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ahsh-l2Ai1t2q2t2m1.xml
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ahsh-l2Ai1t2q2t2m1.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. 2, Q. 2, T. 2, M. 1</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. 2, Q. 2, T. 2, M. 1</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>
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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="70"/>
<cb ed="#Qb" n="a"/>
</div>
</front>
<body>
<div xml:id="ahsh-l2Ai1t2q2t2m1">
<head xml:id="ahsh-l2Ai1t2q2t2m1-Hd1e107">Ia-IIae, Inq. 1, Tract. 2, Q. 2, T. 2, M. 1</head>
<head xml:id="ahsh-l2Ai1t2q2t2m1-Hd1e110" type="question-title">Utrum simplicitas conveniat omni creaturae<!--1--></head>
<p xml:id="ahsh-l2Ai1t2q2t2m1-d1e113">
<lb ed="#Qb"/>Ad primum sic<!--c-->: I. 1. Unitas et simplicitas
<lb ed="#Qb"/>sunt rationes causae; qua ergo ratione ab
<lb ed="#Qb"/>uno procedit unum, eadem<!--d--> ratione a simplici
<lb ed="#Qb"/>debet procedere simplex.
</p>
<p xml:id="ahsh-l2Ai1t2q2t2m1-d1e124">
<lb ed="#Qb"/>2. Praeterea, simplicitas est quaedam conditio
<lb ed="#Qb"/>et non repugnat creaturae, ut videtur; et potentia
<lb ed="#Qb"/>est ex parte creantis in communicando; ergo simplicitas
<lb ed="#Qb"/>est conditio creaturae.
</p>
<p xml:id="ahsh-l2Ai1t2q2t2m1-d1e135">
<lb ed="#Qb"/>Contra: a. <name>Boethius</name>, in suis <title>Hebdomadibus</title><!--2-->:
<lb ed="#Qb"/><quote xml:id="ahsh-l2Ai1t2q2t2m1-Qd1e141">In e omni composito aliud est <mentioned>quod est</mentioned> et
<mentioned>quo est</mentioned></quote>; et<!--f--> cui aliud est <mentioned>quod est</mentioned> et <mentioned>quo
<lb ed="#Qb"/>est</mentioned>, illud est compositum; sed in omni<!--g--> creatura
<lb ed="#Qb"/>aliud est <mentioned>quod est</mentioned><!--h--> et <mentioned>quo est</mentioned>; ergo omnis
<lb ed="#Qb"/>creatura est composita.
</p>
<p xml:id="ahsh-l2Ai1t2q2t2m1-d1e146">
<lb ed="#Qb"/>b. Item, si aliqua creatura esset simplex omnino
<lb ed="#Qb"/>in esse et<!--i--> intellectu, coaequaretur Primo; sed
<lb ed="#Qb"/>non sunt duo prima, nec aliquid in rebus quod
<lb ed="#Qb"/>sit<!--k--> ei coaequale; ergo nulla creatura est sim<lb ed="#Qb"/>plex;
ergo quaelibet est composita.
</p>
<p xml:id="ahsh-l2Ai1t2q2t2m1-d1e151">
<lb ed="#Qb"/>II. Quod autem aliqua sit simplex,
<lb ed="#Qb"/>aliqua<!--l--> vero composita, sic arguitur: 1. Omne
<lb ed="#Qb"/>compositum ex aliquibus est compositum<!--3-->; ergo
<lb ed="#Qb"/>vel<!--m--> ex simplicibus vel ex compositis, cum sim<lb ed="#Qb"/>plex
et compositum sufficienter dividant ens<!--n-->. Si
<lb ed="#Qb"/>autem ex compositis<!--o-->, et hoc semper, esset abire
<lb ed="#Qb"/>in infinitum; ergo aliquando erit devenire ad sim<lb ed="#Qb"/>plicia;
sed alterum ipsorum simplicium non<!--p--> pot<lb ed="#Qb"/>est
esse ipsum Primum: ex quo enim est aliquid
<lb ed="#Qb"/>compositum, materiale est respectu illius; di<lb ed="#Qb"/>vina
autem essentia<!--q--> non est materialis respectu
<lb ed="#Qb"/>alicùius; ergo divina essentia non est<!--r--> alterum
<lb ed="#Qb"/>componentium; utrumque ergo illorum simplicium
<cb ed="#Qb" n="b"/>
<lb ed="#Qb"/>est creatura; ergo aliqua est creatura simplex et
<lb ed="#Qb"/>aliqua composita.
