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ahsh-l2Ai4t1s2q2t1m2c4.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. 2, Q. 2, T. 1, M. 2, C. 4</title>
<author ref="#AlexanderOfHales">Alexander of Hales</author>
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<title>Ia-IIae, Inq. 4, Tract. 1, S. 2, Q. 2, T. 1, M. 2, C. 4</title>
<date when="2017-06-27">June 27, 2017</date>
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<authority><ref target="https://www.earlyfranciscans.com">ERC Project 714427: Authority and Innovation in Early Franciscan Thought</ref></authority>
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<text xml:lang="la">
<front>
<div xml:id="starts-on">
<pb ed="#Qb" n="437"/>
<cb ed="#Qb" n="a"/>
</div>
</front>
<body>
<div xml:id="ahsh-l2Ai4t1s2q2t1m2c4">
<head xml:id="ahsh-l2Ai4t1s2q2t1m2c4-Hd1e107">Ia-IIae, Inq. 4, Tract. 1, S. 2, Q. 2, T. 1, M. 2, C. 4</head>
<head xml:id="ahsh-l2Ai4t1s2q2t1m2c4-Hd1e110" type="question-title">DE DISTINCTIONE VIRIUM SENSITIVARUM INTRINSECUS COGNOSCENTIUM<!--1-->.</head>
<p xml:id="ahsh-l2Ai4t1s2q2t1m2c4-d1e113">
<lb ed="#Qb"/>Deinde quaeritur de distinctione virium et in<lb ed="#Qb"/>cidit
hic duplex quaestio:
<lb ed="#Qb"/>Una, de comparatione sensuum exteriorum,
<cb ed="#Qb" n="b"/>
<lb ed="#Qb"/>qui dicuntur particulares, qualiter se habeat<!--d-->
<lb ed="#Qb"/>sensus communis ad illos<!--e-->;
<lb ed="#Qb"/>alia, de distinctione harum virium interiorum
<lb ed="#Qb"/>inter se.
</p>
<div xml:id="ahsh-l2Ai4t1s2q2t1m2c4-Dd1e133" type="articulus">
<head xml:id="ahsh-l2Ai4t1s2q2t1m2c4-Hd1e135">ARTICULUS I</head>
<head xml:id="ahsh-l2Ai4t1s2q2t1m2c4-Hd1e138" type="question-title">Qualiter se habeat sensus communis ad sensus particulares.</head>
<p xml:id="ahsh-l2Ai4t1s2q2t1m2c4-d1e141">
<lb ed="#Qb"/>I. Circa primum a. ostenditur quod sensus com<lb ed="#Q"/>munis
non est communis ad modum universalis,
<lb ed="#Qb"/>ut<!--f--> de omni sensu praedicetur. Si enim sic es<lb ed="#Q"/>set,
non haberet actum proprium, sed eius actus
<lb ed="#Qb"/>tantum esset in sensibus particularibus; sed sensus
<lb ed="#Qb"/>communis habet proprium actum et singularem,
<lb ed="#Qb"/>scilicet discernere album a dulci<!--2--> vel conferre;
<lb ed="#Qb"/>ergo non est communis unitate<!--g--> essentiae universalis.
</p>
<p xml:id="ahsh-l2Ai4t1s2q2t1m2c4-d1e161">
<lb ed="#Qb"/>b. Item, non dicitur<!--h--> communis propter hoc quod
<lb ed="#Qb"/>organum eius sint organa sensuum particularium
<lb ed="#Qb"/>et nullum habeat<!--i--> organum proprium. Si enim
<lb ed="#Qb"/>discernit album a dulci et confert, necesse est
<lb ed="#Qb"/>recipi formam utriusque in<!--k--> uno organo; illud
<lb ed="#Qb"/>non erit organum gustus nec organum visus;
<lb ed="#Qb"/>necesse est ergo esse organum interius differens
<lb ed="#Qb"/>ab illis, quod sit sensus communis.
</p>
<p xml:id="ahsh-l2Ai4t1s2q2t1m2c4-d1e181">
<lb ed="#Qb"/>c. Praeterea, non sic est organum sensus com<lb ed="#Q"/>munis
unum confusione, quemadmodum lingua,
<lb ed="#Qb"/>tactus et gustus: sic enim diceretur visus esse
<lb ed="#Qb"/>quidam sensus communis et auditus similiter,
<lb ed="#Qb"/>sicut dicitur quod gustus est quidam tactus<!--3-->.
