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ahsh-l2Ai4t1s1q3t2c2.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">
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<title>Ia-IIae, Inq. 4, Tract. 1, S. 1, Q. 3, T. 2, C. 2</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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<edition n="0.0.0-dev">
<title>Ia-IIae, Inq. 4, Tract. 1, S. 1, Q. 3, T. 2, C. 2</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>
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<p>Published under a <ref target="https://creativecommons.org/licenses/by/4.0">Creative Commons Attribution 4.0 International</ref>
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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="422"/>
<cb ed="#Qb" n="a"/>
</div>
</front>
<body>
<div xml:id="ahsh-l2Ai4t1s1q3t2c2">
<head xml:id="ahsh-l2Ai4t1s1q3t2c2-Hd1e107">Ia-IIae, Inq. 4, Tract. 1, S. 1, Q. 3, T. 2, C. 2</head>
<head xml:id="ahsh-l2Ai4t1s1q3t2c2-Hd1e110" type="question-title">DE MODO ESSENDI ANIMAE IN CORPORE<!--7-->.</head>
<p xml:id="ahsh-l2Ai4t1s1q3t2c2-d1e113">
<lb ed="#Qb"/>Consequenter dicendum est de modo essendi in
<lb ed="#Qb"/>corpore, utrum sit ita<!--u--> in toto corpore quod in
<lb ed="#Qb"/>nulla parte secundum essentiam aut in una se<lb ed="#Qb"/>cundum
essentiam<!--v-->, in aliis secundum virtutem.
</p>
<p xml:id="ahsh-l2Ai4t1s1q3t2c2-d1e124">
<lb ed="#Qb"/>Quod autem sit in toto ita quod in nulla
<lb ed="#Qb"/>parte, videtur 1. per hoc quod actus animae ratio<lb ed="#Qb"/>nalis
nulli parti<!--x--> convenit: nulla enim pars corpo<lb ed="#Qb"/>ris
dicitur<!--y--> intelligere, nulla pars dicitur homo, sed
<lb ed="#Qb"/>totum dicitur homo, totum dicitur intellectus<!--z-->.
</p>
<p xml:id="ahsh-l2Ai4t1s1q3t2c2-d1e137">
<cb ed="#Q" n="b"/>
<lb ed="#Qb"/>2. Praeterea, <name>Philosophus</name><!--8--> dicit quod nul<lb ed="#Qb"/>lius
partis corporis est actus, sed nec etiam corpo<lb ed="#Qb"/>ris,
cum intelligere sit praeter corpus, quo modo di<lb ed="#Qb"/>ceretur
esse in qualibet parte vel in aliqua parte?
</p>
<p xml:id="ahsh-l2Ai4t1s1q3t2c2-d1e149">
<lb ed="#Qb"/>3. Praeterea, anima sensibilis secundum poten<lb ed="#Qb"/>tiam
suam determinat partem corporis, ut secun<lb ed="#Qb"/>dum
vim auditivam determinat aures, secundum
<lb ed="#Qb"/>visivam oculos et ita de aliis; non sic autem est de
<lb ed="#Qb"/>intellectiva, quae est actus animae rationalis; ergo
<lb ed="#Qb"/>anima rationalis non dicitur esse in aliqua parte
<pb ed="#Qb" n="423"/>
<cb ed="#Qb" n="a"/>
<lb ed="#Qb"/>corporis: ergo<!--a--> est in toto coniuncto. Similiter di<lb ed="#Qb"/>cit
<name>Philosophus</name><!--1--> quod similiter est de intelli<lb ed="#Qb"/>gere
et de texere vel aedificare; sed texere vel aedi<lb ed="#Qb"/>ficare
sunt ipsius coniuncti totius; ergo intelligere.
</p>
<p xml:id="ahsh-l2Ai4t1s1q3t2c2-d1e178">
<lb ed="#Qb"/>Contra: a. Anima est substantia incorporea, et
<lb ed="#Qb"/>ideo est non situalis, et est in corpore, et ideo ali<lb ed="#Qb"/>quo
modo localis; cum ergo movetur corpus, erit
<lb ed="#Qb"/>secundum partem in uno loco et secundum partem
<lb ed="#Qb"/>in alio; ergo anima, cum sit per accidens in loco,
<lb ed="#Qb"/>erit secundum partem in loco huius partis et secun<lb ed="#Qb"/>dum
partem in loco illius partis; ergo pari ratione
<lb ed="#Qb"/>in locis aliarum partium, et ita erit ubique in
<lb ed="#Qb"/>corpore; sed esse in loco corporali non dicitur
<lb ed="#Qb"/>nisi ratione corporis; ergo erit in qualibet parte
<lb ed="#Qb"/>corporis.
