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ahsh-l1tinq2m2c4.xml
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ahsh-l1tinq2m2c4.xml
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<title>I, Tract. Intro., Q. 2, M. 2, C. 4</title>
<author ref="#AlexanderOfHales">Alexander of Hales</author>
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<name xml:id="JW">Jeffrey C. Witt</name>
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<title>I, Tract. Intro., Q. 2, M. 2, C. 4</title>
<date when="2017-02-09">February 09, 2017</date>
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<authority><ref target="https://www.earlyfranciscans.com">ERC Project 714427: Authority and Innovation in Early Franciscan Thought</ref></authority>
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<div xml:id="ahsh-l1tinq2m2c4">
<head xml:id="ahsh-l1tinq2m2c4-Hd1e3732">I, Tract. Intro., Q. 2, M. 2, C. 4</head>
<head xml:id="ahsh-l1tinq2m2c4-Hd1e3735" type="questionTitle">UTRUM DEUS COGNOSCATUR RATIONE VEL INTELLIGENTIA.</head>
<p xml:id="ahsh-l1tinq2m2c4-d1e3738">
<lb ed="#Q"/>Quaeritur iterum, cum cognitio Dei non sit per
<lb ed="#Q"/>sensum, sed per intellectum, ex parte autem
<lb ed="#Q"/>intellectus multiplicetur vis apprehensiva, secun<lb ed="#Q"/>dum
<name ref="#Augustine">B. Augustinum</name><!--5-->, ut ratio et intelligentia,
<lb ed="#Q"/>quaeritur ergo utrum Deus cognoscatur ratione
<lb ed="#Q"/>vel intelligentia solum<!--9-->.
</p>
<p xml:id="ahsh-l1tinq2m2c4-d1e3754">
<lb ed="#Q"/>Ad quod sic: a. In <title>Psalmo</title><!--10-->: <quote>Signatum est super
<lb ed="#Q"/>nos tamen vultus tui, Domine</quote>. <title>Glossa</title><!--11-->: <quote>Lumen
<lb ed="#Q"/>vultus ratio est, quae est ad cognoscendum Deum</quote>.
</p>
<p xml:id="ahsh-l1tinq2m2c4-d1e3763">
<lb ed="#Q"/>b. Item<!--t-->, illa vi, quae est in anima sublimior,
<lb ed="#Q"/>cognoscimus Deum; sed dicitur<!--u-->, in libro <title>De li<lb ed="#Q"/>bero
arbitrio</title><!--12-->, quod <quote>nihil est sublimius ra<lb ed="#Q"/>tione</quote>;
ergo cognoscitur ratione.
</p>
<p xml:id="ahsh-l1tinq2m2c4-d1e3775">
<cb ed="#Q" n="b"/>
<lb ed="#Q"/>Contra: 1. <name ref="#Augustine">Augustinus</name>, in libro <title>De anima
<lb ed="#Q"/>et spiritu</title><!--13-->, assignans vires animae quinque ap<lb ed="#Q"/>prehensivas:
sensum, imaginationem, rationem, in<lb ed="#Q"/>tellectum,
intelligentiam, dicit: <quote>Sensus est vis
<lb ed="#Q"/>quae percipit formas corporeas praesentes. Ima<lb ed="#Q"/>ginatio
est vis quae percipit formas corporeas
<lb ed="#Q"/>absentes. Ratio est vis quae percipit corporum
<lb ed="#Q"/>naturas universales<!--v--> abstractas, ut genera et spe<lb ed="#Q"/>cies,
differentias, propria et accidentia: abstrahit
<lb ed="#Q"/>enim a corporibus quae fundantur in corporibus
<lb ed="#Q"/>universales naturas<!--x-->, non actione, sed conside<lb ed="#Q"/>ratione.
Intellectus est vis quae<!--y--> cognoscit spi<lb ed="#Q"/>ritum<!--z-->
creatum. Intelligentia vero est vis quae
<lb ed="#Q"/>cognoscit spiritum increatum</quote>, Deum. Relinquitur
<pb ed="#Q" n="28"/>
<cb ed="#Q" n="a"/>
<lb ed="#Q"/>ergo quod cognoscitur Deus intelligentia, non ra<lb ed="#Q"/>tione.
</p>
<p xml:id="ahsh-l1tinq2m2c4-d1e3819">
<lb ed="#Q"/>2. Item, <name>Boethius</name>, <title>De consolatione</title><!--a1-->, distin<lb ed="#Q"/>guens
vires apprehensivas, dicit: <quote>Sensus con<lb ed="#Q"/>tuetur<!--b-->
speciem in subiecta materia constitutam;
<lb ed="#Q"/>imaginatio vero solam sine materia inducit<!--c--> fi<lb ed="#Q"/>guram;
ratio vero hanc quoque<!--d--> transcendit, spe<lb ed="#Q"/>ciemque
ipsam, quae singularibus<!--e--> inest, univer<lb ed="#Q"/>sali
consideratione perpendit; intelligentia, super<lb ed="#Q"/>gressa
universitatis ambitum, ipsam simplicem
<lb ed="#Q"/>formam pura mentis acie contuetur</quote>. Cum ergo
<lb ed="#Q"/>divina essentia sit simplex forma et talis quae
<lb ed="#Q"/>non inest singularibus ut universalis forma, relin<lb ed="#Q"/>quitur
quod cognoscitur intelligentia, non ratione.
