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ahsh-l2Ai4t1s2q3t4m2c1.xml
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ahsh-l2Ai4t1s2q3t4m2c1.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. 3, T. 4, M. 2, C. 1</title>
<author ref="#AlexanderOfHales">Alexander of Hales</author>
<respStmt>
<name xml:id="JW">Jeffrey C. Witt</name>
<resp>TEI encoder</resp>
</respStmt>
</titleStmt>
<editionStmt>
<edition n="0.0.0-dev">
<title>Ia-IIae, Inq. 4, Tract. 1, S. 2, Q. 3, T. 4, M. 2, 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>
</p>
</availability>
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<sourceDesc>
<listWit>
<witness xml:id="Qb" n="quaracchi1928">Quaracchi 1928</witness>
</listWit>
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<p>Created file for the first time.</p>
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<text xml:lang="la">
<front>
<div xml:id="starts-on">
<pb ed="#Qb" n=""/>
<cb ed="#Qb" n="a"/>
</div>
</front>
<body>
<div xml:id="ahsh-l2Ai4t1s2q3t4m2c1">
<head xml:id="ahsh-l2Ai4t1s2q3t4m2c1-Hd1e107">Ia-IIae, Inq. 4, Tract. 1, S. 2, Q. 3, T. 4, M. 2, C. 1</head>
<head xml:id="ahsh-l2Ai4t1s2q3t4m2c1-Hd1e110" type="question-title">UTRUM CONSCIENTIA SIT POTENTIA VEL HABITUS.</head>
<p xml:id="ahsh-l2Ai4t1s2q3t4m2c1-d1e113">
<lb ed="#Qb"/>Quod autem non sit potentia, sic videtur: 1.
<lb ed="#Qb"/>Quia<!--b--> conscientia dicitur erronea et recta,
<lb ed="#Qb"/>tranquilla et perturbata; sed ista nulli potentiae
<lb ed="#Qb"/>conveniunt; ergo<!--c--> conscientia non est potentia.
</p>
<p xml:id="ahsh-l2Ai4t1s2q3t4m2c1-d1e126">
<lb ed="#Qb"/>2. Item, conscientia est scientia qua aliquis sibi
<lb ed="#Qb"/>conscius est; sed scientia non est potentia, sed
<lb ed="#Qb"/>habitus; ergo conscientia est habitus<!--d-->.
</p>
<p xml:id="ahsh-l2Ai4t1s2q3t4m2c1-d1e135">
<lb ed="#Qb"/>Quod autem non sit habitus<!--e-->, videtur: a. Quia
<lb ed="#Qb"/>conscientia in damnatis est poena; sed nullus ha<lb ed="#Qb"/>bitus
est eis poena; ergo conscientia non est ha<lb ed="#Qb"/>bitus.
</p>
<p xml:id="ahsh-l2Ai4t1s2q3t4m2c1-d1e147">
<lb ed="#Qb"/>6. Item, conscientia dicitur aliquando munda,
<lb ed="#Qb"/>aliquando immunda; sed nullus habitus immun<lb ed="#Qb"/>dus
aliquando potest esse mundus nec e converso;
<lb ed="#Qb"/>ergo conscientia non est habitus<!-- f-->.
</p>
<p xml:id="ahsh-l2Ai4t1s2q3t4m2c1-d1e160">
<lb ed="#Qb"/>Item, videtur quod nec sit potentia nec ha<lb ed="#Qb"/>bitus.
c. Dicit enim <name>Damascenus</name><!--1--> quod <quote xml:id="ahsh-l2Ai4t1s2q3t4m2c1-Qd1e166">con<lb ed="#Qb"/>scientia
est lex nostri intellectus</quote>; sed lex non
<lb ed="#Qb"/>dicitur potentia vel habitus; ergo nec conscientia.
</p>
<p xml:id="ahsh-l2Ai4t1s2q3t4m2c1-d1e174">
<lb ed="#Qb"/>[Solutio]: 2. Ad quod dicendum quod conscien<lb ed="#Qb"/>tia
tripliciter accipitur. Aliquando enim accipitur
<lb ed="#Qb"/>pro eo quod conscimus<!--q-->, et sic conscientia nec est
<lb ed="#Qb"/>potentia nec habitus, sicut nec scibile in anima
<lb ed="#Qb"/>proprie dicitur potentia vel habitus, et sic accipitur
<lb ed="#Qb"/>a <name>Ioanne Damasceno</name><!--2-->, cum dicitur <quote xml:id="ahsh-l2Ai4t1s2q3t4m2c1-Qd1e189">conscien<lb ed="#Qb"/>tia
est<!--h--> lex nostri intellectus</quote>. Aliquando vero
<cb ed="#Qb" n="b"/>
<lb ed="#Qb"/>accipitur pro eo quo<!--i--> conscii sumus, et sic di<lb ed="#Qb"/>citur
habitus, quo Scilicet conscimus, et sic pro<lb ed="#Qb"/>cedebat
secunda obiectio, quae dicebat quod
<lb ed="#Qb"/>conscientia est scientia. Tertio modo accipitur con<lb ed="#Qb"/>scientia
pro ipsa potentia habente vel recipiente il<lb ed="#Qb"/>lud
quod conscimus, secundum quod dicitur quod
<lb ed="#Qb"/>lex mentis nostrae scripta est in conscientia; et
<lb ed="#Qb"/>sic dicitur conscientia naturalis potentia animae.
</p>
<p xml:id="ahsh-l2Ai4t1s2q3t4m2c1-d1e214">
<lb ed="#Qb"/>1. Ad hoc quod obicitur quod <mentioned>conscientia
<lb ed="#Qb"/>dicitur esse recta vel erronea, tranquilla vel per<lb ed="#Qb"/>turbata<!--k-->,
munda vel immunda<!--l-->, quod non convenit
<lb ed="#Qb"/>potentiae naturali</mentioned>: dicendum<!--m--> quod conscientia
<lb ed="#Qb"/>accipitur ibi pro habitu acquisito, qui scilicet re<lb ed="#Qb"/>linquitur
in anima ex eo quod conscitur; unde
<lb ed="#Qb"/>concedo quod secundum hunc modum non di<lb ed="#Qb"/>citur
potentia primo et principaliter.
</p>
<p xml:id="ahsh-l2Ai4t1s2q3t4m2c1-d1e234">
<lb ed="#Qb"/>a. Quod autem obicitur quod <mentioned>conscientia in
<lb ed="#Qb"/>damnatis est poena</mentioned>: dicendum quod conscientia
<lb ed="#Qb"/>accipitur ibi pro afflictione consequente, non pro
<lb ed="#Qb"/>habitu vel pro<!--n--> potentia.
</p>
<p xml:id="ahsh-l2Ai4t1s2q3t4m2c1-d1e245">
<lb ed="#Qb"/>b. Cum autem dicitur quod <mentioned>conscientia dicitur
<lb ed="#Qb"/>esse munda vel immunda</mentioned>, accipitur pro poten<lb ed="#Qb"/>tia,
quae dicitur aliquando munda, adveniente
<lb ed="#Qb"/>gratia, aliquando immunda, adveniente culpa.
</p>
<p xml:id="ahsh-l2Ai4t1s2q3t4m2c1-d1e257">
<lb ed="#Qb"/>Et sic patet solutio ad omnia obiecta per di<lb ed="#Qb"/>stinctionem
conscientiae supra dictam<!--3-->.
</p>
</div>
</body>
</text>
</TEI>