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ahsh-l2Ai4t1s2q1c3.xml
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ahsh-l2Ai4t1s2q1c3.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. 2, Q. 1, C. 3</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. 2, Q. 1, C. 3</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>
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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="428"/>
<cb ed="#Qb" n="a"/>
</div>
</front>
<body>
<div xml:id="ahsh-l2Ai4t1s2q1c3">
<head xml:id="ahsh-l2Ai4t1s2q1c3-Hd1e107">Ia-IIae, Inq. 4, Tract. 1, S. 2, Q. 1, C. 3</head>
<head xml:id="ahsh-l2Ai4t1s2q1c3-Hd1e110" type="question-title">DE COMPARATIONE VIRIUM AD INVICEM.</head>
<p xml:id="ahsh-l2Ai4t1s2q1c3-d1e113">
<lb ed="#Qb"/>Est autem quaestio I. de comparatione harum
<lb ed="#Qb"/>virium inter se.
</p>
<p xml:id="ahsh-l2Ai4t1s2q1c3-d1e120">
<lb ed="#Qb"/>Videtur enim naturalis esse prior: 1. Cum
<lb ed="#Qb"/>enim respondeat vegetativae<!--n--> - quod patet ex
<lb ed="#Qb"/>viribus vegetativae — vegetativa autem praece<lb ed="#Qb"/>dat
sensitivam et intellectivam, vitalis autem,
<lb ed="#Qb"/>quae est in corde, respondeat vitae sensibili:
<lb ed="#Qb"/>praecedet ergo naturalis vitalem.
</p>
<p xml:id="ahsh-l2Ai4t1s2q1c3-d1e136">
<lb ed="#Qb"/>2. Praeterea, videtur ex hoc quod dicit <name>Philo<lb ed="#Qb"/>sophus</name><!--4-->:
Sicut apud medicos hepar primae ge<lb ed="#Qb"/>nerationis
est principium, ita apud eos cor secun<lb ed="#Qb"/>dae
generationis est principium. Cum ergo prima
<lb ed="#Qb"/>generatio sit membrorum ex humoribus, secunda
<lb ed="#Qb"/>vero sit<!--o--> spirituum, sicut dicit <name>Avicenna</name><!--5-->,
<lb ed="#Qb"/>membra autem oportet esse prius, ut deferant<!--p-->
<lb ed="#Qb"/>spiritus: erit ergo operatio virtutis naturalis
<lb ed="#Qb"/>ante operationem vitalem; ergo virtus ante vir<lb ed="#Qb"/>tutem.
</p>
<p xml:id="ahsh-l2Ai4t1s2q1c3-d1e161">
<lb ed="#Qb"/>Sed videtur contrarium a. per hoc quod vita
<lb ed="#Qb"/>est primus actus animae<!--q--> in corpore, alii autem
<cb ed="#Q" n="b"/>
<lb ed="#Qb"/>sunt actus consequentes<!--6-->; vita autem transmittitur
<lb ed="#Qb"/>deferente spiritu vitali per membra; erit ergo vir<lb ed="#Qb"/>tus<!--r-->
vitalis primo operans et consequenter na<lb ed="#Qb"/>turalis
et aliae.
</p>
<p xml:id="ahsh-l2Ai4t1s2q1c3-d1e177">
<lb ed="#Qb"/>b. Praeterea, cor est, secundum <name>Philoso<lb ed="#Qb"/>phum</name><!--7-->,
primum membrum formatum in corpore
<lb ed="#Qb"/>et perficitur a<!--s--> virtute vitali; ergo virtus vitalis
<lb ed="#Qb"/>est prima inter virtutes.
</p>
<p xml:id="ahsh-l2Ai4t1s2q1c3-d1e188">
<lb ed="#Qb"/>II. Similiter quaeritur de virtute vitali in<!--t--> com<lb ed="#Qb"/>paratione
ad animalem.
</p>
<p xml:id="ahsh-l2Ai4t1s2q1c3-d1e195">
<lb ed="#Qb"/>Videtur enim, cum animalis virtus sit nobilior,
<lb ed="#Qb"/>quod minus indigeat aliis: 1. Ipsa<!--u--> enim ab<lb ed="#Qb"/>strahit
formas a materia, quod non faciunt aliae;
<lb ed="#Qb"/>eductio ergo potentiae huius in actum potest
<lb ed="#Qb"/>fieri sine aliis.