</p>
<p xml:id="ahsh-l2Ai4t1s2q2t1m2c4-d1e195">
<lb ed="#Qb"/>d. Praeterea, sensus communis unus est, habens
<lb ed="#Qb"/>unitatem organi, quia<!--l--> omnia organa sensuum
<lb ed="#Qb"/>particularium conveniunt ad unum in quo<!--m--> ter<lb ed="#Q"/>minantur,
ubi completur iudicium<!--4-->, et illud est
<lb ed="#Qb"/>organum sensus communis; sed non sic conve<lb ed="#Q"/>niunt
per confusionem, ut illud organum secundum
<lb ed="#Qb"/>aliquid eius sit organum auditus, secundum aliquid
<lb ed="#Qb"/>visus, secundum alterum tactus et ita de
<lb ed="#Qb"/>aliis; ergo non dicitur sensus communis, quia<!--n-->
<lb ed="#Qb"/>habeat organum per confusionem.
</p>
<p xml:id="ahsh-l2Ai4t1s2q2t1m2c4-d1e219">
<lb ed="#Qb"/>e. Praeterea, ostenditur quod sensus particularis
<lb ed="#Qb"/>perficitur a sensu communi. Cum enim organa
<lb ed="#Qb"/>sensuum particularium bipartita sint, praeterquam
<lb ed="#Qb"/>in organo gustus, ubi sunt coniuncta: ut<!--o--> in duobus
<lb ed="#Qb"/>oculis et<!--p--> duabus auribus, tamen<!--q--> sensibile non
<lb ed="#Qb"/>apparet duo, sed unum, necesse est tunc deferri
<lb ed="#Qb"/>ad unum organum interius<!--5-->; cum ergo simul tem<lb ed="#Q"/>pore
percipitur sensibile, et ut unum simul tem<lb ed="#Q"/>pore
sit species in organo interiore et exteriore:
<lb ed="#Qb"/>ergo perfectio sensus particularis est a sensu
<lb ed="#Qb"/>communi, cum perficitur in organo interiore. Hoc
<lb ed="#Qb"/>idem est in omnibus sensibus: nam<!--r--> omnia organa
<lb ed="#Qb"/>sensuum particularium, scilicet nervi, perveniunt
<lb ed="#Qb"/>ad unam radicem sive originem, in qua conve<lb ed="#Q"/>niunt,
aliter nunquam esset collatio sive discretio
<lb ed="#Qb"/>sensibilium sensuum diversorum et ibi fit com<lb ed="#Q"/>plementum<!--6-->.
</p>
<p xml:id="ahsh-l2Ai4t1s2q2t1m2c4-d1e256">
<lb ed="#Qb"/>f. Praeterea, non differt sensus communis sen<lb ed="#Q"/>sibilis
in suo sensibili a particularibus: quin<lb ed="#Q"/>que
enim sensibilia, quae sunt magnitudo, mo<lb ed="#Q"/>tus,
numerus, figura, quies, quae sunt<!--t--> communia
<lb ed="#Qb"/>sensuum particularium, etiam sunt propria sensus
<lb ed="#Qb"/>communis. Apprehenduntur etiam sensibilia sen<lb ed="#Q"/>suum
particularium a sensu communi: nam aliter
<lb ed="#Qb"/>non posset inter illa distinguere; ergo necesse
<lb ed="#Qb"/>est non differre sensum communem in obiecto
<lb ed="#Qb"/>a sensibus particularibus. Et hoc videtur per
<lb ed="#Qb"/>hoc quod dicit <name>Philosophus</name><!--7--> quod sensus
<pb ed="#Qb" n="438"/>
<cb ed="#Qb" n="a"/>
<lb ed="#Qb"/>communis est qui omnia sensu percepta recipit
<lb ed="#Qb"/>et propter earum formas patitur, quae in ipso
<lb ed="#Qb"/>copulantur.
</p>
<p xml:id="ahsh-l2Ai4t1s2q2t1m2c4-d1e293">
<lb ed="#Qb"/>II. Praeterea, quaeritur de instrumento sensus
<lb ed="#Qb"/>communis.
</p>
<p xml:id="ahsh-l2Ai4t1s2q2t1m2c4-d1e300">
<lb ed="#Qb"/>Et videtur 1. quod sit<!--a--> aliqua pars cerebri, in
<lb ed="#Qb"/>qua conveniunt sensibiles nervi; et hoc arguunt
<lb ed="#Qb"/>medici, quia laesio sensus communis est ex lae<lb ed="#Qb"/>sione
cerebri, bonitas sensus communis est ex
<lb ed="#Qb"/>bonitate cerebri.
