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ahsh-l2Ai4t1s2q3t3m3c2.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. 3, M. 3, C. 2</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. 3, M. 3, C. 2</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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<witness xml:id="Qb" n="quaracchi1928">Quaracchi 1928</witness>
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<front>
<div xml:id="starts-on">
<pb ed="#Qb" n="480"/>
<cb ed="#Qb" n="a"/>
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<body>
<div xml:id="ahsh-l2Ai4t1s2q3t3m3c2">
<head xml:id="ahsh-l2Ai4t1s2q3t3m3c2-Hd1e107">Ia-IIae, Inq. 4, Tract. 1, S. 2, Q. 3, T. 3, M. 3, C. 2</head>
<head xml:id="ahsh-l2Ai4t1s2q3t3m3c2-Hd1e110" type="question-title">UTRUM LIBERUM ARBITRIUM COMMUNE SIT RATIONALI ET IRRATIONALI CREATURAE<!--1-->.</head>
<p xml:id="ahsh-l2Ai4t1s2q3t3m3c2-d1e113">
<pb ed="#Qb" n="480"/>
<cb ed="#Qb" n="a"/>
<lb ed="#Qb"/>Deinde quaeritur utrum liberum arbitrium sit
<lb ed="#Qb"/>commune creaturae rationali et irrationali.
</p>
<p xml:id="ahsh-l2Ai4t1s2q3t3m3c2-d1e124">
<lb ed="#Qb"/>Et videtur quod sic: 1. Dicit enim <name>Damasce<lb ed="#Qb"/>nus</name><!--2-->
quod <quote xml:id="ahsh-l2Ai4t1s2q3t3m3c2-Qd1e130">liberi arbitrii<!--a--> est moveri vel non
<lb ed="#Qb"/>moveri, impetum facere et<!--b--> non facere, appetere
<lb ed="#Qb"/>et non appetere</quote>; sed hoc est commune creatu<lb ed="#Qb"/>rae<!--c-->
rationali et irrationali sensibili; ergo liberum
<lb ed="#Qb"/>arbitrium est commune utrique.
</p>
<p xml:id="ahsh-l2Ai4t1s2q3t3m3c2-d1e142">
<lb ed="#Qb"/>2. Item, in creatura sensibili irrationali est du<lb ed="#Qb"/>plex
vertibilitas, scilicet naturae<!--d--> et appetitus;
<lb ed="#Qb"/>vertibilitas autem secundum appetitum est crea<lb ed="#Qb"/>turae
habentis liberum arbitrium; ergo in creatura
<lb ed="#Qb"/>irrationali est liberum arbitrium.
</p>
<p xml:id="ahsh-l2Ai4t1s2q3t3m3c2-d1e156">
<lb ed="#Qb"/>Contra: a. <quote xml:id="ahsh-l2Ai4t1s2q3t3m3c2-Qd1e160">Irrationalia</quote>, sicut dicit <name>Dama<lb ed="#Qb"/>scenus</name><!--3-->,
<quote xml:id="ahsh-l2Ai4t1s2q3t3m3c2-Qd1e165">magis aguntur quam agant</quote>; sed
<lb ed="#Qb"/>liberum arbitrium magis agite quam agatur; ergo
<lb ed="#Qb"/>irrationalia non habent liberum arbitrium.
</p>
<p xml:id="ahsh-l2Ai4t1s2q3t3m3c2-d1e174">
<lb ed="#Qb"/>b. Item, liberi arbitrii est contradicere appetitui
<lb ed="#Qb"/>naturali vel sequi eum<!--4-->; sed irrationalia non con<lb ed="#Qb"/>tradicunt
appetitui naturali, sed sequuntur illum;
<lb ed="#Qb"/>ergo non habent liberum arbitrium.
