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ahsh-l2Ai4t1s2q2t1m1c1.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>
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<titleStmt>
<title>Ia-IIae, Inq. 4, Tract. 1, S. 2, Q. 2, T. 1, M. 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. 2, Q. 2, T. 1, M. 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>
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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="430"/>
<cb ed="#Qb" n="a"/>
</div>
</front>
<body>
<div xml:id="ahsh-l2Ai4t1s2q2t1m1c1">
<head xml:id="ahsh-l2Ai4t1s2q2t1m1c1-Hd1e107">Ia-IIae, Inq. 4, Tract. 1, S. 2, Q. 2, T. 1, M. 1, C. 1</head>
<head xml:id="ahsh-l2Ai4t1s2q2t1m1c1-Hd1e110" type="question-title">UTRUM SIT UNICUS SENSUS AUT PLURES.</head>
<p xml:id="ahsh-l2Ai4t1s2q2t1m1c1-d1e113">
<lb ed="#Qb"/>Et primo<!--4--> videtur quod sit una vis sensibilis:
<lb ed="#Qb"/>1. Dicit enim <name ref="#Augustine">Augustinus</name>, in libro <title>De
<lb ed="#Qb"/>anima et spiritu</title> <quote xml:id="ahsh-l2Ai4t1s2q2t1m1c1-Qd1e124">Sensus unus est in anima
<lb ed="#Qb"/>et est id quod ipsa, et, cum corpus non sit,
<lb ed="#Qb"/>corporeus dicitur, cum intus non sit nisi unus</quote>.
<lb ed="#Qb"/>Ex quo accipitur quod non sit nisi una sensi<lb ed="#Qb"/>bilis
tantum.
</p>
<p xml:id="ahsh-l2Ai4t1s2q2t1m1c1-d1e137">
<lb ed="#Qb"/>2. Praeterea, hoc videtur per simile. Sicut enim
<lb ed="#Qb"/>se habet intellectus ad intelligibilia<!--e-->, ita sensus
<lb ed="#Qb"/>ad sensibilia<!--2-->; sed intellectus non multiplicatur
<lb ed="#Qb"/>secundum vires diversas respectu intelligibilium,
<lb ed="#Qb"/>sed est una vis<!--3-->; ergo nec sensus multiplicatur
<lb ed="#Qb"/>secundum pluralitatem virium respectu sensibilium
<cb ed="#Qb" n="b"/>
<lb ed="#Qb"/>diversorum, ut alia sit vis sensibilis coloris<!--f-->, alia
<lb ed="#Qb"/>soni, alia saporis et ita de aliis.
</p>
<p xml:id="ahsh-l2Ai4t1s2q2t1m1c1-d1e159">
<lb ed="#Qb"/>Contra: a. Anima est perfectio corporis<!--4--> et se<lb ed="#Qb"/>cundum
diversitatem perfectionis est diversitas
<lb ed="#Qb"/>perfectibilis, ut alia est perfectio corporis humani,
<lb ed="#Q"/>alia brutalis: propter quod et aliud est corpus in
<lb ed="#Qb"/>specie; similiter alia sensibilis secundum vires
<lb ed="#Qb"/>perficit<!--g--> partes corporis; erunt ergo, diversae
<lb ed="#Qb"/>vires perficientes diversas partes corporis<!--h-->, ut
<lb ed="#Qb"/>sicut videmus differentiam organorum, ita sit dif<lb ed="#Qb"/>ferentia
virium: non enim anima facta est propter
<lb ed="#Qb"/>corpus, sed corpus propter animam. Si ergo
<lb ed="#Qb"/>quaereretur ratio diversitatis in organis, necesse
<pb ed="#Qb" n="431"/>
<cb ed="#Qb" n="a"/>
<lb ed="#Qb"/>esset reddere rationem ex parte animae et<!--a--> non<lb ed="#Qb"/>nisi<!--b-->
ratione virium.