</p>
<p xml:id="ahsh-l2Ai4t1s2q2t1m2c4-d1e313">
<lb ed="#Qb"/>a. Sed <name>Philosophus</name><!--1--> arguit eius organum
<lb ed="#Qb"/>esse cor vel aliquid simile cordi in non haben<lb ed="#Qb"/>tibus
cor, eo quod organa sensuum particularium
<lb ed="#Qb"/>in sua radice continuantur cordi. Praeterea, nihil
<lb ed="#Qb"/>est sensitivum sine calore<!--2-->, caloris vero expansio
<cb ed="#Qb" n="b"/>
<lb ed="#Qb"/>est a corde et reditio ad interius in<!--b--> somno:
<lb ed="#Qb"/>ex quo arguit quod sensus communis organum
<lb ed="#Qb"/>est cor.
</p>
<p xml:id="ahsh-l2Ai4t1s2q2t1m2c4-d1e336">
<lb ed="#Qb"/>[Solutio]: Et potest utrumque esse verum, quod
<lb ed="#Qb"/>dicunt medici et quod dicit <name>Philosophus</name>; sed
<lb ed="#Qb"/>medici ad causam propinquam respiciunt, et ideo
<lb ed="#Qb"/>dicunt originem nervorum esse a cerebro et ra<lb ed="#Qb"/>mificari
motus differenter, ut fiat sensus et mo<lb ed="#Qb"/>tus;
<name>Philosophus</name> vero respicit ad causam
<lb ed="#Qb"/>primam: videt enim quod, licet quies sit in somno
<lb ed="#Qb"/>ab operatione sensus communis excitati a parti<lb ed="#Qb"/>cularibus,
nihilominus est operatio interior conti<lb ed="#Qb"/>nua,
secundum motum scilicet phantasiae, et illud<!--c-->
<lb ed="#Qb"/>non posset esse nisi ubi viget calor animalis in
<lb ed="#Qb"/>corde tempore somni, propter quod sensus commu<lb ed="#Qb"/>nis
dicitur habere cor tamquam organum primum.
</p>
</div>
<div xml:id="ahsh-l2Ai4t1s2q2t1m2c4-Dd1e368" type="articulus">
<head xml:id="ahsh-l2Ai4t1s2q2t1m2c4-Hd1e370">ARTICULUS II.</head>
<head xml:id="ahsh-l2Ai4t1s2q2t1m2c4-Hd1e373" type="question-title">De numero virium sensibilium cognitivarum interius<!--3-->.</head>
<p xml:id="ahsh-l2Ai4t1s2q2t1m2c4-d1e376">
<lb ed="#Qb"/>Deinde quaeritur I. de numero virium sensibi<lb ed="#Qb"/>lium
cognitivarum interius.
</p>
<p xml:id="ahsh-l2Ai4t1s2q2t1m2c4-d1e383">
<lb ed="#Qb"/>Quarum ratio sic accipitur<!--4-->: quaedam enim
<lb ed="#Qb"/>sunt quarum actus sunt circa formas sensibiles,
<lb ed="#Qb"/>quaedam circa intentiones formarum sensibilium.
<lb ed="#Qb"/>Quae vero est circa formas sensibiles aut est
<lb ed="#Qb"/>apprehendens aut custodiens aut transformans
<lb ed="#Qb"/>sive conferens absente materia. Si vero est ap<lb ed="#Qb"/>prehendens,
dicitur sensus communis; si vero
<lb ed="#Qb"/>custodiens, dicitur imaginatio vel alio modo phan<lb ed="#Qb"/>tasia;
si vero est transformans vel conferens ab<lb ed="#Qb"/>sente
materia, dicitur imaginativa. Si vero est
<lb ed="#Qb"/>circa intentiones, ut bonitatem et malitiam, sive
<lb ed="#Qb"/>nocumentum et iuvamentum, prout accidit de
<lb ed="#Qb"/>agno<!--d--> respectu ovis aut lupi<!--5-->, aut est apprehen<lb ed="#Qb"/>dens
aut custodiens. Si apprehendens, dicitur
<lb ed="#Qb"/>aestimativa; si custodiens, dicitur memorativa.
<lb ed="#Qb"/>Et distinguuntur<!--e-->, secundum <name>Avicennam</name><!--6-->, ut
<lb ed="#Qb"/>sensus communis sit in anteriori parte cerebri,
<lb ed="#Qb"/>imaginatio vel phantasia in eadem parte, ima<lb ed="#Qb"/>ginativa
vero vel cogitativa<!--f--> in media, in ea<lb ed="#Qb"/>dem
aestimativa, memorativa vero in ultima
<lb ed="#Qb"/>parte cerebri.