</p>
<p xml:id="ahsh-l2Ai4t1s2q3t3m3c2-d1e185">
<lb ed="#Qb"/>c. Item, omnis operans secundum liberum arbi<lb ed="#Qb"/>trium
laudatur vel vituperatur; sed irrationalia
<lb ed="#Qb"/>in iis quae agunt nec laudantur nec vituperantur<!--5-->;
<lb ed="#Qb"/>ergo non habent liberum arbitrium.
</p>
<p xml:id="ahsh-l2Ai4t1s2q3t3m3c2-d1e196">
<lb ed="#Qb"/>Respondeo: 1-2. Ad primum quod libertas est
<lb ed="#Qb"/>potentiae absolutae a materia. Formae enim alliga<lb ed="#Qb"/>tae
ad materiam non habent inclinationem nisi ad
<lb ed="#Qb"/>unam partem, quia coarctantur ab ipsa materia
<lb ed="#Qb"/>cui alligantur. Hinc est etiam quod non moventur
<lb ed="#Qb"/>se ipsis, immo ab alio: sunt enim entes in po<lb ed="#Qb"/>tentia;
omne autem, quod exit a potentia in actum,
<lb ed="#Qb"/>exit per aliquid actu ens<!--6-->. Hinc est<!--f--> quod sensi<lb ed="#Qb"/>bilium
brutorum appetitus non est liber, quia
<lb ed="#Qb"/>ipsa vis sensibilis in eis materialis est et perfectio
<lb ed="#Qb"/>materiae, scilicet corporis physici organici, et ideo
<lb ed="#Qb"/>coactioni subiectus<!--g--> secundum immutationem ma<lb ed="#Qb"/>teriae.
Hinc est quod, immutatione facta per ap<lb ed="#Qb"/>prehensionem
alicuius delectabilis<!--h-->, necesse habet
<lb ed="#Qb"/>appetitiva vis in brutis inclinari ad illud, immu<lb ed="#Qb"/>tatione
autem facta per immutationem alicuius
<lb ed="#Qb"/>tristabilis, necesse habet appetitiva moveri ab
<cb ed="#Qb" n="b"/>
<lb ed="#Qb"/>illo fugiendo. Hinc ergo est quod in irrationabi<lb ed="#Qb"/>libus
non est libertas arbitrii<!--i-->. .In rationabilibus
<lb ed="#Qb"/>autem libertas arbitrii est<!--k--> in quantum huiusmodi,
<lb ed="#Qb"/>propter ipsam rationalem vim, quae est vis abso<lb ed="#Qb"/>luta
a materia; quod patet ex apprehensione in<lb ed="#Qb"/>tellectiva,
quae non intelligit materialia nisi in
<lb ed="#Qb"/>abstractione a materia<!--7-->. Hinc est quod, cum<!--l--> non
<lb ed="#Qb"/>sit alligata, apprehensione facta alicuius tristabilis
<lb ed="#Qb"/>vel delectabilis, non<!--m--> coarctatur vis appetitiva
<lb ed="#Qb"/>ad sectandum delectabile vel fugiendum tristabile;
<lb ed="#Qb"/>propterea manet in rationali natura arbitrii liber<lb ed="#Qb"/>tas,
et ideo est laudandus vel vituperandus ex
<lb ed="#Qb"/>actu suo. Praeterea, irrationabilia non habent vim
<lb ed="#Qb"/>per quam possint diiudicare<!--n--> naturales actus et
<lb ed="#Qb"/>probare probandos et reprobare reprobandos<!--o-->,
<lb ed="#Qb"/>immo appetitiva in eis est subiecta instinctui<!--p-->
<lb ed="#Qb"/>naturae; unde non est in eis potestas contradi<lb ed="#Qb"/>cendi
naturali appetitui; homo vero habet pote<lb ed="#Qb"/>statem
diiudicandi naturales motus et probandi
<lb ed="#Qb"/>et reprobandi et etiam contradicendi naturali appe<lb ed="#Qb"/>titui,
