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ahsh-l2Ai1t1s1q2t1m3c1.xml
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ahsh-l2Ai1t1s1q2t1m3c1.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. 3, 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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</titleStmt>
<editionStmt>
<edition n="0.0.0-dev">
<title>Ia-IIae, Inq. 1, Tract. 1, Sect. 1, Q. 1, T. 1, M. 3, C. 1</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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<listWit>
<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="23"/>
<cb ed="#Qb" n="a"/>
</div>
</front>
<body>
<div xml:id="ahsh-l2Ai1t1s1q2t1m3c1">
<head xml:id="ahsh-l2Ai1t1s1q2t1m3c1-Hd1e107">Ia-IIae, Inq. 1, Tract. 1, Sect. 1, Q. 1, T. 1, M. 3, C. 1</head>
<head xml:id="ahsh-l2Ai1t1s1q2t1m3c1-Hd1e110" type="question-title">UTRUM SIT UNA CAUSA FINALIS PRIMA</head>
<p xml:id="ahsh-l2Ai1t1s1q2t1m3c1-d1e113">
<lb ed="#Qb"/>Ad primum sic: a. Finis et bonum idem<!--4-->: quod
<lb ed="#Qb"/>enim<!--x--> quaeritur, propter bonum quaeritur; si
<lb ed="#Qb"/>ergo esset infinitum in causis finalibus, non per<lb ed="#Qb"/>veniretur
ad bonum quod ultimo quaeritur; ergo
<lb ed="#Qb"/>frustra esset intentio quaerentis; non ergo est
<lb ed="#Qb"/>infinitum in causis finalibus, sed est aliqua, cuius
<lb ed="#Qb"/>gratia aliae quaeruntur.
</p>
<p xml:id="ahsh-l2Ai1t1s1q2t1m3c1-d1e131">
<cb ed="#Qb" n="b"/>
<lb ed="#Qb"/>b. Praeterea, cum finis et<!--y--> bonum sint idem,
<lb ed="#Qb"/>ultimus finis erit summum bonum; sed impossi<lb ed="#Qb"/>bile
est esse duo summe bona: nam unum aut
<lb ed="#Qb"/>haberet omne quod aliud, et tunc non differrent;
<lb ed="#Qb"/>aut si non haberet<!--z-->, aliquid boni haberet unum
<lb ed="#Qb"/>quod non alterum, et ita non esset summum; im<lb ed="#Qb"/>possibile
est ergo duo esse summe bona<!--5-->, ergo
<pb ed="#Qb" n="24"/>
<cb ed="#Qb" n="a"/>
<lb ed="#Qb"/>et duos esse omnino<!--a--> ultimos fines, quorum unum
<lb ed="#Qb"/>est praeter alterum.
</p>
<p xml:id="ahsh-l2Ai1t1s1q2t1m3c1-d1e157">
<lb ed="#Qb"/>c. Praeterea, quidquid sit<!--b--> in aliis causis,
<lb ed="#Qb"/>intentio finis et infiniti opponuntur; si ergo est
<lb ed="#Qb"/>causa finalis, tollitur infinitum; ergo necesse est
<lb ed="#Qb"/>unam solam esse ultimam ad quam est pervenire.
</p>
<p xml:id="ahsh-l2Ai1t1s1q2t1m3c1-d1e169">
<lb ed="#Qb"/>d. Item, quicumque discrete agit, non facit id
<lb ed="#Qb"/>quod facit per intellectum nisi quia intendit<!--c--> ali<lb ed="#Qb"/>quem
finem: si enim praeter finem ageret, stultus
<lb ed="#Qb"/>diceretur.
</p>
<p xml:id="ahsh-l2Ai1t1s1q2t1m3c1-d1e180">
<lb ed="#Qb"/>e. Item, nullus ponit sibi duos fines ex aequo:
<lb ed="#Qb"/>si enim poneret, inordinata esset actio eius; necesse
<lb ed="#Qb"/>est ergo agentem per intellectum ponere sibi
<lb ed="#Qb"/>unum finem actionis. Si autem ille finis propter
<lb ed="#Qb"/>aliud quaeritur et illud propter aliud, nunquam
<lb ed="#Qb"/>quiescet<!--d--> intentio; sed quiescit intentio eius qui
<lb ed="#Qb"/>bene disponitur; ergo necesse est esse ultimum
<lb ed="#Qb"/>finem; erit ergo una sola finalis causa ultima.
</p>
<p xml:id="ahsh-l2Ai1t1s1q2t1m3c1-d1e200">
<lb ed="#Qb"/>In contrarium sic obicitur: 1. Finis est<!--e--> ra<lb ed="#Qb"/>tio
eius quod est ad finem<!--1-->; sed <quote xml:id="ahsh-l2Ai1t1s1q2t1m3c1-Qd1e206">non eadem
<lb ed="#Qb"/>ratione</quote>, sicut dicit <ref><name ref="#Augustine">Augustinus</name>, in libro <title>83
<lb ed="#Qb"/>Quaestionum</title></ref><!--2-->, <quote xml:id="ahsh-l2Ai1t1s1q2t1m3c1-Qd1e217" source="http://scta.info/resource/a83-q46-d1e111"> conditus est homo et equus</quote>, et
<lb ed="#Qb"/>loquitur de ultimis rationibus, et ita de ultimis
<lb ed="#Qb"/>finibus; ergo diversorum causatorum<!--f--> diversi
<lb ed="#Qb"/>sunt fines.