</p>
<p xml:id="ahsh-l2Ai1t2q2t2m1-d1e188">
<lb ed="#Qb"/>2. Item, simplex et compositum ponuntur in di<lb ed="#Qb"/>visione
entis possibilis, quod dicitur ens creatum;
<lb ed="#Qb"/>ergo aliqua creatura est simplex et<!--s--> aliqua com<lb ed="#Qb"/>posita.
</p>
<p xml:id="ahsh-l2Ai1t2q2t2m1-d1e197">
<lb ed="#Qb"/>3. Item, <name>Augustinus</name>, <title>De anima et spiritu</title><!--4-->:
<lb ed="#Qb"/><quote xml:id="ahsh-l2Ai1t2q2t2m1-Qd1e203">Non per partes dividitur, cum sit<!--t--> simplex et
<lb ed="#Qb"/>individua. Et si aliquando partes habere dicitur,
<lb ed="#Qb"/>ratione potius similitudinis quam veritate compo<lb ed="#Qb"/>sitionis
intelligendum est</quote>. Ex quo<!--u--> relinquitur
<lb ed="#Qb"/>quod aliqua creatura est simplex.
</p>
<p xml:id="ahsh-l2Ai1t2q2t2m1-d1e215">
<lb ed="#Qb"/>[Solutio]: II. 2. Ad hoc respondendum quod
<lb ed="#Qb"/>simplex dicitur pluribus<!--v--> modis. Uno modo dicitur
<lb ed="#Qb"/>simplex quod caret materia dimensiva: secundum
<lb ed="#Qb"/>hunc modum substantiae spirituales simplices dicuntur.
<lb ed="#Qb"/>Alio vero modo dicitur simplex quod om<lb ed="#Qb"/>nino
caret materia, et sic dicitur prima forma
<lb ed="#Qb"/>simplex, secundum <name>Boethium</name>, in libro <title>De Tri<lb ed="#Qb"/>nitate</title><!--5-->:
secundum hunc modum non dicitur anima
<lb ed="#Qb"/>simplex, quia habet materiam et formam spiri<lb ed="#Qb"/>tualem;
et si hoc non esset, adhuc diceretur ha<lb ed="#Qb"/>bere
compositionem ratione eorum quae insunt
<lb ed="#Qb"/>ipsi et tamen nullum illorum est quod ipsa<!--x-->.
</p>
<p xml:id="ahsh-l2Ai1t2q2t2m1-d1e244">
<lb ed="#Qb"/>3. Quod autem dicitur, in libro <title>De anima et spi<lb ed="#Qb"/>ritu</title>,
quod <mentioned>ratione similitudinis intelligendum est,
<lb ed="#Qb"/>non ratione compositionis</mentioned>, hoc est secundum
<lb ed="#Qb"/>quod loquimur de compositione rerum corpora<lb ed="#Qb"/>lium,
quam non habet anima, sed similitudinem
<lb ed="#Qb"/>dicitur habere propter<!--y--> virium multiplicitatem.
</p>
<p xml:id="ahsh-l2Ai1t2q2t2m1-d1e261">
<lb ed="#Qb"/>1. Ad aliud autem quod obicitur pro alia<!--z-->
<lb ed="#Qb"/>parte, respondendum est quod compositum di<lb ed="#Qb"/>citur
duobus modis. Uno enim modo dicitur
<pb ed="#Qb" n="71"/>
<cb ed="#Qb" n="a"/>
<lb ed="#Qb"/>
<lb ed="#Qb"/>compositum quod ex pluribus simul in unum po<lb ed="#Qb"/>sitis
consistit<!--a-->. Alio vero modo dicitur compositum
<lb ed="#Qb"/>quod alii unitum est vel quod habet in se depen<lb ed="#Qb"/>dentiam
ab altero, ratione cuius esse suum est
<lb ed="#Qb"/>ab illo sive ad illud et intellectus dependet ab
<lb ed="#Qb"/>illo. Primo modo non dicitur omnis creatura com<lb ed="#Qb"/>posita,
sed quaedam simplex et<!--b--> quaedam com<lb ed="#Qb"/>posita;
secundo modo quaelibet est composita.