</p>
<p xml:id="ahsh-l2Ai4t1s2q1c3-d1e208">
<lb ed="#Qb"/>2. Praeterea, virtutis vitalis motus<!--v--> est secun<lb ed="#Qb"/>dum
dilatationem et constrictionem<!--x-->; isto autem
<lb ed="#Qb"/>motu non videtur indigere vis animalis ad hoc
<lb ed="#Qb"/>quod exeat in actum; ergo non dependet anima<lb ed="#Qb"/>lis<!--y-->
a vitali.
</p>
<p xml:id="ahsh-l2Ai4t1s2q1c3-d1e221">
<pb ed="#Qb" n="429"/>
<cb ed="#Qb" n="a"/>
<lb ed="#Qb"/>3. Praeterea, animalis plus appropinquat<!--a--> ad
<lb ed="#Qb"/>intellectivam, quae operatur praeter corpus; ergo
<lb ed="#Qb"/>minus dependet ab operatione corporali.
</p>
<p xml:id="ahsh-l2Ai4t1s2q1c3-d1e235">
<lb ed="#Qb"/>Sed contrarium videtur a. per hoc quod dicit
<lb ed="#Qb"/><name>Philosophus</name><!--1-->, quod cor<!--b--> est primum recipiens
<lb ed="#Qb"/>motum ab anima et influens super alia; omnes
<lb ed="#Qb"/>ergo motus in corpore fiunt<!--c--> praeexistente motu
<lb ed="#Qb"/>cordis.
</p>
<p xml:id="ahsh-l2Ai4t1s2q1c3-d1e248">
<lb ed="#Qb"/>b. Praeterea, sensus non fit sine calore, sicut
<lb ed="#Qb"/>dicit <name>Philosophus</name><!--2-->. Cum enim expanditur calor
<lb ed="#Qb"/>ad exterius, fit sensus particularis, cum autem fit
<lb ed="#Qb"/>reditio caloris ad interius, operatur sensus inte<lb ed="#Qb"/>rior;
sic ergo sensus non fit sine calore; caloris
<lb ed="#Qb"/>autem fons est cor<!--3-->; ergo operatio animalis de<lb ed="#Qb"/>pendet
ab operatione vitalis<!--d-->; ergo virtus, in
<lb ed="#Qb"/>quantum huiusmodi inclinata ad actum, est po<lb ed="#Qb"/>sterior
virtute illa inclinante<!--e--> ad actum.
</p>
<p xml:id="ahsh-l2Ai4t1s2q1c3-d1e270">
<lb ed="#Qb"/>c. Hoc etiam indicatur ex hoc quod remanet mo<lb ed="#Qb"/>tus
vitalis ubi non est sensus vel motus, sicut est
<lb ed="#Qb"/>in membro paralyticato<!--f--> et sicut est in apoplexia;
<lb ed="#Qb"/>ex quo patet quod prior est vitalis spiritus in
<lb ed="#Qb"/>sua operatione in<!--g--> animali quam animalis.
</p>
<p xml:id="ahsh-l2Ai4t1s2q1c3-d1e283">
<lb ed="#Qb"/>[Solutio]: I. Ad quod videtur dicendum per hoc
<lb ed="#Qb"/>quod dicit <name>Avicenna</name><!--4-->, ostendens differentiam
<lb ed="#Qb"/>naturalis philosophi et medici. Dicit enim quod
<lb ed="#Qb"/>medicus iudicat<!--h--> secundum id quod apparet et
<lb ed="#Qb"/>ex propositionibus sufficientibus procedit, natu<lb ed="#Qb"/>ralis
vero philosophus, qui considerat primam
<lb ed="#Qb"/>causam, non tantum propinquam, dicit omnium
<lb ed="#Qb"/>operationum principium esse cor, sicut visum fuit
<lb ed="#Qb"/><name>Aristoteli</name><!--5-->. Secundum hoc ergo dicendum quod
<lb ed="#Qb"/>primus actus in animali est mediante virtute vi<lb ed="#Qb"/>tali;
et licet prius operetur in semine virtus na<lb ed="#Qb"/>turalis,
non tamen in animali, sed vitalis, ut calor
<lb ed="#Qb"/>spiritalis<!--6--> influat super naturalem et sic vis natu<lb ed="#Qb"/>ralis
operetur in nutrimento, similiter ut calor<!--i-->
<lb ed="#Qb"/>spiritalis influat super membra, per quae mini<lb ed="#Qb"/>stratur
sensus et motus et sic fiat sensus et
<lb ed="#Qb"/>motus. Et hoc est quod dicit <name>Philosophus</name><!--7-->:
<lb ed="#Q"/><quote xml:id="ahsh-l2Ai4t1s2q1c3-Qd1e322">In sanguinem habentibus haec pars est circa
<lb ed="#Qb"/>cor; universa enim sanguinem habentia cor habent
<lb ed="#Qb"/>et principium motus et proprii sensus; motus
<cb ed="#Qb" n="b"/>
<lb ed="#Qb"/>igitur et spiritus manifestum est quoniam cor est
<lb ed="#Qb"/>principium<!--k--></quote>.
