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ahsh-l2Ai4t1s2q3t2c1.xml
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ahsh-l2Ai4t1s2q3t2c1.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. 3, T. 2, C. 1</title>
<author ref="#AlexanderOfHales">Alexander of Hales</author>
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<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. 2, Q. 3, T. 2, C. 1</title>
<date when="2017-06-27">June 27, 2017</date>
</edition>
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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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<p>Published under a <ref target="https://creativecommons.org/licenses/by/4.0">Creative Commons Attribution 4.0 International</ref>
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<front>
<div xml:id="starts-on">
<pb ed="#Qb" n="464"/>
<cb ed="#Qb" n="a"/>
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<body>
<div xml:id="ahsh-l2Ai4t1s2q3t2c1">
<head xml:id="ahsh-l2Ai4t1s2q3t2c1-Hd1e107">Ia-IIae, Inq. 4, Tract. 1, S. 2, Q. 3, T. 2, C. 1</head>
<head xml:id="ahsh-l2Ai4t1s2q3t2c1-Hd1e110" type="question-title">UTRUM UNA SOLA SIT POTENTIA MOTIVA AUT PLURES<!--8-->.</head>
<p xml:id="ahsh-l2Ai4t1s2q3t2c1-d1e113">
<lb ed="#Qb"/>Quod autem sit una sola potentia, videtur
<lb ed="#Qb"/>1. per hoc quod essentia animae rationalis
<lb ed="#Qb"/>sive substantia simplicior est quam sit essentia
<cb ed="#Qb" n="b"/>
<lb ed="#Qb"/>caelestis corporis; sed essentia caelestis corporis
<lb ed="#Qb"/>habet unicam vim motivam; ergo multo fortius
<lb ed="#Qb"/>anima rationalis habebit unicam vim motivam<!--g-->
</p>
<p xml:id="ahsh-l2Ai4t1s2q3t2c1-d1e131">
<pb ed="#Qb" n="465"/>
<cb ed="#Qb" n="a"/>
<lb ed="#Qb"/>2. Praeterea, anima rationalis secundum se ipsam,
<lb ed="#Qb"/>in quantum est spiritus, est sicut intelligentia an<lb ed="#Qb"/>gelica;
sed intelligentia angelica<!--a--> non habet nisi
<lb ed="#Qb"/>unicam vim motivam<!--1-->; ergo nec anima rationalis,
<lb ed="#Qb"/>secundum quod huiusmodi.
</p>
<p xml:id="ahsh-l2Ai4t1s2q3t2c1-d1e149">
<lb ed="#Qb"/>3, Ad idem facit quod <name>Philosophus</name><!--?--> unam
<lb ed="#Qb"/>tantum vim videtur ponere, scilicet intellectum prac<lb ed="#Qb"/>ticum,
et est exemplum suum de sphaera prima,
<lb ed="#Qb"/>quae uniformiter movetur et unicum habet motum,
<lb ed="#Qb"/>licet aliae sphaerae motus habeant difformes; sic
<lb ed="#Qb"/>autem est de intellectu practico; videtur ergo ex
<lb ed="#Qb"/>parte rationalis animae unica esse potentia.
</p>
<p xml:id="ahsh-l2Ai4t1s2q3t2c1-d1e168">
<lb ed="#Qb"/>Contra: a. Multiplex motus procedit ab anima
<lb ed="#Qb"/>rationali, scilicet motus secundum alterationem,
<lb ed="#Qb"/>ut a gaudio in tristitiam et e converso, et motus
<lb ed="#Qb"/>localis; sed multiplicis motus in specie multi<lb ed="#Qb"/>plex
debet esse principium; cum ergo vis motiva
<lb ed="#Qb"/>sit principium motus, erit multiplex vis motiva.
</p>
<p xml:id="ahsh-l2Ai4t1s2q3t2c1-d1e184">
<lb ed="#Qb"/>b. Item, ab anima, sicut dicit <name>Ioannes Dama<lb ed="#Qb"/>scenus</name><!--3-->,
sunt et actiones et in ea sunt passiones;
<lb ed="#Qb"/>propter quod erit vis motiva activa et passiva,
<lb ed="#Qb"/>et ita plures.
