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ahsh-l1p1i1t6q2c1.xml
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ahsh-l1p1i1t6q2c1.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">
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<title>I, P. 1, Inq. 1, Tract. 6, Q. 2, C. 1</title>
<author ref="#AlexanderOfHales">Alexander of Hales</author>
<respStmt>
<name xml:id="JW">Jeffrey C. Witt</name>
<resp>TEI encoder</resp>
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<edition n="0.0.0-dev">
<date when="2017-03-25">March 25, 2017</date>
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<publicationStmt>
<authority><ref target="https://www.earlyfranciscans.com">ERC Project 714427: Authority and Innovation in Early Franciscan Thought</ref></authority>
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<witness xml:id="Q" n="quaracchi1924">Quaracchi 1924</witness>
<witness xml:id="V" n="vatlat701">Vat lat 701</witness>
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<body>
<div xml:id="ahsh-l1p1i1t6q2c1">
<head xml:id="ahsh-l1p1i1t6q2c1-Hd1e3741">I, P. 1, Inq. 1, Tract. 6, Q. 2, C. 1</head>
<head xml:id="ahsh-l1p1i1t6q2c1-Hd1e3744" type="question-title">QUARE MAGIS DEFINIATUR VOLUNTAS PER CAUSAM QUAM POTENTIA VEL SAPIENTIA.</head>
<p xml:id="ahsh-l1p1i1t6q2c1-d1e3747">
<lb ed="#Q"/>Quantum ad primum sic proceditur: 1. Deus
<lb ed="#Q"/>dicitur<!--c--> causa in triplici genere causae, scilicet
<lb ed="#Q"/>efficientis, formalis exemplaris et finalis<!--3-->. Causa
<lb ed="#Q"/>finalis dicitur ratione bonitatis, formalis exem<lb ed="#Q"/>plaris
ratione sapientiae; ergo causa efficiens
<lb ed="#Q"/>dicitur ratione potentiae, non ratione bonitatis
<lb ed="#Q"/>vel voluntatis; ergo voluntas non magis debet
<lb ed="#Q"/>definiri in ratione causae efficientis quam po<lb ed="#Q"/>tentia.
</p>
<p xml:id="ahsh-l1p1i1t6q2c1-d1e3769">
<lb ed="#Q"/>2. Item, <name ref="#Augustine">Augustinus</name>, <title>VIII De civitate Dei</title><!--4-->,
<lb ed="#Q"/>commendat Platonem, quia dixit quod <quote>in
<lb ed="#Q"/>Deo intelligitur causa subsistendi, ratio intelli<lb ed="#Q"/>gendi,
ordo<!--d--> vivendi, secundum quae tria sunt
<lb ed="#Q"/>tres partes Philosophiae: nam ordo vivendi ad
<lb ed="#Q"/>Moralem, ratio intelligendi ad Rationalem, causa
<lb ed="#Q"/>subsistendi ad Naturalem</quote>; sed ordo vivendi ad
<lb ed="#Q"/>bonitatem, ratio intelligendi ad sapientiam; ergo
<lb ed="#Q"/>causa subsistendi ad potentiam potius pertinet
<lb ed="#Q"/>quam ad<!--e--> voluntatem vel bonitatem, et ita vo<lb ed="#Q"/>luntas
non<!--f--> magis debet definiri in ratione cau<lb ed="#Q"/>sae
quam potentia.
</p>
<p xml:id="ahsh-l1p1i1t6q2c1-d1e3798">
<lb ed="#Q"/>3. Item, <name ref="#Augustine">Augustinus</name><!--5-->, in eodem: <quote>Illos qui
<lb ed="#Q"/>de Deo senserunt quod rerum creatarum<!--g--> sit
<lb ed="#Q"/>effector, quod lumen cognoscendorum et bonum
<lb ed="#Q"/>agendorum, et quod ab illo in nobis sit principium
<cb ed="#Q" n="b"/>
<lb ed="#Q"/>naturae et veritas<!--h--> doctrinae et felicitas<!--f--> vitae,
<lb ed="#Q"/>ceteris anteponimus</quote>; sed <quote>bonum agendorum</quote>
<lb ed="#Q"/>dicitur ratione voluntatis, <quote>lumen cognoscendo<lb ed="#Q"/>rum</quote>
ratione sapientiae; <quote>effector<!--k--></quote> ergo di<lb ed="#Q"/>citur<!--l-->
ratione potentiae.
</p>
<p xml:id="ahsh-l1p1i1t6q2c1-d1e3823">
<lb ed="#Q"/>Respondeo: <quote>Ad agendum vel<!--m--> operandum
<lb ed="#Q"/>concurrunt tria: posse, scire et velle<!--6--></quote>. Sed de
<lb ed="#Q"/>potentia est loqui dupliciter: vel secundum quod
<lb ed="#Q"/>est ad actum interiorem vel secundum quod est
<lb ed="#Q"/>ad actum exteriorem; actus interior: velle, scire
<lb ed="#Q"/>et huiusmodi; actus exterior: ipsa operatio. Si
<lb ed="#Q"/>ergo accipiatur potentia<!--n--> communiter ad actus
<lb ed="#Q"/>interiores, sic non dicitur potentia in causalitate:
<lb ed="#Q"/>sic enim est aeterna; sed si referatur <mentioned>posse</mentioned> ad<!--o-->
<mentioned>facere</mentioned>, sic dicit potentia causam et est posterior
<lb ed="#Q"/>scientia et voluntate in ratione intelligentiae, sed
<lb ed="#Q"/>secundum alium modum prior est<!--p-->. Item, in ali<lb ed="#Q"/>quibus
est potentia, ubi non est scientia, et in
<lb ed="#Q"/>aliquibus est<!--q--> scientia, ubi non est bonitas sive
<lb ed="#Q"/>voluntas<!--7-->; sed ubi est voluntas, necessaria sunt
<lb ed="#Q"/>scientia et potentia: propter hoc voluntas dicit
<lb ed="#Q"/>totam causam, non potentia vel scientia, quia ad
<lb ed="#Q"/>ipsam concurrunt scientia et potentia. Ideo potius
<lb ed="#Q"/>definitur voluntas per causalitatem quam potentia
<lb ed="#Q"/>vel scientia.
</p>
</div>
</body>
</text>
</TEI>