</p>
<p xml:id="ahsh-l2Ai4t1s2q2t1m2c4-d1e431">
<lb ed="#Qb"/>II. Sed incidit quaestio quare respectu intentio<lb ed="#Qb"/>num
non dicuntur tres vires, sed duae tantum,
<lb ed="#Qb"/>scilicet aestimativa et memorativa, respectu vero
<lb ed="#Qb"/>formarum sensibilium secundum se, dicuntur tres.
</p>
<p xml:id="ahsh-l2Ai4t1s2q2t1m2c4-d1e443">
<lb ed="#Qb"/>[Solutio]: Ad quod dicendum quod respectu
<cb ed="#Qb" n="b"/>
<lb ed="#Qb"/>formarum sensibilium additur una ut sint tres.
<lb ed="#Qb"/>Nam quaedam<!--g--> est apprehensiva a sensibus par<lb ed="#Qb"/>ticularibus,
et haec dicitur sensus communis;
<lb ed="#Qb"/>nulla autem est apprehendens intentiones ex sen<lb ed="#Qb"/>sibus
particularibus, sed ab intus habet, et prop<lb ed="#Qb"/>ter
hoc illa abundat ex illa parte.
</p>
<p xml:id="ahsh-l2Ai4t1s2q2t1m2c4-d1e463">
<lb ed="#Qb"/>III. Praeterea, propter quid est retentiva<!--h--> ante
<lb ed="#Qb"/>compositivam formarum sensibilium<!--i-->, composi<lb ed="#Qb"/>tiva
autem intentionum<!--k--> sensibilium est ante
<lb ed="#Qb"/>suam retentivam?
</p>
<p xml:id="ahsh-l2Ai4t1s2q2t1m2c4-d1e474">
<lb ed="#Qb"/>[Solutio]: Respondendum<!--l--> est quod formae
<lb ed="#Qb"/>sensibiles, quas oportet componere vel Supra quas
<lb ed="#Qb"/>negotiatur imaginativa, veniunt ab extra per sen<lb ed="#Qb"/>sus,
et nisi essent fixae intra, non esset compo<lb ed="#Qb"/>sitio
imaginativae super illas abeunte sensu, et
<lb ed="#Qb"/>ideo necesse est quod praecedat retentiva; in<lb ed="#Qb"/>tentiones
vero sunt ab intra innatae, et ideo<!--m-->
<lb ed="#Qb"/>non est necesse memorativam praecedere, sed se<lb ed="#Qb"/>qui,
eo quod servat compositiones factas inten<lb ed="#Qb"/>tionum
cum formis sensibilibus.
</p>
<p xml:id="ahsh-l2Ai4t1s2q2t1m2c4-d1e498">
<lb ed="#Qb"/>IV. Quaeri etiam potest quare in una parte
<lb ed="#Qb"/>cerebri collocantur<!--n--> apprehensiva formarum sen<lb ed="#Qb"/>sibilium
et<!--o--> retentiva, non autem apprehensiva
<lb ed="#Qb"/>intentionum et memorativa, quae est retentiva.
</p>
<p xml:id="ahsh-l2Ai4t1s2q2t1m2c4-d1e509">
<lb ed="#Qb"/>[Solutio]: Ad quod dicendum quod dissimiliter
<lb ed="#Qb"/>dicuntur retentivae. Haec enim quae est in ante<lb ed="#Qb"/>riori
parte cerebri, non est nisi retentiva ad hoc
<pb ed="#Qb" n="439"/>
<cb ed="#Qb" n="a"/>
<lb ed="#Qb"/>ut in eis fiat compositio et<!--a--> operatio abeunte
<lb ed="#Qb"/>sensu; illa vero, quae est memorativa, generaliter
<lb ed="#Qb"/>est retentiva ut ex illa possint<!--p--> aestimativa et
<lb ed="#Qb"/>intellectiva etiam negotiari: unde dicitur memo<lb ed="#Qb"/>riae
et rememorationis<!--c--> promptuarium. Et signum
<lb ed="#Qb"/>huius est quod <name>Ioannes Damascenus</name><!--1-->, cum
<cb ed="#Qb" n="b"/>
<lb ed="#Qb"/>enumerat vires, non enumerat nisi imaginativam
<lb ed="#Qb"/>sive imaginationem et excogitativam et memora<lb ed="#Qb"/>tivam<!--d-->,
dans intelligere quod prima est appre<lb ed="#Qb"/>hensiva,
secunda collativa, tertia retentiva; non
<lb ed="#Qb"/>ergo computat in prima parte retentivam nisi
<lb ed="#Qb"/>cum apprehensiva.
</p>
</div>
</div>
</body>
</text>
</TEI>