</p>
<p xml:id="ahsh-l2Ai4t1s2q2t1m1c1-d1e193">
<lb ed="#Qb"/>b. Praeterea, si propter unitatem essentiae ani<lb ed="#Qb"/>mae
esset unitas potentiae sive virtutis, secundum
<lb ed="#Qb"/>hoc non esset nisi una vis in anima et ita non esset
<lb ed="#Qb"/>distinctio essentialis virium per<!--c--> apprehendentem
<lb ed="#Qb"/>intrinsecus et extrinsecus nec<!--d--> esset differentia
<lb ed="#Qb"/>animae, quae est creatura rationalis, quoad hoc
<lb ed="#Qb"/>ad Deum<!--1-->: Dei enim est una potentia sicut una
<lb ed="#Qb"/>essentia, nec multiplicatur ex comparatione ad
<lb ed="#Qb"/>aliquid alterum; quod cum sit differentia inter
<lb ed="#Qb"/>animam et Deum quoad hoc, non accipietur
<lb ed="#Qb"/>unitas sensus penes unitatem sensibilis animae
<lb ed="#Qb"/>in essentia.
</p>
<p xml:id="ahsh-l2Ai4t1s2q2t1m1c1-d1e222">
<lb ed="#Qb"/>[Solutio]: 1. Ad quod dicendum<!--e--> quod potentia
<lb ed="#Qb"/>sensitiva media est inter essentiam animae et
<lb ed="#Qb"/>actum qui fit<!--f--> in differenti parte corporis sive<!--g-->
<lb ed="#Qb"/>differenti organo. Dicendum ergo est quod di<lb ed="#Qb"/>versae
sunt vires quae sunt perfectiones di<lb ed="#Qb"/>versorum
organorum. Dicuntur tamen unus sen<lb ed="#Qb"/>sus
propter hoc quod sentienti non<!--h--> apparet
<lb ed="#Qb"/>differentia virium intra; et propter hoc dicit
<cb ed="#Qb" n="b"/>
<lb ed="#Qb"/><name ref="#Augustine">Augustinus</name><!--2--> quod unus sensus est intra, varii
<lb ed="#Qb"/>tamen dicuntur, id est dignoscuntur, <quote xml:id="ahsh-l2Ai4t1s2q2t1m1c1-Qd1e251">propter
<lb ed="#Qb"/>exercitia</quote>, sed non sic apparet intelligenti, cuius
<lb ed="#Qb"/>est cognoscere differentias interiores. Praeterea,
<lb ed="#Qb"/>unus dicitur sensus propter unitatem substan<lb ed="#Qb"/>tiae,
in qua radicatur<!--3-->.
</p>
<p xml:id="ahsh-l2Ai4t1s2q2t1m1c1-d1e263">
<lb ed="#Qb"/>2. Ad id quod obicitur de intellectu, dicen<lb ed="#Qb"/>dum<!--i-->
quod non est simile: intellectus enim non
<lb ed="#Qb"/>utitur<!--k--> organo nec habet proportionem ad diffe<lb ed="#Qb"/>rentiam
intelligibilium, ut dicatur corrumpi ex
<lb ed="#Qb"/>excellentia intelligibilium ut per haec minus vi<lb ed="#Qb"/>deat,
quemadmodum est<!--l--> in sensu, qui corrum<lb ed="#Qb"/>pitur
ex excellentia sensibilis ut non videat minus
<lb ed="#Qb"/>sensibile et proportionem habet ad medietatem
<lb ed="#Qb"/>in sensibilibus<!--4-->; et ideo, licet intellectus sit idem
<lb ed="#Qb"/>qui recipit omnes formas intelligibiles, non tamen
<lb ed="#Qb"/>idem sensus qui recipit omnes formas<!--m--> sensibi<lb ed="#Qb"/>les
extrinsecus. Ratio autem est, quia intellectus
<lb ed="#Qb"/>convertit se ad formas abstractas a materia, sen<lb ed="#Qb"/>sus
autem convertit se ad formas in materia;
<lb ed="#Qb"/>formae vero existentes in materia habent dispa<lb ed="#Qb"/>rationem
sive oppositionem in specie.
</p>
</div>
</body>
</text>
</TEI>