</p>
<p xml:id="ahsh-l2Ai1t1s1q2t1m3c1-d1e227">
<lb ed="#Qb"/>2. Item, finis determinat formam rei et ea quae
<lb ed="#Qb"/>ordinata sunt ad illam<!--3-->. Si ergo esset unus finis
<lb ed="#Qb"/>ultimus duorum differentium, unde veniret diffe<lb ed="#Qb"/>rentia?
cum forma responderet fini, et ita cum<!--g-->
<lb ed="#Qb"/>indifferens esset finis, indifferens esset<!--h--> forma;
<lb ed="#Qb"/>posita ergo indifferentia finis, ponitur<!--i--> indiffe<lb ed="#Qb"/>rentia
formarum; ergo et eorum quae sunt propter
<lb ed="#Qb"/>formas; ergo res erunt indifferentes; sed necesse
<lb ed="#Qb"/>est esse rerum differentiam; ergo necesse est esse
<lb ed="#Qb"/>differentiam finium.
</p>
<p xml:id="ahsh-l2Ai1t1s1q2t1m3c1-d1e251">
<cb ed="#Qb" n="b"/>
<lb ed="#Qb"/>[Solutio]: Ad quod respondendum quod una est
<lb ed="#Qb"/>causa finalis ultima omnium, de qua dicit <name>Diony<lb ed="#Qb"/>sius</name>,
in libro<!--k-->, <title>De divinis nominibus</title><!--4-->: <quote xml:id="ahsh-l2Ai1t1s1q2t1m3c1-Qd1e259">Omnia
<lb ed="#Qb"/>quaecumque sunt et fiunt, propter pulcrum et
<lb ed="#Qb"/>bonum sunt et fiunt et<!--l--> ad ipsum omnia inspi<lb ed="#Qb"/>ciunt
et ab ipso moventur et continentur et ipsius
<lb ed="#Qb"/>gratia </quote>. Et alibi<!--5-->: <quote xml:id="ahsh-l2Ai1t1s1q2t1m3c1-Qd1e270">Pulcrum et bonum secundum
<lb ed="#Qb"/>omnem causam cuncta desiderant et non est ali<lb ed="#Qb"/>quid<!--m-->
existentium quod non participet pulcro et
<lb ed="#Qb"/>bono; etiam non-existens participat pulcro et bono:
<lb ed="#Qb"/>tunc enim et<!--n--> ipsum bonum et pulcrum est, quando
<lb ed="#Qb"/>in Deum secundum omnium ablationem substan<lb ed="#Qb"/>tialiter
laudatur</quote>.
</p>
<p xml:id="ahsh-l2Ai1t1s1q2t1m3c1-d1e287">
<lb ed="#Qb"/>[Ad obiecta]: 1. Ad id autem quod, obicitur
<lb ed="#Qb"/>in contrarium primo: dicendum est quod licet
<lb ed="#Qb"/>diversae rationes proximae sint equi et hominis<!--o-->,
<lb ed="#Qb"/>nihilominus tamen una est ultima ratio, quae a
<lb ed="#Qb"/>fine omnium accipitur, et secundum hanc acci<lb ed="#Qb"/>pitur
unitas in universo. Erunt ergo rationes pri<lb ed="#Qb"/>mae
secundum illum modum secundum quem lo<lb ed="#Qb"/>quitur
in illo libro — loquitur enim de rationibus
<lb ed="#Qb"/>formalibus — nihilominus tamen rationes, quae
<lb ed="#Qb"/>sunt in rebus, ordinabuntur ad ultimum finem.
</p>
<p xml:id="ahsh-l2Ai1t1s1q2t1m3c1-d1e312">
<lb ed="#Qb"/>2. Ad aliud dicendum est<!--p--> quod, licet finis
<lb ed="#Qb"/>ultimus sit unus, non propter hoc erit indifferentia
<lb ed="#Qb"/>rerum, sed ex differentibus rebus unitas universi
<lb ed="#Qb"/>colligetur<!--q-->. Sicut enim ad unum punctum, qui
<lb ed="#Qb"/>est centrum<!--r-->, omnes lineae rectae ductae ad cir<lb ed="#Qb"/>cumferentiam
ex omni parte terminantur<!--6-->, sic et<!--s-->
<lb ed="#Qb"/>per quamdam similitudinem omnia, quae sunt in
<lb ed="#Qb"/>universo, tendunt ad unum finem, et ille dicitur
<lb ed="#Qb"/>finis finium. Secundum autem hunc finem non ac<lb ed="#Qb"/>cipitur
differentia rerum, sed secundum fines pro<lb ed="#Qb"/>prios,
penes quos differentia formarum determi<lb ed="#Qb"/>natur.
</p>
</div>
</body>
</text>
</TEI>