</p>
<p xml:id="ahsh-l2Ai4t1s1q3t2c2-d1e204">
<lb ed="#Qb"/>b. Praeterea, dicitur, in libro <title>De anima et spi<lb ed="#Qb"/>ritu</title><!--2-->,
quod est in qualibet parte corporis nec in
<lb ed="#Qb"/>maiori maior nec in minori minor.
</p>
<p xml:id="ahsh-l2Ai4t1s1q3t2c2-d1e213">
<lb ed="#Qb"/>c. Item, anima est simplex; ergo non habet par<lb ed="#Qb"/>tem
extra partem; et secundum substantiam est
<lb ed="#Qb"/>in corpore; cum ergo similiter se habeat ad partes
<lb ed="#Qb"/>corporis, erit in qualibet parte corporis tota.
</p>
<p xml:id="ahsh-l2Ai4t1s1q3t2c2-d1e224">
<lb ed="#Qb"/>Quod autem sit principaliter in aliqua parte
<lb ed="#Qb"/>corporis, videtur 1. per hoc quod a corde fit
<lb ed="#Qb"/>expansio<!--b--> caloris vitalis per totum corpus in vi<lb ed="#Qb"/>gilia,
et in<!--c--> somno fit reditio<!--d--> ad interius<!--3-->, prae<lb ed="#Qb"/>terea,
in movente fit reditio caloris ad cor<!--e-->;
<lb ed="#Qb"/>spiritus etiam vitalis dicitur esse principaliter in
<lb ed="#Qb"/>corde. Ex quibus colligitur quod anima, quae est
<lb ed="#Qb"/>principium vitae, sit in corde.
</p>
<p xml:id="ahsh-l2Ai4t1s1q3t2c2-d1e244">
<lb ed="#Qb"/>2. Praeterea, per simile accipitur hoc<!--f--> : Sicut
<lb ed="#Qb"/>enim rex est in una parte regni sui per essentiam
<lb ed="#Qb"/>et in aliis per virtutem, anima autem sic est in
<lb ed="#Qb"/>corpore sicut rex in<!--g--> regno: ergo in una parte cor<lb ed="#Qb"/>poris
est per essentiam, in aliis per virtutem; sed
<lb ed="#Qb"/>hoc non est nisi in principali; principalis autem
<lb ed="#Qb"/>pars, a qua est motus, est cor; ergo est in corde.
</p>
<p xml:id="ahsh-l2Ai4t1s1q3t2c2-d1e263">
<lb ed="#Qb"/>Contra: a. Virtus animae est simplex sicut
<lb ed="#Qb"/>substantia eius; ergo, cum sit in qualibet parte
<lb ed="#Qb"/>corporis, erit simplex in pluribus locis simul; et
<lb ed="#Qb"/>virtus sua non separatur ab essentia sua<!--h-->; ergo
<lb ed="#Qb"/>erit simul in singulis partibus corporis; ergo non<!--i-->
<lb ed="#Qb"/>tantum essentialiter in corde.
</p>
<p xml:id="ahsh-l2Ai4t1s1q3t2c2-d1e279">
<lb ed="#Qb"/>b. Praeterea, si esset in corde secundum essen<lb ed="#Qb"/>tiam
tantum, commetiretur<!--k--> se toti cordi vel alicui
<lb ed="#Qb"/>parti eius; sed, sive sic sive sic, esset situalis;
<lb ed="#Qb"/>quod cum non sit, non erit essentialiter in corde.
</p>
<p xml:id="ahsh-l2Ai4t1s1q3t2c2-d1e290">
<lb ed="#Qb"/>c. Praeterea, videmus animam impediri in ope<lb ed="#Qb"/>rationibus<!--l-->
suis principalibus quae pertinent ad
<cb ed="#Qb" n="b"/>
<lb ed="#Q"/>cognitionem rationalem per impedimentum exi<lb ed="#Qb"/>stens
in capite aut<!--a--> cerebro; ergo, si est alicubi
<lb ed="#Qb"/>principaliter, debet<!--b--> esse in cerebro.
