auctoritate <title>Enchiridii</title> sumit <mentioned>ignorare</mentioned> pro
<mentioned>non approbare</mentioned>, secundum quem modum<!--a--> dici<cb ed="#Q" n="b"/><lb ed="#Q"/>tur
ipse Deus ignorare peccata; unde hoc quod
dico <!--b--> <mentioned>vilia</mentioned> supponit ibi peccata, non creaturas
<lb ed="#Q"/>infimas<!--c--> vel minus nobiles.
</p>
</div>
</body>
</text>
</TEI>