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ahsh-l2Ai4t1s1q1c1.xml
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ahsh-l2Ai4t1s1q1c1.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. 4, Tract. 1, S. 1, Q. 1, 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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<editionStmt>
<edition n="0.0.0-dev">
<title>Ia-IIae, Inq. 4, Tract. 1, S. 1, Q. 1, 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>
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<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="384"/>
<cb ed="#Qb" n="a"/>
</div>
</front>
<body>
<div xml:id="ahsh-l2Ai4t1s1q1c1">
<head xml:id="ahsh-l2Ai4t1s1q1c1-Hd1e107">Ia-IIae, Inq. 4, Tract. 1, S. 1, Q. 1, C. 1</head>
<head xml:id="ahsh-l2Ai4t1s1q1c1-Hd1e110" type="question-title">AN SIT ANIMA RATIONALIS.</head>
<p xml:id="ahsh-l2Ai4t1s1q1c1-d1e113">
<pb ed="#Qb" n="384"/>
<cb ed="#Qb" n="a"/>
<lb ed="#Qb"/>Quod autem sit anima rationalis, de qua prin<lb ed="#Qb"/>cipaliter
intendimus, scilicet anima hominis,
<lb ed="#Qb"/>accipitur ex actibus manifestis.
</p>
<p xml:id="ahsh-l2Ai4t1s1q1c1-d1e126">
<lb ed="#Qb"/>a. Actus enim praevii<!--a--> sunt secundum ratio<lb ed="#Qb"/>nem
potentiis<!--1-->, potentiae vero ipsi essentiae. Ra<lb ed="#Qb"/>tiocinari
enim, discernere verum a falso et bonum
<lb ed="#Qb"/>a malo, artes invenire et interpretari, libere velle
<lb ed="#Qb"/>et huiusmodi indicant aliquod<!--b--> esse principium
<lb ed="#Qb"/>in homine quod non est in aliis<!--c--> animantibus
<lb ed="#Qb"/>vel vitam habentibus.
</p>
<p xml:id="ahsh-l2Ai4t1s1q1c1-d1e144">
<lb ed="#Qb"/>b. Figura etiam corporis indicium est quod diffe<lb ed="#Qb"/>rens
est forma quae perficit corpus humanum. Cum
<lb ed="#Qb"/>enim alia corpora animalium sint inclinata ad ter<lb ed="#Qb"/>ram
naturaliter, corpus humanum est<!--d--> naturaliter
<lb ed="#Qb"/>erectum ad caelum: ex quo indicatur principium
<lb ed="#Qb"/>formale esse intrinsecum, quod ad superiora et cae<lb ed="#Qb"/>lestia
<lb ed="#Qb"/>ordinatur; hoc autem est anima rationalis sola
<lb ed="#Qb"/>comparatione aliarum; ergo anima rationalis est.
</p>
<p xml:id="ahsh-l2Ai4t1s1q1c1-d1e165">
<lb ed="#Qb"/>c. Ex ipsa etiam differentia membrorum hoc
<lb ed="#Qb"/>deprehenditur<!--e-->: ex lingua, quae est instrumen<lb ed="#Qb"/>tum
locutionis<!--2-->, ex<!--f--> manu, quae est organum
<lb ed="#Qb"/>organorum<!--3-->, et huiusmodi. Unde <name>Gregorius
<lb ed="#Qb"/>Nyssenus</name><!--4-->: <quote xml:id="ahsh-l2Ai4t1s1q1c1-Qd1e178">Quod vero rectus est hominis
<lb ed="#Qb"/>habitus et ad caelum sese sustollens sursum<lb ed="#Qb"/>que
respiciens, et haec dona esse certissimum
<lb ed="#Qb"/>est, approbantia regiam potestatem. Denique quod
<lb ed="#Qb"/>solus ita formatus est ceterorumque omnium<!--g-->
<lb ed="#Qb"/>prona sunt corpora et in deorsum proclivius
<cb ed="#Qb" n="b"/>
<lb ed="#Qb"/>inclinata, manifesta<!--h--> differentia honoris eius osten<lb ed="#Qb"/>ditur,
dum constet illa quidem huius esse subiecta
<lb ed="#Qb"/>potentiae, hunc<!--i--> autem supereminentis existere
<lb ed="#Qb"/>dignitatis. Nam aliis quidem omnibus anteriora
<lb ed="#Qb"/>membra corporis pedes sunt, in hominis autem<!--k-->
<lb ed="#Qb"/>conditione haec membra manus effecta<!--l--> sunt,
<lb ed="#Qb"/>quia rectitudini eius habitus unus egressus vi<lb ed="#Qb"/>debatur
esse sufficiens, qui geminis pedibus
<lb ed="#Qb"/>standi constantiam cauta<!--m--> provisione firmaret.
<lb ed="#Qb"/>Alias quoque ad usum rationis officia manus
<lb ed="#Qb"/>aptata sunt: Et si quis rationali naturae ministe<lb ed="#Qb"/>rium
manuum proprium quid esse dixerit, mi<lb ed="#Qb"/>nime
delinquet: non solum enim ad hoc quod
<lb ed="#Qb"/>commune et promptum est intelligentiae nostrae
<lb ed="#Qb"/>respicio, quod scilicet litteris manus administra<lb ed="#Qb"/>tione
signamus. Et quidem nec ista gratia ra<lb ed="#Qb"/>tionalis
impar est dignitatis quod litteris quidem
<lb ed="#Qb"/>loqui possumus et manibus<!--n--> disputamus, in ele<lb ed="#Qb"/>mentorum
figuris nostrum reponentes eloquium</quote>,
</p>
<p xml:id="ahsh-l2Ai4t1s1q1c1-d1e236">
<lb ed="#Qb"/>d. Ex ipsa etiam distinctione corporis secundum
<lb ed="#Qb"/>dexteram et sinistram<!--o-->, ante et retro, sursum et
<lb ed="#Qb"/>deorsum in corpore humano deprehenditur motor
<lb ed="#Qb"/>interior, qui est perfectio esse intellectualis: so<lb ed="#Qb"/>lum
enim caelum et<!--p--> corpus humanum habet
<lb ed="#Qb"/>hanc dispositionem<!--5-->; unde utrumque<!--q--> corpus
<lb ed="#Qb"/>habet motorem intellectualem sive rationalem.
</p>
<p xml:id="ahsh-l2Ai4t1s1q1c1-d1e254">
<lb ed="#Qb"/>e. Ex<!--r--> ipsa etiam notitia naturali, qua nihil
<lb ed="#Qb"/>novit tantum quantum Deum esse et se, sicut
<lb ed="#Qb"/>dicit <name>Augustinus</name><!--6-->, colligitur ipsam esse.
</p>
</div>
</body>
</text>
</TEI>