</p>
<p xml:id="ahsh-l2Ai4t1s1q3t2c2-d1e303">
<lb ed="#Qb"/>d. Hoc etiam videtur per simile: sicut enim
<lb ed="#Qb"/>Deus dicitur esse in mundo ubique, principaliter
<lb ed="#Qb"/>tamen in caelo, quod est eminentissima pars, ita
<lb ed="#Qb"/>anima in corpore, principaliter vero<!--c--> in eminen<lb ed="#Qb"/>tissima
parte; sed haec est caput; ergo anima
<lb ed="#Qb"/>est in capite. Hoc etiam videtur, quia situs orga<lb ed="#Qb"/>norum
sensibilium sunt in capite.
</p>
<p xml:id="ahsh-l2Ai4t1s1q3t2c2-d1e321">
<lb ed="#Qb"/>[Solutio]: Ad quod dicendum<!--d--> quod est loqui
<lb ed="#Qb"/>de anima rationali vel ratione suae essentiae vel
<lb ed="#Qb"/>ratione quarumdam virium, similiter est loqui de
<lb ed="#Qb"/>ea ut est perfectio et ut est agens in corpore. Si
<lb ed="#Qb"/>ergo fiat sermo de anima rationali prout est per<lb ed="#Qb"/>fectio,
dicendum<!--e--> quod ita est perfectio totius
<lb ed="#Qb"/>quod nullius partis. Si vero fiat sermo de ea
<lb ed="#Qb"/>in ratione agentis, dicendum<!--f--> quod diversa est
<lb ed="#Qb"/>eius actio: habet enim actionem partis intellec<lb ed="#Qb"/>tivae,
et secundum hoc dupliciter accipitur. Est
<lb ed="#Qb"/>enim quoddam intelligere non dependens aliquo
<lb ed="#Qb"/>modo a corpore: et quantum ad illum actum nec<!--g-->
<lb ed="#Qb"/>dicitur esse in parte corporis nec in toto. Alio
<lb ed="#Qb"/>vero<!--h--> modo dicitur intelligere cum phantasmate<!--i-->:
<lb ed="#Qb"/>et secundum<!--k--> hoc dicitur media cellula capitis
<lb ed="#Qb"/>logistica sive rationalis<!--4-->, et hoc modo dicitur de<lb ed="#Qb"/>terminare
sibi partem corporis in parte capitis;
<lb ed="#Qb"/>et sic videtur illud intelligi quod dicit <name>Philoso<lb ed="#Qb"/>phus</name>,
quod similiter videtur de texere et aedifi<lb ed="#Qb"/>care
et<!--l--> intelligere; alio vero<!--m--> modo intelligere
<lb ed="#Qb"/>erat animae, non coniuncti. In quantum coniunc<lb ed="#Qb"/>tum<!--n-->
habet iterum actionem partis motivae: et
<lb ed="#Qb"/>secundum hoc potest intelligi<!--o--> vel ratione motus
<lb ed="#Qb"/>affectionis vel ratione<!--p--> motus vitalis vel motus lo<lb ed="#Qb"/>calis.
Si ratione affectionis, sic potest esse praeter
<lb ed="#Qb"/>corpus; si ratione<!--q--> motus vitalis, sic primo in
<lb ed="#Qb"/>corde; si ratione motus localis, sic<!--r--> est ubique
<lb ed="#Qb"/>in corpore. Si ergo quaeratur de anima ratione
<lb ed="#Qb"/>essentiae, distinguendum est secundum modos
<lb ed="#Qb"/>dictos. Tamen est ubique essentialiter et non est
<lb ed="#Qb"/>in maiori maior vel in minori minor<!--5-->. Hoc autem
<lb ed="#Qb"/>indicat motus vitalis et motus localis, quod sit ubi<lb ed="#Qb"/>que
in corpore. Intelligere autem primo modo dic<lb ed="#Qb"/>tum<!--s-->
et velle, quod ei respondet, etsi sint animae
<lb ed="#Qb"/>rationalis existentis per essentiam in corpore, non
<lb ed="#Qb"/>tamen hoc declarant, cum ipsius animae separatae
<lb ed="#Qb"/>sint ii<!--t--> actus et fortasse verius et perfectius.
</p>
<p xml:id="ahsh-l2Ai4t1s1q3t2c2-d1e404">
<lb ed="#Qb"/>[Ad obiecta]: Ex iam dictis possunt solvi ea
<lb ed="#Qb"/>quae supra differenter sunt obiecta.
</p>
</div>
</body>
</text>
</TEI>