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ahsh-l2Ai1t2q5c6.xml
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ahsh-l2Ai1t2q5c6.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. 5, C. 6</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. 5, C. 6</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>
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<sourceDesc>
<listWit>
<witness xml:id="Qb" n="quaracchi1928">Quaracchi 1928</witness>
</listWit>
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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-l2Ai1t2q5c6">
<head xml:id="ahsh-l2Ai1t2q5c6-Hd1e107">Ia-IIae, Inq. 1, Tract. 2, Q. 5, C. 6</head>
<head xml:id="ahsh-l2Ai1t2q5c6-Hd1e110" type="question-title">UTRUM QUODLIBET QUOD EST IN MUNDO DICATUR IMPERFECTUM RESPECTU ILLIUS PERFECTIONIS.</head>
<p xml:id="ahsh-l2Ai1t2q5c6-d1e113">
<lb ed="#Qb"/>Sexto quaeritur utrum quodlibet quod est in
<lb ed="#Qb"/>mundo dicatur imperfectum respectu illius per<lb ed="#Qb"/>fectionis.
</p>
<p xml:id="ahsh-l2Ai1t2q5c6-d1e122">
<lb ed="#Qb"/>Quod videtur: a. Quodlibet enim quod est in
<lb ed="#Qb"/>mundo, pars est ipsius mundi; sed pars possibilis est
<lb ed="#Qb"/>respectu perfectionis totius<!--5-->; et quod est possibile
<lb ed="#Qb"/>respectu perfectionis totius<!--e-->, dicitur imperfectum
<lb ed="#Qb"/>respectu illius<!--f-->; ergo quodlibet quod est in mundo
<lb ed="#Qb"/>est imperfectum respectu perfectionis mundi.
</p>
<p xml:id="ahsh-l2Ai1t2q5c6-d1e138">
<lb ed="#Qb"/>b. Hoc etiam arguitur ex comparatione corporis
<lb ed="#Qb"/>humani: partes enim corporis humani<!--g--> imperfec<lb ed="#Qb"/>tionem
habent respectu animae, quae est perfectio
<lb ed="#Qb"/>totius; ergo sic erit in mundo et partibus eius.
</p>
<p xml:id="ahsh-l2Ai1t2q5c6-d1e150">
<lb ed="#Qb"/>Contra: 1. Caelum primum, quod movetur, non
<lb ed="#Qb"/>quaerit aliud ad<!--h--> sui motum quam illam per<lb ed="#Qb"/>fectionem;
sed ad sui esse non quaerit illud<!--6-->; sed
<lb ed="#Qb"/>ratione sui esse dicitur pars ipsius mundi; ergo
<lb ed="#Qb"/>ratione sui esse non est imperfectum<!--i--> respectu
<lb ed="#Qb"/>illius perfectionis mundi.
</p>
<p xml:id="ahsh-l2Ai1t2q5c6-d1e166">
<lb ed="#Qb"/>2. Praeterea, si ponatur quaedam perfectio intra,
<lb ed="#Qb"/>sicut lux quae diffundit se per partes mundi, cae<lb ed="#Qb"/>lum
illud, quod primo habet lucem in actu, non
<lb ed="#Qb"/>in potentia, non dicetur possibile sive imperfectum
<lb ed="#Qb"/>respectu huius perfectionis mundi.
</p>
<p xml:id="ahsh-l2Ai1t2q5c6-d1e179">
<lb ed="#Qb"/>[Solutio]: Ad quod dicendum<!--k--> quod est du<lb ed="#Qb"/>plex
perfectio in aliquo toto. Est enim perfectio,
<lb ed="#Qb"/>quae dat esse partibus secundum quod sunt
<cb ed="#Qb" n="b"/>
<lb ed="#Qb"/>in toto; et est perfectio, quae conservat opera<lb ed="#Qb"/>tionem
partium sive motum. Perfectio ergo iam
<lb ed="#Qb"/>dicta ipsius mundi non dat esse partibus mundi
<lb ed="#Qb"/>secundum quod sunt in mundo, sed conservat
<lb ed="#Qb"/>quamdam continuationem in motu vel operatione:
<lb ed="#Qb"/>et propter hoc, licet possibilia sint ad ipsam per<lb ed="#Qb"/>fectionem
ratione motus vel operationis, non ta<lb ed="#Qb"/>men
ratione ipsius esse<!--l-->, in partibus nobilibus
<lb ed="#Qb"/>maxime. — Nec est simile de anima, quae est
<lb ed="#Qb"/>perfectio corporis humani: ipsa enim conservat
<lb ed="#Qb"/>esse in partibus vivificando, et motum in eisdem,
<lb ed="#Qb"/>et ideo omnino dicitur perfectio<!--m-->; haec autem
<lb ed="#Qb"/>dicitur esse perfectio secundum quid, in quantum
<lb ed="#Qb"/>partes mundi subiectae sunt motui.
</p>
<p xml:id="ahsh-l2Ai1t2q5c6-d1e221">
<lb ed="#Qb"/>Si vero loquamur de ipsis partibus in esse suo,
<lb ed="#Qb"/>habent quamdam perfectionem intra, quae secun<lb ed="#Qb"/>dum
<name ref="#Augustine">Augustinum</name> vocatur connexio, quae ta<lb ed="#Qb"/>men
connexio non est sine virtute divina res
<lb ed="#Qb"/>mundi in ordine<!--n--> connectente. Unde <name>Augusti<lb ed="#Qb"/>nus</name>,
<title>V De civitate Dei</title><!--7-->: <quote xml:id="ahsh-l2Ai1t2q5c6-Qd1e239">Ipsum causarum ordi<lb ed="#Qb"/>nem
et quamdam<!--o--> connexionem Dei summi tri<lb ed="#Qb"/>buunt<!--p-->
voluntati </quote>. De hac iterum connexione dicit
<lb ed="#Qb"/><name ref="#Augustine">Augustinus</name>, in <title>III<!--q--> De libero arbitrio</title><!--8-->: <quote xml:id="ahsh-l2Ai1t2q5c6-Qd1e251">Si
<lb ed="#Qb"/>rebus deessent animae, quae ipsum fastigium ordi<lb ed="#Qb"/>nis
in universa creatura sic obtinerent ut si peccare
<lb ed="#Qb"/>voluissent, infirmaretur universitas, magnum quid<lb ed="#Qb"/>dam
deesset creaturae: illud enim deesset, quo re<lb ed="#Qb"/>moto,
stabilitas rerum atque connexio turbaretur</quote>.
</p>
</div>
</body>
</text>
</TEI>