</p>
<p xml:id="ahsh-l2Ai1t2q2t2m1-d1e296">
<lb ed="#Qb"/>I. 1. Ad id ergo<!--c--> quod primo obicitur, di<lb ed="#Qb"/>cendum
est quod non est simile de hac con<lb ed="#Qb"/>ditione
<mentioned>unum</mentioned> et de hac conditione <mentioned>simplex</mentioned>.
<lb ed="#Qb"/>Conditio enim <mentioned>unius</mentioned> non repugnat creaturae;
<lb ed="#Qb"/>conditio<!--d--> vero <mentioned>simplicis</mentioned> uno modo repugnat,
<lb ed="#Qb"/>ut nulla creatura simplex dicatur secundum illum
<lb ed="#Qb"/>modum secundum quem dicitur simplex quod
<lb ed="#Qb"/>non dependet causalitate ab alio: non enim pos<lb ed="#Qb"/>sunt<!--e-->
simul stare quod sit creatum et non de<lb ed="#Qb"/>pendeat
causaliter ab alio.
</p>
<p xml:id="ahsh-l2Ai1t2q2t2m1-d1e320">
<lb ed="#Qb"/>2. Ad secundum vero<!--f--> dicendum quod ra<lb ed="#Qb"/>tio
simplicitatis uno modo potest communicari a
<cb ed="#Qb" n="b"/>
<lb ed="#Qb"/>creatura, illo scilicet modo quo dicitur <mentioned>hoc non
<lb ed="#Qb"/>est ex alio</mentioned>, sicut materia vel forma non est ex
<lb ed="#Qb"/>alio, licet sit ab alio, et hoc est non esse ex alio
<lb ed="#Qb"/>tamquam ex parte componenti: secundum quem
<lb ed="#Qb"/>modum potest Deus communicare conditionem
<lb ed="#Qb"/>simplicitatis creaturae; alio vero modo non pot<lb ed="#Qb"/>est,
cum ex ratione creaturae alio<!--g--> modo de<lb ed="#Qb"/>pendeat
secundum rationem et secundum intel<lb ed="#Qb"/>lectum.
</p>
<p xml:id="ahsh-l2Ai1t2q2t2m1-d1e349">
<lb ed="#Qb"/>a. Ad illud<!--h--> autem quod dicit <name>Boethius</name>, in
<lb ed="#Qb"/>suis <title>Hebdomadibus</title>: dicendum quod<!--i--> attendendum
<lb ed="#Qb"/>est proprie in iis quae simpliciter sunt, quae com<lb ed="#Qb"/>posita
sunt<!--k--> ex <mentioned>quo est</mentioned> et <mentioned>quod est</mentioned>. Nam si
<lb ed="#Qb"/><mentioned>quo est</mentioned> et <mentioned>quod est</mentioned> composita dicerentur, non
<lb ed="#Qb"/>sic intelligeretur; de quo plenius habebitur infra<!--1-->.
</p>
<p xml:id="ahsh-l2Ai1t2q2t2m1-d1e362">
<lb ed="#Qb"/>b. Ad sequens dicendum est quod, accipiendo
<lb ed="#Qb"/>uno modo <mentioned>simplex in essentia</mentioned> si diceretur crea<lb ed="#Qb"/>tura
simplex, omni modo diceretur coaequalis ipsi
<lb ed="#Qb"/>Creatori; alio vero modo accipiendo, differt a
<lb ed="#Qb"/>Creatore et erit plurima dissimilitudo<!--l-->.
</p>
</div>
</body>
</text>
</TEI>