</p>
<p xml:id="ahsh-l2Ai4t1s2q3t2c1-d1e195">
<lb ed="#Qb"/>c. Item, est motus secundum appetitum et secun<lb ed="#Qb"/>dum
fugam; sed motus isti sunt contrarii; ergo
<lb ed="#Qb"/>procedunt a contrariis principiis ; ergo<!--b--> differentes
<lb ed="#Qb"/>vires erunt, secundum quas est appetitus et fuga.
</p>
<p xml:id="ahsh-l2Ai4t1s2q3t2c1-d1e206">
<lb ed="#Qb"/>d. Praeterea, <name>Philosophus</name>, in libro <title>De anima</title><!--4-->,
<lb ed="#Qb"/>ponit duplicem motivam rationalem, intellectum
<lb ed="#Qb"/>et appetitivam vim.
</p>
<p xml:id="ahsh-l2Ai4t1s2q3t2c1-d1e215">
<lb ed="#Qb"/>[Solutio]: Ad quod dicendum quod sunt plures
<lb ed="#Qb"/>motivae rationales.
</p>
<p xml:id="ahsh-l2Ai4t1s2q3t2c1-d1e222">
<cb ed="#Qb" n="b"/>
<lb ed="#Qb"/>[Ad obiecta]: 1. Ad primo autem obiectum<!--c-->
<lb ed="#Qb"/>in contrarium dicendum<!--d--> quod <name>Philosophus</name>,
<lb ed="#Qb"/>cum loquitur de motiva vi corporis supercae<lb ed="#Qb"/>lestis<!--e-->,
loquitur de illa secundum quam fit<!--f--> mo<lb ed="#Qb"/>tus
circularis et dicitur<!--g--> motiva vis sicut dispo<lb ed="#Qb"/>sitio
mobilis. Sed est vis motiva alia secundum
<lb ed="#Qb"/>quam est principium motus active in iis inferio<lb ed="#Qb"/>ribus.
Et ita est multiplex vis etiam in corpore
<lb ed="#Qb"/>supercaelesti, sed unica dicitur secundum quam
<lb ed="#Qb"/>movetur circulariter et non movetur in rectum
<lb ed="#Qb"/>nec violentatur.
</p>
<p xml:id="ahsh-l2Ai4t1s2q3t2c1-d1e252">
<lb ed="#Qb"/>2. Ad secundum dicendum quod, licet anima
<lb ed="#Qb"/>rationalis, in quantum est spiritus, quamdam ha<lb ed="#Qb"/>beat
similitudinem intelligentiae angelicae<!--5-->, nihi<lb ed="#Qb"/>lominus
habet vim directivam ad bonum, quae
<lb ed="#Qb"/>dicitur intellectus practicus, et vim appetitivam
<lb ed="#Qb"/>boni; praeter hoc autem anima rationalis, in quan<lb ed="#Qb"/>tum
est anima, habet quamdam vim appetitivam
<lb ed="#Qb"/>ex inclinatione<!--h--> ad corpus: et ita non dicetur
<lb ed="#Qb"/>anima rationalis tantum habere unam vim moti<lb ed="#Qb"/>vam,
sed plures. Si vero dicatur intelligentia an<lb ed="#Qb"/>gelica
habere unicam, hoc dici potest in compara<lb ed="#Qb"/>tione
ad animam rationalem, in quantum est anima.
</p>
<p xml:id="ahsh-l2Ai4t1s2q3t2c1-d1e281">
<lb ed="#Qb"/>3. Ad id quod tertio obicitur, dicendum quod
<lb ed="#Qb"/>Philosophus dividendo contra phantasiam,
<lb ed="#Qb"/>quae est partis sensibilis, ponit unicam, scilicet
<lb ed="#Qb"/>intellectum, qui<!--i--> intellectus rectus est, phantasia
<lb ed="#Qb"/>autem<!--k--> recta et non recta<!--6-->, nihilominus ponitur
<lb ed="#Qb"/>appetitiva rationalis vis partis illius: unde dicit
<lb ed="#Qb"/>intellectivum et appetitivum<!--l-->; unde ponit plures
<lb ed="#Qb"/>vires partis rationalis motivae.
</p>
</div>
</body>
</text>
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