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ahsh-l2Ai1t1s1q2t1m1c2.xml
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ahsh-l2Ai1t1s1q2t1m1c2.xml
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<?xml version="1.0" encoding="UTF-8"?><?xml-model href="https://raw.githubusercontent.com/lombardpress/lombardpress-schema/master/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/master/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>
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<titleStmt>
<title>Ia-IIae, Inq. 1, Tract. 1, Sect. 1, Q. 1, T. 1, M. 1, C. 2</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">
<title>Ia-IIae, Inq. 1, Tract. 1, Sect. 1, Q. 1, T. 1, M. 1, C. 2</title>
<date when="2017-06-27">June 27, 2017</date>
</edition>
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<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="https://creativecommons.org/licenses/by/4.0">Creative Commons Attribution 4.0 International</ref>
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<witness xml:id="Qb" n="quaracchi1928">Quaracchi 1928</witness>
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<text xml:lang="la">
<front>
<div xml:id="starts-on">
<pb ed="#Qb" n="16"/>
<cb ed="#Qb" n="a"/>
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<body>
<div xml:id="ahsh-l2Ai1t1s1q2t1m1c2">
<head xml:id="ahsh-l2Ai1t1s1q2t1m1c2-Hd1e107">Ia-IIae, Inq. 1, Tract. 1, Sect. 1, Q. 1, T. 1, M. 1, C. 2</head>
<head xml:id="ahsh-l2Ai1t1s1q2t1m1c2-Hd1e110" type="question-title">UTRUM HAE RATIONES SINT IN EADEM ESSENTIA AN DIFFERENTES.</head>
<p xml:id="ahsh-l2Ai1t1s1q2t1m1c2-d1e113">
<pb ed="#Qb" n="16"/>
<cb ed="#Qb" n="a"/>
<lb ed="#Qb"/>Sequitur consideratio utrum hae rationes sint
<lb ed="#Qb"/>unius essentiae aut differant<!--1-->.
</p>
<p xml:id="ahsh-l2Ai1t1s1q2t1m1c2-d1e122">
<lb ed="#Qb"/>Quod differant, videtur: 1. Per similitudinem
<lb ed="#Qb"/>sumptam in artificialibus et naturalibus. Alterius
<lb ed="#Qb"/>enim essentiae est anima quae agit et ars se<lb ed="#Qb"/>cundum
quam agit et finis propter quem agit,
<lb ed="#Qb"/>ut patet in domificatione. Similiter in naturalibus<!--a-->
<lb ed="#Qb"/>quod movetur et secundum quod movetur et prop<lb ed="#Qb"/>ter
quod movetur, ut lapis et ponderositas et
<lb ed="#Qb"/>locus deorsum. Ergo videtur similiter in iis quae
<lb ed="#Qb"/>fiunt a voluntate prima, cum hoc etiam fiat in
<lb ed="#Qb"/>aliis voluntariis; ergo hae tres rationes different
<lb ed="#Qb"/>secundum essentiam.
</p>
<p xml:id="ahsh-l2Ai1t1s1q2t1m1c2-d1e148">
<lb ed="#Qb"/>2. Item, in causa exemplari dicuntur plures ideae,
<lb ed="#Qb"/>in causa finali plures-rationes, secundum quod
<lb ed="#Qb"/>dicit <name ref="#Augustine">Augustinus</name>, in <title>83 Quaestion.</title><!--b--><!--2-->: <quote xml:id="ahsh-l2Ai1t1s1q2t1m1c2-Qd1e159">Sin<lb ed="#Qb"/>gula
sunt propriis creata rationibus</quote>; efficiens vero
<lb ed="#Qb"/>omnino sine pluralitate; non ergo videntur unum
<lb ed="#Qb"/>in essentia exemplaris et finalis cum efficiente.
</p>
<p xml:id="ahsh-l2Ai1t1s1q2t1m1c2-d1e171">
<lb ed="#Qb"/>In contrarium vero sic: a. Maior est indivisio
<lb ed="#Qb"/>in causa prima quam in aliqua<!--c--> sequenti causa<!--3-->;
<lb ed="#Qb"/>sed in natura, cum est principium generationis,
<lb ed="#Qb"/>univoce coincidunt in unum efficiens, formalis et
<lb ed="#Qb"/>finalis<!--4-->; ergo multo fortius erit in causa prima,
<lb ed="#Qb"/>ut eadem sint<!--d--> in essentia exemplaris, efficiens<!--e-->
<lb ed="#Qb"/>et finalis.
</p>
<p xml:id="ahsh-l2Ai1t1s1q2t1m1c2-d1e189">
<lb ed="#Qb"/>b. Item, <title>Prov.</title><!--f--> 16,4: <quote>Universa propter semet<lb ed="#Qb"/>ipsum
operatus est Dominus</quote><!--g-->; et <name ref="#Augustine">Augustinus</name>,
<lb ed="#Qb"/><title>De Trinitate</title><!--5-->, dicit quod ipse est <quote xml:id="ahsh-l2Ai1t1s1q2t1m1c2-Qd1e200" source="http://scta.info/resource/adt-l6-d1e826">ars summa
<lb ed="#Qb"/>plena omnium rationum viventium et incommu<lb ed="#Qb"/>tabilium</quote>
Ergo exemplar non differt in essentia
<lb ed="#Qb"/>ab efficiente nec finis similiter. Si enim ab alio
<lb ed="#Qb"/>haberet exemplar quam a<!--h--> se, haberet<!--i--> aliud
<lb ed="#Qb"/>prius se; similiter si propter aliud ageret quam
<lb ed="#Qb"/>propter se, et finis movet efficientem<!--6-->, esset alius
<lb ed="#Qb"/>motor sui ipsius; cum ergo non habeat alium
<lb ed="#Qb"/>motorem nec alium directorem, erit idem exem<lb ed="#Qb"/>plar
et finis. — Quod est concedendum.
</p>
<p xml:id="ahsh-l2Ai1t1s1q2t1m1c2-d1e224">
<lb ed="#Qb"/>[Ad obiecta]: 1. Ad obiectum autem primo
<lb ed="#Qb"/>in contrarium dicendum est quod non est simile
<lb ed="#Qb"/>in causa perfecta et<!-- k--> imperfecta; causae vero ar<lb ed="#Qb"/>tificiales
vel naturales imperfectae sunt in ipsis
<lb ed="#Qb"/>creaturis, et propter hoc, licet in eis distinguantur
<lb ed="#Qb"/>secundum essentiam tres praedictae rationes, non
<lb ed="#Qb"/>tamen sic<!--l--> est in causa prima et perfecta, quae hoc
<lb ed="#Qb"/>agit in unitate quod aliae agunt in multiplicitate.
</p>
<p xml:id="ahsh-l2Ai1t1s1q2t1m1c2-d1e244">
<lb ed="#Qb"/>2. Ad secundo vero<!--m--> obiectum dicendum est
<lb ed="#Qb"/>quod, licet causa exemplaris secundum rationem<!--n-->
<lb ed="#Qb"/>ideae dicatur pluraliter et finalis sub hoc nomine
<mentioned>ratio</mentioned> vel propter ipsas rationes, non tamen diffe<lb ed="#Qb"/>runt<!--o-->
in essentia ab efficienti — non enim illa plu<lb ed="#Qb"/>ralitas
dicitur nisi in respectu eorum quae fiunt— et
<lb ed="#Qb"/>non dicunt pluralitatem essentiae ex parte causae.
</p>
</div>
</body>
</text>
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