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ahsh-l2Ai1t1s1q2t1m2c2.xml
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ahsh-l2Ai1t1s1q2t1m2c2.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>
<fileDesc>
<titleStmt>
<title>Ia-IIae, Inq. 1, Tract. 1, Sect. 1, Q. 1, T. 1, M. 2, C. 2</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">
<title>Ia-IIae, Inq. 1, Tract. 1, Sect. 1, Q. 1, T. 1, M. 2, C. 2</title>
<date when="2017-06-27">June 27, 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="https://creativecommons.org/licenses/by/4.0">Creative Commons Attribution 4.0 International</ref>
</p>
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<sourceDesc>
<listWit>
<witness xml:id="Qb" n="quaracchi1928">Quaracchi 1928</witness>
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<p>Created file for the first time.</p>
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<text xml:lang="la">
<front>
<div xml:id="starts-on">
<pb ed="#Qb" n="18"/>
<cb ed="#Qb" n="a"/>
</div>
</front>
<body>
<div xml:id="ahsh-l2Ai1t1s1q2t1m2c2">
<head xml:id="ahsh-l2Ai1t1s1q2t1m2c2-Hd1e107">Ia-IIae, Inq. 1, Tract. 1, Sect. 1, Q. 1, T. 1, M. 2, C. 2</head>
<head xml:id="ahsh-l2Ai1t1s1q2t1m2c2-Hd1e110" type="question-title">SI EST UNA CAUSA EXEMPLARIS AUT PLURES.</head>
<p xml:id="ahsh-l2Ai1t1s1q2t1m2c2-d1e113">
<lb ed="#Qb"/>Deinde quaeritur si est una causa exemplaris
<lb ed="#Qb"/>aut plures<!--12-->.
</p>
<p xml:id="ahsh-l2Ai1t1s1q2t1m2c2-d1e120">
<lb ed="#Qb"/>Quod enim plures sint, videtur: 1. Per hoc
<lb ed="#Qb"/>quod proprio exemplari respondet proprium exem<lb ed="#Qb"/>platum<!--m-->;
unde si exemplata differentia sunt in
<lb ed="#Qb"/>genere vel in specie, videntur exemplaria genere
<lb ed="#Qb"/>vel specie differre; sed ita est in exemplatis quod
<lb ed="#Qb"/>differunt genere vel specie; ergo et exemplaria
<lb ed="#Qb"/>differunt.
</p>
<p xml:id="ahsh-l2Ai1t1s1q2t1m2c2-d1e138">
<lb ed="#Qb"/>2. Item, ideae sunt causae exemplares; sed de
<lb ed="#Qb"/>illis dicit <name ref="#Augustine">Augustinus</name>, in libro <title>83 Quaestio<lb ed="#Qb"/>num</title><!--13-->,
quod <quote xml:id="ahsh-l2Ai1t1s1q2t1m2c2-Qd1e149">ideae sunt principales quaedam
<lb ed="#Qb"/>formae vel<!--n--> rationes rerum stabiles atque<!--o--> in<lb ed="#Qb"/>commutabiles,
quae et ipsae formatae non sunt,
<cb ed="#Qb" n="b"/>
<lb ed="#Qb"/>quae divina intelligentia continentur, et cum ipsae
<lb ed="#Qb"/>neque oriantur neque intereant, secundum eas<!--p-->
<lb ed="#Qb"/>tamen formari dicitur omne quod oriri et interire
<lb ed="#Qb"/>potest et omne quod oritur et interit</quote>. Hoc etiam
<lb ed="#Qb"/>vult probare tali ratione: <quote xml:id="ahsh-l2Ai1t1s1q2t1m2c2-Qd1e170">Constat quod Deus
<lb ed="#Qb"/>omnia rationabiliter condidit nec ea ratione con<lb ed="#Qb"/>ditus
est homo qua equus</quote>, et ita de aliis rebus.
<quote xml:id="ahsh-l2Ai1t1s1q2t1m2c2-Qd1e177">Ergo singula creata sunt propriis rationibus;
<lb ed="#Qb"/>sed hae rationes non sunt nisi in mente Creatoris:
<lb ed="#Qb"/>sacrilegium enim est opinari ut extra se quid<lb ed="#Qb"/>quam
positum intueretur, secundum quod con<lb ed="#Qb"/>stitueret
quod constituebat</quote>. Ergo plures sunt
<lb ed="#Qb"/>rationes exemplares.
</p>
<p xml:id="ahsh-l2Ai1t1s1q2t1m2c2-d1e192">
<lb ed="#Qb"/>3. Praeterea, ex similitudine arguitur: non enim
<lb ed="#Qb"/>secundum eamdem speciem anima efficit domum
<pb ed="#Qb" n="19"/>
<cb ed="#Qb" n="a"/>
<lb ed="#Qb"/>et efficit navim, et ita de aliis artificiatis<!--a--> in
<lb ed="#Qb"/>specie. Similiter ergo erit in operibus divinis, ut
<lb ed="#Qb"/>diversa opera divina secundum diversa fiant exem<lb ed="#Qb"/>plaria.