</p>
<p xml:id="ahsh-l1tinq2m2c4-d1e3848">
<lb ed="#Q"/>3. Item, <name>Boethius</name>, in eodem<!--2-->: <quote>Superior vis
<lb ed="#Q"/>amplectitur inferiorem, interior vero ad superio<lb ed="#Q"/>rem
nullo modo consurgit; neque enim sensus
<lb ed="#Q"/>aliquid extra materiam valet cognoscere, nec uni<lb ed="#Q"/>versales
species imaginatio contuetur, nec ratio
<lb ed="#Q"/>capit simplicem formam</quote>.
</p>
<p xml:id="ahsh-l1tinq2m2c4-d1e3864">
<lb ed="#Q"/>Respondeo: 1. Ratio uno modo dicitur commu<lb ed="#Q"/>niter,
alio modo stricte. Secundum quod large
<lb ed="#Q"/>sumitur, comprehendit intelligentiam, intellectum
<lb ed="#Q"/>et rationem stricte acceptam. Vis enim ratio<lb ed="#Q"/>nalis
secundum aspectum quem habet ad id quod
<lb ed="#Q"/>supra se<!--f--> est, scilicet Deum, dicitur intelligentia;
<lb ed="#Q"/>secundum aspectum quem habet ad id<!--g--> quod iuxta
<lb ed="#Q"/>se est, scilicet spiritualem naturam, dicitur intel<lb ed="#Q"/>lectus;
secundum vero respectum quem habet ad
<lb ed="#Q"/>id quod intra se est, scilicet corporum naturas,
<lb ed="#Q"/>dicitur ratio stricte. Et haec est intentio <name>B. Au<lb ed="#Q"/>gustini</name>,
in libro <title>De anima et spiritu</title><!--3-->. — Aliter:
<lb ed="#Q"/>secundum bimembrem divisionem dicit <name>Augu<lb ed="#Q"/>stinus</name><!--4-->
quod ratio dividit se in<!--h--> duo, scilicet
<lb ed="#Q"/>in superiorem et inferiorem, scilicet<!--i--> in virum et
<lb ed="#Q"/>mulierem. Superior pars est ad contemplandum
<lb ed="#Q"/>Deum et aeterna, inferior ad contemplandas<!--k-->
<cb ed="#Q" n="b"/>
<lb ed="#Q"/>creaturas et temporalia. Ad superiorem pertinet
<lb ed="#Q"/>sapientia, ad inferiorem<!--l--> scientia.
</p>
<p xml:id="ahsh-l1tinq2m2c4-d1e3910">
<lb ed="#Q"/>Dicendum ergo secundum hoc quod Deus com<lb ed="#Q"/>prehenditur
ratione, secundum quod rationis no<lb ed="#Q"/>men
extenditur ad superiorem partem, quae est
<lb ed="#Q"/>mens vel intelligentia dicta, non secundum quod
<lb ed="#Q"/>restringitur nomen rationis ad inferiorem partem,
<lb ed="#Q"/>quae est ad contemplandas creaturas vel interiores
<lb ed="#Q"/>naturas.
</p>
<p xml:id="ahsh-l1tinq2m2c4-d1e3928">
<lb ed="#Q"/>2—3. Ad aliud<!--m--> vero <name>Boethii</name> dicendum quod
<lb ed="#Q"/>est accipere rationem per modum rationis et per
<lb ed="#Q"/>modum intelligentiae; similiter intelligentiam per
<lb ed="#Q"/>modum intelligentiae et per modum rationis. Mo<lb ed="#Q"/>dus
vero proprius rationis est accipere in colla<lb ed="#Q"/>tione:
ut unum<!--n--> in multis, velut universalem for<lb ed="#Q"/>mam<!--o-->
in multis singularibus, et unum ex alio et
<lb ed="#Q"/>post aliud, ut ex principiis conclusionem. Modus
<lb ed="#Q"/>vero intelligentiae est apprehendere<!--p--> ipsam sim<lb ed="#Q"/>plicem
formam<!--q-->, nec unum per aliud sive post
<lb ed="#Q"/>aliud, sed totum simul<!--5-->. In nobis ergo est ratio
<lb ed="#Q"/>per modum rationis et ipsa intelligentia, secun<lb ed="#Q"/>dum
statum praesentem, per modum rationis: quia
<lb ed="#Q"/>nostra intelligentia comprehendit simplicem for<lb ed="#Q"/>mam<!--r-->,
quae est Deus, non per modum simplici<lb ed="#Q"/>tatis
et simultatis<pb ed="#V" n="8v"/>, sed velut universalem causam
<lb ed="#Q"/>in multis effectibus, et per aliud, ut per effectus,
<lb ed="#Q"/>scilicet<!--s--> creaturas. Ratio vero per modum intelli<lb ed="#Q"/>gentiae
et intelligentia per modum intelligentiae
<lb ed="#Q"/>est divini intellectus. Hinc dicit <name>Boethius</name>, in li<lb ed="#Q"/>bro
<title>De consolatione</title><!--6-->, quod ratio solum hominis
<lb ed="#Q"/>est, intelligentia Dei. Et hoc est quod ipse dicit:
<lb ed="#Q"/><quote>Sensus solus, cunctis aliis cognitionibus desti<lb ed="#Q"/>tutus,
immobilibus animantibus cessit, quales sunt
<lb ed="#Q"/>conchae maris; imaginatio vero mobilibus beluis,
<lb ed="#Q"/>quibus iam inesse fugiendi appetendive aliquis
<lb ed="#Q"/>videtur affectus<!--t-->; ratio vero tantum humani ge<lb ed="#Q"/>neris
est, sicut intelligentia sola divini</quote>.
</p>
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</body>
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