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ahsh-l2Ai1t2q3c1.xml
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ahsh-l2Ai1t2q3c1.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. 3, C. 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. 3, C. 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>
</p>
</availability>
</publicationStmt>
<sourceDesc>
<listWit>
<witness xml:id="Qb" n="quaracchi1928">Quaracchi 1928</witness>
</listWit>
</sourceDesc>
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<editorialDecl>
<p>Encoding of this text has followed the recommendations of the LombardPress 1.0.0
guidelines for a critical edition.</p>
</editorialDecl>
</encodingDesc>
<revisionDesc status="draft">
<listChange>
<change when="2017-06-27" status="draft" n="0.0.0">
<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=""/>
<cb ed="#Qb" n="a"/>
</div>
</front>
<body>
<div xml:id="ahsh-l2Ai1t2q3c1">
<head xml:id="ahsh-l2Ai1t2q3c1-Hd1e107">Ia-IIae, Inq. 1, Tract. 2, Q. 3, C. 1</head>
<head xml:id="ahsh-l2Ai1t2q3c1-Hd1e110" type="question-title">QUID SIT PULCRUM<!--2-->.</head>
<p xml:id="ahsh-l2Ai1t2q3c1-d1e113">
<lb ed="#Qb"/>Circa rationem pulcri sic proceditur<!--f-->: <quote xml:id="ahsh-l2Ai1t2q3c1-Qd1e117">Pul<lb ed="#Qb"/>crum
et bonum sunt idem in substantia</quote>, sicut
<lb ed="#Qb"/>habetur a Dionysio, in libro <title>De divinis nomi<lb ed="#Qb"/>nibus</title><!--3-->,
sed aliqua<!--g--> est differentia rationis. Quae<lb ed="#Qb"/>ritur
ergo, cum utrumque addat super ens, quid
<lb ed="#Qb"/>addit pulcrum super ens quo differt a bono.
</p>
<p xml:id="ahsh-l2Ai1t2q3c1-d1e132">
<lb ed="#Qb"/>1. Utrumque autem dicit dispositionem respectu
<lb ed="#Qb"/>alicuius causae; sed bonum dicit respectu causae
<lb ed="#Qb"/>finalis; cum ergo pulcrum differat ratione a bono
<lb ed="#Qb"/>respectu alterius causae, sumetur nonnisi respectu.
<lb ed="#Qb"/>causae<!--h--> formalis.
</p>
<p xml:id="ahsh-l2Ai1t2q3c1-d1e145">
<lb ed="#Qb"/>2. Quod etiam videtur: Cum enim tria insint
<lb ed="#Qb"/>creaturae, modus, species et ordo, species maxi<lb ed="#Qb"/>me
videtur illud esse secundum quod deter<lb ed="#Qb"/>minatur
pulcritudo: unde speciosum pulcrum di<lb ed="#Qb"/>cere
solebamus<!--i-->; sed species sumitur ex parte
<lb ed="#Qb"/>formae; ergo pulcrum ex parte formae; sed si ex
<lb ed="#Qb"/>parte formae, cum veritas similiter accipiatur ex
<lb ed="#Qb"/>illa parte, non differunt verum et pulcrum; quod
<lb ed="#Qb"/>si differunt, quae ergo est<!--k--> differentia vel causa
<lb ed="#Qb"/>differendi?
</p>
<p xml:id="ahsh-l2Ai1t2q3c1-d1e172">
<lb ed="#Qb"/>Respondendum quod veritas est dispositio ex
<lb ed="#Qb"/>parte formae relata<!--l--> ad interius, pulcritudo vero<!--m-->
<cb ed="#Qb" n="b"/>
<lb ed="#Qb"/>est dispositio ex parte formae relata ad exterius:
<lb ed="#Qb"/>solebamus enim pulcrum dicere quod in se ha<lb ed="#Qb"/>bebat
unde conveniens esset in aspectu. — Quod
<lb ed="#Qb"/>autem pulcrum accipiatur ex parte for<lb ed="#Qb"/>mae,
patet per hoc quod dicit <name>Dionysius</name><!--4-->:
<lb ed="#Qb"/><quote xml:id="ahsh-l2Ai1t2q3c1-Qd1e191">Secundum ipsum pulcrum omnia distinguuntur</quote>;
<lb ed="#Qb"/>et <name>Augustinus</name>, <title>De natura boni</title><!--5-->: <quote xml:id="ahsh-l2Ai1t2q3c1-Qd1e196">In hominis
<lb ed="#Qb"/>forma, quia maior est pulcritudo, in eius compa<lb ed="#Qb"/>ratione,
simiae<!--n--> pulcritudo deformitas dicitur</quote>.
</p>
<p xml:id="ahsh-l2Ai1t2q3c1-d1e204">
<lb ed="#Qb"/>Sed secundum hoc quid dicendum est de eo
<lb ed="#Qb"/>quod dicit <name>Dionysius</name>, in libro <title>De divinis no<lb ed="#Qb"/>minibus</title><!--6-->:
<lb ed="#Qb"/><quote xml:id="ahsh-l2Ai1t2q3c1-Qd1e208">Decorum et bonum secundum omnem
<lb ed="#Qb"/>causam omnia affectant</quote>? Ex quo videtur, cum
<lb ed="#Qb"/>appetitus sit finis, quod decorum sive pulcrum
<lb ed="#Qb"/>respiciat finem. -— Ad quod dicendum quod af<lb ed="#Qb"/>fectare
sive appetere<!--o--> dicitur proprie et commu<lb ed="#Qb"/>niter:
proprie respectu finis, qui et causa finalis
<lb ed="#Qb"/>dicitur; communiter, secundum quod omne, in
<lb ed="#Qb"/>quo quiescit appetitus, dicitur finis, ut quod est
<lb ed="#Qb"/>delectabile intellectui<!--p-->, dicitur appetere intellec<lb ed="#Qb"/>tus,
et quod est<!--q--> delectabile visui, visus, et ita
<lb ed="#Qb"/>de aliis; et secundum hunc modum decorum
<lb ed="#Qb"/>sive pulcrum cadit in naturali<!--r--> appetitu omnium
<lb ed="#Qb"/>rerum.
</p>
</div>
</body>
</text>
</TEI>