</p>
<p xml:id="ahsh-l2Ai4t1s2q1c3-d1e336">
<lb ed="#Qb"/>Ad obiecta autem respondendum est: 1. Ad
<lb ed="#Qb"/>primum<!--l--> quod prioritas vegetativae ad sensiti<lb ed="#Qb"/>vam
attenditur duobus modis: vel quoad sensum,
<lb ed="#Qb"/>et sic est verum quod praecedit; vel quoad vi<lb ed="#Qb"/>tam
in animali, et sic, licet vegetativa prius ope<lb ed="#Qb"/>retur
in semine quam illa, tamen cum factum est
<lb ed="#Qb"/>animal, operatur prius illa vitalis, quae est in
<lb ed="#Qb"/>corde, quam vegetativa in animali: prius enim
<lb ed="#Qb"/>vivit animal quam nutriatur.
</p>
<p xml:id="ahsh-l2Ai4t1s2q1c3-d1e358">
<lb ed="#Qb"/>2. Ad secundum dicendum<!--n--> quod aliter lo<lb ed="#Qb"/>quendum
est de virtute vitali prout perficit cor
<lb ed="#Qb"/>et aliter prout perficit membra alia<!--n--> mediante
<lb ed="#Qb"/>corde. Prout enim perficit cor, sic est prior aliis;
<lb ed="#Qb"/>prout autem defertur calor ille spiritalis ad alia
<lb ed="#Qb"/>membra, oportet primo<!--o--> membra esse et deinde
<lb ed="#Qb"/>expandi calorem vitalem super illa.
</p>
<p xml:id="ahsh-l2Ai4t1s2q1c3-d1e377">
<lb ed="#Qb"/>II. Ex iis ergo potest patere qualiter respon<lb ed="#Qb"/>dendum
est ad id quod secundo quaerebatur.
</p>
<p xml:id="ahsh-l2Ai4t1s2q1c3-d1e384">
<lb ed="#Qb"/>Ad id<!--p--> quod obicitur de comparatione virtutis
<lb ed="#Qb"/>animalis ad vitalem dicendum<!--q--> quod prior est
<lb ed="#Qb"/>vitalis animali, sicut ostensum est<!--8-->, in sua opera<lb ed="#Qb"/>tione<!--r-->.
</p>
<p xml:id="ahsh-l2Ai4t1s2q1c3-d1e395">
<lb ed="#Qb"/>[Ad obiecta]: 1. Ad primum autem obiec<lb ed="#Qb"/>tum<!--s-->
in contrarium dicendum<!--t--> quod, licet sit no<lb ed="#Qb"/>bilior
animalis vis uno modo, alio tamen modo
<lb ed="#Qb"/>vis<!--u--> vitalis est nobilior: quoad hoc enim quod
<lb ed="#Qb"/>animalis copulatur organo, ut per ipsum operetur
<lb ed="#Qb"/>mediante calore vitali, sic est indignior vitali;
<lb ed="#Qb"/>finis tamen suae operationis est nobilior, ut sci<lb ed="#Qb"/>licet
species magis et magis abstrahatur a sub<lb ed="#Qb"/>iecta
materia.
</p>
<p xml:id="ahsh-l2Ai4t1s2q1c3-d1e417">
<lb ed="#Qb"/>2. Ad secundum vero solvendum<!--v--> est per
<lb ed="#Qb"/>interemptionem. Motus enim in parte sensibili in<lb ed="#Qb"/>diget
motu qui est secundum dilatationem et con<lb ed="#Qb"/>strictionem<!--x-->:
indiget enim caloris expansione ad
<lb ed="#Qb"/>membra sensibilia, quod non fit sine iis motibus.
</p>
<p xml:id="ahsh-l2Ai4t1s2q1c3-d1e430">
<lb ed="#Qb"/>3. Ad tertium dicendum est<!--y--> quod, licet ani<lb ed="#Qb"/>malis
plus appropinquet<!--z--> ad intelligentiam ex
<lb ed="#Qb"/>parte finis in suo motu, tamen ex parte principii
<lb ed="#Qb"/>motus dependet ab operatione virtutis vitalis.
</p>
</div>
</body>
</text>
</TEI>