et ideo<!--q--> est liber arbitrio. Et hoc est quod
<lb ed="#Qb"/>dicit <name>Origenes</name><!--8-->: <quote xml:id="ahsh-l2Ai4t1s2q3t3m3c2-Qd1e284">Habet amplius ceteris ani<lb ed="#Qb"/>malibus
homo vim rationis, qua<!--r--> diiudicare et
<lb ed="#Qb"/>discernere de motibus naturalibus possit, et alios
<lb ed="#Qb"/>quidem reprobare et<!--s--> abicere, alios quidem pro<lb ed="#Qb"/>bare
et suscipere: cuius rationis iudicio motus
<lb ed="#Qb"/>hominis ad vitam dirigi possint</quote>. Item, <name>Dama<lb ed="#Qb"/>scenus</name><!--9-->:
<quote xml:id="ahsh-l2Ai4t1s2q3t3m3c2-Qd1e300">Irrationalia non sunt libera arbi<lb ed="#Qb"/>trio:
aguntur enim magis a natura quam<!--t--> agant,
<lb ed="#Qb"/>ideo non contradicunt naturali appetitui ciborum,
<lb ed="#Qb"/>sed simul cum appetierint<!--u-->, impetum faciunt ad ac<lb ed="#Qb"/>tum;
homo vero, rationalis ens, agit<!--v--> magis quam
<lb ed="#Qb"/>agatur, ideoque appetens, si quidem velit, potesta<lb ed="#Qb"/>tem
habet refrenandi appetitum vel sequi eum:
<lb ed="#Qb"/>unde irrationabilia nec laudantur nec vituperantur,
<lb ed="#Qb"/>homo vero laudatur et vituperatur</quote>. — Ad primo
<lb ed="#Qb"/>ergo obiectum dicendum quod <quote xml:id="ahsh-l2Ai4t1s2q3t3m3c2-Qd1e322">appetere vel non
<lb ed="#Qb"/>appetere, impetum facere vel non facere<!--x--></quote> etc. non
<lb ed="#Qb"/>sufficit ad libertatem, sed ad flexibilitatem; sed ad
<lb ed="#Qb"/>libertatem exigitur quod ista fiant ex ratione, sci<lb ed="#Qb"/>licet
prius deliberante. Unde, licet possint appe<lb ed="#Qb"/>tere
vel non appetere, tamen post cognitionem de<lb ed="#Qb"/>terminatur
eorum appetitus ad unam partem.
</p>
<p xml:id="ahsh-l2Ai4t1s2q3t3m3c2-d1e339">
<pb ed="#Qb" n="481"/>
<cb ed="#Qb" n="a"/>
<lb ed="#Qb"/>2. Ad aliud dicendum quod flexibilitas ap<lb ed="#Qb"/>petitus
est duplex: quaedam enim<!--a--> est secundum
<lb ed="#Qb"/>electionem, et haec sequitur deliberationem ratio<lb ed="#Qb"/>nis,
quando scilicet postquam deliberavit et co<lb ed="#Qb"/>gnovit
esse bonum, adhuc in ipso est converti
<lb ed="#Qb"/>vel non converti<!--b--> ad illud bonum, et haec flexi<lb ed="#Qb"/>bilitas
pertinet ad libertatem; alia est flexibilitas
<cb ed="#Qb" n="b"/>
<lb ed="#Qb"/>appetitus secundum mutationem, quia potest mu<lb ed="#Qb"/>tari
ab uno appetitu ad contrarium appetitum,
<lb ed="#Qb"/>et haec<!--c--> potest esse irrationabilium; sed non
<lb ed="#Qb"/>pertinet ad liberum arbitrium, quia de se non
<lb ed="#Qb"/>habet ut convertatur vel non convertatur<!--d-->, sed
<lb ed="#Qb"/>determinat semper<!--e--> alteram partem, licet mutari
<lb ed="#Qb"/>possit ab uno appetitu in alium.
</p>
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