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ahsh-l2Ai4t1s2q3t4m2c2.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. 3, T. 4, M. 2, C. 2</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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<edition n="0.0.0-dev">
<title>Ia-IIae, Inq. 4, Tract. 1, S. 2, Q. 3, T. 4, M. 2, C. 2</title>
<date when="2017-06-27">June 27, 2017</date>
</edition>
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<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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<text xml:lang="la">
<front>
<div xml:id="starts-on">
<pb ed="#Qb" n="496"/>
<cb ed="#Qb" n="a"/>
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<body>
<div xml:id="ahsh-l2Ai4t1s2q3t4m2c2">
<head xml:id="ahsh-l2Ai4t1s2q3t4m2c2-Hd1e107">Ia-IIae, Inq. 4, Tract. 1, S. 2, Q. 3, T. 4, M. 2, C. 2</head>
<head xml:id="ahsh-l2Ai4t1s2q3t4m2c2-Hd1e110" type="question-title">UTRUM CONSCIENTIA SIT HABITUS NATURALIS VEL ACQUISITUS<!--4-->.</head>
<p xml:id="ahsh-l2Ai4t1s2q3t4m2c2-d1e113">
<lb ed="#Qb"/>Secundo quaeritur utrum conscientia sit habitus
<lb ed="#Qb"/>naturalis vel acquisitus.
</p>
<p xml:id="ahsh-l2Ai4t1s2q3t4m2c2-d1e120">
<cb ed="#Qb" n="b"/>
<lb ed="#Qb"/>Et videtur quod sit habitus acquisitus: 1. Quia
<lb ed="#Qb"/>conscientia aliquando est munda, aliquando
<pb ed="#Qb" n="497"/>
<cb ed="#Qb" n="a"/>
<lb ed="#Qb"/>immunda; sed hae differentiae contrariae non in<lb ed="#Qb"/>sunt<!--a-->
ei a natura, sed potius ab acquisitione, quia
<lb ed="#Qb"/>quod naturaliter ei inest, semper inest et a prin<lb ed="#Qb"/>cipio;
conscientia autem non semper est sub
<lb ed="#Qb"/>huiusmodi differentiis; ergo non videtur esse ha<lb ed="#Qb"/>bitus
naturalis, sed potius acquisitus.
</p>
<p xml:id="ahsh-l2Ai4t1s2q3t4m2c2-d1e146">
<lb ed="#Qb"/>2. Item, modo potest quis habere conscientiam
<lb ed="#Qb"/>alicuius rei quam prius non habuit, sicut patet
<lb ed="#Qb"/>de Iudaeis, qui ante dationem Legis non habebant
<lb ed="#Qb"/>conscientiam de<!--b--> immundis, sed post dationem
<lb ed="#Qb"/>habuerunt vel habere debuerunt; conscientia ergo
<lb ed="#Qb"/>incipit<!--c--> esse de aliquibus de quibus ante<!--d--> non
<lb ed="#Qb"/>fuit; sed habitus naturalis semper est de iis de
<lb ed="#Qb"/>quibus est; ergo ut prius.
</p>
<p xml:id="ahsh-l2Ai4t1s2q3t4m2c2-d1e167">
<lb ed="#Qb"/>Contra: a. <name>Ioannes Damascenus</name><!--1--> dicit
<lb ed="#Qb"/>conscientiam esse legem nostri intellectus, prout
<lb ed="#Qb"/>legi mentis repugnat lex carnis; sed lex carnis<!--e-->
<lb ed="#Qb"/>est in homine quam cito homo incipit esse: quam
<lb ed="#Qb"/>cito enim anima<!--f--> coniungitur carni, habet homo
<lb ed="#Qb"/>legem carnis; unde, quia ex coniunctione ad car<lb ed="#Qb"/>nem
habet homo legem carnis, ideo eam habet
<lb ed="#Qb"/>quam cito incipit esse. Cum ergo<!--g--> lex mentis
<lb ed="#Qb"/>insit animae a sua creatione, patet quod multo
<lb ed="#Qb"/>magis debet habere homo legem mentis quam
<lb ed="#Qb"/>cito incipit esse; ergo et conscientiam, cum haec
<lb ed="#Qb"/>dicatur illa<!--h-->; sed quod inest<!--i--> homini a principio
<lb ed="#Qb"/>et est habitus, est habitus<!--k--> naturalis; ergo<!--l--> con<lb ed="#Qb"/>scientia
est habitus naturalis.