</p>
<p xml:id="ahsh-l2Ai1t1s1q2t1m2c2-d1e212">
<lb ed="#Qb"/>Ad contrarium sic: a. Unus est mundus sen<lb ed="#Qb"/>sibilis,
et mundus sensibilis<!--b--> est exemplatum;
<lb ed="#Qb"/>multo ergo fortius est unum exemplar, scilicet
<lb ed="#Qb"/>mundus archetypus: nam maior est unitas exem<lb ed="#Qb"/>plaris
quam exemplati<!--c-->.
</p>
<p xml:id="ahsh-l2Ai1t1s1q2t1m2c2-d1e225">
<lb ed="#Qb"/>b. Item, sicut supra habitum est<!--1-->, causa exem<lb ed="#Qb"/>plaris
eadem est in essentia cum causa effi<lb ed="#Qb"/>ciente;
si ergo essent multa exemplaria, oporteret
<lb ed="#Qb"/>unumquodque esse idem in essentia cum causa
<lb ed="#Qb"/>efficiente, et ita plura essent eadem in essentia
<lb ed="#Qb"/>cum efficiente, quorum nullum esset alterum; sed
<lb ed="#Qb"/>hoc non posset esse propter sui simplicitatem;
<lb ed="#Qb"/>ergo non sunt plures causae exemplares.
</p>
<p xml:id="ahsh-l2Ai1t1s1q2t1m2c2-d1e245">
<lb ed="#Qb"/>c. Item, perfectius est uno cognoscere multa et
<lb ed="#Qb"/>similiter uno fieri multa quam multis multa<!--2-->; ergo,
<lb ed="#Qb"/>cum exemplar sit quo cognoscitur et secundum
<lb ed="#Qb"/>quod fit, erit ergo perfectissimum omnino per
<lb ed="#Qb"/>unum cognoscere multa et secundum illud facere;
<lb ed="#Qb"/>sed perfectissimum convenit Primo; ergo una est
<lb ed="#Qb"/>causa exemplaris, indivisa secundum essentiam.
— Quod est concedendum.
</p>
<p xml:id="ahsh-l2Ai1t1s1q2t1m2c2-d1e263">
<lb ed="#Qb"/>[Ad obiecta.]: 1. Ad illud vero quod obi<lb ed="#Qb"/>citur
in contrarium: dicendum est quod plura<lb ed="#Qb"/>litas
in essentia in exemplari non accipitur ex
<cb ed="#Qb" n="b"/>
<lb ed="#Qb"/>pluralitate essentiae in exemplatis: non enim est
<lb ed="#Qb"/>ibi<!--d--> pluralitas in essentia. Quod tamen dicuntur
<lb ed="#Qb"/>plures ideae, hoc est propter quamdam similitudi<lb ed="#Qb"/>nem
exemplatorum ad ipsum exemplar et quam<lb ed="#Qb"/>dam
appropriationem ad modum quo loquimur in
<lb ed="#Qb"/>exemplaribus et exemplatis rerum artificialium, sed
<lb ed="#Qb"/>non est omnino simile. Unde pluraliter dicuntur
<lb ed="#Qb"/>ex parte<!--e--> qua respiciunt ipsa ideata, et<!--f--> propter
<lb ed="#Qb"/>hoc dicitur pluraliter, ad <title>Hebr.</title> 1-1,3: <quote>Ut ex in<lb ed="#Qb"/>visibilibus
visibilia fierent</quote>; invisibilia enim vocat
<lb ed="#Qb"/>illa exemplaria sive rationes.
</p>
<p xml:id="ahsh-l2Ai1t1s1q2t1m2c2-d1e298">
<lb ed="#Qb"/>2. Quod autem dicit <name ref="#Augustine">Augustinus</name>, in libro
<title>83 Quaestionum</title>, <mentioned>non<!--g--> eadem ratione equum
<lb ed="#Qb"/>conditum qua hominem</mentioned>, non retorquet ad diver<lb ed="#Qb"/>sitatem
essentiae, sed ad differentiam rationis:
<lb ed="#Qb"/>una enim essentia est ratio huius et illius. Habet
<lb ed="#Qb"/>ergo ratio exemplaris quamdam conditionem ex
<lb ed="#Qb"/>parte divinae essentiae, ut cum dicitur incommu<lb ed="#Qb"/>tabilis,
per se subsistens et huiusmodi. Habet
<lb ed="#Qb"/>etiam aliam conditionem ex parte exemplatorum,
<lb ed="#Qb"/>ut cum pluraliter dicitur: ascendimus enim a plu<lb ed="#Qb"/>ralitate
exemplatorum ad pluralitatem sic dictam.
</p>
<p xml:id="ahsh-l2Ai1t1s1q2t1m2c2-d1e326">
<lb ed="#Qb"/>3. Ad illud vero quod ultimo obicitur di<lb ed="#Qb"/>cendum
est quod non est simile in<!--h--> exemplaribus
<lb ed="#Qb"/>rerum artificiatarum quae fiunt ab anima: exem<lb ed="#Qb"/>plaria
enim sunt adventitia et non eiusdem es<lb ed="#Qb"/>sentiae<!--i-->
cum causa efficiente: quod in perfectis<lb ed="#Qb"/>simo<!--k-->
agente non invenitur.
</p>
</div>
</body>
</text>
</TEI>