</p>
<p xml:id="ahsh-l2Ai4t1s2q3t4m2c2-d1e200">
<lb ed="#Qb"/>b. Item, <title>Rom.</title> 2, 14: <quote xml:id="ahsh-l2Ai4t1s2q3t4m2c2-Qd1e204" source="http://scta.info/resource/rom2_14">Cum gentes, quae legem non
<lb ed="#Qb"/>habent, naturaliter ea, quae legis sunt<!--m-->, faciant,
<lb ed="#Qb"/>ipsi sibi sunt lex</quote>, <title>Glossa</title><!--2-->: <quote xml:id="ahsh-l2Ai4t1s2q3t4m2c2-Qd1e211">Etsi gentiles non
<cb ed="#Qb" n="b"/>
<lb ed="#Qb"/>habeant legem scriptam, habent tamen legem na<lb ed="#Qb"/>turalem
qua<!--n--> quisque intelligit et sibi conscius
<lb ed="#Qb"/>est quid sit bonum et quid sit malum</quote>; sed
<lb ed="#Qb"/>huiusmodi lex naturalis habitus est naturalis;
<lb ed="#Qb"/>ergo et ipsa conscientia, quia ea conscius est
<lb ed="#Qb"/>quid sit bonum et quid sit malum.
</p>
<p xml:id="ahsh-l2Ai4t1s2q3t4m2c2-d1e230">
<lb ed="#Qb"/>Respondeo: 1-2. Sicut scientia accipitur secun<lb ed="#Qb"/>dum
actum et secundum habitum — secundum ac<lb ed="#Qb"/>tum,
quando aliquis habet scientiam actualiter ali<lb ed="#Qb"/>cuius
scibilis et actualiter<!--o--> convertitur super illud;
<lb ed="#Qb"/>secundum habitum, quando, etsi habeat scientiam
<lb ed="#Qb"/>alicuius scibilis, non tamen convertitur actualiter
<lb ed="#Qb"/>super illud<!--p--> — similiter et conscientia, quae in se
<lb ed="#Qb"/>scientiam<!--q--> includit, potest accipi secundum actum
<lb ed="#Qb"/>et secundum habitum. Unde conscientia est talis
<lb ed="#Qb"/>habitus, a quo potest elici actus qui prius non
<lb ed="#Qb"/>fuit elicitus; nihilominus tamen semper habet ali<lb ed="#Qb"/>quem
actum secundum habitum<!--3-->, etsi non secun<lb ed="#Qb"/>dum
actum, ut post videbitur<!--4-->. Prout ergo acci<lb ed="#Qb"/>pitur
secundum habitum, bene concedimus quod
<lb ed="#Qb"/>est habitus naturalis, sed prout<!--r--> secundum actum,
<lb ed="#Qb"/>acquisitus. Unde bene concedimus quod huius<lb ed="#Qb"/>modi
differentiae <mentioned>mundum et immundum</mentioned> et sic
<lb ed="#Qb"/>de aliis differentiis, non sunt differentiae conscien<lb ed="#Qb"/>tiae
prout est habitus naturalis, sed prout dicit ac<lb ed="#Qb"/>ceptionem
iuxta huiusmodi habitum, et hoc prout
<lb ed="#Qb"/>se tenet ex parte rationis. Et iterum conscientia
<lb ed="#Qb"/>de se dicit duo: scilicet <mentioned>scientiam</mentioned>, et sic potest
<lb ed="#Qb"/>dicere habitum naturalem; vel potest dicere accep<lb ed="#Qb"/>tionem
ratione eius quod dicitur <mentioned>cum</mentioned>, et sic re<lb ed="#Qb"/>cipit
errorem, et potest dicere habitum acquisitum.
</p>
</div>
</body>
</text>
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